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[[YOGA OF THE GUHYASAMAJATANTRA]]
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the [[body]] of'states' ([[gnas]] skabs, [[avastha]]) and the'innatebody* (g'lug ma pa hi lus, nija-deha ). The first of these is the '[[body]] of {{Wiki|maturation}}' (vipakakaya) formed during the ten states ([[avastha]]), which arc the [[lunar months]] of intrauterine [[life]], and which is born, matures, and [[dies]]. The second of these is the
  
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[[body]] formed of [[winds]] and [[mind only]], the '[[mind only]]' [[including]] no five outer-sense based [[perception]] (vijiiana) and the '[[winds]]' [[including]] only the basic [[five winds]] ([[prana]], etc.) and not the secondary five ([[naga]], etc.). According to [[Mkhas grub rje's]] Fundamentals. ., the 'uncommon means [[body]]' (asadharana-upa-yadtha), a kind of [[subtle body]], is the basis for the [[tantric]] machinations; this [[body]] seems to be a [[development]] of the innate [[body]] ' (nija-deha). The [[Tantras]] believe that by praxis involving [[mystic]] [[winds]] and [[mental]] muttering, this innate [[body]] gradually becomes defined as separate though within the coarse [[body]].
  
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The Arcane Lore of Forty Verses A [[Buddhist Tantra]] Commentary
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A more advanced stage is when this [[body]] can appear separately] as an [[illusory body]] and be made to enter an [[Wikipedia:Absolute (philosophy)|ultimate]] [[state]]'
  
  
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ALEX WAYMAN
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called the [[Clear Light]], thus returning to a [[condition]] from which it had fallen, and which is anterior to the male-female divisions4 As this innate [[body]] is strengthened, first it brings out exceeding acuity of one or more [[senses]]. The {{Wiki|supernormal}} [[sharpness]] of {{Wiki|smell}} is a topic in the celebrated [[Lotus Sutra]] ([[Saddharma-Pundarika]]) [[chapter]] XVIII on advantages of a [[religious]] preacher. Xon-tantric [[Buddhism]] speaks of six {{Wiki|supernormal}} [[faculties]] (abhijiia), while [[tantric Buddhism]] adds more, for example, the [[eight siddhis]].
  
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MOTILAL BANARS1DASS
 
  
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[[Delhi]] [[Varanasi]] :: [[Patna]]
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The remarkable [[occult]] [[physiology]] of the [[tantric]] [[books]] is really based on their theories of this [[subtle body]]. This [[body]] is said to have 72,000 'veins' ([[nadi]]), of which three are the chief one* located in the position of the {{Wiki|backbone}}. These three, the chief conduits of the '[[winds]]', are differently named in the [[Hindu]] and [[Buddhist Tantras]]:
  
  
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[[Professor]] Murray B. Emencau, Who set the standard difficult to sustain
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[[Hindu]]
  
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[[Buddhist]] right
  
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[[Pingala]] Rnsana
  
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middle
  
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PREFACE
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Susumn.i
  
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[[Avadhuti]]
  
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left
  
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The work here presented to the public is an [[organization]] of materials from the [[Guhyasamajatantra]] cycle, stressing the aspect of [[yoga]], with sufficient introductory treatments to enable the reader to place this remarkable {{Wiki|literature}} within the general frame of [[Indian]] [[thought]] and [[religious practice]], which has already made world-wide contributions to the {{Wiki|theory}} of [[yoga]].
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Ida [[Lalana]]
  
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The set of forty verses was memorized for centuries by followers of the '[[Arya]]' 6uhyasamaja [[tradition]], which claims that these verses explain the entire ( [[Guhyasamaja]]) [[Tantra]]. I made up a title, the 'Guhyasamaja-nidana-karika, for those verses
 
  
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([[karika]]) which go with each syllabic of the initial sentence ([[nidana]]) of the [[Guhyasamajatantra]]. The verses stem from the [[Explanatory Tantra]] Vajramiila, and were extant in the original [[Sanskrit]] by [[reason]] of being cited in the [[Pradipoddyotana]] {{Wiki|manuscript}}.
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Besides, the [[Buddhist]] T;:n:r:> uperimpose on those three ehanncl: four [[cakra]] -> •• • ii.i! [[bow]] four-fold analogies may
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be {{Wiki|superimposed}} on the three-fold one- . However, ikw ar*
  
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As the {{Wiki|synthetic}} commentary on the verses became increasingly technical, considerable introductory material was indicated; and this grew to three introductions before I was satisfied with the standard of clarification. Thus the reader has a bridge to the verses, which in turn have been sufficiently annotated to bring out their {{Wiki|individual}} [[character]].
 
  
  
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Having long ago become {{Wiki|aware}} of the hazards of speculating on the intricate [[subject]] of the [[Tantra]], I have tried at every point to bring forward the [[Wikipedia:Authenticity|authentic]] and reliable passages, whether in [[Sanskrit]] or [[Tibetan]]. But I do not deny my [[own]]
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two systems, earlier and later. One primary group of Tour [[cakras]], important for what is callcd the 'Stage of Completion' ([[sampanna-krama]]) and having affinities with [[Upanisadic]] teachings, corresponds to four of the [[Hindu]] system as follows:
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contribution of selecting, translating, and organizing this material ; and especially the [[decision]] to group the forty verses according to the steps of [[yoga]].
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head neck [[heart]] {{Wiki|navel}}
  
  
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Since most of the material in this [[book]] has not hitherto appeared in [[Western]] sources, certainly as far as English is concerned, I have preferred to give the original passages. However, I have omitted the [[Tibetan]] for Tsori-kha-pa's [[Mchan]] ligrel on the forty verses, because the interlinear [[form]] of this annotation renders it difficult to cite separately; and there arc some other omissions of [[Tibetan]]. The reader will soon notice my overwhelming use of Tsori-kha-pa's works. His [[writing]] is like the
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[[Hindu]] [[Ajna]] [[Visuddha]] [[Anahata]] [[Manipura]]
  
  
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personal message of a [[guru]], for it is always to explain, not to conceal. The [[Tibetan]] chronicle called The [[Blue Annals]] has a most eloquent tribute to [[Tson-kha-pa]] for his authoritative works on the [[Guhyasamaja]] system.
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[[Buddhist]] [[Mahasukha]] [[Sambhoga]] Dhanna [[Nirmana]]
  
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The concluded research is the outcome of a long-time [[aspiration]]. My original delving into the major theories is found in my first major published article, "Notes on the [[Sanskrit]] term Jfiana" (1955). Already I knew about the forty verses and that they are quoted in the [[Pradipoddyotana]] because they arc mentioned in an important context in [[Mkhas grub rje's]] Fundamentals of the [[Buddhist Tantras]]; the late [[Professor]] F.D. Lessing and myself collaborated on a
 
  
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translation of tnis [[Tibetan]] [[book]] during the 1950's even though it was not published until 1968. I [[realized]] that to do anything [[scholarly]] with the forty verses I would have to obtain the original [[Sanskrit]], which was presumably in the [[Pradipoddyotana]] {{Wiki|manuscript}} of the [[Bihar]] Research [[Society]]. During my {{Wiki|faculty}} research in [[India]] from February 1963 to January 1964, sponsored by the [[American]] Institute of {{Wiki|Indian Studies}}, it bccamc part of a wonderful [[memory]]  
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Here I may cite my article "[[Female Energy]] and [[Symbolism]] in the [[Buddhist Tantras]]" for observations stemming from Tson-kha-pa's commentary on the [[Guhyasamaja]] [[Explanatory Tantra]] Caturdevipariprcchd :
  
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of 1963 Divali days in [[Patna]] that the [[Bihar]] Research [[Society]] in {{Wiki|conjunction}} with the K.P. Jayaswal Institute graciously arranged for me to secure an enlargement of the [[Pradipoddyotana]] {{Wiki|manuscript}}, for which I am most grateful. On December 24, 1963, the author was granted an interview with the [[Dalai Lama]] at {{Wiki|Dharamsala}} ([[Punjab]], [[India]]) during which [[His Holiness]] expressed [[delight]] to learn that the forty '[[revelation]]' verses explaining the initial sentence of  
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The primacy in this system of four [[cakras]] for [[physiological]] manipulation in [[ascetic practices]] may well go back to the old [[Upanisadic]] theories of the four stales of [[consciousness]]. The Brahmopanisad, one of the Sainnyasa [[Upanisads]], later than the early [[Upanisads]] but preceding the [[Tantric literature]] as we now have it, tcachcs that the [[Purusa]] has those four states when dwelling in the four places, namely, waking [[state]] in the {{Wiki|navel}}, [[sleep]] ( i.e. [[dream]]) in the neck, [[dreamless sleep]] in ihe [[heart]], and [[the fourth]], [[Turiya]], in the head. In agreement, Tsori-kha-pa writes : 'When one has gone to [[sleep]], there is both [[dream]] and absence of [[dream]]. At the time of [[deep sleep]] without [[dream]] the white and [[red elements]] of the [[bodhi]]-
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citla, which is the basis of [[mind]], stay in the [[heart]], so
  
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the [[Guhyasamaja]] were extant in that unique {{Wiki|manuscript}}. He mentioned a [[Tibetan tradition]] that there had been an [[Indian]] commentary on these forty verses not translated into the [[Tibetan language]], and asked to be informed if such a [[Sanskrit]] commentary were to turn up. It is a spccial [[pleasure]] of this research that the {{Wiki|present}} modest incursion into the vast Guhyasamdja lore leads to the publication in [[India]] of this commentary on the [[nidana]] verses, which thus
 
  
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becomes an '[[Indian]] commentary' in a [[sense]]. If an old [[Sanskrit]] commentary ever turns up, the contents should overlap, but the fact that the {{Wiki|data}} has been silted through a [[Western]] [[consciousness]] will have brought many changes of [[outer form]].
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[[mind]] is held in the [[heart]]. At the time of [[Wikipedia:Dream|dreaming]], those two [[elements]] stay in the neck, so [[mind]] is held in the neck. At the time when one is not [[sleeping]], they stay at the {{Wiki|navel}}, so [[mind]] is held there. When the {{Wiki|male}} and {{Wiki|female}} unite, those two stay in the head.
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Upon returning to my position of those days in [[Madison]] [[Wisconsin]], with the help of the [[Tibetan]] version I edited the
 
  
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The later system of four [[cakras]] is correlated with the {{Wiki|theory}} of [[four elements]] deified as [[goddesses]], and is important for the practice during the 'Stage of Generation' ([[utpatti-krama]]). Following the indications of the Manimdld commentary on [[Nagarjuna's]] Paacakrama (PTT, Vol. 62, p. 178-2) and the Sarvarahasya-ndma-tantrardji, verses 37-39 (PTT, Vol. 5), the fire-disk at the {{Wiki|throat}} (or neck) is shaped like a [[bow]]; the [[water]]-
  
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forty verses in [[Sanskrit]], which along with the [[Tibetan]] and English translations, heads the 'Documents'. As time went on, I collected materials for a {{Wiki|synthetic}} commentary, on which account I must pay tribute to the remarkably convenient [[Japanese]] photographic edition of the {{Wiki|Peking}} Kanjur-Tanjur and of
 
  
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Tson-kha-pa's collected works, all of which has contributed so much to this endeavor. The early integrating labor was pursued in part-time research in the Fall of 1965 supported by Ford Area funds of The [[University of Wisconsin]]; and I tried out some of the [[subject]] {{Wiki|matter}} in my seminars on [[tantric Buddhism]] at [[Madison]] in Spring 1966 and at [[Columbia]] (as a visitor) in Fall 1966. In Summer 1966,
 
  
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disk at the [[heart]] is circular in shape; the wind-disk at the {{Wiki|navel}} is triangular; and the earth-disk in the [[sacral]] place is square. These arc also the shapes of the four [[altars]] for [[rites]] of [[burnt offering]] ([[homa]]) aimed at certain [[mundane]] [[siddhis]] (sec niddna verse 15), and they arc also the shapes of the [[four continents]] of {{Wiki|Puranic}} [[mythology]] (compare the printed geometrical [[forms]] in the edition of the [[Guhyasamaja]], Chap. XV). The [[elements]] supply the names for these [[cakras]] (frequently [[mahendra]] for [[earth]], and vfiruna for [[water]]). According to the Snags rim ({{Wiki|Peking}} blockprint, 441a-5).
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jkha [[sbyor]] las/ /me hid gaii dan rlttn daft nil hlban chtn dan ni bzhin chuj /hkhor [[lor]] [[sems]] kyi [[kun spyod]] [>a\ I [[Urn]] dan nos dan bran hog hgrol zhes gsuns pas me steii dan rlun bsegs dan sa thad kar dan cliu hog lu hgroho /
  
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I put together a {{Wiki|manuscript}} that had considerable [[information]] on the [[subject]]. The Department of {{Wiki|Indian Studies}} in [[Madison]] kindly afforded me secretarial assistance for typing up these technical materials. During the next {{Wiki|academic}} year I decided to include even more new {{Wiki|data}} while publishing such a [[book]]. During the Summer 1967 in a special [[teaching]] and research arrangement I>v my department in [[Madison]], I selected from the photographic edition of the [[Tibetan canon]] a great amount of works or portions of works dealing with these and kindred topics. My assistant, Mr. Kio [[Kanda]], duplicated all those pages on the {{Wiki|excellent}} machine of the University-Industry Research Program in [[Madison]] by the cooperation of the ladies in that office. This provided me maximum ease of consulting texts as [[desired]]. In my new position at [[Columbia University]] starting in Fall 1967 I found some leisure from time to time for perusing more of
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It says in the [[Samputa]] : '[[Fire]], [[wind]], [[earth]] ([[mahendra]]), and [[water]], are each the cxccutors of [[consciousness]] in a (given) [[cakra]], and move (respectively) upwards, at acute angles, forward, and downwards.' This means that the [[fire]] (vibration) moves upwards; the [[wind]], at acute angles to the wave ([[tiryak]]); the [[earth]], straight fonvard; and the [[water]], downwards.
  
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the relevant texts, and for making more use of the I'radipnddyolana {{Wiki|manuscript}}, which however, is only of [[interest]] to me for completing this [[book]]. The sabbatical year (1969-70) allowed me by [[Columbia University]] afforded me some leisure for further improvements and corrections. I am confident that the delays have considerably strengthened the contribution to [[knowledge]] of this [[tantric]] system, and that any {{Wiki|future}} investigator of this or associated [[Buddhist tantric]] {{Wiki|literature}} will find in this a rich reference work.
 
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An important observation of comparing the basic text of the Cuhyasamajulanlm with its commentaries, and in particular, with the kind of [[ideas]] found in the forty verses and their annotation, is that the commcntarial {{Wiki|literature}} brings forth an array
 
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of {{Wiki|data}} that is not at all apparent in the basir [[Tantra]]. This observation leads to the surprising conclusion that one rannot evaluate the [[Guhyasamajatantra]] in its edited [[Sanskrit]] [[form]] simply by reading it, which is the premise of the modern-day condemnation of the [[Tantra]]. Adding to the difficulty is the loss
 
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in original [[Sanskrit]] of most of the {{Wiki|commentarial}} works; which, fortunately, are almost all available in fine [[Tibetan]] translations. But few specialists arc prepared to exploit these [[Tibetan]] works. For example, the only published paper that I know of as employing Tson-kha-pa's [[Mchan]] hgrel to any extent is [[Wikipedia:Giuseppe Tucci|Giuseppe Tucci's]] "Some glosses upon the Guhyasamitjn." [[Tucci]] also explored the [[Guhyasamaja mandala]] in his lndo-Tibetica and in his work translated into
 
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English under the title The {{Wiki|Theory}} and Practice of the [[Mandala]]. Without any {{Wiki|reflection}} on those previous efforts, it still follows that the [[subject]] of the [[Guhyasamaja]] has an importance deserving its [[own]] [[book]]. I believe it fair to say that the very [[effort]] of integrating materials from the vast sources has brought this system into a focus not hitherto possible with those—other than [[Professor]] Tucci—who only brushed against it in the dark and then praised or blamed.
 
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It is a [[pleasure]] to recall the helpful conversations with Dr. Rasik Vihari Joshi about some of the [[Sanskrit]] verses included in this [[book]].
 
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An explanation is due the readers who experted this work to appear some years ago, since it was submitted to a publisher in [[South India]] late in 1960.
 
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N. P. [[Jain]] of {{Wiki|Motilal Banarsidass}} to have undertaken this work and given it a speedy processing. However, those who appreciate the appendixes should thank the publishing delay. Also, in the meantime Samuel Wciscr, Inc . of [[New York]], published another work of mine on the [[Buddhist Tantras]], with materials mostly different from the content of the {{Wiki|present}} work , just as this one is so different from .\lkhas grub rje's Fundamentals ,f the Huddhiit [[Tantras]]. This should point [[attention]] to the almost inexhaustible [[character]] of the [[Buddhist]] Taniras.
 
  
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The [[earth]] disk is {{Wiki|equivalent}} to the [[Hindu]] Mulddhdra-cakra, said to lie below the [[root]] of the {{Wiki|sex}} {{Wiki|organs}} and above the anus. The series is increased in the [[Hindu Tantras]] with [[Sahasrara]] at the [[crown of the head]], where [[Buddhism]] places the [[Buddha's]] Ufnifa (sometimes said to be outside the [[body]]); and with Sva-dhisthana at the [[root]] of the {{Wiki|penis}}, called in some [[Buddhist Tantras]] the 'tip of the [[gem]]' (*many-agra).
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Then we must take for granted that there are [[three worlds]] full of [[gods]] and {{Wiki|demons}}. In the Cuhyasamajalanlra, Chap. IV, p. 17, there is the line alha vajradharah fasta Irilokas lu tridhi-tukah, on which [[Pradipoddyotana]] (,[[Mchan]] hgrel edition, FIT., Vol. 158, p. 38.5) explains [[triloka]] as being sa hog (pdlala), sa steii ([[bhumi]]). and mtho ris ([[svarga]].); and explains Iridhdtuka as being the '[[realm of desire]]' {kdmadhatu), etc. The correspondences can be tabulated as follows:
  
 
 
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I. The Guhyasamaja-nidana-karika (Sanskrit-Tibetan-English)
 
  
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Old {{Wiki|Vedic}} [[Hindu]] period [[Tibetan]] Possibly the words [[Buddhist]] three
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[[Dyaus]] [[Svarga]] sabla = mtho '[[formless]]
  
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ris ('{{Wiki|superior}} [[realm]] ([[arupa]]
  
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[[world]]') [[dhatu]])
  
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DOCUMENTS
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[[Antariksa]] [[Bhumi]] sa steri ('above '[[realm of form]]
  
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the [[earth]]') ([[rupa dhatu]])
  
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THE PURPOSE OF placing the documents first is to expose the [[Guhyasamajatantra]] on its literal level. This was always the initial step in the [[traditional]] [[understanding]] of [[Buddhism]], pursuant to the 'three instructions' (fikfa-traya), '[[insight]] consisting of hearing', '[[insight]] consisting of contemplation,' '[[insight]] consisting of [[cultivation]] (or putting into practice)'. That is to say, [[Buddhism]] always [[acknowledged]] a kind of '[[insight]]' ([[prajna]]) for the elementary step of exposure to the text when it was accompanied by [[devotion]] even if necessitating personal discomfort. The subsequent introductions,
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[[Prthivi]] [[Patala]] sa hog ('[[earth]] '[[realm of desire]]'
  
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annotation of the forty verses, and appendices, all represent the '[[pondering]]' level for this study.
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and below') ([[kamadhatu]])
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While the documents provide the most elementary level of '[[insight]]', the [[form]] in which they arc exhibited here has some advantage over their service to the reader of edited [[Sanskrit]] texts. In particular, a number of corrections have been made to the [[Sanskrit]] text of Chapters Six and Twelve, Guhyasamdja-tanlra,
 
  
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prior to their translation. Again, a portion of the Pradi-poddyotana commentary on [[Chapter]] Twelve is presented from an unedited work, and the same holds for the forty verses themselves, here edited in [[Sanskrit]]. Also, the translations of the two chapters and the extract of comment on [[Chapter]] Twelve have been slightly expanded by the use of {{Wiki|commentarial}} and subcommentarial materials, mainly available in [[Tibetan]]. Of course, the {{Wiki|theory}} of '[[insight]] consisting of hearing' takes for granted that the text itself is correct. Thus considerable [[care]] has been taken with the Documents to meet this [[condition]] laid down for '[[insight]]'.
 
  
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I. The Guhyasamaja-nidana - [[karika]] ([[Sanskrit]] - [[Tibetan]]-
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The {{Wiki|Vedic}} [[mantras]] of the [[three worlds]] are also employed in the [[Buddhist Tantras]], as in this passage of Tsori-kha-pa's Snagsrim (f. 311b.4) :
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English). This section of the 'documents' exhibits samples of the [[languages]] employed: [[Sanskrit]] and [[Tibetan]] for research purposes , and English for translation and [[communication]] purposes.
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jbhur ni rtun gi [[dkyil]] hkhor [[la sogs pa]] hkhor daii bcas pa hi sa (iog go\bhuvah ni sa sten gi hjig rten nojsiah [[zhes pa]] ni mtho ris te srid rise mlhar thug pahoj.
  
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Bhur is the {{Wiki|underworld}} accompanied by the circles of the [[wind]] disk (vayu-mandala) and so forth. Bhuvah is the 'perishable receptacle' ([[loka]]) of 'above the [[earth]]'. Svah is the [[Wikipedia:Absolute (philosophy)|ultimate]] pinnacle of [[existence]], the {{Wiki|superior}} [[world]].
  
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The females or [[goddesses]] in terms of the [[three worlds]] are especially treated in the Sri-Cakrasamiara-tantra and its commentaries. How does one come in [[contact]] with any of those
  
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===[[Yoga]] of the [[Guhyasamaja Tantra]]===
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[[gods]] or [[goddesses]]? {{Wiki|Mircea Eliade}} ([[Yoga]] : [[Immortality]] and Freedom, p. 208) cites the proverb 'a non-god docs not [[honor]] a [[god]]' (nddevo devam arcayet). That means that one must [[awaken]] the [[senses]] of that particular [[realm]] and learn the {{Wiki|rules}}. The child cannot make his way in the [[human world]] without [[human]] [[senses]] and without {{Wiki|learning}} the [[human]] {{Wiki|rules}}. Thus first one generates oneself into [[deity]] ('sclfgeneration' in [[Mkhas-grub]] rje's work).
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The last of these fundamentals is the topic of [[initiation]] (abhiffka) meant to confer power, explained as maturing the [[stream of consciousness]]. The power, [[including]] the permission to continue that [[tantric lineage]], is conferred by the hierophant {[[vajracarya]]). The [[Pradipoddyotana]] on [[Chapter]] XVII (Mehan hgr<l, p. 157-4) contains this passage :
  
  
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/ tathd caha / mahamahiiydnaratnanijasutre // bhasaian vajrapanih / uddiyanaparratr nifannahjsaridmS (a lajra-yanaSiksitan amantraydmdsaH {inula nikhilavajrayana-
  
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The [[nidana]] is the [[formula]] at the outset of the Guhyasa-maja [[tantra]] : Evam [[maya]] srutam ekasmin samayc [[bhagavan]] ijAjvatathagatakayavakcittahrdaya-vajrayosiclbhagi'su vijahara.
 
  
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The [[word]] [[nidana]] is being employed in the [[sense]] of '[[primary cause]]', that is to say, the [[cause]] of the entire Guhyasamdjatantra. The forty {{Wiki|syllables}} of that [[formula]] serve {{Wiki|mnemonic}} {{Wiki|purpose}} as initials of forty verses ([[karika]]) :(1)E, (2) vam, (3) ma, (4) ya, (5) *ru, (6) tam. (7) e, ,8) ka, (9; [[smin]], (10) sa, (II) ma, (12) ye, (13) bha, (14) ga, (15) van, (16) sa, (17)
 
  
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sikfitah tathdgatani parinirvrlaiji na paiyatijSdsldram api tu vajrdcdryo vajraguiuli / so'ya rp iasta bhavatitij And it is also said in the MahamahdydnaratnardjasOtra: The Lord Vajrapani was seated on the mountain of Oddiyana, and addressed all the trainees of the Vajra-yana : "All you trainees in the Vajrayana, listen! When one does not see the Teacher, the Tathagata entered into Parinirvana, then the hierophant, the diamond guru, will serve as his teacher."
  
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rva, (18) ta, (19) tha, (20) ga, (21) ta, (22) ka, (23) ya, (24) [[vak]], (25) cit, (26) ta, (27) hr, (28) da, (29) ya, (30) va, (31) jra, (32) yo, (33) sid, (34) bha, (35) ge, (36) su, (37) vi, (38) ja, (39) ha, (40) ra.
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Various passages stress that one should look upon the hierophant as upon the Buddha, to disregard his faults and notice only his virtues, in that way, he is able to play the role of master for the disciple.
  
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Initiations are conferred in mandalas and are accompanied by vows (samvara) and pledges (samaya). The 'Stage of Generation' has the five vidya initiations as described in Mkhas-grub rje's work. They are callcd the 'vidyd' because they are adversaries for the five forms of 'avidyd' (nescience), also because they are in reality conferred by the goddess consorts of the five Buddhas. Mkhas grub rjc points out that although
  
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The original [[Sanskrit]] of the forty verses is here edited from the [[Pradipoddyotana]] {{Wiki|manuscript}}, the [[Tibetan translation]] from the [[Derge]] [[Tanjur]] edition of the [[Pradipoddyotana]] and from the version of the [[Tantra]] Vajramald in the {{Wiki|Peking}} [[Tibetan]] Tripijaka edition. There are relatively few textual problems. The [[Sanskrit]] {{Wiki|manuscript}} gives the {{Wiki|syllables}} ci and tta for [[nidana]] verses 25 and 26, but I followed the [[Tibetan]] phonetic transcription, since cit and ta
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the 'preceptor' and the 'hierophant' lift up the flask (all five rites arc accompanied with 'sprinkling'), in fact the goddesses Locana and soon hold the flask and conduct the initiation. In the transition to the Stage of Completion, there is the hicro-phant's initiation. Then there are three initiations proper to the Stage of Completion, the Secret Initiation, the Insight Knowledge Initiation, and the 'Fourth'. The initiating goddess is sometimes called
  
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correspond more closely to the initial words of the [[Sanskrit]] verses. [[Nidana]] verse 20 has a defective [[pada]] in the {{Wiki|manuscript}}, gacchaty [[indriyas]] tat tat. But the scribe had erased a {{Wiki|syllable}}, leading to my {{Wiki|solution}} : gacchann asty [[indriyas]] tat tat. The {{Wiki|correction}} gacchann asty is justified by the [[Tibetan]] equivalence hgro bar hgyur ba.
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the 'seal' <mudrd). The notes to Mkhas grub rje cite the verse: "The seal pledge is explaincdas solidifying the 'body made of mind' manomayakdya); because it solidifies all the body, it is callcd a 'seal' {mudrd)." The fact that in each instance the goddess is imagined as the initiator, or is the female element behind the sccncs, indicates the initiations as the step-wise progress in the solidification of the innate body of the tantras which non-tantric Buddhism calls the 'body made of mind', meaning the progress of that body to the prege-netic androgyne state and then to the Clear Light.
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D. Winds and mantras
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A fundamental of the Buddhist Tantras that deserves
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70
  
  
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The [[Tibetan text]] here presented follows the [[Vajramala]] except for some obvious [[corruptions]] remedied with the [[Pradipoddyotana]] version. The translation snaii ba [[gsal ba]] is the old one for [[nidana]] verse 4's dlokabhasa; the standard translation is snan ba [[mched pa]].
 
  
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special treatment is the practice of mantras and machinations with winds. Such practices arc very ancient in India, ccrtainly of Vedic character. The doctrine of life winds is first worked out in the old Upanisads. The basic five winds arc mentioned in Chdndogya Up., III. 13 and V. 19, in the order ptdna, vyana, apdna. samana, uddna. The winds arc the 'breaths' resulting from 'water', as in the well-known 'Three-fold development' discussion of the
  
 +
Chdndogya; this is made clear in Brhaddranyaka Up., 1.5.3. The functions ascribed to these winds continued to be speculated upon, and so came into the Buddhist Tantras in the theory of breath manipulation through yoga practice. Also a theory of five subsidiary winds developed, clarified later in The Toga Upanisads; in the Buddhist Tantras these latter five are accorded the function of relating external sensory objects to the five sense organs, while the former five are attributed
  
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===II. [[Chapters VI and XII of the Guhyasamajatantra, translated into English]]===
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various internal functions. When ten breaths (prdna) are mentioned in Brhaddranyaka Up., III. 9.4, Vedanlic commentarial tradition takes them to be the ten sensory and motor organs
 +
(jrlanakarmendriydni), thus explaining away the palpable reference to winds: but we can infer the real meaning to be that
  
  
 +
those winds vivify the sensory and motor organs. In the latter Brhaddranyaka Up. passage, modern translators have rendered the verb rodayanli with causative force ('make someone lament'), thus requiring an unexpressed object. Agood Sanskrit grammar, such as the one by William Dwight Whitney, readily shows that the causative infix-aivj-does not necessarily confer causative force upon a Sanskrit verb. So my translation of the Sanskrit
 +
passage:
  
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These two chapters arc selected for translation because they arc the most important in terms of {{Wiki|commentarial}} {{Wiki|literature}} for stating explicitly the steps of [[yoga]] underlying the entire GuhyasamSjatantra.
 
  
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The portions of the two chapters which especially apply to steps of [[yoga]] arc repeated with explanations in Part Two (III. Introduction to the [[Yoga]] of the [[Guhyasamaja]] system). Here we may say by way of introduction that the two stages,
+
kalame rudra iti. daieme puruy brand h dlmaikadaiah: te yadasmal farirdn marlydd ulkrdmanli, atha rodayanli. tadyad rodayanli, lasmdd rudrd ili.
 +
'What are the Rudras ?' 'These ten breaths in the person with the alman as the eleventh. When they depart from this mortal frame, they cry out : and because they cry out, they arc callcd Rudras.'
 +
In the Satapathabrahmana's celebrated account of the birth of Rudra (Eggeling's translation, SBE, Vol. XL1, pp. 157161) we read : 'bccausc he cried (rud) therefore he is Rudra.' The teaching that the winds make a sound as they depart is
 +
continued into the Buddhist Tantras, as in Tson-kha-pa's
  
  
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Stage of Generation and Stage of Completion, are represented by verse blocks in both chapters, while other blocks may go with both stages. In [[Chapter]] Six, verses 3-5 belong to the
 
  
 +
commentary Bzhiszhus on the Guhyasamaja Explanatory Tantra Caturdt'iiiparifircchii (Collected Works, Lhasa, Vol. Ca, 13b-5,6): "The reality of mantra tone which each wind has, is not revealed to the 'child' bdla : it* form, that is, its self-cxistencc (si-abhava) or identity (<itmaka . is revealed to thc yogm" (/rlun dehi ran
  
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Stage of Completion, verses 6-14 represent the prdndyama of the Stage of Generation, and 15-18 show the advancement to the pranaytima of the Stage of Completion. In the case of [[Chapter]] Twelve the [[Pradipoddyotana]], inaugurating its commentary on verse 50 in that [[chapter]] says : "Having [[taught]] the [[mundane]] [[siddhi]] by way of the [[deeds]] of the [[yogin]] belonging to the 'Stage of Generation', now in order to teach the means of accomplishing the [[siddhi]] of [[mahamudra]] of
 
  
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those situated in the 'Stage of Completion', there are the words 'i-ajrasamaya' and so on (of verse 50). Presumably these 'Stage of Completion' verses continue through 59. Then verses 60-63 show the steps of achieving those [[siddhis]] of the 'Stage of Generation'; while the verse 64 (on which [[Candrakirti]] has
+
gdaus snags kvi de Aid du byis pa la mi gsal ba rnal hbyor pa la
  
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the long commentary which is edited in the next section is understood to allude to the steps of achieving the [[siddhis]] of the 'Stage of Completion'. The subsequent verses can be understood to indicate both stages, by use of the four {{Wiki|expressions}} of [[sadhana]] (elucidated in Part Two) which can be construed as the 'shared' ([[sadharana]]) {{Wiki|terminology}} of the two stages.
+
gsal bahi gzugs to/ran bzhin nam bdag Aid can/).
  
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The translations are made from the [[Bhattacharyya]] edition of the [[Tantra]] with the verse numbering in Dr. S. Bagchi's edition, and with some minimum expansion based on Candra-kirti's [[Pradipoddyotana]] commentary in the [[Tibetan]] edition with Tson-kha-pa's [[tippani]] Ml ban hgrel) thereon. Since the [[Sanskrit]] is readily available in Bagchi's edition and in the reprint of [[Bhattacharyya's]] edition, there is no [[reason]] to reproduce the entire [[Sanskrit]] text for the two chapters.
+
In the (iiih)nMiin<ljatantra tradition, the Vajramala Explanatory Tantra, chapter 48 t,PTT, Vol. 3, p. 221) holds that the phenomenal world is due to the two winds prdna and apdna identified with two mantra syllables A and HAM (aham. or egotism , which form the 'knot of the heart' :
  
  
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However, it has been necessary to correct the [[Sanskrit]] in certain places with the help of the [[Tibetan translation]] in the [[Kanjur]] and the Pradipoddjotana. And in [[Chapter]] XII, the lines of verses 39-41 have been grouped differently from the edited text. After this {{Wiki|manuscript}} was being printed, I received from [[Professor]] Yukei Matsunaga his work, "The GuhyasamSjatantra : A New Critical Edition." Upon comparing his readings for Chapters VI and XII, I find confirmation for most of my corrections, in some cases from the readings he accepts, and in the remainder from the variants given in the footnotes. Following are the corrections which arc observed in the translation :
+
VI nni srox »/ ilu i du biadj
  
 +
/,/,• bzhin lit.n scl HAM du brjodl
  
 +
I de giiis grig gyur likhoi ba stej
  
 +
A is explained as the prana wind.
  
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CHAPTER SIX
+
Likewise, apiina is said to be HAM
  
 +
When those two unite, there is samsara (the cycle of phenomenal existence).
  
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first 1 Incorrect reading Suddham Correct reading guhyam
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In the full system of human life, there are. as was said, five principal and five subsidiary winds, generically 'vaxu or 'prdna'. The five prim ipal winds have the respective natures of the five Buddhas and are associated with the five mantra-
 +
syllables and body-ra/.>"< a* follows:
  
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3 [[manah]] santosanapriyam manahsarntosanam priyam
 
  
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4 [[vaca]] [[kaya]]- vacakaya-nispadayanti samyogam nispadayet trisamyogam
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Orn Vairo —vvana —all over th body, or head
  
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5 bodhicitte ca [[bhavana]] bodhir vina ca bhavanam
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Ah —Amitabha —udana —throat
  
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6 vidhisaipyogam bodhisamyogam
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Hum —Aksobln.i prana —heart
  
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9 jfianadain jnanapadam
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Sva —Ratnasambhava apana —sacral region
  
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17 [[mantra]] sarva
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Ha —Ainoghasiddhi —samana —navel
  
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25 para karmakrt padakarmakrt
 
  
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26 darSanenaiva darsane naiva
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The four winds, leaving om :-.i:na, arc held in basic time or ordinary life to breathe in and out cyclically through one or other -iostril or both. Hi ::<••• these four are prdndyama. This word d'> * not ordinal i:\ -ii_'iin the [[Buddhist Tantra]], 'res-
  
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laksitam langhitam
+
traint 'if [[breath]]' but rather / > • a. in-breathing, and {{Wiki|drama}}. out-bicathim;: • >r ' >. the pasAaye ofwinds through theorificcs, and aydma, the • • J ing [[mental]] component that 'rides on the
 +
[[wind]]'. The Pa-\ i/.rama. in i;s first [[krama]]. called Vajrajapa, cites the Vajramdla in regard to the ordinary outward passage of the [[winds]]:
  
  
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CHAPTER TWELVE
 
  
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19. Dakfindd vinirgato raSmir hutabhunmandalam ca tall Raklavarnam idam vyaktam padmandtho 'Ira devatd/l The ray leaving via the right nostril is the [[fire mandala]]. This {{Wiki|distinguished}} one of [[red]] {{Wiki|color}} (i.e. the [[udana]] [[wind]]) is the [[deity]] Padma-Lord (i.e. [[Amitabha]]).
  
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Vers* Incorrect reading
 
  
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2 prade£esu
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20. Vamad vinirgato raSmir vdyumandalasamjiiitabl HaritaSyamasamkas'ab karmandlho 'Ira devalall The ray leaving via the left nostril is called '[[wind mandala]]'. With a yellowish-green [[appearance]] (i.e. [[samana]] [[wind]]) it is the dcitv Karma-Lord (i.e. Amo-ghasiddhi).
  
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4 siddhatma
 
  
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5 martjusri
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21. Dvdbhydm vinirgato raSmih pitavarno mahadyutihj Mahendramandalam caitad ratiiandtho 'ha dcvatdll The ray leaving via both nostrils is the great radiance of [[yellow]] color—the [[earth mandala]] (i.e. [[apana]] [[wind]]) and this is the [[deity]] Ratna-Lord (i.e. [[Ratnasambhava]]).
  
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12 cintyadharma
 
  
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15 [[vajra]]
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22. [[Adho]] mandapracdras lu sitakiindendiisaninibliahl [[Mandala]] iji vdrunatji caitad vajrandtho 'Ira devoid// Moving slowly downwards (but also leaving via both nostrils) is the [[water mandala]] white like the Jasmine (i.e. the [[prana]] [[wind]]), and this is the [[deity]] Vajra-Lord (i.e. Aksobhva).
  
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16 trisahasram mahasuio [[brahma]] narottamah
 
  
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25 cakragrasadhanam cakrakayagrayoga t [[ah]]
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23. Sarvadehanugo vdyuh sarvaccftdpraiartakahl Voirocanasiabhaio 'sau mrtakayad vinikaretjj The [[wind]] that proceeds throughout the [[body]] and evolves all [[activity]] (i.e. the [[vyana]] [[wind]]) has the [[nature]] of [[Vairocana]] and departs only) from the [[dead]] [[body]] (with blue {{Wiki|color}}).
  
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40 parakarmakrt
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Recitation of the [[wind]] in the Stage of Generation ([[nidana]] verse 12) means reciting according to the natural cycle of the [[winds]]. This {{Wiki|recitation}} of [[winds]] is indicated, according to the [[Pradipoddyotana]] commentary, as the meaning of the verses 9-14 (omitting 13) in [[Chapter]] Six ('Documents' . Verse 9 deals with [[meditation]] on the tip of the {{Wiki|nose}} of the face; at this stage one must take the passage of the [[winds]] on [[faith]]. Then verse 10 mentions an image of the [[Buddha]], which is [[Vairocana]]. But as the [[Vairocana]] [[wind]], [[vyana]], docs not enter into the inbreathing and outbreaking, the [[diamond]] {{Wiki|recitation}} intended by the verse is in fact [[Amitabha's]] fiery udana-wind. The text of [[Chapter]] Six interposes a '[[Hum]]' before verse 11, hinting at the {{Wiki|recitation}}
  
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41 jarvasiddhinam
 
  
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45 sattvarp
+
of Aksobhva's watery prana-wind. Verse 12 mentions a ratna-disk which enables the knower of the system to assign here the {{Wiki|recitation}} of [[Ratnasambhava's]] earthy apana-wind. Then verse 14 involves {{Wiki|recitation}} of [[Amoghasiddhi's]] [[wind]] and black samana-wind which is [[yellow]] [[green]] when passing out through the left nostril.
  
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48 vajrasattvatvam apnuyat
 
  
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50 siddhyartham
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Then in [[Chapter]] Six, verses 15-18 [[state]] the advanced level of that {{Wiki|recitation}}, as practiced in the Stage of Completion ([[nidana]] verse 241. In the [[latter]] stage, the [[yogin]] moves those [[winds]] from their usual location in basic time to [[extraordinary]] combinations in fruitional time, as I summarized from Tson-kha-pa's Rdor bzlas in "[[Female Energy]]...", p. 88: Om, the [[prana]] [[wind]] of the [[heart]] [[cakra]], the [[udana]] [[wind]] of the neck [[cakra]], and the [[bindu]] in the position of the ufnifa, is the [[thunderbolt]] of [[body]] at the Mahasukha-cakra of the {{Wiki|forehead}}. [[Ah]], the initial [[prana]] of the [[heart]] [[cakra]], the [[apana]] [[wind]] of the [[sacral]] center, along with the [[udana]] of the neck center, is the [[thunderbolt]] of {{Wiki|speech}} at the neck [[cakra]]. [[Hum]], the [[apana]]
  
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51 siddhyante
 
  
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53 sarvasiddhinam
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[[wind]] of the [[sacral]] center, the [[udana]] [[wind]] of the neck center, and the {{Wiki|pervasive}} [[prana]] (i.e. [[vyana]]) normally in the {{Wiki|forehead}}, is the [[thunderbolt]] of [[mind]] at the nave of the [[heart]] [[lotus]]. And the [[winds]] mixed that way dissolve the knots (mdud) of those centers. Accordingly, in fruitional time, the [[mantras]] have been reduced from five to three. This is meant to achieve three photism [[experiences]] callcd '{{Wiki|light}}', 'spread of {{Wiki|light}}', and 'culmination of {{Wiki|light}}'. The further reduction from three to one corresponds to the [[experience]] of the [[Clear Light]] which is free from the three.
 +
Also, the Stage of Completion increases to three the noses meant by 'tip of {{Wiki|nose}}', a [[teaching]] found in the Vajramdla, summarized in [[Tson-kha-pa]], "Dkah gnad", [[Lhasa]] collected works, Vol. Ca, 8a-2 :
  
  
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The three 'tips of {{Wiki|nose}}' (nasagra) are 1. the 'tip of {{Wiki|nose}}* of the [[sacral]] place; 2. 'tip of nose'of the face' ; 3. 'tip of {{Wiki|nose}}' of the [[heart]] (sna rtse [[gsum]] ni/gsan [[bahi]] sna rtse, gdori gi sna rtse, sfiiri gi sna rtse). Idem: The three 'drops' ([[bindu]]) are 1. drop'of [[substance]], 2. 'drop'of {{Wiki|light}}, 3. 'drop' of [[mantra]] ([[thig le]] [[gsum]] ni/rdzas kyi [[thig]] Ie, Ijod kyi [[thig le]], shags kyi [[thig le]]), Ibid., f. 8a-6: The [[lustful]]
 +
[[person]] [[contemplates]] the '[[substance]] drop' on the 'tip-of-
  
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Correct reading prade>'e ca suddhatma maftju [[vajradharma]] tri [[vajra]]
 
  
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trisahasram ckaiuro guhy adharo 11 amah j n a u a [[gra]] [[sad]] h a nam buddhakayagrayogatah padakarmakrt sarvabuddhanam [[sarvam]] trivajratvam avapnuyat siddhyagre siddhyagre sarvabuddhanam
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{{Wiki|nose}}' at the [[sacral]] placc; the hating [[person]], the'mantra drop' on the 'tip-of-nosc' of the [[heart]]; the [[deluded person]], the 'drop of {{Wiki|light}}' on the 'tip of {{Wiki|nose}}' of the face (/hdod [[chags]] can gjis gsai: [[bahi]] sua riser [[rdzas]] kyi Ihig le dan 11 zht sdaA can gyis sfliii gi sna riser snags kyi Ihig le dan II gli mug can gj-is gdoii gi sna riser hod kyi ihig le bsgom par b.tad ciri /)
  
  
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See in this [[connection]] the explanation of [[pranayama]] among the six members of [[yoga]] in the [[Pradipoddyotana]] commentary ('Documents", where the contemplation of the three 'noses' seems not to go with three different persons but with the successive contemplation of a single [[person]].
 +
The [[relation]] between prdna and [[mantra]] is brought out in the [[discussion]] about the '[[reality]]' (taltva) of the [[mantra]]. Thus Paiicakrama. 1st [[krama]], verse 66; Sri [[Laksmi]], Vol . 63. p. 21-5 and 22-1 :
  
  
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58 karyaih drdhagra kayaih rddhyagra
+
mantralatli-am idam vyaktam vagvajrasya prasadhanamj jUSnatrayaprabhedena ciltamalre niyojayel //
 +
This clear [[reality]] of [[mantra]] as the [[accomplishment]] of the {{Wiki|speech}} [[diamond]], is applied to '[[Mind Only]]' by the variety of three gnoses.
 +
Sri [[Laksmi]] explains that [[mantra]] has two aspccts, by {{Wiki|distinction}} of [[cause and effect]]. "The [[cause]] is prdna, the cffcct is [[mantra]] -. and their [[reality]] is the '[[reality]] of [[mantra]]' " 'de la rgyu ni [[srog]] rlun dan / hbras bu ni snags ste/de dag gi de iiid ni snags kvi dc Aid de/ . The 'three gnoses' mean the three lights.
  
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59 [[vajrapani]] vajrapado
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But then, do [[mantras]] have meaning ? See the [[discussion]] in The [[Calcutta]] Review, 137-1 (Oct. 1955 , a portion of the serial translation by J. V. [[Bhattacharyya]] of the Xydyamaiijari. here (pp. 7-13 discussing the validity of [[mantras]]. The opponents hold that the [[mantras]] do not convey meaning p. 8 : "A [[mantra]] renders its assistance to a Vcdic [[rite]] only by its {{Wiki|recitation}}." Among their illustrations is the [[mantra]]. "Hear, oh slabs of stone !" (srnola grdvdnah . They say pp. 8-9 "This meaning is absurd since [[unconscious]] slabs of stone arc never employed to listen to something." The author of the Xydya-maiijari, when replying to their arguments, says of this particular example (p. 12) : "Srnota gravanah is.. a miraculous act by the influence of which slabs of stone can even hear." His chief answer is that the opponents have not taken .. .[[pains]]
  
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64 sarvamantrartha mantratattvartha
 
  
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66 mantrena samcna
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to find out the meaning. In conclusion he states (p. 13) :
 +
"[[Mantras]], revealing their [[senses]], render assistance to a sacrificial [[rite]]. But they do not help a [[rite]] by their mere {{Wiki|recitation}} like the muttering of a [[mantra]]........." The viewpoint of the Nydyama:)jari is quite consistent with that of the [[Buddhist Tantras]], where the [[mantras]] do indeed have meaning. For example, one need only consult the [[Tanjur]] commentaries on the Vajra-viddrana-ndma-dharani. to learn that cach one of the [[mantra]] {{Wiki|expressions}} is given its
  
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68 abdam ardham
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explanation in terms of functions of the various [[deities]] involved. The [[Buddhist Tantra]] also insists that mere muttering of the [[mantra]] is useless, since one must simultaneously make a mudrd and [[concentrate]] the [[mind]] accordingly. And it also agrees when the [[Buddhist Tantra]] speaks of [[success]] in the incantation as the [[state]] when the [[mantra]] seems to pronounce itself, thus assuming the role of a [[deity's]] [[body]] (mantra-miirti . An [[interesting]] example of this is in the
 +
last [[chapter]] of the Sri Paramadya [[tantra]] (PTT, Vol. 5, p. 171-5'. understood with the help of Anandagarbha's commentary (PTT, Vol. 73, p. 127-5). The [[Tantra]] states: "How is the [[Bhagavat]] the [[master]] of the [[deeds]] of "[[diamond]] [[pride]]' ? Bccausc the best mudrd belongs to the great lord (maheivara) who has the best of great [[siddhis]] and she greatly praises the [[diamond]] lord, the one who says
  
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72 dharmo vai vakpathah dharmatavakpathah
 
  
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'I am the [[master]] of [[diamond]] [[pride]]' is tlx- [[Bhagavat]]. the supreme [[primordial]] [[person]].'" de la [[rdo rje]] bsftems byahi [[bdag po]]
 +
bcom ldan hdas ci liar [[yin]] zhe na // kun mchog duos [[grub chen]] po vi ! dbah phyug chcn po phvag rgyahi mchog // rdo rjc dbah phyug chcr bstod pas // rdo rjc bshems pahi [[bdag po]] [[bdag]] [[ces bya]] ba ni bcom ldan lidas mchog dan pohi skyes buho /) .
  
  
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CHAPTER SIX
+
The [[idea]] here, as gleaned from Anandagarbha's comments, is that '[[diamond]] [[pride]]' is the [[name]] of a [[goddess]] and she is the best mudrd. Since she praises the [[Bhagavat]], he is her [[master]] ([[pati]]). This alludes to the [[state]] when the mudrd coalesces with the [[mantra]] to reveal i - [[sense]] as the Xydyania^jari would say : and since its [[sense]] is'diamond [[pride]]' (vajragar; a the [[mind]] united with that mudrd can be proud. She praises without any prompting :t he
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Then the [[Tathagata]] Aksobhya-vajra entered the [[samadhi]] callcd 'Secret [[Diamond]] of the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the Tathiigatas' and pronounced this [[mantra]] which [[empowers]] the [[mind]] :
 
  
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Om sarvatathagatacittavajrasvabhavatmako 'ham/
+
incantation {{Wiki|sounds}} by itself. She has her [[own]] [[deeds]] or functions.
 +
However, some [[Western]] [[scholars]] have quite missed the point of how [[mantras]] acquire meaning. Take ti e celebrated [[mantra]] of the [[Buddhist Bodhisattva]] Lord Avalokiie vara, Orp manipadmc [[hum]]. [[Scholars]] have ascribed this and that meaning
  
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"Oni. I am the self-existence of the [[cittavajra]] of all the [[Tathagatas]]."
 
  
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Then the Lord, the [[Tathagata]] Vairocana-vajra, entered the [[samadhi]] callcd 'Dustless [[Diamond]] Abode' and pronounced this [[mantra]] which [[empowers]] the [[body]] :
+
to it; for example, "Om, the [[jewel in the lotus]], [[hum]]." The implication of such an explanation is that the [[mantra]] has a meaning {{Wiki|independent}} of the {{Wiki|recitation}}, which is denied both by the [[Hindu]] Nyayamailjari and the [[Buddhist Tantras]]. When one goes into this {{Wiki|cult}} of Avalokitcs vara, he finds out readily that this is called the six-syllabled [[formula]]. The [[six syllables]] are recited in the [[six times]] of day and night, along with [[fasting]] and correlated with
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Om sarvatathagatakdyavajrasvabhavdtmako 'ham/
 
  
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"Orri. I am the [[self]] [[existence]] of the [[kayavajra]] of all the [[Tathagatas]]."
+
gestures ([[mudra]]), and the [[imagined]] [[six destinies]] of [[gods]], men, etc. as associated with six colors. The meaning is the six [[Buddhas]] [[corresponding]] respectively to the {{Wiki|syllables}}. By continual application to the {{Wiki|cult}} with proper {{Wiki|recitation}} of the [[six syllables]] in a correlation of [[body]], {{Wiki|speech}}, and [[mind]], the [[yogin]] experts to identify himself with the Lord Ava-lokitegvara who looks with [[compassion]] at the [[beings]] in the [[six destinies]]. Gradually the meaning is evoked by the {{Wiki|recitation}}. While such a translation as "Om, the [[jewel in the lotus]], [[hum]]" does not convey any [[intelligence]] of the {{Wiki|cult}}; nevertheless, if one
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Then the Lord, the [[Tathagata]] Amitayur-vajra, entered the [[samadhi]] called '[[Nondual]] [[Diamond]] which is the [[Sameness]] of all [[Tathagatas]]' and pronounced this [[mantra]] which [[empowers]] {{Wiki|speech}}:
 
  
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Om sarvatathagataidgvajrasvabhavitmako 'ham/
+
insists on a translation anyway in such [[form]], it is proper to translate the 'mani padmc' portion as "[[jewel in the lotus]]" because one would understand mani as the Middle Indie [[form]] {{Wiki|equal}} to [[Sanskrit]] manilh), the {{Wiki|nominative}}. In terms of [[mantra]] construction, because the initial and final {{Wiki|syllables}} arc Om and
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"Om. I am the self-existence of the [[vagvajra]] of all the [[Tathagatas]]."
 
  
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(1) One may {{Wiki|perfect}} by these preeminences the triple [[diamond]] which has the Tathagata-secrets and the ([[absolute]]) abode which [[contemplates]] the ([[Wikipedia:Convention (norm)|conventional]]) abode and is [[symbolized]] by the [[characteristic]] of [[mantras]]
+
[[Hum]], the middle portion 'mani padmc' isequivalcnl to thcsyllablc [[Ah]], for these arc the three [[heart]] {{Wiki|syllables}} of the [[Buddhas]] [[corresponding]] to [[Body]], {{Wiki|Speech}}, and [[Mind]], respectively [[Vairocana]], [[Amitabha]], and [[Aksobhya]]. Accordingly, the middle portion stands for the [[Buddha Amitabha]] in the [[heaven]] [[Sukhavati]].
−
.
 
−
Then the Lord, the [[Tathagata]] Ratnaketu-vajra, entered the [[samadhi]] called '[[Diamond]] which is the [[Lamp]] of [[Knowledge]]* and pronounced this [[mantra]] which impassions:
 
  
−
Om sarvatathdgatdiiurdganavajrasvabhdvdtmako 'ham/
 
  
−
"OITI. I am the self-existence of the anuraganavajra of all the [[Tathagatas]]."
+
The [[gods]] arc literally expressed into [[manifestation]]: that is, they are called into [[phenomenal]] [[forms]] by [[mantra]]. In the Anuttarayoga-tamra {{Wiki|cult}}, the {{Wiki|syllables}} E-VA M serve for this expression. 'Evam' i Thus) is the first [[word]] in the [[Buddhist scriptures]], which normally begin "Thus by me it was heard"
−
Then the Lord, the [[Tathagata]] Amoghasiddhi-vajra,
+
(evam [[maya]] srulam). [[Mchan]] hgrel, PTT, Vol. 158, p. 13-3, states : "The syllabic E is like a mother. Therefore, the '[[insight]]' (prajiia) syllabic (E) is [[symbolized]] as the sixteen {{Wiki|vowels}} ([[svara]]). Va is like a father. The 'seminal drop' ([[bindu]], Ihig le, ip) of [[Vam]] makes [[manifest]] the {{Wiki|vowels}}. Hence the means' ([[upaya]]) syllabic ([[Vam]] ] is [[symbolized]] as the [[thirty-three]] {{Wiki|consonants}} (vyaiijana). Through their union arises, like sons, the
  
  
  
−
entered the [[samadhi]] called 'Unwastcd [[Diamond]]' and pronounced this [[mantra]] of {{Wiki|worship}}:
 
−
(hp sarvatathSgatapujavajrasvabhavattnako 'haml
 
  
−
"Om. I am the self-existence of the pujavajra of all the
+
host of words. Thus E is the [[womb]] ([[alaya]], [[kun gzhi]]) and [[Vam]] the progenitor, of pravacana (the [[Buddhist scripture]])." The [[bindu]] is also called in this {{Wiki|literature}} the [[bodhicitta]] ([[mind of enlightenment]])
−
[[Tathagatas]]."
 
  
−
(2) One should continually and methodically {{Wiki|worship}} the [[Buddhas]] with the five [[strands]] of [[desire]] ( = [[sense objects]]). By the five kinds of {{Wiki|worship}} he would speedily achicvc [[Buddhahood]].
 
  
−
So spoke the Lord [[Vajradhara]], [[master]] of the [[Body]], {{Wiki|Speech}}, and [[Mind]] [[diamonds]] of all the [[Tathagatas]].
 
−
Then the Lord [[Vajradhara]], [[master]] of the [[Body]], {{Wiki|Speech}}, and [[Mind]] [[diamonds]] of all the [[Tathagatas]], pronounced this [[secret mantra]] of all the [[Tathagatas]]:
 
−
Orjt sarvatath&gatakayavakciltavajrasiabhaiiitmakn 'haml
 
  
−
"Om. I am the self-existence of the [[Body]], {{Wiki|Speech}}, and
+
===[[The world of light]]===
−
[[Mind]] [[diamonds]] of all the [[Tathagatas]]."
 
  
−
(3) The one who has [[body]] as the [[mantra]] [[visualized]]
 
−
should accomplish, exhorted by {{Wiki|speech}} in the [[mind]], the 'surpassing one', 'successful one', 'one satisfying the [[mind]],' 'beloved one'.
 
−
(4) He should accomplish the [[selflessness]] of [[citta]] being [[visualized]], (then) the contemplation of {{Wiki|speech}} ([[vaca]]) and [[body]], (then) the triple {{Wiki|conjunction}}, (finally) the abode {{Wiki|equal}} to [[space]].
 
  
−
(5) The self-existence of [[body]]-, {{Wiki|speech}}-, and mind-visualization is not reached by the praxis of mantra-body, nor is [[revelation]] in the absence of contemplation.
 
  
−
(6) Having pondered in brief this [[characteristic]] of [[body]], {{Wiki|speech}}, and [[mind]], he should [[contemplate]] the [[samadhi]] 'Conjunction to [[revelation]]' as [[constructed]] by [[mantra]].
+
In the article "Notes on the [[Sanskrit]] term [[Jnana]]" I first tried to correlate the [[Guhyasamaja]] [[tradition]] of four lights (three {{Wiki|light}} stages leading to or [[emerging]] from the [[Clear Light]]) with other systems of [[thought]]. Already it was apparent to me that the {{Wiki|theory}} involved a reinterpretation of the old [[Buddhist]] [[formula]] of [[Dependent Origination]] ([[pratitya-samutpada]]). With the researches of the {{Wiki|present}} work behind me it is easier to detect the [[Upanisadic]] precursors of this {{Wiki|theory}} (it would be hazardous to try to trace it back to the Rg-veda).
  
−
(7) Then the glorious [[Vajradhara]], accompanied by all the [[Tathagatas]], and most [[omniscient]] oneamongall the [[Buddhas]], proclaimed the supreme contemplation.
 
  
−
(8) One should [[imagine]] a [[moon disk]] in the midst of the sky. Having contemplated an image of the [[Buddha]], he should begin the '[[subtle yoga]]' (suk}ma-yoga).
+
Perhaps the most discussed [[Upanisadic]] passage is the Chdndogya Upanifad from VI.2 to VI.6. This teaches a [[development]] order of 1. heat, becoming {{Wiki|speech}}; 2. [[water]], becoming [[breath]]; 3. [[food]], becoming [[mind]]. By their respective colors of [[red]], white, and black, they were later ([[Hindu]] period) identified with the [[three gunas]] (employed extensively in the [[Buddhist Tantras]]), to wit: [[rajas]] ([[activity]], [[passion]]), [[sattva]] (buoyancy, clarity), [[tamas]] (immobility, {{Wiki|darkness}}), although the [[guna]]
  
−
(9) One should [[imagine]] a (minute) [[mustard seed]] at the
 
−
tip of the {{Wiki|nose}} and the moving and non-moving ([[worlds]]) in [[the mustard seed]]. He should [[contemplate]] the [[joyful]] [[realm of knowledge]] as ihc ([[highest]]) secret [[thai]] is [[imagined]] by [[knowledge]].
 
  
−
(10) He should [[contemplate]] a {{Wiki|solar}} disk in the midst of the sky, and having contemplated an image of the [[Buddha]], superimpose it on that abode.
+
applicability to the [[Chandogya]] text has been questioned. The Brhaddranyaka Upanifad 1.5 portrays Prajapati's production of the [[world]] as [[food]] for himself; and this suggestion of'food' as the first produced is consistent with 1.5.3: "[[Mind]], {{Wiki|speech}}, [[breath]], these he made for himself" (tnano vacant [[pranam]], tany atmane [[kuruta]]), since we learn from the Chdndogya that 'food'becomes '[[mind]]'. The Brhaddranyaka order is consistent with a [[tantric]] [[interpretation]] of
−
Hiiml
 
  
−
(11) One should [[contemplate]] a bright disk in the middle of the sky. (Then,) he should [[contemplate]] a [[lotus]] and a [[diamond]] in [[contact]] in the manner of an [[eye]].
+
[[Buddhist]] [[Dependent Origination]], with my [[understanding]] of the Yardhopanisad, and with the Guhvasamaja-V [[nidana]] [[doctrine]] of three lights or three gnoses (jiidnatraya). The Varahopani.-ad is translated by T. R. Srinivasa Ayyangar and edited by G. Srinivasa [[Murti]] in The Toga [[Upanisads]]. In the I 'ataha we icad: "For says the [[Sruti]], 'These are the five [[essential]] features, viz., [[Asti]] there is),Bhati (there shines forth), Preyas (whatever pleases), [[Rupa]] ([[form]] > and Kaman ([[name]]). The first three are of the [[form]] of the [[Brahman]]. The two there-
−
(12) He should [[contemplate]] a [[ratna]] disk in the middle of the sky and should perseveringly [[contemplate]] upon it the 'original [[yoga]]' (the {{Wiki|syllables}} Om, [[Ah]], [[Hum]]).
 
  
−
(13) [—omitted in [[Tibetan translation]] of the miilalanlra and in the [[explanatory tantra]] [[Sandhivyakarana]]—]
 
  
−
(14) He should [[contemplate]] a {{Wiki|light}} disk in the middle of the sky. He should project (thereon) a [[Buddha]] mark which is mild and in differentiation the retinue.
 
  
−
(15) He should [[imagine]] with perseverance at the tip of his {{Wiki|nose}} a five-pronged ([[thunderbolt]]) appearing like a [[blue lotus]] petal and in the advanced [[degree]] the size of a tiny {{Wiki|barley}} grain.
 
  
−
(16) With [[enlightenment]] his sole aim, he should [[contemplate]] vividly at the tip of his {{Wiki|nose}} an eight pctalled [[lotus]] with filaments and the size of a chick-pea.
+
after are the [[characteristics]] of the [[phenomenal world]].' " If we rearrange the order of the Chdndogya terms and employ these other sources, a tabular comparison can be made as shown in Table I.
  
−
(17) In the [[extraordinary]] case, he would construct therein (i.e. in the 'chick-pea') the contemplation of [[wheel]] and so on. (Then, he would accomplish the {{Wiki|ecstatic}} basis of enlightenment—the store ofall ([[mundane]]) [[siddhis]] and the (eight [[supramundane]] [[gunas]]. ,
 
  
  
−
(18 He would project there in condensed manner what has been placed in the [[Buddha's enlightenment]]. He would draw forth the [[Dharma]] [[Word]] marked with [[body]], {{Wiki|speech}}, and [[mind]].
+
===i. [[THE WORLD OF LIGHT : BRAHMANICAL & BUDDHIST Brahmanism]]===
  
−
(19; Then the glorious [[Vajradhara]], the rcvealer of all the meaning of [[reality]], expressed the [[sublime]] secret that issues from all the best praxis ([[carya]]).
 
  
−
(20) The [[wise]] man, provided with [[forms]], {{Wiki|sounds}}, and {{Wiki|tastes}}, should [[contemplate]] for six months; and should also [[contemplate]] by [[offering]] the great [[offering]] to the secret [[reality]].
 
  
−
(21) The one [[desiring]] [[siddhis]] as fruit should perform by using excrement and {{Wiki|urine}} as ([[imaginary]]; [[food]]. He would accomplish the [[supreme reality]] and [[immaculate mind]] of [[enlightenment]].
+
Old {{Wiki|terminology}} of Chdndogya Up. Later {{Wiki|terminology}} of Vardha Up.
  
 +
1. Black [[Food]] "It is" ([[asti]]) (krsna-anna)
  
−
(22) He should [[imagine]] the great flesh as flesh for [[food]]. He would accomplish the mysterious [[body]], {{Wiki|speech}}, and [[mind]] that are in all [[siddhis]].
+
2. [[Red]] Heat "It shines forth" (rohita-tejas) (bhati)
  
−
(23) He should eat as [[food]], the [[sublime]] flesh of [[elephant]], [[horse]], and {{Wiki|dog}}, and not partake of other [[food]].
+
3. [[White Water]] Whatever pleases(£ukla-apas) (prcyas)
  
−
(24) The [[wise]] [[Bodhisattva]] becomes dear to the [[Buddhas]]. Indeed, by this praxis one would quickly attain [[Buddhahood]].
+
4. [[Fire]], {{Wiki|Sun}}, [[Moon]], 4, 5. [[Name]] and [[Form]]
−
 
 
−
(25) He would become in the [[world]] Lord of the [[Realm of Desire]] (kama-dhdtu), the doer of [[deeds]] of the rank; the radiant, powerful leader, his handsome features gratifying the [[sight]].
 
−
 
 
−
 
 
−
(26) He would assent to the [[world]] on [[sight]], without being
 
−
exhorted. This is what for all the [[Buddhas]] is the secret, the [[supreme enlightenment]]. This [[secret mantra]] is the [[reality]] transcending (the ordinary) [[body]], {{Wiki|speech}}, and [[mind]].
 
−
Ended is [[chapter]] six, entitled '[[Empowerment]] of [[Body]], {{Wiki|Speech}}, and [[Mind]]* in the Mahaguhyatantra '[[Guhyasamaja]]' of the secret and the greater secret belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of the [[Tathagatas]].
 
−
 
 
−
 
 
−
CHAPTER TWELVE
 
−
 
 
−
 
 
−
Then the [[teacher]] [[Vajradhara]], who has accomplished the supreme Jiiana, proclaimed the [[diamond]] of {{Wiki|speech}} which is the [[reality]] of the three [[diamond]] pledges.
 
−
(1) One should [[imagine]] this [[dance]] (nataka) among the natures [[pure]] by [[intrinsic nature]], which are {{Wiki|equal}} to the sky and have the [[intrinsic nature]] devoid of [[discursive thought]].
 
−
 
 
−
(2) One may accomplish the sum of all [[siddhis]] both in a spot of a great [[forest]] and in a secluded mountain [[adorned with flowers]] and {{Wiki|fruits}}.
 
−
 
 
−
Mam
 
−
 
 
−
(3) The contemplation of the maftjuvajra in the [[diamonds]] of (one's [[own]]) [[body]], {{Wiki|speech}}, and [[mind]], is comparable to the maftjuvajra which radiates in the [[body]], {{Wiki|speech}}, and [[mind]] (of the [[three realms]]).
 
−
 
 
−
(4) The [[pure]] [[self]], adorned with all adornments, shines with a {{Wiki|light}} of blazing [[diamond]] for a spread of a hundred [[yojanas]].
 
−
 
 
−
 
 
−
 
 
−
(5) The [[gods]] [[Brahma]], [[Rudra]], and so on, never see it. (Thus) the [[samadhi]] called 'Causing the [[disappearance]] of the [[highest]] [[samaya]] of the mafljuvajra.'
 
−
 
 
−
 
 
−
(6) Having [[caused]] what proceeds from the triple hook (i.e. the three lights) by means of the five [[samayas]] of excrement ( = [[sense object]]) and {{Wiki|urine}} ( = [[sense organ]]) which arise from the [[inseparable]] triple [[vajra]] (i.e. the [[mind]]), he should [[contemplate]] it as cast into his {{Wiki|mouth}} (=thc [[Clear Light]]).
 
−
 
 
−
 
 
−
(7) He should [[contemplate]] therein the [[citta]] as [[inseparable]] from all the [[Buddhas]]. It would have from that [[moment]] a {{Wiki|light}} like that of the [[manjuvajra]].
 
−
 
 
−
 
 
−
(8-9) Having contemplated by way of one's [[own]] [[mantra]] (Om), and having [[imagined]] the [[wheel]] with the {{Wiki|light}} of a firebrand as the abode of all the [[Buddhas]], one would be like a [[Buddha]]. As many as be the [[atoms]] of the 36 [[Sumerus]] [[corresponding]] to that ([[wheel]]), they are all like [[Vajradhara]]. (Thus) the [[samadhi]] called 'Pledge of the [[Wheel]]'.
 
−
 
 
−
(10-11) Having contemplated by way of one's [[own]] [[mantra]] ([[Hum]]), and (having contemplated) the Mahavajra in the middle of the [[mandala]] as the abode of all the [[vajras]], one' would be {{Wiki|equal}} to the [[Cittavajra]]. As many as be the [[atoms]] of the 36 [[Sumerus]], that many will be the ladies (yofit) who are its abode of [[merits]]
 
−
 
 
−
([[guna]]). Having made the obeisance of [[Rudra]], he would be the Mahavajra of the [[three realms]]. (Thus) the [[samadhi]] called '[[Diamond]] equality'.
 
−
(12-13) Having contemplated by way of one's [[own]] [[mantra]] ([[Ah]]) the great eight-pctalled [[lotus]], one would be the store of all [[dharmas]] {{Wiki|equal}} to [[Vajradharma]]. As many as be the [[atoms]] of the 36 Sumcrus, the [[pure]] [[self]] [[causes]] them to take shape in the supreme [[mandala]] of [[Buddha]] [[offerings]]. (Thus) the [[samadhi]] called '[[Lotus]] equality'.
 
−
 
 
−
(14-17) He stays serving the triple-aeon pledge of the five knowledge-bearers. He meditatively worships the three secrets of all the [[Buddhas of the ten directions]]. He should [[contemplate]] his [[own]] [[mantra]] (Ha) as the sword with a {{Wiki|light}} {{Wiki|equal}} to the five rays. Holding it in his hand, wide-eyed, he would be a [[vidyadhara]] of the triple [[vajra]]. Worshipping with the great ([[mystic]] powers)of the [[three realms]], having [[bowed]] to [[Brahma]], [[Indra]] and the [[Daityas]], he, the [[solitary hero]] in the chiliocosm, would be the [[highest]] Guhyadhara. What one
 
−
 
 
−
 
 
−
wishes with his [[mind]] of the vajrins of [[Body]], {{Wiki|Speech}}, and Mind-it confers such a [[siddhi]] created from the [[cittavajra]]. Thus the [[samadhi]] called 'Best of all swords'.
 
−
 
 
−
(18-19) Having [[meditated]] 011 the pellet of Om, the size
 
−
of a pea kernel, one should [[contemplate]] in its center the image of one's [[deity]], [[Wikipedia:Imagination|imagining]] it in the '{{Wiki|mouth}}' the brahmarandhia). Immediately he would have the same {{Wiki|light}} as the [[bodhisattva]]. the same {{Wiki|light}} as the [[Jambu river]], appearing like the 1 ism {{Wiki|sun}}.
 
−
 
 
−
 
 
−
(20-21) Having [[meditated]] on the pellet of [[Ah]], the size of a pea kernel, one should [[contemplate]] in iis center the image of one's [[deity]], [[Wikipedia:Imagination|imagining]] it in the '{{Wiki|mouth}}'. Immediately lie would have the same {{Wiki|light}} as the revelation-knowledge, the same {{Wiki|light}} as the [[Jambu river]], appearing like the risen {{Wiki|sun}}.
 
−
 
 
−
(22-23) Having [[meditated]] on the pellet of Hunt, the size of a pea kernel, one should [[contemplate]] in its center the
 
−
image of one's [[deity]], [[Wikipedia:Imagination|imagining]] it in the '{{Wiki|mouth}}'. Immediately he would have the same {{Wiki|light}} as the [[diamond body]], the same
 
−
{{Wiki|light}} as the [[Jambu river]], appearing like the risen {{Wiki|sun}}.
 
−
 
 
−
 
 
−
(24-25) One should [[contemplate]] [[Vairocana]] stationed in the center of a clear sky. Having [[imagined]] [[a wheel]] in his hand, one would be a cakra-Vidyadhara. Having [[imagined]] the 'Great [[Wheel]]' [[family]] as the best praxis of [[Buddha body]], one would enact with the [[knowledge]] [[diamond]] the best {{Wiki|evocation}} (stidhana) of [[knowledge]].
 
−
 
 
−
 
 
−
(26-27) One should [[contemplate]] a [[knowledge]] Aksobhva stationed in the center of a [[diamond]] in the sky. Having [[imagined]] a [[thunderbolt]] in his hand, one would be a vajra-Vidyadhara. Having [[imagined]] the 'Great [[Diamond]]' [[family]] as the best praxis of [[Diamond body]], one would enact with the [[knowledge]] [[diamond]] the best {{Wiki|evocation}} of [[diamond]].
 
−
 
 
−
(28-29) One should [[contemplate]] a [[Ratnavajra]] stationed in the center of a [[jewel]] in the sky expanse. Having [[imagined]]
 
−
a [[ratna]] in his hand, one would be a ratna-Vidvadhara. Having [[imagined]] the 'Great [[Jewel]]' [[family]] as the best praxis of
 
−
[[Jewel]] [[body]], one would enact with the [[knowledge]] [[diamond]] the best {{Wiki|evocation}} of [[jewel]].
 
−
 
 
−
 
 
−
(30-31) One should [[contemplate]] an [[Amitabha]] stationed in the center of the [[dharma]] in the sky. Having [[imagined]] a
 
−
[[lotus]] in his hand, one would be a padma-Vidyadhara. Having [[imagined]] the 'Great [[Lotus]]' [[family]] as the best praxis of [[Dharma]]-
 
−
31
 
−
DOCUMENTS [[kaya]], one would enact with the [[knowledge]] [[diamond]] the best {{Wiki|evocation}} of [[lotus]].
 
−
(32-33) One should [[contemplate]] an Amoghagra stationed in the center of the [[samaya]] in the sky. Having [[imagined]] a
 
−
sword in his hand, one would be a khadga-Vidyadhara. Having [[imagined]] the 'Great [[Samaya]]' [[family]] as the best praxis of kayasa-maya, one would enact with the [[knowledge]] [[diamond]] the best {{Wiki|evocation}} of [[samaya]].
 
−
 
 
−
1,34) The [[trident]] ( of [[Mahabala]] ), the knowledge-hook (of [[Takkiraja]]), and the other ([[symbols]] of the Krodha-raja-s), to be evoked by diversification of the [[vajra]], are evoked with
 
−
 
 
−
[[meditation]] of that ([[Aksobhya]]) by means of the evocations of [[body]], {{Wiki|speech}}, and [[mind]].
 
−
 
 
−
Thus spoke the Lord who is the [[vajra]] of siddhi-(revelation) belonging to the Great Pledge 'mahasamaya —the [[Diamond Vehicle]]).
 
−
(35) As a special (or {{Wiki|distinguished}}) case, the performer should continually evoke the [[diamond]] [[attraction]] (of four [[lineages]] of [[goddesses]] at a crossroads, a {{Wiki|solitary}} [[tree]], an ekalinga, or in a [[calm]] place.
 
−
 
 
−
 
 
−
 
 
−
(36-37 , Having contemplated the 'incantation [[person]]' of triple [[yoga]] (= born from the 3 {{Wiki|syllables}}, Om, [[Ah]], Hunt) as the [[vajrin]] of triple [[yoga]] ( having the stack of three sattvas), the hook for the ordinary [[body]], {{Wiki|speech}}, and [[mind]], on the part of the '[[Buddhas]]' (the jewel-like persons) who have jriana-buddhis i.e. seek the [[non-dual]] know ledge ; and having attracted, with the [[vajra]] arisen from the [[symbols]] ( =[[goddesses]]) of the [[ten directions]], the supreme [[Buddha]] [[attraction]] that abides in the best windy [[mandala]], he would partake of that. (.Thus) the [[attraction]] by the [[diamond]] of'symbols in the sky' (khadhatu-samaya = the [[goddesses]]).
 
−
 
 
−
(38) Having [[meditated]] on [[Vairocana]], the 'Great [[Wheel]]' with the hook 'store of [[Buddhas]]', he should engage in the supreme [[attraction]] of the 'pledges' ([[samaya]] = the [[goddesses]]) by means of the [[thunderbolt]] ([[vajra]]), [[lotus]] ([[padma]]), and so on. (Thus) the [[attraction]] of the [[samaya]] (the [[yaksinis]], etc.) of the [[three realms]] ('below the [[earth]]', "upon the [[earth]]', 'above the [[earth]]').
 
−
(*39) He should [[contemplate]] a [[Buddha]] image endowed with the best of all asppcts. And he should [[contemplate]] in
 
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−
 
 
−
its hand the hook and so on (the differentiation of the hook) of [[body]], {{Wiki|speech}}, and [[mind]]. Indeed, with this [[yoga]] he would be a performer of the [[rites]] of the 'place' (the rank of [[Vajra-sattva]]).
 
−
 
 
−
(*40) He should [[contemplate]] the '[[diamond]] of [[body]]' (one's [[own]] transfigured [[body]]) as endowed with the best of all aspects. Having [[meditated]] with the praxis ([[recitation of mantras]]) of [[diamond]] {{Wiki|tongue}}, he would be {{Wiki|equal}} to the Vag-vajra (i.e. [[Amitabha]]). When he offers the [[offering]] (i.e. one's [[own]] [[body]]) which is the best [[offering]] of the 'pledge' of the three secrets, he would be consummated.
 
−
 
 
−
 
 
−
(*41) This is the quintessence, the sum of secrets of all
 
−
the [[Buddhas]]. Thus spoke the Lord, the great secret pledge.
 
−
 
 
−
(42) He should {{Wiki|perfect}} the supreme triple [[vajra]] by the best pledge of 'great flesh' (the [[human]] corpse). He would
 
−
become the [[Vidyadhara]] Lord by the best pledge of excrement and {{Wiki|urine}}.
 
−
 
 
−
 
 
−
(43-44) He would obtain the [[five supernormal powers]] by the pledge-flesh of [[elephant]]. He would become the [[master]] of [[disappearance]] by the pledge-flesh of [[horse]]; the achiever of all [[siddhis]] by the pledge-flesh of {{Wiki|dog}}, the supreme [[attraction]] of [[vajra]] by the best pledge of {{Wiki|cow}} flesh.
 
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(45) When he is unable to obtain any (such) ([[dead]]) flesh, having [[meditated]] upon any one (of them), he should [[mentally]] construct (the flesh). By this [[diamond]] praxis he would become [[empowered]] by all the [[Buddhas]].
 
−
 
 
−
 
 
−
(46-47) He should [[contemplate]] the [[Vajrin]] of [[Body]], {{Wiki|Speech}}, and [[Mind]] (-the [[samayasattva]]) endowed with the best of all aspects; then in its [[heart]] (on a moon-disk) the Jfiana pledge (= the jftanasattva); and on (the lattcr's) {{Wiki|crown}}, the holder of the best [[vajra]] ( the [[samadhisattva]]). This gratification of all the [[Buddhas]] is the supreme method of pledge. Enacting it by the best pledge (yields) the finest creation of every [[siddhi]]. (Thus) the [[samadhi]] callcd 'Partaking of all the [[vajras]] of [[samaya]] and jftana'.
 
−
 
 
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−
(48-49) Having [[meditated]] on the [[Vajrin]] (i.e. [[Aksobhya]]) of Huqi when there is the best pledge-diamond of the {{Wiki|tongue}}, and having enjoyed by the praxis of the five ambrosias, one may obtain the triple [[vajra]]. This (same) pledge of [[Ah]] (for [[Amitabha]]) and Om (for [[Vairocana]]) is the supreme [[diamond]]
 
−
 
 
−
 
 
−
method. Indeed, by this praxis one would become {{Wiki|equal}} to [[Vajrasattva]]. (Thus) the [[samadhi]] called 'Ambrosia-garland of [[Vajrasamaya]].'
 
−
(50) When he has the {{Wiki|superior}} [[siddhi]] whose [[symbol]] ([[samaya]]) is the triple [[vajra]] (of [[Body]], {{Wiki|Speech}}, and Mind-the three lights), lie would become the [[vajrin]] (possessor of the [[vajra]]) of [[three bodies]] (the [[Dharmakaya]], [[Sambhogakaya]], and Nitmanakaya). He would become the sea of wish-granting [[jewels]] belonging to all the [[Buddhas of the ten directions]].
 
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−
 
 
−
(51) The Diamond-soul shines on the [[worldly]] [[realm]] on all levels. When there is the {{Wiki|superior}} [[siddhi]] of cakrasamaya (associated with [[Vairocana]]), it (the [[Diamond]] [[soul]]) becomes {{Wiki|equal}} to the [[body]] of a [[Buddha]].
 
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−
 
 
−
(52) He would sport successful on all levels, numbering the [[Ganges]] sands. When there arc all the {{Wiki|superior}} [[samayas]] ([[dakinis]] and [[dakas]]), he would become the [[Vidyadhara]] Lord.
 
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(53) He shines alone in the chiliocosm during all disappearances (of {{Wiki|speech}} [[activity]] and [[bodily]] members), he steals (the [[mystic]] [[powers]]) from all the [[Buddhas]], enjoys the daughters of the best [[gods]] (such as Indra)—when he has the {{Wiki|superior}} [[siddhi]] of all the [[samayas]] by [[reason]] of the [[potency]] of the kaya-vajra f = the Mahamudra'i.
 
−
 
 
−
(54) He sees with the [[diamond]] [[eye]] (the [[pure]], refined [[divine eye]]), like a single [[myrobalan]] fruit in his hand, the [[Buddhas]] in the number of the [[Ganges]] sands, who arc stationed in the triple [[vajra]] abode.
 
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−
 
 
−
55) He hears through the influence of {{Wiki|supernormal}} {{Wiki|faculty}} as though all around [[gathered]] to his car as many {{Wiki|sounds}} as are revealed in fields numbering the [[Ganges]] sands.
 
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(56) He [[knows]], in the [[form]] of a {{Wiki|drama}}, the [[thought]]- announced [[character]] (the 160 prakrtis) of [[body]], {{Wiki|speech}}, and [[mind]] of all the [[sentient beings]] in fields numbering the [[Ganges]] sands.
 
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−
 
 
−
(57) He remembers, as though of three-days duration, the incidents of former [[lives]] occurring as he dwelt in sanisara through [[aeons]] numbering the [[Ganges]] sands.
 
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−
(58 He [[emanates]] through the [[vajrin]] of [[magical]] power ([[rddhi]]) with [[bodies]] numbering the [[Ganges]] sands and adorned with clouds of [[Buddhas]], for [[aeons]] numbering the [[Ganges]] sands. Thus spoke the Lord who has the {{Wiki|supernormal}} {{Wiki|faculty}} of
 
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−
 
 
−
 
 
−
[[samaya]], namely : the [[diamond]] [[eye]], the [[diamond]] hearing, the [[diamond]] [[consciousness]], the [[diamond]] abode, and the [[diamond]] [[magical]] power.
 
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(59) When one has the [[success]] of goal that is the [[Buddha's]] ( {{Wiki|supernormal}} {{Wiki|faculty}}, then he becomes {{Wiki|equal}} to the v [[Buddha's body]]. He, the [[diamond]] of [[body]] and
 
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{{Wiki|speech}} (and [[mind]]), would roam the [[worldly]] [[realm]] on all levels, surrounded by {{Wiki|retinues}} as numerous as the [[Ganges]] sands.
 
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(60-61 A) There are four (steps): I. {{Wiki|occupation}} with the pledge of service, 2. [[arising]] of near-evocation, 3. {{Wiki|evocation}} goal and the [[symbol]], and 4. great {{Wiki|evocation}}. Having understood them as a [[division]] of [[vajra]], then one should accomplish the [[rites]].
 
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(61B-62-63) 1. He should [[contemplate]] the samadhi-praxis of service as the supreme [[revelation]]. 2. The {{Wiki|deliberation}} on the bases of the [[vajras]] when there is foremost [[success]] is the niar-evocation. 3. The contemplation of the [[lords]] of the [[mantras]] is said to be the exhortation when there is {{Wiki|evocation}}. 4. At the time of great {{Wiki|evocation}}, when he imagines the [[form]] of his [[own]] mantra-vajrin as the lord on the {{Wiki|crown}} of his head, he is successful because of the jftana-vajrin.
 
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(64) One should create, everywhere and always, just with the [[knowledge]] [[nectar]] of scrvicc. For this brings to [[success]] the aim of [[mantra]] and of [[tattva]], of all [[mantras]].
 
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(65) [[Success]] is always [[attained]] in spots of a great [[forest]], places entirely clear of (other) persons, and [[abodes]] of mountain [[caves]].
 
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Thus spoke the Lord with the [[diamond]] of Mahasadhana.
 
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(66) Thus, the one of firm devotions (vrala) should perform the service by means of [[four vajras]] (the four in Chap. XVIII beginning with the'revelation of [[voidness]]'). Contemplating through equality (of oneself) with the three [[vajra]] [[bodies]] (of [[Vajradhara]]), he reaches [[success]].
 
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(67) The [[wise]] man, having contemplated with the [[knowledge]] [[diamond]] of reciting Om, that is, by union with the four {{Wiki|temporal}} junctures (-the four [[goddesses]]) in five places (=the {{Wiki|distinguished}} kind of the [[five sense]] objccts), engages in the [[vow]] ( = [[bliss]]).
 
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(68) The [[siddhi]] is easily [[attained]] when one relies on the [[vajrasamaya]] (the [[Clear Light]] in [[sense objects]]) for seven days
 
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(by one of {{Wiki|superior}} {{Wiki|organs}}), [[hair]] a month ({{Wiki|medium}} {{Wiki|organ}}), a month or a half more ({{Wiki|inferior}} {{Wiki|organ}}).
 
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(69) I have explained extensively by stressing the difference of days (for accomplishing [[siddhi]] in the Stage of Generation); (now) the [[siddhi]] that takes a half-month (the [[Mahamudra]]), is stated by sources 'the [[Tathagatas]]) of the high secret (the [[Clear Light]]).
 
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Herein is the domain of the Upasadhana-vow :
 
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(70-71 ) May the glorious bolder of [[Buddha Body]] contemplated as the [[inseparable]] triple [[vajra]], create for me today the place of [[blessing]] by way of the Diamond-bolder of [[Body]] ([[Vairocana]] i. May the [[Buddhas of the ten directions]] contemplated as the [[inseparable]] [[three vajras]], create for me today the placc of [[blessing]] characterized as [[body]]. Herein is the domain of the Sadhana-vow :
 
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(72-73 May the glorious speech-path of true-nature, contemplated as the [[inseparable]] triple [[vajra]], create for me today the place of [[blessing]] by way of the [[Diamond-holder]] of {{Wiki|Speech}} [[Amitabha]] . May the [[Buddhas of the ten directions]],
 
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contemplated as the [[inseparable]] [[three vajras]], create for me today the place of [[blessing]] [[arising]] from the [[path]] of {{Wiki|speech}}.
 
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Herein is the domain of the Mahasadhana-vow :
 
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(74-75 May the glorious holder of the [[Cittavajra]], contemplated as the [[inseparable]] triple [[vajra]], create for me today the place of [[blessing]] by way of the [[Diamond-holder]] of [[Mind]]
 
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[[Aksobhya]] . May the [[Buddhas of the ten directions]] contemplated as the [[inseparable]] [[three vajras]], create for me today the placc of [[blessing]], [[arising]] from [[mind]].
 
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76* Thercis no [[doubt]] that if there is a [[Buddha]] (=»[[yogin]] of [[Vairocana]]), a [[Vajradharma]] [[yogin]] of [[Amitabha]]), or
 
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a [[Vajrasattva]] [[yogin]] of [[Aksobhya]] . then if the deluded [[self]]
 
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(mohdtman) would go beyond, it would become rent asunder.
 
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Ended is [[chapter]] twelve, entitled "Instruction on the best {{Wiki|evocation}} of the pledge' in the Mahaguhya-tantra 'Guhya-samaja' of the secret and the greater secret belonging to the [[Body]], {{Wiki|Speech}}, and [[Mind]] of all the [[Tathagatas]].
 
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===III. [[Edited Pradipoddyotana commentary on Chapter XII, 60-64, and English translation]]===
 
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This portion of [[Candrakirti's]] commentary is devoted to defining the four steps of \dtlhana constituting the 'Stage of Generation' and then to explaining in detail the six members of [[yoga]] (fadaiiga-yoga) constituting the 'Stage' of Completion'. The part of the commentary on the six members of [[yoga]] is almost the same as is found in a work attributed to [[Nagarjuna]], the fadangayoga-nama (PTT, Vol. 85). Therefore, this comment by [[Candraklrti]] may well have been a [[traditional]] commentary on the six members. At the end of the work ascribed to Nagar-juna (meaning of course the [[tantric]] author), there is presented the [[lineage]] of the fadahgayoga of the [[Guhyasamaja]]-. "[[Buddha Vajradhara]]; [[Arya-Nagarjuna]]; [[Nagabodhi]]; Candrakirli; [[Arya-deva]]; Sakyaraksita; [[Ratnamitra]];
 
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[[Dharmabhadra]]; [[Gunamati]]; ManjuiS rijflana; Amoghas ri; Vlrama t i: Vijayakirti; Varaprajna-dharmabhadra; Srlbhadra; Dharmapiila; Sakyadhvaja; Vagis-varakirti; [[Ratnakirti]]; Mahasthavara ; Srivanaratna; those arc the chief ones. Also, from Srivanaratna to (the [[Tibetan]]) Gnam-gan-rin-po-che; the chief one is Dharmabuddhi." However, the Karmantavibhuga cited within the commcnt is by Kluhi bio (*Nagabuddhi) who might be the same [[person]] as the [[Nagabodhi]] in the above [[lineage]] list.
 
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Here I omit the verse numbers assigned in Bagchi's edition to the block of verses which [[Candraklrti]] cites from the [[Guhyasamaja]], Chap. XVIII. [[Candraklrti]] docs not include the verse line ([[Bagchi]], XVIII, 144A) : guhyatantrefu sarvefU vividhah parikirtitah; and the verse grouping thereafter diverges from the edited [[Sanskrit]] text. Otherwise, [[Candrakirti's]] citation of the verses agrees for the most part with the edited text. But his line guhyatrayam vitarkaS ca
 
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vicdras tatprabhogatah appears to be an improvement over the line guhyani tarkodayam tarkam vicdram tat prayogatali ([[Bagchi]], XVIII, 144B). [[Naropa's]] Sekoddciafika (p. 30), when quoting the block of verses from Chap. XVIII, gives the line guhyalrayodayas tarko vicdras tatprayogata, which at least verifies the reading guhyatraya.
 
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The translation is somewhat expanded by extracts within parentheses of [[Mchan]] hgrel comments by [[Tson-kha-pa]], PTT, Vol. 158, pp. 87-5 to 92-1.
 
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Edited Commentary on [[Chapter]] XII, 60-64.
 
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Idanim utpattikramasadhanaiigam punah spastayann aha/ levetyadi/sevyate alambyata iti seva/tathatam eva samayal.i/
 
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tatah bhiibhagadinam samyojanaip nispadanah / scva-samayasamyogam / prathamam arigam / Siinyatalambanaip siiryadyalambanam upasadhanam / tad eva mantravinya-saparyantam sambhavatity upasadhanasambhavo dvitiyam / sadhanartham ca samayam iti/sadhanopasthapanayas tah adhvcsanam sadhanarthah samaye sameti gacchatiti samayah samadhi-sattvah jftanasattvai ca sadhanarthai ca [[samayas]] ca trtlyam / avajistasya mandalarajagri karmarajagri paryan-tasya maliatah pararthasya sadhanam mahasadhanam tac caturthakam /
 
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cvam angacatustayam vijnaya vajrabhedena kulabhedena tatas tadantaram karmani vaksyamanani purvanyeva/sadhayed ity uddcsah/sevasamadhilyadina uddistany arigani nirdiSate/ bodhicitialambanam/seva {{Wiki|saiva}} samadhiyate cetasi sthapyata iti samadhih / samyojanam samyogah / [[kim]] tat bhubhagadiip mandalacakram paryantam yadhimuktya nispadayah / scva-samadhiA ca samyogas ca scvasamadhisamyogain / tat krtva om jSunyateti mantrarthapravicaran [otpaditam] sambodhim tathatalaksanam bhavaved iti/
 
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suryacandrapadmadikramcnaiva paryupari\yavasthapya tadu-pari tryaksaram vinyasya sarvopagralianena jasahka-mandalam tadupari punas tryaksaram tadparavrttya cihnam cihnaparavrttya mabamtidrarupanispadam upasadhanam ya samipe [[sadhya]] nispadva ta ity uktva / siddhir maha-mudrasiddhih tasya agratmadibliutah pranavadayo [[mantra]]})/ yasmin tad upasadhanam ity agram ' vinyastasamantamantra [ksaram] mahamudrarupas ta>min vajram / vairocanadisum-bhaparyantah tesam ayatanani rupaskandhadayah /
 
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tcsam trtivavyavasihatikramcna nirniya karyakarana-parijnanam vicarani-sadhya tenadhis(hanayaradhyate yena tat sadhanc codanamproktam itiparyayakathanamkiip tu buddhakayadhara ityadi/gathadvayah mantradhipativibhavanam
 
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iti [[mantra]] omkaradayah / samadhisattvah adhipatayah jnana-sattvah mantradhipatinam kulabhedcna yathasambhavaip dhyanam mantradhipativibhavanam iti/
 
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mahasadhanctyadi yad uddistam mahasadhanam lat sampadanakalcsu jnanavajrinah / svadhidaivatayogavan mantri vajrapadmasainskarapurvikam / samapattim krtva svaman-travajradrgadayah . tatsambhuta vajrinas tcsam visvam maha-mudrarupam dhyatva mukutc 'dhipatim dhyatvcti/paftcata-
 
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thagatanam mahamudrarupasya jatimukute mahavajradharam adhipatim pari&sic tatkulinanam mukufc vairocanadih / dliyii-tva siddhyatc siddhim apnoti 'vatharutani
 
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evam caturyogakramena vajrasattvasamaradhanam prati-padyedanim sadangakramcna mahavajradharanispattim aha/ Samajottare :
 
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saman\ottamabh(dena sevd tu d; i: [[id]] ha bhavet vajracatufkena samanyam uttamam fadbhir angatali, [[seva]] jftanamrtcnaiva kartavyctyadi scvyaie mumuksubhir
 
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abhyasyata iti [[seva]] [[kim]] tat parivis'uddhadcvatamurtih sa
 
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jfianamrtenaiva sadarigayogcnaiva kartavya nispadva sarvatah/ sarvatmana / sada [[sarvakalam]] ' sarveryapathesu evakaro 'vadh-arane eso hi jftanamrtakhyah sadarigayogah sarvaniantra-nam sarvatathagatanam mantrah / sarpadayah [[tattvam]] dcva-tatattvam [*tesam arthah phalam] tatsadhanan mantrarp
 
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tattvarthasadhakah hi yasmad arthe yasmad nam sadariga-yogah I tasmat tcnaiva scva karyeti/tani pratyahai adini sadan-gani nirdistani Samajottare :
 
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sevam fadangayogtna krtva sddlianani ultaman; sadhaytd anyalhd naiva jdyate siddhir uthumij pratyaharas lalha dhyanam prdmiyumai ca dhdiainl; anusmrtiyoga(h) samadhii ca fadanga ucyatc ity uddeSapadanam niidcsain aha / daidnam indriydndm tu svavrttistham tu sarvatah I pratydhara iti proktah kdmaharam prali [[prati]] pancakamas samdsena paiicabuddhaprayogatah kalpanaqi dhydnam ucytta tad dhydnam paficadhd bharet' [ vitarkas ca vicdras capritii
 
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caiva [[sukham]] latha cittasyaikdgratd caiva paiicaitc dhydnasamgraha li guhyatrayam vitarkas ca vicdras tatprabhogatah trtiyampritisankafam caturtham sukhasanigraham / svacittam paiicamamJiieyamjiidnajiieyodayakfayam / saroibuddhamayam iantam sarvakdmapratiffhitam pancajiidnamayam ivdsam pancabhutasiabhavakam / niicdrya pdmandsagre pindaruptna kalpayet / paiicavarnam maharatnam prandydmam ili smrtam / siamantram hrdaye dhy&tva [[pranam]] bmdugatam nyaset! niruddhe svendriyt ratne dharaytd dha'anam smrtam , nirodhaiaJravate citte nimittodgraha h Jdyatc J pancadhd tam nimittam tu bodhivaJrena bhdfitam J
 
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prathamam maricikakdram dhumrakdram dvitiyakam / trtiyam khadyotakakdram caturlham dipavajjealam / paiicamam lu sadalakam nirabhragaganopamam / sthiram vai vajramdrgena spharayet lam khadhatufu I vibhavya yad anusmrtya taddkdram tu samspharet / awismrlir iti jneyam .pratibhasas lalra jayatt j prajiiopdyasarndpattyd sarvabhavan samacatah samlirtya pindayogena bimbam madhve vibhdvayet / rtiti jiidnani<pattili samadhii iti samjiiitam / iti pratinirdesam aha / da.<anam ityadi / indriyani indriy-arthag ca indriyani tesam dasanam indriyanam visaya-
 
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visayinam svavrttih / yatha svagrahyagrahakasvarupena pravrttih / svavrttis tatra sthitam svavrttistham / sarvatah hinamadhyottamabhedcna kamaharam prati pratiti /
 
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kamyante abhilasvanta iti kama rupadayas tesam indriyair yadaharanam grahanam prati prati punah
 
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punah tadgrahyahara ityadyangasya pratinirdesam / pratyaharaviSodhanaya dvitiyam arigam aha / pancetyadi/— paftca kama rupadayah / indriyani visayabhutah samasena / indriyair cklbhavena paricabuddhah caksuradayah tam tesam samyojanam vojanam / paricabuddhapravogatah / tasmad
 
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rupadayah ye pancabuddha (h) itycvatnvidham yat pariSud-dhakalpanam tad dhyanam/tad vitarketyadibhedena parica-vidham bhavati vitarketyadi tadbhcdakathanam
 
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I guhyatra-yetyadi I indriyavisayendriyajfianani guhyatrayam jf partcen-driyani / indriyajnanani / tadvisayaj ca paftcatatfiagatatma-keti yat parikalpanam sa vitarkah / tasminn eva vicaranam stbitivicarah / evam vicarayat sa tattvapravegabhimukhyena yat saumanasyalaksanam tat prititi samkajaip tattve
 
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'bhinivescna kavaprasrabdhyadilaksanam I yat praptam sukham tat sukha-samgraham / evam abhyasyatah prakarsaparyantagamanat/ jrianasya caksuradi satpravrttir vijnanasya jnevc rupadidhaima-dhatuparyante udavo juanajneyodavah / tasya ksayah/cittasya-grahyagr"ihakasunyatvaparijnanalaksana cittaikagrata sva-
 
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cittam ityuktah tadevamvidham svatittam yogena sarva-buddhamayarn bantam iti grahyadivikalpaAamanat/iantam/ bhasamatrani tat sarvasunyataikanistham jay ate/pa Acapra-bhcdam dvitiyam arigam .'
 
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pancetyadi I adarSadipancajrianasvabhavam adhahivasam/ tam eva prthivyadvatmakam svavajravivaran niscarya padma-
 
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nasagre pimjarupena bodhicittabindurupena dhyayat / tarn «vordhvapravrtta£vasam paAcavarnam paiicatathagatatmakam tam eva maharatnam pranojjivitam ayameti dirgha (m) vistar-yateyenetisa pranayama iti smrtafr jiiata(vya)h/tam cva prave-ladisvabhavcnaharn i< am japamana t vat /svaman tram hrday c sva-hrtpundarike dhyatva pranam bindugatam samahitam aksatam nyaset iti trtiyam arigam /
 
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niruddhetyadi svarupadaya indrive caksuradayah asmin dvendriyc nirodhe viline tato visavendriyadharabhute ratnc cittaratne ca pranayamena saha nirodhe 'stamgatc yad dharayet tad dharanam /kirn tat/bhutako?ih/nirodhavajragate citte nimittodgraha (h) jayata iti/nirodhavajram prabhasvararp tadbhute tajjate citte nimittanam udgraho/nimittapratibhasah jayate utpadyate / paftcadhatunimittam tu bodhivajrena bha$itam iti prthivya 'mbhasi layanan maricikakaram pratibhasate/prathamam nimittam / evam ambhasas tejasi jayanad dhumrakaram dvitiyam / tejasc vayau layanat
 
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khadyotakakaram trtlyam/suksmadhator abhasatrayagamanad dipavadalokapuiljasvabhava (111) caturtham / prakrtyabhasa-layanan nirabhragaganavat satatalokaprabhasavaramatram bhavati paflcamarp / etani pancanimittani nirvana (m)
 
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prapayanti/, yathoktam Karmantaiibhage:
 
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pran mahi salilam gacchtj jalam gacchati pavakam j pdvako vdyum anveti vdyur vijfianam aviset / vijnanam dhdrananviliam prabhasvaram opy ovifedjilil sthiram ityadina / vajramargena 'langhaniyam pancanimittanu-purvena prabhasvarapravesena khadhatusu lokadhatusu spha-rayed vyapayed dharmakayarupena/etad dharanarigam iti catur-tham I
 
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evam atmanaip prabhasvaragatam vibhavya saksatkrtva yat purvam anusmftya maricikadyakarena bhutakotim prapi-tam I tadakarena tenaiva kramena samspharet/ufpada\vt/ciad anantaroktam anusmrtir iti jiieyam jftatavyam / pratibhasa saipvit tatra paflcamam angam anusmrtir jayate [*nanyatra]/ sarvabhavalj prajftopayasamapattya sanivrtiparamai thasa-tyayogena jthavarajangamam sthitipindarupena maha-
 
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mudrarupena ekilq-tya tasya sthavarajangamasya madhye yuganaddhatmakamahavajradharabiinbam vibhavayet/janiyat/ anena kramena rpti ksanena jftanani?pattih / jflanadehani$-pattifc I samadhir iti ?a?tham arigani kathyate /
 
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Sri-Maydjale' pi mam ova devatanispattibhedam udddyotayann aha yogas lu triridho jileyo 'dhifthanali parikalpai ca' nifpannair cittabimbasya yogo buddhais lu varnitah/ adhi\thdnamdtr [d]liainkdro yoga 'dhifthdna aerate/ bodhicittaviiuddhis tu mantrabijodayo mahdnj kramdn nifannabimbas In mudraganesu kalpitah/ talkalpiteti kathitayogah kalpita ucyatej <ar:dkdra:aropetali sphard samharakarakahl rtili jiiananifpanno yogo nifpanna ucyala iti/ Vairocandbhisainbodhitantre 'pi/dvividhadevatayogam nirdisate/ devatariipam api guhyakadhipate dvividham parisuddham asuddhamca iti / tatpariVuddham adhigatarupam sarvanimitta-pagatam apari[suddha]m sarvanimittam rupavarnasam-
 
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sthanas ca/tatra dvividhena devatarupena dvividhakaryanis-pattir bhavati/sanimittena sanimitta siddhir upajayatc/animit-tonanimitta siddhir ista jinavaraih sada animitte sthitva vai sanimittarp prasadhyato/tasmat san-aprakarena vinimittani scvyata iti/samdhya bhasa//
 
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Translation
 
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===[[The Stage of Generation:]]===
 
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Now iddnim so as to clarify the four 'i evocation member(s) of the Stage of Generation, he says 'Service* and so on. Because one serves and envisages, it is serviccyseva), namely, just toward reality, as the 'pledge' (samaya). Pursuant to that, the undertaking and generation of the diamond) spot of earth, etc. (generation of the palace from BHRUM, up to the Clear Light of conviction' is the 'occupation with the pledge of service' sevdsamayasamyoga , the first member.
 
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Having (in that way voidness as meditative object, the meditative object of sun, and so on. is Near Evocation \upasa-dhana). Precisely the bringing to conclusion the depositing (in the body of mantras (Om, etc.* is the arising of Near Evocation (upasadhana-sambhaia), the second (member).
 
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Concerning 'the aim of the sadhana, and the symbol' (sddhanartham ca samayam 1, the aim of the sadliana means to solicit for establishing the evocation (of one's own three doors as the Buddha's Bodv. Speech, and Mind). Symbol' (samaya) means 'to get together', i.e. the symbol (one's own Symbolic Being), along with the Samadhisattva and the Jnanasattva, to
 
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wit, both the aim of the sddhana and the symbol are the third
 
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(member).
 
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The accomplishment of the great aim of others, (accomplishment) which is the 'best victorious mandala' and the 'best victorious rite' belonging to the remaining conclusion, is the Great Evocation (mahasadhana). That is the fourth (member).
 
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Having thus understood the four members as a division of vajra, i.e. as a division of 'family' (kula the five families), then, i.e. next, one should accomplish the rites to be stated subsequently precisely as the first.
 
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(The first member :) Starting with the lines 'Sevasamadhi ..., he expands upon the (four) members which were touched upon. The bodhicitta (in the void) as meditative object is service (seva). Precisely that concentrates, i.e. halts in the mind, hence 'samadhi'. Praxis (samyoga) means right application. That (imaginative) generation, by means of conviction {adhimukti), from the (diamond) spot of earth, ctc. up to the mandala-circle, which is both the service-samadhi and the praxis, is the sevasamadhisaipyoga. Having done that (much), he should contemplate the supreme revelation, possessing the character of thusness, which has arisen from pondering the meaning of the mantra, 'Oipgunyata. .
 
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(The second member:) (Then,) in the sequence of sun, moon, lotus, etc., one stacks successively higher, places the three syllables (a. c, ha) upon that; then consolidates all that, and again imagines the moon-disk, and upon that the three syllables (Om, Ah, Hum). Then from the transformation of that, there arise the hand symbol (s) (of the six families).
 
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From the transformation of the hand symbol(s), there are completed the form(s) of Mahamudra (of the six families'). What accomplishes and completes nearby, that is said to be (definition of) Near Evocation {upasadhana). The siddhi is the siddhi of mahumudrd (body from the five abhisambodhis). Its 'foremost' is the initial ones, the mantras Om, etc. When that is present, the Near Evocation is foremost. Having placed all the mantra-syllables, there arc the form(s) of the Maha-mudra. Therein is the vajra. to wit, the (32) deities from
 
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Vairocana down to Sumbha(raja). Their bases (ayalarm) are the skandhas of form. etc.
 
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(The third member :) Of those (members), one becomes certain by the stage of the third series (the Atiyoga) and accomplishes through pondering with thorough knowledge of cause (the placement of deities in the body) and fruit (of contemplating after that placement). Whereby (by inviting the deity host of the triple vajra and drawing them into oneself) one has pleased (the deities) for the sake of blessing (one's own three doors), thereby that 'is said to
 
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be the exhortation when there is evocation.' That is related by way of synonym (of evocation and exhortation). But why (the exhortation) ? The two verses
 
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(Nos. 70-71) beginning 'buddhakayadhara'. The 'contemplation of the lords of the mantras' refers to the syllables Om, etc. (i.e. when Vajradhara and Aksobhya are the mandala-rulers, Hum; and the remaining four samddhi-sattvas by Om, Sva, Ah, Ha). The Samadhisattvas are the lords; the Jfianasattvas belong to the lords of the mantras. The meditation on the various families according to their arising is the 'contemplation of the lords of the mantras.'
 
−
 
 
−
 
 
−
(The fourth member :) Regarding 'the great evocation (Mahasadhanav...', what is pointed out as the great evocation belongs to the jnanavajrin-s at the time of generating it. The mantrins possessing the yoga of presiding deity, having aroused samapatti preceded by instigation of the vajra andpadma (of their own family), are their own mantras Vajradrg, etc. (32 in no.), i.e. the vajrin-s arisen therefrom (i.e. as in a womb from the syllables Om, etc.). To
 
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−
have imagined their totality as the
 
−
form of Mahamudra (of the Victorious Mandala), is stated as 'having imagined the lord on the crown of his head', that is, having imagined the lord Mahavajradhara on the crown and twisted hair of the Mahamudra form of the five Tathagatas, and (having imagined) Vairocana and the other Buddhas on the remaining crowns of their family deities (Locana, etc.), one is successful, i.e. attains siddhi.
 
−
yatharutam I
 
−
 
 
−
 
 
−
===[[The Stage of Completion:]]===
 
−
 
 
−
 
 
−
Having thus explained the delighting of Vajrasattva (for the purpose of mundane siddhis) by the stages of four yogas (but with no treatment of 'Victory of the Rite, which belongs to Mahasadhana), now (idanim) he alludes to the completion
 
−
 
 
−
 
 
−
 
 
−
of Mahavajradhara by the stages of six members in the Uttara-Iantra (Chap. XVIII) of the Guhyasamdja :
 
−
By the distinction of'shared' and 'superior', one posits two kinds of service: the 'shared' one by the four vajras, the 'superior' one by members six in number.
 
−
(Cf. XII, 64 :
 
−
 
 
−
One should create, everywhere and always, just with the knowledge nectar of service. For this brings to success the aim of mantra and of lattva, of all mantras. )
 
−
 
 
−
 
 
−
As to the words, 'One should create just with the knowledge nectar of service', and so on. "One servi v. having been studying with desire for liberation tlu- highest siddhi)", is (the definition of) 'service' (sevd'i. And why (the desired liberation)? The (yuganaddha} body of deity completely pure (of the two obscurations). That is to be created, i.e. completed, just with the knowledge nectar of service, i.e. just with the six-membcrcd yoga. 'Everywhere'
 
−
 
 
−
means in the nature of all. 'Always' means (those six' at all times and in all good postures. The expression 'just' (eia) is in the sense of restriction
 
−
(to the particular instance). 'For this' e.<o hi) refers to the knowledge nectar, i.e. the six-mcmbercd yoga. 'Of all mantras' means 'of all Tathagatas'. 'Mantras' arc SARPA ('serpent'N and so on (diamond muttering of both neyartha and nitartha mantras). 'Reality' tattva) means the god reality i,of ultimate yuganaddlia . Their aim (arlha) is the fruit (phala). By accomplishing that (fruit, by means of the six members' one accomplishes the reality aim for the mantra. 'For', means wherefore in the sense of aim. For the reason the six-mcmbcred yoga is that way, for that reason the service is to create just with that (yoga .
 
−
 
 
−
 
 
−
Those six members, pratyahara, etc. are set forth in the Uttara-tanlra of the Guhjasamija:
 
−
When one does the service with the six-membcrcd yoga, he wins the supreme succcss. In no other way does the supreme siddhi arise.
 
−
Pratyahara, dhvana, pranayama, dharana, anusmrti, and samadhi, arc the six members.
 
−
He expands upon those brief indications as follows Chap.
 
−
 
 
−
 
 
−
 
 
−
XVIII, verses 141, ff. in Bagchi's numbering):
 
−
 
 
−
 
 
−
The dwelling upon intcriorization of the ten sense bases on all levels severally directed toward the taking of desires, is callcd Withdrawal (pratyahara). The five desires are in condensation through the application to the five Buddhas. Meditation (dhyana) is said to be imagination.*!
 
−
And that Meditation is fivefold: Primary Conception"A (vitarka)is the secret triad, from the enjoyment of which comes Secondary Conception (vicara). The vicinity of A
 
−
 
 
−
 
 
−
joy is the third, and the sum of pleasure is the fourth. One's own consciousness with removal of the upsurge of knowledge and knowablcs, is known as the fifth, with a peace composed of all Buddhas and abiding in all desires. Drawing forth the breath made of five knowledges and which is the self-existence of the five elements, one should imagine it in the form ofa tiny ball on the tip of the lotus nose.
 
−
 
 
−
 
 
−
The great jewel of five colors is said to be pranayama. Having meditated on one's own mantra in the heart, one should place the prima in its bindu form.
 
−
When one's sense organ and the jewel have ceased (to operate) one should retain. (That is) called Retention (dharana). When consciousness goes toward the diamond of cessation, the apprehension of signs arises.
 
−
 
 
−
 
 
−
Those signs have been explained by the diamond of enlightenment as fivefold. The first has the aspect of a mirage, the second the aspect of smoke. The third has the aspect of fire-flies, the fourth shines like a lamp, and the fifth is a steady light like a cloudless sky.
 
−
One should radiate that firm thing by the vajra path into the regions of the sky. Contemplating w hich, by Recollection (anusmrti) one should radiate those aspects. One should know about Recollection that there is the shining appearance, and that it (Recollection) is engendered therein.
 
−
Having drawn together by the equipoise of insight and means all states in condensation by the yoga of the small ball, one should contemplate the image in their middle. Instantly there is the consummation of knowledge called 'Samadhi'.
 
−
 
 
−
 
 
−
 
 
−
Explaining in detail, he states the verse 'of the ten' and
 
−
 
 
−
so on. 'Sense bases' arc the (personal sense bases of eye,
 
−
 
 
−
etc.) and the objects (forms, etc. of the sense bases. The
 
−
 
 
−
 
 
−
'interiorization' fsvavrtli) is of those ten sense bases which are the sense objects and the senses grasping them, to wit : according to the engagement with the intrinsic feature of the individual apprehended object and apprehending organ, there is interiori-zation. Theabidingin that, is the dwelling upon interiorization. 'On all levels' means according to the distinctions of inferior, middling, and best (for each sense object . that is, 'severally directed toward the taking of desire*'. 'Desire*' ar< irding to the passage, "They desire and are attached to", are form, and so on (the five sense objects . 'Severally directed', i.e.
 
−
 
 
−
 
 
−
again and again, toward that taking, i.e. apperception, of those (sense objects) by the sense organs, their apperception is the 'taking'. That is the detailed explanation of the initial member (which is thcarcanc body of purification 'afterwards obtained'". With the aim of purifying the Withdrawal, he states the
 
−
 
 
−
second member with the verse 'the five' and so on. The five
 
−
desires' are the sense bases of form, etc., i.e. thc(five) sense objects. 'In condensation' means by unification of the sense objects) with the sense organs. The 'five Buddhas' are the eye and other sense organs. The right conjunction of them (to their respective Buddha, Aksobhya, etc. i< the conjunction 'through the application to the five Buddhas'. As a result, form and so on, arc (also) those five Buddhas. In that fashion (of conjunction), whatever is the imagination purified of ordinary appearance) is the 'Meditation'. That becomes
 
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−
 
 
−
fivefold by the division into 'Primary Conception' and so on. The verse 'Primary Conception' and so on. has the setting forth of its division. As to the verse 'the secret triad' and so
 
−
 
 
−
on, the sense organ, the sense object, and the knowledge based on the sense, are ihe sccret triad. The rough imagination
 
−
that the five sense organs, the (five) knowledges based on the senses, and their sense objects have the nature of the five Tatha-gatas, is Primaiy Conception. The deliberating in detail) just on that, is Secondary Conception in location those two
 
−
arc also arcane body of purification 'afterwards obtained' . When one is so deliberating (with those two), what has the characteristic of contentment through facing the entrance into
 
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−
 
 
−
 
 
−
reality, is the vicinity called Joy (prili). What has attained the pleasure possessing the characteristic of body-cathartic and so on (the mind-cathartic), through adherence to reality, that is the sum of pleasure (sukha-samgraha). The one who thus has applied himself repeatedly so as to go to the pinnacle of excellence, has the removal of upsurge of knowledge and knowablcs, where the upsurge of knowledge is the six cvolve-mcnts as eye, and so on, of perception (vijiiana), and where the upsurge in the knowables is in (the six) from form up to the dhannadhiitu (which is the object of the sixth 'sense'); and where
 
−
 
 
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its removal is called 'one's own consciousness' (svacitta) as the voidness in consciousness of both appcrceivcd and apper-ception,and as the one-pointedncss of mind with the characteristic of complete knowledge.' One's own consciousness' of such fashion by reason of yoga is 'with a peace composed of all Buddhas'. The 'Peace' is through pacifying the discursive thought of the appcrceived and so on. It is engendered (by successive dissolution of the three voids) as light-only and the ultimate that is one with universal void (the fourth void, the Symbolic Clear Light . That is the fivefold division of
 
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the second member.
 
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−
 
 
−
Regarding the verse 'five' and so on, the downward breath has the intrinsic nature of the five knowledges, beginning with mirror-like, and is the individualizing factor of earth and the other elements' . Drawing it forth from the nostril of one's vajra, one should imagine it in the form of a liny ball, i.e. in the form of the bndhicitta-bindu, on the tip of the lotus-nose (of the sacral place . Precisely that is the breath proceeding upward with five colors, the nature of the five Tathagatas. Precisely that is the great jewel' the 'drop of light' at the nose of the face, and which recited] 'Prana' is what
 
−
 
 
−
 
 
−
envigoratcs; 'ayama' is that by which it is spread far:—thus the explanation of pranayama to be known, because one should recite during day and night by way of the own-nature of making that pranayama) enter and so on. 'Having meditated on one's own mantra drop in the heart', i.e. at (the nose of) the lotus (8-pctalkd of one's heart, one should place' (njrasel) 'the Prana in its bindu form' the letter A, etc.) deposited, inviolable (ak?ata . That is the third member.
 
−
 
 
−
Concerning the verse 'has ceased' and so on, the sense bases are one's form, and so on (the five sense objects), as well as the eye, and so on (the five sense organs . When the pairs
 
−
of sense bases have ceased, i.e. arc not in evidence (as in death's sequence), then when the jewel which is the basis of sense objects and sense organs,
 
−
 
 
−
and the jewel of consciousness the manovi-ja&na, the sixth sense) have ceased along with pramhiima, i.e. have set (astamgala), what one would retain, that i* Retention. Why that ? The True Limit (the gnosis ofthe Clear Light . (The verse states) "When consciousness goes toward the diamond of cessation, the apprehension of signs arises." The 'diamond of cessation'is the Clear Light (prabhasvara . When consciousness has gone to it. it is born in it. The apprehension of signs i.e. the manifestation of signs arises, i.e. occurs as prior signs). Regarding the passage, the signs of the five realms have been explained by the diamond of enlightenment the
 
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−
 
 
−
details arc as follows) : Through dissolution into water by earth (in the performer's body), theaspect of a mirage mani-fests—the firstsign. Through the dissolution into fire on the part of water, the aspect of smoke—the second. Through the dissolution into wind of fire, the aspect of fire-flics—the third. Through the going into the three lights on the part of the subtle element (i.e. wind), the self-existence of the set of lights like a lamp—the fourth.
 
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−
Through the (sequential dissolution of the (three) Arair/i-light(s), there is only the Clear Light, a lasting light like a cloudless sky -the fifth. Those five signs bring (consciousness) to Nirvana, as is said in the Karmantavibhaga : "First, earth goes into water. Water goes into fire. Fire passes into wind. Wind enters perception (vijiiana). Perception accompanied by Retention
 
−
 
 
−
 
 
−
in turn enters the Clear Light". Thcnthcvcrse "that firm thing' (purified in the Clear Light) and soon (is as follows 'By
 
−
the vajra path', (expansion of buddhi to the whole sentient world) i.e. by entering the Clear Light preceded by the indispensable ('non-evadible', alanghaniya) five signs, one should radiate, i.e. pervade with the form of the Dharmakaya, in the regions of the sky, i.e. the worldly realms. That, explaining Retention, is the fourth member.
 
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−
'Contemplating', i.e. realizing in immediacy, that oneself has in that way gone into the Clear Light, 'by Recollection' that previously one has reached the True Limit by means of
 
−
 
 
−
 
 
−
the aspects of mirage and so on, one should radiate, i.e. engender, in a sequence which is precisely by those aspects (in reverse order). Immediately after that was told, one should know, i.e. it should be known, about 'Recollection' that there is the shining appearance (pralibhasa), which is right understanding (the gnosis of the Clear Light) and that therein is engendered the fifth member, Recollection, not anywhere else.
 
−
 
 
−
Having unified 'by the equipoise of insight and means', i.e. by the union of absolute and conventional truths, all states {bhdva), whether stationary (the receptacle worlds, bhajana-loka) or moving (the sentient life, satlvaloka), in the form of a tiny ball in location, i.e. in the form of Mahamudra (the divine body), (then) one should contemplate, i.e. should know, the image of Mahavajradhara with the nature of yuganaddha in the middle of that, the stationary- and the moving. In this sequence, instantly, i.e. in a moment, there is the consummation of knowledge, i.e. the consummation of the knowledgebody (the yuganaddha body), called 'Samadhi', i.e.explained to be the sixth member.
 
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−
Besides, in the Sri-M&yajala, he clearly states the varieties in the generation of dcitv :
 
−
 
 
−
Yoga should be known as of three kinds: with blessing and with imagination on the Stage of Generation), and the yoga (on the Stage of Completion) of the cilia image which is extolled by the perfected Buddhas.
 
−
 
 
−
The ego of Blessing-onlv is said to be the yoga with blessing. When there is the pure bodhicitta, and the great source of mantra-seeds; and in sequence the perfected image, imagined in the set of mudras—and when that (image is imagined with the thought, "That is imagined", it is called the yoga with imagination. Endowed with the best of all aspects, and having consolidated (the deities one should radiate (them). Instantly, there is the consummation of knowledge, called the completed yoga.
 
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−
 
 
−
Also, in the I airocamibhisambodhi he sets forth the devata-yoga as of two kinds:
 
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−
O master of the secret folk, there arc two kinds of divine form—pure and impure. The pure kind is understood form, free from all signs. The impure kind has all signs,
 
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with color-and-shape forms. Now, two purposes go with those two kinds of divine form. The kind with signs generates siddhi with signs; the kind without signs, the siddhi without signs. Besides, the holy Jinashave maintained that when one is always stationed in the signless kind, he can also bring to success (the siddhi) with signs. Therefore, by all means one should take recourse to the non-signed.
 
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Samdhya bhasa/.
 
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===I [[INTRODUCTION TO BUDDHIST TANTRISM]]===
 
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A. Tantra (generalities)
 
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WHAT IS AN introduction to the ideas and practices of the
 
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Buddhist Tantras? Let me allude to the leading literature on the subject. It is well known that S. B. Dasgupta wrote a
 
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book entitled An Introduction to Tantric Buddhism (University of Calcutta, 1950). This has certainly been a helpful book for persons interested in the Buddhist Tantras. The Japanese scholars appreciated it especially since the kinds of Tantras , which had been continued in Japan were of a quite different character from the works consulted by S. B. Dasgupta, and those scholars were also interested in the philosophical tenets which Dasgupta found in the tantric manuscripts which he consulted. It must alsobe admitted that Dasgupta was himself attracted to certain features of the manuscripts which he
 
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consulted, such as verses about the cakras (mystic centers) in the body, and the special way in which the male and female are regarded, suggestive of being compared with the S.'ikta movements that have been strong in Bengal. All the material which he brought forward is indeed authoritative data from those texts. Naturally he did not thoroughly represent the works he consulted; and besides they arc replete with ritual details that are often tedious. Bcnoytosh
 
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Bhattacharyya made giant strides in opening up this subject by his various text editions; and of course he was well prepared to explain elements of the system, which he did in various publications with sympathy. I have frequently recommended to my students to consult G. Tucci's Tibetan Painted Scrolls for its Vajrayana chapter; but this is an expensive work of restricted distribution. Then the late Professor F. D. Lessing of Berkeley and myself collaborated in the translation from Tibetan of the work now published
 
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(1968) as Mkhas grub ije's Fundamentals of the Buddhist Tantras. In conversations I have freely admitted that this is not an introduction lor Westerners as it was for Tibetans, even though it
 
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presents the fundamentals of the four Tantra literature divisions with a considerable and convenient fund of information not hitherto available in any Western language. To answer the question posed above, an introduction should show what the Tantra is all about, the underlying suppositions, the leading instructions, to the extent of recreating the Tantra as a viable entity to be liked or disliked. The trouble with so much of the present writing on the
 
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Tantra is that the reader is, or should be, left with a feeling of distancy or bewilderment: he is neither genuinely for or against it, because he does not understand it. It is on this point that one can praise S. B. Dasgupta's work: he was not simply reproducing citations from texts: he tried to explain as he went along. But he could only explain when his own background allowed him, namely when these Buddhist Tantras overlapped the Hinduism with which he had a natural knowledge through his birthright and training.
 
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Now, what is the relation of the Buddhist Tantra to Hinduism ? This is hardly a one-dircctional influence. In fact, the Buddhist Tantra goes back in many of its leading ideas to the Brahmanism of the older Upanisads, and some of its ritual (e.g. the homa, or burnt offering ' can be traced to old Vedic rites. In short, the Buddhist Tantra incorporated a large amount of the mystical ideas and practices that have been current in India from most ancient times, and
 
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preserved them just as did the Hindu Tantra in its own way, while both systems had mutual influence and their own deviations. The Buddhist Tantra is deeply indebted to certain later Upanisads such as the Yoga Upanisads, which were probably composed in the main form about 1st century B. C. to the beginning of the Gupta period, and which arc a primitive kind of Hinduism. But these mystical practices were so thoroughly integrated with Buddhist dogma, that it is a most difficult matter to separate out the various sources of the Buddhist Tantra.
 
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Then, with regard to the chronology, it is not my original idea to put the revealed Buddhist Tantras in the period of 4th" and 5th centuries, A. D. (B. Bhattacharyya maintained such an early date for the Guhyasamajatar.tra). This certainly requires justification, and in the section 'Introduction to the Guhyasa-majatantra' 1 shall present some arguments in its case. For the others I shall simply assert that there is no where else in Indian
 
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chronology to put the bulk of them: exactly in the same period which was the creative period of Hinduism and which cast the mold for the forms of Indian religion in the subsequent centuries. There are some notable exceptions just as there arc for Hin-
 
−
duism; and in the case of the Buddhist Tantra certainly the expanded Kdlacakralanlra was composed much later. The Tannic revelations were kept in esoteric cults—for there must have been a tension between the orthodox Buddhist sects and these far-out tantric groups. This strict secrecy was continued up to around the 8th century when commentaries by named persons appear. Those commentaries continue through the 12th century, more and more coloring the public forms of Buddhism in its last Indian phase. However, we must look to other reasons for the disappearance of Buddhism; after all, the Hindus themselves arc fond of Tantra and this has not caused Hinduism to disappear !
 
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These tantric cults were introduced into China from India during the T'ang Dynasty but did not take root until the 8th
 
−
century which saw the activity of the Indian masters Vajra-bodhi and Amoghavajra (cf. Chou Yi-liang, Tanlrism in China). The kind of Buddhist Tantras which prevailed in China gave rise to the two forms of Buddhist mysticism in
 
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Japan—the form handed down by the Tcndai school (in which the Tantra is one of the topics of study) and that handed down by the Shingon School in which the Tantra is the main thing). Buddhist Tantrism called the Diamond Vehicle, was brought to completion in Japan by Kobo Daishi, founder of the Shingon. Japanese Tantrism is especially based on the works called the Xiahdiairocanasittra, also known as the Vairocanabhisambodhi (which yields the 'Gat bha-mandala') and the Tatlrasamgraha (referred to in Japan as "Tip of the Thunderbolt" which yields the 'Vajramandala' . Forms of Tantra were also introduced and once apparently flourished in what is now called Java,
 
−
 
 
−
where as Paul Mus has shown, the five levels of Borobudur
 
−
symbolise the five Buddhas. But more than anywhere else the Buddhist Tantras came to flower in Tibet, starting with their implantation in the 8th century by the teachers Padmasambhava and santaraksita. After the cessation of composition in Sanskrit of the commentaries, they continued in the Tibetan language in an enormous literature.
 
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There are serious problems in studying the Tantric literature. Because of the syncretic and deliberately mystifying nature of such texts as the Guhyasamajalantra, their sentences, although relatively simple in language complexity, continually need the guru's oral expansion and authoritative commentary. The problem is not with the individual words, which indeed mean what they ought; but rather in the fact that so many words, besides meaning what they ought, are employed in a range, of acceptable usages and then intend other senses in arbitrary analogical systems. Again, these texts are
 
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essentially practical, are concerned with doing things such as rites. And recipe books, even on the mundane level, arc notorious for • requiring a teacher to tell the missing steps. Then, in the case of the Tantras, the gurus have taken vows not to reveal the
 
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Tantras to the uninitiated ('immature') persons, and so the difficulty is compounded, even for those persons who are initiated. The style of writing is conducive to corruptions in the
 
−
texts, certainly a fault in manuscripts of the Guliyasamajatantra.
 
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It is understandable that the numerous difficulties of the literature might result in some unwarranted judgments. In fact, eminent authorities of the Tantras during their India period had disagreements with each other, and later investigators, sucK as the Tibetan gurus, decided that certain earlier authorities had misunderstood this or that important point. Therefore, it is right for us to be charitable in the event of
 
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−
seeming misinterpretations; but still they should be pointed out. In illustration, some questionable terms have been applied to the Buddhist Tantras. (1) There is no expression 'Dhyani Buddhas' in the texts; one finds instead the words Tathagata, Buddha or Jina, as in the compound pancatathagata ('five
 
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Tathagatas'), (2) There is no terminology 'right and left hand paths' in the Buddhist Tantras, and no classification of the Tantras on that basis, insofar as classification by the tan-trics themselves is concerned. The standard classification is into four classes. Kriya-tantra, Carva-tantra, Yoga-tantra. and Anuttarayoga-tantra. Of course, some Westerners may feel that certain Buddhist Tantras such as the Guhyasamaja Tantra teach practices which fit the category of 'left hand path' and there are statements in those Tantras which lend credence to such a theory. We should observe that the Hindu Tantras themselves use such terminology but in different ways, as shown
 
  
 +
{{Wiki|Lightning}}
  
 +
[[Buddhism]]
 +
 +
Old {{Wiki|terminology}} of Later [[tantric]] {{Wiki|terminology}}
  
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in Chintaharan Chakravarti's work, The Tantra: Studies on their Religion and Literature. (3) The texts do not use the word sakti in the sense of the female consort power of a deity (of course, the word Sakti can he and is used in the other meaning of a certain weapon). In the article, "Female Energy and Symbolism in the Buddhist Tantras" I gave the following list of generic words used for the goddesses or females in the class of Anuttara-yogatantra prajud ('insight'), yogini ('female yogin'), vidyS ('occult science' or 'know how'), devi ('goddess' or 'queen'), matr ('mother'), indtrkd ('mother' or'letters'), dakini ('fairy'), diiti ('female messenger'), Siiri ('heroine'), and mudra ('seal' or 'gesture'). Of course, that use of the word £akti for the female
+
[[Dependent Origination]]
  
  
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consort of the Buddhist Tantras implies that this is what the tantrics mean by their consort. Later on. various scholars (S. B. D.isgupta especially' protested against the use of the word on the grounds that in these Buddhist Tantras, the 'prajila' (one of the most frequent of the words) is passive, not
+
1. Nescience Culmination-of-Light ([[avidya]]) S (alokopalabdhi)
  
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active like the Saivitic sakti. That is one reason for my writing that article "Female Energy. .", because when one goes into the texts he will find for the usage of the word prajiia that in the ordinary person who docs not control his mind this is indeed a passive function, while the aim of the Buddhist
+
2. Motivations Sprcad-of-light (sarnskara) (alokabhasa)
  
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praxis is to arouse the fiery potentiality of this function. How is it aroused ? The Mahavairocana Sutra has a celebrated verse about this matter, and which is correlated with mantra steps in the Shingon sect. Fortunately it is in Sanskrit, as cited in Kamalasila's (Firsi > Blidvanakrama ([[G. Tucci's]] Minor [[Buddhist Texts]], Part II, p. 196 : vairocanabhisambodhau coktam/tad etat sarvajnn jn;" nam karunamftlam bodhicittahctukam upaya-parvavasanam iti' "And it is
+
3. [[Perceptions]] Light ([[aloka]]) (vijfiana)
  
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said in the [[Vairocanabhisambodhi]] : '([[Master]] of secret {{Wiki|folk}} . The [[omniscient knowledge]] has [[Compassion]] for a [[root]], has the [[Mind of Enlightenment]] for a {{Wiki|motive}}, and has the Means for a finality'." In that passage '[[omniscient knowledge]]" is {{Wiki|equivalent}} to the [[Buddha's]] [[Perfection]] of [[Insight]] (prajiidparamila . [[Compassion]] provides this [[Insight]] with a [[root]] in the [[phenomenal world]]. The [[Mind of Enlightenment]] provides this [[Insight]] with a {{Wiki|motive}}, the [[vow]] as [[cause]]. The Means provides this [[Insight]] with a finality, its fulfilment. At the first two levels, the [[Insight]] is still passive; it is with the Means lhat it appears in full flowering, its true active [[form]].
+
4. Namc-and-Form [[Phenomenal World]] ([[nama-rupa]])
  
 +
Moreover, the [[relation]] of the [[tantric]] three lights to the first three members of [[Dependent Origination]] is plainly stated by [[Mchan]] hgrtl on [[Pradipoddyotana]] ([[Chapter]] III) in PTT, Vol. 158, p. 38-1. The [[Pradipoddyotana]] quotes the Samdhirydkarana's remark, 'said to be the doctrinc of [[Dependent Origination]]' (rten cin hbrtl l/byu« [[chos]] su grags), to which [[Mchan]] ligrrl adds, '[[arising]] from the [[wind]] and [[mind only]] of the [[Clear Light]]' (hod [[gsal]] gyi rluft stms isam las skyes pahi).
  
 +
Maryla Falk wrote a [[book]] entitled Noma [[Rupa]] and Dharma-Rupa. It is undeniable that she hit upon the basic [[division]] by appreciating the significance of the research by the Gcigcrs (p. 71, n.):
  
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When [[Insight]] ([[prajna]]) is combined with the Means ([[upaya]]), it is no longer passive. Therefore, while it is not strictly corrcct to call [[Prajna]] a [[Sakti]], the persons who applied this expression— and [[Benoytosh Bhattacharyya]] and {{Wiki|Giuseppe Tucci}} had read widely in both [[Hindu]] and [[Buddhist]] Tantras—were closer to the [[truth]] than those who insist on the 'passive' [[interpretation]].
 
  
  
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This general problem of explaining the [[Tantras]] is so crucial that it is germane to dwell upon it some more. Fortunately, there is a [[master]] who expressed
+
One of the [[principal]] results of the long and detailed inquiry made by Mrs. M. Geigcr and Prof. W. Geiger into the
−
himself on this very point, the V~8th century [[teacher]] [[Lilavajra]], the [[teacher]] of [[Buddhas]] rijnana • . who heads one of the two [[lineages]] of [[Guhyasamaja]] interpre-)• tation. [[Lilavajra]] has written a commentary on the Sri-guhya-\garbha-mahdtantrardja (the /ikd-nama) (PTT, Vol. 82, pp. 248 and 249). He soon begins a section 'Method of Explaining the [[Tantra]]', which he says has three aims, in the [[sense]] of aims for the {{Wiki|superior}}, [[intermediate]], and {{Wiki|inferior}} among candidates Ajjtd [[sense organs]]. In the course of explaining for the aim of
+
use of the term [[dhamma]] in the [[Pali Canon]] (Ptili [[Dhamma]], vornehmlich in der kannnisehen Literatur, Abh. de Bayer. Ak. d. VViss., Philos.-philol. u. hist. Kl., XXXI, 1. [[Munich]] 1921) is the conclusion that 'the {{Wiki|concept}} [[dhamma]] takes in [[Buddhism]] the place of the [[brahman]] of older [[Vedanta]]' (p. 77). We have shown above that in [[Upanishadic]] [[thought]], ever since its {{Wiki|Vedic}} beginnings, the equivalence of both terms reflects the [[sameness]] of the [[entity]] they designate.
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I the {{Wiki|superior}} candidate or [[sense organ]], he includes that which
+
In short, the equivalence of [[Pali]] [[dhamma]] and the old [[Indian]] term [[brahman]] leads to the equivalence Dharma-rupa =- Brahma-rupa. This Dharma-rupa is therefore the pre-genetic [[world]], anterior to the [[phenomenal world]] denoted by Xama-rupa. The Satapatha-brahmana (Eggeling's translation as quoted by [[Surendranath Dasgupta]], A History of [[Indian Philosophy]], I, p. 20) has the celebrated passage:
  
  
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I is related to the [[form]] of meaning, which "has {{Wiki|certainty}} about the I [[reality]] of the [[guhyagarbha]]" (gsan [[bahi]] [[shin]] po [[de kho na]] Aid tries J paho), regarding the chief words in the title of the [[Tantra]] on -ovhich he is commenting. Then he states that there arc three kinds of [[guhya]] and three kinds of [[garbha]]. The three of [[guhya]] ('secret')) are (l)of the [[self]] [[existent]] (ran bzhin = [[svabhava]]), (2) {{Wiki|pregnant}} (sbas pa-garbhin), and (3) profound (gab pa - gam-bhira). In explanation of the first kind, that of the [[self]] [[existent]],
+
Then the [[Brahman]] itself went up to the [[sphere]] beyond. Having gone up to the [[sphere]] beyond, it considered, 'How can I descend again into these [[worlds]] ?' It then descended again by means of these two, [[Form]] and [[Name]]. Whatever has a [[name]], that is [[name]]; and that again which has no [[name]] and which one [[knows]] by its [[form]], 'this is (of a certain) [[form]],' that is [[form]]: as far as there are [[Form]] and [[Name]] so far, indeed, extends this ([[universe]]). These indeed are the two great forces of [[Brahman]]; and, verily, he who [[knows]] these two great forces of [[Brahman]] becomes himself a great force.
−
he cites the text:
 
  
 +
The {{Wiki|equivalent}} statement involving the equation [[Dharma]] = [[Brahman]], and taking into account the Paiicakrama list of eighty prakrtis in three sets (seven, forty, and [[thirty-three]]), each set
 +
constituting momentary dark spots {{Wiki|obscuring}} three {{Wiki|light}} [[realms]], also called the triple [[vijnana]], can be expressed by Vijftana (the (Latkdvatara's '[[body]] of the [[Tathagata]]') descending into the [[womb]] by means of namc-and-form, [[the fourth]] member of [[Dependent Origination]]. So also, when [[Gautama]] was [[meditating]] under the [[tree]] of [[Enlightenment]], and according to the [[tradition]] found out the [[formula]] of [[Dependent Origination]] by working backwards from [[Old Age]] and [[Death]], in each case
  
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Aho ! The [[dharma]] which is the utmost secret is the intrinsic secret (behind) diverse [[manifestation]], highly secret through [[self]] [[existence]]; than which there is nothing more secret !
 
  
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In summary of his commentary on this verse, it turns out that the utmost secret is the [[non-dual]], self-originated [[Wisdom]] (jUdna), an effortless fount of good qualities while its [[own]] aspect is incognizable. It is an [[element]] located in the [[stream of consciousness]] (the sarjitana or sariilali), an {{Wiki|incessant}} fountain of entities [[self]] appearing, but this clement is obscured by [[discursive thought]]; it is both [[cause and effect]] as both [[consciousness]] and the [[imagined]] [[objective]] domain; there is nothing more central, and it appears through {{Wiki|introspection}} (svasamve-
 
  
 +
[[thinking]], 'What is the indispensable [[condition]] for this to arise?', he proceeded this way : That No. 11 '[[birth]]' is the indispensable [[condition]] for No. 12 '[[old age]] and [[death]], and the whole {{Wiki|mass}} of [[suffering]]'; and for No. 11 'birth'—No. 10'gestation' ([[bhava]]); for the [[latter]], No. 9 '{{Wiki|indulgence}}' ([[upadana]] ; for
  
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(Iana) but by [[reason]] of [[obscurations]], men have sought it else- \
+
the [[latter]], No. 8 '[[craving]]' (trfna); for the [[latter]], No. 7 '[[feelings]]' ([[vedana]] > (and '[[ideas]]', samjha); for the [[latter]], No. 6, '[[sensory contact]]' [sparfa); for the [[latter]], No. 5 '[[six sense bases]]' (faddyatana : for the [[latter]], No. 4, 'name-and-form' (ndma-a.nd-rupa . And then, as we can see from the foregoing, in order for [[Gautama]] to answer the question 'What is the indispensable [[condition]] for nanic-and-form to arise ?' he had to go to the [[sphere]] beyond, himself
−
where. (This is certainly the '[[embryo of the Tathagata]]' J {{Wiki|theory}} from one {{Wiki|stream}} of non-tantric [[Buddhism]]). The second kind of secret is the '{{Wiki|pregnant}}', so called because it is like the !
 
  
 +
the [[Brahman]], hence obtaining the [[Dharma-kaya]]. In this pre-genetic [[sphere]], [[Gautama]] decided that 4. 'name-and-form' has 3. '[[perception]]' (vijiidna) as its indispensable [[condition]]; the [[latter]], No. 2 'motivations' ([[samskara]])-. and the [[latter]], No. 1 '{{Wiki|nescience}}' (avidyd). And—the [[Guhyasamaja]] [[tradition]] suggests— this is his way of stating in [[psychological]] terms, the '[[white water]]', '[[red]] heat', and 'black [[food]]' of the Chdndogya Up. [[vision]], the [[atomic]] {{Wiki|triad}} of the {{Wiki|superior}} [[realm]].
  
  
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woman impregnated by another and with the [[embryo]] growing ,
+
Since the correlation of the [[supramundane]] {{Wiki|light}} stages of the [[Guhyasamaja]] commcntarial [[tradition]] is associated with the first members of [[Dependent Origination]], and with the developmental order of the Brhaddranyaka Upani>ad (rather than with the Chdndogya order), it follows that if we arc to [[acknowledge]] a feasibility that the [[formula]] of [[Dependent Origination]] is based on the [[Upanisads]], we have to further admit that the Brhaddran-yaka Up. is the one with which the [[Buddhist]] [[formula]] has the most [[affinity]].
  
−
in privacy. This sccret is deliberately given or withheld by the [[guru]], and concerns the secret practice ofthe [[Tantra]]. Lila-vajra says, "If one practices by praxis according to the [[word]] (of the [[Tantra]]) but lacks the /Md/i/ra-prccepts, this is a grievous fault" (snags kyi man nag mcd pa dan/sgra bzhin [[spyod pa]] mams [[kyis]] [[spyad]] na/$in tu ftes pa che bas/ ). The third kind, j the profound, is the {{Wiki|perfect}} meaning of the [[Tantra]] (rgyud kyi
 
−
don phun sum [[tshogs]] pa), and this is conferred by oneself through j the two pramdnas. He must mean Direct [[Perception]] ([[pratyaksa]]\_ \ and Inference (anumdna). In summary of the three kinds of I
 
  
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secret, the first of the [[self-existent]] is nature's secret, the second of 1 '{{Wiki|pregnant}}' is conferred by another, the third of profound is—1 conferred by oneself. When we think over Lilavajra's [[precepts]], it \ strikes us that it is easy to be irrelevant about the [[Buddhist]] \
+
Even if we accept that these three {{Wiki|light}} stages may be traceable to such [[ancient]] sources as the old [[Upanisads]], it must still be [[acknowledged]] that the {{Wiki|theory}} of 80 prakrtis {{Wiki|superimposed}} on the three lights is a [[development]] after the rise of the [[Buddhist Tantras]]. The Pailcakrama commentary Monitndld cited under [[nidana]] verse 6 explicitly mentions that the [[thirty-three]] {{Wiki|female}} natures are generated by the [[wind]] in the [[left channel]], the forty {{Wiki|male}} natures by the [[wind]] in the right channcl. and the seven neuter natures by the [[wind]] in the middle. This method of allotting [[mental states]] to [[three groups]] sc ems to be a [[development]] of the assignment of qualities to the [[three gunas]] as wc find
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[[Tantra]] by treating as [[doctrine]] what in fact is a practice: as far. as [[human]] secrecy is concerned, in [[Tantrism]] there is only '{{Wiki|pregnant}}' practice and  
 
  
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profound [[doctrine]]. And that it is easy to go wrong by interpreting the literal words of the [[Tantra]] as the practice, while lacking the [[precepts]] of the [[guru]] which clarify what the practice should be. I have been told that this point is also stressed in the [[Shingon sect]] of [[Japan]], and so this is a {{Wiki|matter}} {{Wiki|independent}} of whether the passage in question has '{{Wiki|sexual}}' [[symbolism]]. Lately some persons have found only a sexo-yogic topic to set forth as [[characteristic]] of the [[Anuttarayoga-tantra]], but [[Lilavajra]] informs us that the most important issue and aim of the [[Tantras]] is that [[element]] hidden in the {{Wiki|stream}} of conscions-ness, obscured by [[discursive thought]] (which plagues us all).
 
  
  
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That man becomes [[interested]] in finding the [[element]] hidden in the [[stream of consciousness]] is probably the [[reason]] for the non-tantric [[teaching]] that [[Buddhahood]] is attainable only through a [[human body]], which is a [[teaching]] continued in the [[Tantras]] ISliags rim, f. 460a-2):
 
−
/dri mcd l.tod las/ [[skye ba]] hdi la sans [[rgyas]] Aid kyi hbras bu rab tu ster ba rgyud kyi rgval poho/lha [[la sogs pa]] hgro ba lnahi skyc ba la ni ma [[yin]] no/zhes dan/It says
 
  
 +
in the BhagavadgitS, [[Chapter]] 14, but of course in the {{Wiki|present}} [[form]] a number of centuries after this [[Hindu]] classic. In contrast, as [[John Woodroffe]], [[Introduction to Tantra]] [[Shastra]], pp. 49, ff., points out, there are six [[vrtti]] associated with the Svadhisthana-cakra, ten [[vrtti]] with the [[Manipura]], twelve [[vrtti]] with the Ana-hata, twelve [[vrtti]] with the Viguddha, sixteen kala with the [[Sahasrara]], four [[ananda]] with the [[Muladhara]], with no sets mentioned for the Ajfta-cakra. Thus, this kind of [[Hindu tantra]] assigns vrttis to [[cakras]] rather than to the three [[nadi]]; and very few of the vrttis can be identified with the prakrtis.
  
  
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in the Vimalaprabhd : 'The [[phrase]] "grants the [[Buddha-hood]] fruit in this [[life]]" means—the [[King of Tantras]] grants the [[Buddhahood]] fruit in this [[birth]], which is a [[human]] [[birth]]; not in the [[birth]] which is one of the five (other) destinies(gali), [[god]] and the like.'
+
As I perused the various commentaries on the Paiicakrama available in the [[Tibetan]] [[Tanjur]], I tried to find some explanation for the numbers '[[thirty-three]]' etc., and any suggestions of internal grouping within the three sets of natures, but to little avail. However, the [[Pancakrama]] commentary called Manimala attempts to rationalize the eighty prakrtis in terms of the [[Buddhist]] [[Abhidharma]] set of fifty-one caitasikadharmas ('derivative mentals'), so in PTT, Vol.  
−
B. Definitions and varieties of Tan tras
 
  
 +
62, pp. 186-187. I studied these pages with the help of the collaborated article by Dr. P. Cordier and L. de [[Wikipedia:Louis de La Vallée-Poussin|La Vallee Poussin]], "Lcs soixantc-quinze et les cent [[dharmas]]." For example, when this commentary analyses the set of [[thirty-three]] prakrtis (sec the list under [[nidana]] verse I) it includes nos. 1-3, three degrees of [[aversion]], under [[kaukrtya]] ('[[regret]]'); 4-5 ([[thinking]]) {{Wiki|future}} and {{Wiki|past}}, under [[vitarka]] and [[vicara]] ('searching [[state]] of mind'and 'deciding [[state of mind]]')— —[[kaukrtya]], [[vitarka]], and [[vicara]] being among the list of aniyata-bhumikas ('{{Wiki|indeterminate}} [[caitasikas]]'). It includes 11-13,
  
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The way of the [[Tantras]] is especially called the [[Vajrayana]] ('[[Diamond Vehicle]]') or the [[Mantrayana]] ('[[Mantra Vehicle]] ). [[Tson-kha-pa]] in his Snags rim cites the Vimalaprabhd : "The [[diamond]] ([[vajra]]) is the great 'insplittable' and [[unbreakable]]'; and the [[Great Vehicle]] ([[mahdyana]]) which is precisely so, is the [[Vajrayana]] : it combines the Mantra-way and the Prajiia-paramita-way, which arc (respectively) the 'effect' (or'fruit') and the '[[cause]]' " ( / [[rdo rje]] ni [[mi phyed pa]]
 
  
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dan [[mi chod pa]] [[chen po]] [[yin]] la de Aid [[theg pa chen po]] [[yin]] pa ni [[rdo rje theg pa]] [[ste]]/ shags kyi tshul dari pha rol lu phyin palii tshul hbras bu dan rgyuhi [[bdag]] Aid [[gcig tu]] hdres par gyur palm . Hence in Tsori-kha-pa's reform, non-tantric [[Buddhism]] paramitd-yanj) must be mastered in preparation for the Tanttas.
+
thrcc«degrees of {{Wiki|fear}}, under the three [[virtuous]] [[roots]] (kuSalamCla)— [[non-clinging]] i [[alobha]]), non-hating (advefa), and [[non-delusion]] ([[amoha]]), which are in the list of ku<alamahdbhumikas ([[mental]] [[elements]] {{Wiki|present}} in every good {{Wiki|conception}}); and so on. The attempt is obviously forced, but is significant for showing this author's [[belief]] that the [[dharmas]] arc [[identical]] with the prakrtis. This is a common {{Wiki|theory}} that the [[conscious mind]] does not create a [[thought]], but that the [[thought]] (here a [[dharma]] or a [[prakrti]]) flows into the [[mind]]. Where docs the [[thought]] come from ? The [[Guhyasamaja]] system holds that the [[thought]] comes from one other of three {{Wiki|light}} [[realms]]. In terms of '[[channels]]' ([[nadi]]), the [[archetypal]] [[world]] is callcd 'left', 'right', and 'middle'. A consistent {{Wiki|theory}} was earlier stated in the {{Wiki|Bhagavadgita}} (Chap.
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Concerning the expression '[[Mantrayana]]', the standard explanation is that in the Guhyasamdjatantia, Chap. XVIII, p. 156 (two {{Wiki|theoretical}} corrections with asterisks, : The {{Wiki|theoretical}} corrections were made by [[Professor]] Rasik Vihari Joshi and myself putting our heads together on this when he was [[teaching]] at [[Columbia University]], Fall 1969. Compare S. Bag< hi Guhxisa-mdjatantra, XVIII, 70A, and Yukei Matsunaga, "The Guhjasa-mijatantra: A New Critical Edition,'' XVIII, 70B.
 
  
  
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pratityotpadyatc yad yad ind'iyair vifayair manah tanmano *man-itikliydtam *trakdram trdnanarthalah '' lokacdravinirmuktam yad uktam samayasambaram pdlanam sarvavajiais lu mant>aca*yeti kathyate // Whatsoever [[mind]] arises in [[dependence]] on [[sense organs]] and [[sense objects]], that [[mind]] is explained as the 'man'. the 'tra' in the meaning of (its) {{Wiki|salvation}}.
 
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Whatever pledge and [[vow]] said to be free from [[worldly]] conduct has [[protection]] by all the [[vajras]]. that is explained as the [[mantra]] practice.
 
−
Nagirjuna's Aftadaia-patala-vistara-vyakhya PTT. Vol. 60. p. 9-4, 51 explains the '[[sense organs]]' and '[[sense objects]]' as
 
  
 +
X, 4-5): ". . the different states of being proceed from me alone." Moreover, there is a curious resemblance between the [[thirty-three]] {{Wiki|female}} prakrtis and the five sthayi-bhaias as discussed by Edward C. Dimock, Jr., The Place of the Hidden [[Moon]], and earlier in his article "[[Doctrine]] and Practice Among the Vai-navas of {{Wiki|Bengal}}." There are informative annotations concerning them in [[Saraswati]] Goswami Thakur, [[Shri]] Brahma-Sun.i.ltd. pp. 10-3, 159-62, which
  
 +
represents the five as [[devotion]] of different {{Wiki|individuals}}. The only source in the English [[language]] to my notice which presents these five in the [[form]] of stages of a single [[person]] to union with the LordKi-na. is Y. Jagannatham, [[Divine]] [[Love]] and Amorous Sentiment, a {{Wiki|modern}} pamphlet picked up at Jayavclu's in [[Madras]]. When I studied these passages and added the advice of Mr. Kirpal Singh N'arang about the [[five stages]] of the {{Wiki|Sikhs}} (stated in his very words below on the occasion of his [[Madison]], [[Wisconsin]] visit on April 18, 1966, it occurred to me that the [[thirty-three]] prakrtis of {{Wiki|female}} [[consciousness]] to be
  
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union ofupaya and prajfta; and explains the words 'free from [[worldly]] conduct' as 'leaving off [[discursive thought]] about the ordinary [[body]], and taking on the contemplation of the [[divine body]]' (tha mal pahi lus mam par [[rtog pa]] dan bral ba lhafoi
+
presented under [[nidana]] verse no.l arc roughly in five
−
skur bsgom pa blans nas). He does not comment on the words
+
groups the fleeting moments of [[consciousness]] in the [[five stages]] of the devotee's '{{Wiki|female}}' [[soul]] becoming a [[Gopi]] (cow-girl) in union with the Lord. I give here in outline my merely ten-
 +
tative {{Wiki|solution}}, observing that should it prove applicable, this would indeed provide a most important link between the Pafica-krama [[tradition]] and the early Vaisnava Sahajiya {{Wiki|cult}}.
  
−
'all the [[vajras]]'. In this {{Wiki|literature}}, the multiplicity of [[vajras]]
 
−
refers to the five [[Tathagatas]] or [[Buddhas]].
 
−
Besides, various [[Tantras]] may define the [[word]] '[[Vajrayana]]' in a way that characterizes the special [[subject]] {{Wiki|matter}} of that [[Tantra]]. So we arc led to understand [[Guhyasamajatantra]],
 
  
 +
Sthayi-bhava (or [[Rasa]]) [[Sikh]] Stages {{Wiki|Female}} Prakrtis
  
  
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[[Chapter]] XVIII, p. 154:
+
1. Santa, pacification of longing for the [[external world]]
  
 +
2. Dasya, servicc to the Lord
  
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molio dve/as I a! lid ragah sadd vajre ratih sthita / [[upayas]] tena buddhdndm vajrayanam iti smrtamll [[Delusion]], [[hatred]], and [[lust]] arc always the [[repose]] {{Wiki|lying}} in the [[vajra]],
+
[[Vairagya]] ('[[aversion]]')
  
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Whereby the means of the [[Buddhas]] is called [[Vajrayana]] ('[[Diamond Vehicle]]').
+
Doing what is [[pleasing]] to the Lord
−
That verse presumably refers back to [[Chapter]] VIII, verse 2: ragadvefamohavajra vajrayanapradtSaka\ akasadhatukalpagra [[ghosa]] pujam jinalayal!
 
−
May Thou, the [[diamond]] of [[lust]], [[hatred]], and [[delusion]], who reveals the [[Vajrayana]];
 
  
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Thou, the best like the sky, the [[womb]] of the [[Tathagatas]]— proclaim the {{Wiki|worship}} (pujd):
+
[[Sakhya]], being a [[friend]] to the Lord
−
Candraktrti's [[Pradipoddyotana]], and [[Mchan]] hgrel (PTT.
 
  
 +
Vatsalya, the Lord as a child
  
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Vol. 158, p. 62-1,2] first explain the passage according to the
+
{{Wiki|Fear}} and [[Love]]
−
ncyartha comment with the usual meanings of the words (Athe literal translation), and then go on to the [[nitartha]] comment as follows : '[[lust]]' is means (updya), the 'spread of {{Wiki|light}}' and its 40 prakrtis: '[[hatred]]' is [[insight]] (prajiid), the '{{Wiki|light}}' and its 33 prakrtis; '[[delusion]]' is {{Wiki|nescience}} (atidyd), the 'culmination of {{Wiki|light}}' and its 7 prakrtis ; '{{Wiki|worship}}' is the [[yuganaddha]] with [[nondual]] [[knowledge]]. That {{Wiki|terminology}} of the [[nitartha]] comment will be explained in later [[sections]].
 
  
 +
[[Knowing]] the
  
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As has been mentioned, the usual {{Wiki|classification}} of the [[Buddhist tantra]] works is into four classes cailcd [[Kriya-tantra]], [[Carya-tantra]], [[Yoga-tantra]], and Anuttaravoga-tantra. This is the {{Wiki|classification}} of the main corpus of [[Tantras]] translated into [[Tibetan]] and included in the collcction called the [[Kanjur]]. The [[orthodox]] way of explaining this {{Wiki|classification}} is either in
+
Lord's Will
  
  
 +
Madhurya or <rrigara, Union the Lord [[Krsna]] as a lover
  
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terms of the candidates or in terms of the [[deities]]. Mkhos grub rje's Fundamentals of the [[Buddhist Tantras]] (p. 219) presents the candidate different iat ion:
 
  
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Now, there are two [[methods]] laid down in the four [[Tantra]] divisions, namely, outer [[action]] (*bahya-kriya , such as bathing, cleaning, etc.; and [[inner yoga]] (*adhyatma-yoga). The [[Kriya Tantra]] was expressed for subduing the candidates (rineya) who [[delight]] in outer [[action]], while the [[Carya Tantra]] was expressed for subduing the candidates who [[delight]] in practicing outer [[action]] and [[inner yoga]] in {{Wiki|equal}} measure. The [[Yoga Tantra]] was expressed for subduing the candidates who [[delight]] in the [[yoga]] of inner [[samddhi]] with minimal outer [[ritual]], while the [[Anuttara Yoga Tantra]] is the incomparable [[Tantra]] for subduing the candidates who [[delight]] in inner-yoga.
+
1-3. degrees of [[aversion]]
  
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[[Mkhas grub rje]] alludes to the [[deity]] differentiation as the 'four [[Passion]] Families' (pp. 168-169), detailed in the notes thereto on the basis of the Snags rim :
+
4-9. [[thinking]] of {{Wiki|future}} and {{Wiki|past}}, [[sorrow]] and [[calmness]]
  
 +
10-22. [[vikalpa]],
  
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The mutual [[attraction]] of [[Insight]] ([[prajna]]) and the Means
+
{{Wiki|fear}}, down to [[feelings]]
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{[[upaya]]) finds : some [[deities]] laughing some [[deities]] gazing some [[deities]] embracing some [[deities]] in coition
 
  
 +
23-30, [[intuition]], down to {{Wiki|affection}}
  
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[[Kriya Tantra]];
+
31-33. {{Wiki|worry}}, collccting, and [[jealousy]]
  
−
[[Carya Tantra]]; [[Yoga Tantra]];
 
  
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[[Anuttara Tantra]].
 
  
 +
In a comparable way, I noticed that the forty prakrtis listed under [[nidana]] verse no. 2 seem to be the very [[characteristics]] attributed to the Lord [[Krsna]] in his various exploits, ranging from the Child [[Krsna]] to the [[Divine]] Lover, and that the list seems easily to fall into five groups. Perhaps the forty prakrtis of maleconsciousnes* derive from a Vaisnava prototype.
  
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Tsoh-kha-pa emphasizes that this is not a description of the candidates of these [[Tantra]] divisions;...
+
The only way that occurs to me to reconcile the [[division]] of the eighty prakrtis into [[three groups]], with what seems to me to be an obvious [[division]] of the {{Wiki|male}} and {{Wiki|female}} ones into five groups, is to associate them with the right and left in five [[cakras]] starting with no. 1 at the base of the spine, no. 2 at the {{Wiki|navel}}, and moving upward to union in the djiid-cakra or mahasukha-cakra. Admittedly, I have found no textual passage to support this {{Wiki|theory}}.
−
Besides, it can be speculated that the fourfold grouping of [[Tantras]] (there were earlier groupings of six or more) is made with an [[eye]] to the four [[Siddhantas]]. In later [[Indian Buddhism]],
 
  
  
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it was standard to divide up [[Buddhist metaphysics]] into four viewpoints, called [[Siddhanta]], that of the [[Vaibhasikas]], Sautra-ntikas, [[Yogacarins]], and the [[Madhyamikas]]. That could be the implication of [[Pandit]] [[Smrti]] s commentary called Vajravi-ddrana-nama-dharani-vrtti {{Wiki|Tohoku}} no. 2684) to the cffcct that the [[four Tantras]] constitute four kinds of washing by four kinds of persons, namely, [[Sravakas]], [[Pratyekabuddhas]]. [[Yogacarins]], 'and [[Madhyamikas]], in the given order. In [[Mahayana]] {{Wiki|terminology}}, the [[Sravakas]] and [[Pratyekabuddhas]] constitute the Hina-ySna [[saints]], while [[Yogacarins]] and [[Madhyamikas]] are followers of the two main [[philosophical]] [[Mahayana schools]] constituting
 
  
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===II. [[INTRODUCTION TO THE GUHYASAMAJATANTRA]]===
  
  
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===[[INTRODUCTION TO BUDDHIST TANTRISM]]===
 
  
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==[[A. Texts, commentators, and history]]==
  
  
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the last two [[Siddhantas]]. Also the first two [[Siddhantas]], those of the [[Vaibhasika]] and the [[Sautrantika]], arc classified as Hina-yana, with the [[Sautrantika]] considered preparatory for the rise of [[Mahayana]] viewpoints. The [[relation]] set up by Paridit [[Smrti]] (also called Smrtijilanakirti) has an artificial tone, at best is an ovcrgcncralization, and at the same time is suggestive.
 
  
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The [[Guhyasamaja]] {{Wiki|literature}} falls into two {{Wiki|distinct}} groups— the revealed texts in the [[Tibetan]] [[Kanjur]] and the excgetical {{Wiki|literature}} in the [[Tibetan]] [[Tanjur]]. In A Complete Catalogue of the [[Tibetan Buddhist]] Canons ({{Wiki|Tohoku}} catalog), the [[Kanjur]] works have numbers 442-447 (and disputed works 448-453), the [[Tanjur]] works 1784-1917 (cf. {{Wiki|Alex Wayman}}, "Analysis of the [[Tantric]] Section of the [[Kanjur]] Correlated to [[Tanjur]] {{Wiki|Exegesis}}," p. 121).
  
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In the [[Anuttarayoga-tantra]], there is also a [[principal]] [[division]] into [[Father Tantras]], such as the Gnhyasamajatantra ; and [[Mother Tantras]], such as the Sri-Cakrasanwara, a [[division]] which. Mkhas-grub-rje explains following Tson-kh-pa. In brief, a [[Father Tantra]] emphasizes the 'Means' side of the 'meansinsight' union, and so deals especially with the topics so prominent in the {{Wiki|present}} work of evoking the three lights followed by the [[Clear Light]], and of introducing
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The chief revealed works in the [[Tibetan language]] with catalog titles arc :
  
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the [[Illusory Body]] into the [[Clear Light]]. A [[Mother Tantra]] puts {{Wiki|emphasis}} on the '[[Insight]]' side of the 'means-insight' union, and so treats the indissoluble [[bliss]] and [[void]]; in fact, insofar as material dealing with this
 
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topic is included in the {{Wiki|present}} work, it was derived from the [[Mother Tantra]] {{Wiki|literature}}. Besides, the Guhyasamdja-tantra if considered the chief [[Tantra]] of the [[Father class]], as is the Sri-
 
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Cakrasanwara of the [[Mother class]], for the [[reason]] that the {{Wiki|literature}} and {{Wiki|cult}} for the two [[Tantras]] is the most extensive anddeve-loped among the [[Tantras]] found in theKanjurand [[Tanjur]].
 
  
  
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The [[Guhyasamajatantra]] (Chap. XVIII, 153, 6-7) also has its [[own]] [[definition]] and {{Wiki|classification}} of [[tantra]]: '"[[Tantra]]* is explained as 'continuous scries' ([[prabandha]]). That continuous! series is threefold through the division—adhara, [[prakrti]], and asaitihdrya." The succeeding verse explains that [[prakrti]] is the [[hetu]], asamharya is the [[phala]], and ddlidra is the updya. According to Mkhas-grub-rje, the [[Tantra]] of [[Cause]] ([[hetu]]) is the chief of candidates for the high goal of the [[Tantra]]. The [[Tantra]] of
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No. 442. [[Guhyasamaja]] [[mulatantra]] : Sanatathagatakaya-vakcittarahasya-guhyasamdja-ndma-mahdkalpardja. Chaps. 1-17 of the [[Sanskrit]] text.
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Means (updya) is the [[Tantra]] of [[Path]]. The [[Tantra]] of Fruit ([[phala]]) is the rank of [[Vajradhara]]. Those explanations clarify the [[definition]] of '[[Tantra]]' as
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No. 443. [[Guhyasamaja]] [[uttaratantra]] : [[Sanskrit]] text. Chap. 18 of the
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No. 444. Guhyasamaja-vyakhyatantra karana-nama-tantra. Sandhivyd-
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No. 445. Guhyasamaja-vyakhyatantra : Srivajramdlabhi-dhanamahayogatanlra-sanatantrahrdayarahasyavi-bhanga-ndma.
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No. 446. Guhyasamaja-vyakhyatantra prccha. Caturdevipari-
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No. 447. Guhyasamaja-vyakhyatantra I'ajrajiidna-
  
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'continuous series'. Apparently what is meant is that the [[Tantra]] shows the continuous progress of a {{Wiki|superior}} candidate ([[Tantra]] of [[Cause]]) along the [[Tantric Path]] ([[Tantra]] of Means) to the high goal of [[Vajradhara]] ([[Tantra]] of Fruit). [[Nagarjuna's]] Aslddasa-patala-vistara-iyakhyd (PTT, Vol. 60, p. 6-1) sets forth on the same basis three kinds of
 
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[[Vajradhara]], causal [[Vajradhara]], fruitional [[Vajradhara]], and
 
  
  
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samuccaya-nama-tantra (However, from the [[Tibetan translation]] one would expect *Jilanavajra-). Tsori-kha-pa writes in his commentary on the Pafuakrama callcd Gsal [[bahi]] [[sgron me]] (Vol. 158, p. 175-5) : "Five [[Explanatory Tantras]] (vydkhydtantra) have been specifically mentioned by the '[[noble]] father and sons' (i.e. the [[tantric]] [[Nagarjuna]] as 'father' and the [[tantrics]] [[Aryadeva]] and [[Candrakirti]] as 'sons'), that is, Caturdevipariprccha, Sandhivydkarana, and Vajramdld arc stated to be [[Explanatory Tantras]] in the Paiicakrama; VajrajAdnasamuccaya is also said to be an [[Explanatory Tantra]] in the Caryamddpaka-pradipa; and while the first two {{Wiki|syllables}} of the niddna (i.e.
  
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[[Vajradhara]] of the means. The causal [[Vajradhara]] is Maha-vajradhara, the adinatho. The fruitional [[Vajradhara]] is Akso-bhya and (he other [[Tathagatas]]. The [[Vajradhara]] of the means is of three kinds, guarding of the place, guarding of oneself, and guarding of [[yoga]]. Guarding of the place is the frightening away of the {{Wiki|demons}} through [[emanation]] of the ten [[Krodha]] [[deities]]. Guarding of oneself is the contemplation of only [[Paramartha-satya]] ([[supreme truth]]), by recollecting such [[mantras]] as "Om Sunyaui. .". Guarding of [[yoga]] is of two kinds; the [[collection of merit]] (arousing [[compassion]] and [[contemplating]] the four Brahma-vihara-s) and the collection of [[knowledge]] (contemplation of the [[four doors]] to [[liberation]]).
 
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C. Some fundamentals of the [[Tantras]]
 
  
  
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Here we shall consider four fundamentals: analogical [[thinking]], the [[subtle body]], the [[three worlds]], and [[initiation]] by the hierophant.
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E-VAM) are being explained in the [[Pradipoddyotana]], the Devendrapariprccha is specifically mentioned as the source;..
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The first fundamental is analogical [[thinking]] : "As without, so within" ([[yatha]] bdhyam tathii 'dhydtmam iti . The [[Sanskrit]] is from Abhayakaragupta's Mispannayogdrali (cd. by B. Bhatta-charyya, p. 4), where it applies to the [[mandala]] of the 'Stage of Generation* ([[utpatti-krama]] . Sec [[Mkhas grub rje's]]  
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the Explanatory Tanira Devendrapariprcchd was not translated (into [[Tibetan]])." That passage in [[Tibetan ]]: / hdus pahi b<ad rgyud du hphags pa [[yab sras]] [[kyis]] dnos su gsuns pa na lna [[ste]] / rim lna las [[lha]] mo bzhis zhus dan / dgons pa luh [[ston pa]] dan / [[rdo rje]] hphren ba b<ad rgyud du gsuns la / [[spyod]] bsdus las ye ses [[rdo rje]] kun las btus kyan bsad rgyud du gsuns [[Sin]] / [[sgron gsal]] las glen gzhihi [[yi ge]] dan po gnis hchad pa na lhahi dbah pos zhus pahi khuns dnos su smos §in... /lhahi dbah pos zhus pa bsad rgyud du gsuhs te hdi ma hgyur ro / . The [[reason]] the
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[[Tibetan tradition]] accepted the Dtvendrapariprcchd as an [[Explanatory Tantra]] is that immediately after the quotation from that work by title 'reproduced in the materials for [[nidana]] verses
  
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Fundamentals. ., Index under '[[mandala]]' : the [[self]] [[existent]] [[mandala]] is in the [[mind]], and the reflected image [[mandala]] is drawn outside in conformity. The outer [[rite]] must conform to the inner [[rite]], and vice ;crsa. One must clear [[defiled]] [[thoughts]] from a [[space]] within the [[mind]] l and erect the [[meditative]] image in
 
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this [[space]]. In the external mandala-rite, first one drives away the [[evil]] spiritsfron. the selected area; in this [[consecrated]] [[space]] one willdraw the [[mandala]]. In Mkhas-grub-rje's work, probably the most intricate set of analogies is found in the [[chapter]] on the [[Yoga tantra]]. In the {{Wiki|present}} work, the most remarkable analogies arc those in the treatment of the 'hundred [[lineages]]' under the commentary of the '[[Bhagavan]] [[Sarva]]' and '[[Tathagata]]' verses in Part
 
  
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Three. But the analogies are {{Wiki|ubiquitous}} in the [[Tantras]]. The most important analogy of all is that of affiliation: thecandidate should affiliate his [[body]], {{Wiki|speech}}, and [[mind]] with the [[Body]], {{Wiki|Speech}}, and [[Mind]] of the [[Buddha]], called the [[three mysteries]]. According to [[Mkhas grub rje]], it is this affiliation which establishcs the {{Wiki|superiority}} of the [[Diamond Vehicle]] (the [[Tantras]]) over non-tantric [[Buddhism]]. One affiliates his [[body]] by gesture (mudrd), his {{Wiki|speech}} by incantation ([[mantra]]) and his [[mind]] by
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Evam [[maya]]..), [[Candrakirti]] continued with a verse citation (reproduced in section B, next) which he introduced by the remark ([[Pradipoddyotana]] MSA: / mayetyadi vajrapadanam apy artho vyakhyatantrad avataryatc / "One can understand from the [[Explanatory Tantra]] the meaning of the [[diamond]] words '[[maya]]' etc." [[Tson-kha-pa]] in his [[Mchan]] hgrel (p. 14-1) on the [[Pradipoddyotana]] mentions, "Skal-ldan-grags-pa examined the [[Vajramala]] carefully and could not find this therein." The thrust of the [[decision]] lies in the fact that the Vajramdta presents the forty [[nidana]] verses in its [[chapter]] 59. Its brief [[chapter]] 58 is
  
  
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deep [[concentration]] ([[samadhi]]). .[[Mkhas grub]] rj'e's Fundamentals... states, "In the [[Kriya]] and [[Carya]] ([[Tantras]]) one intensely [[contemplates]] the [[body]] as [[Great Seal]] ([[mahamudra]]), {{Wiki|speech}} as Incantation ([[mantra]]), and [[mind]] as [[Reality]] ([[tattva]])." This is the '[[Quick Path]]' because all avenues of the being are operating for a common goal : the [[body]], {{Wiki|speech}}, and [[mind]] arc not working at cross purposes.
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devoted to a treatment of the two {{Wiki|syllables}} E-vam. 11 is precisely the [[Vajramala]] which should have had, but lacked the cited verses. [[Candrakirti]] preceded his citation of the forty verses by citation of verses about the [[nidana]] sentence but used other sources, first the named Dcirndrapariprccha. and then an unnamed work he calls an '[[Explanatory Tantra]]'. The [[Tibetans]] ([[Tson-kha-pa]], in any case) decided that [[Candrakirti]] had treated the Devcndrapariprcchd with the authority ordinarily accorded an [[Explanatory Tantra]]. and identified that work accordingly. But that [[Tantra]] had not itself been translated; the Pradipoddyo-tana passage apparently is the full extant portion of [[Sanskrit]] of this work the Subhafita-samgraha, Part II. pp. 32-3, quotes the Devcndrapariprcchd-tanha by lines contained within the Pradi-poddyotana citation).
  
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In such a case, we might say of mbody, {{Wiki|speech}}, and [[mind]],
 
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what Arya-Sura wrote in his Jataka-mdla in description of [[King]] [[Sibi]] (but in his case meaning the three types, [[kama]], [[artha]], and [[dharma]]).
 
  
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tasmims Irivargdnuguna gunaughah samharsayogdd iva samnivifldhj
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The Vajrajnana also has a difficulty of {{Wiki|literary}} history. It is a curious feature of [[Candrakirti's]] [[Pradipoddyotana]] that his
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samastar ufxi vibabhur na casu lirodhasanikfobhavipannaio-bhdftll
 
  
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In him all [[forms]] having multitudes of [[virtues]] consistent with the three types appeared with common residence as though from merger of rivalries, and they had no loss of [[brilliance]] due to [[opposition]] and commotion.
 
  
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In [[Hinduism]] it is believed that those three types when in [[harmony]] yield [[the fourth]] one, [[liberation]] (mokfa).
 
  
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To understand any system of [[Buddhist Tantra]] one must find out the basic correspondence system or systems and carry
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classifying {{Wiki|terminology}} used throughout this commentary on the [[Guhyasamajatantra]], namely the 'Seven Ornaments' (sapid-lamkdra), is ascribed several times near the outset of his work to an [[Explanatory Tantra]] which he does not [[name]], but which is none other than the Vajrajfianasamuccaya; and so [[Tson-kha-pa]] in turn cannot specify the [[Pradipoddyotana]] for containing the [[name]] of this [[Explanatory Tantra]]. This [[silence]] regarding the title ofthe work from which he drew the material he popularized may mean that [[Candrakirti]] had a hand in composing the Vajrajnanasamuccaya, the [[latter]] portion of it, or the expanded version (Toh. 450;, to justify his {{Wiki|commentarial}} position, as has been suggested by Yukei Matsunaga in his article, "A [[Doubt]] to Authority of the Guhyasamaja-Akhyana-tantras."
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through accordingly. Fourfold correspondences arc especially prevalent in the Voga-tantra. Among [[Anuttarayoga-tantras]], the Guhya\amdjatantra regularly employs fivefold correspondences based 011 the [[five Buddhas]], the five [[knowledges]], the five [[personality]] [[aggregates]], .ind so on. The h'dlacakra-tantra uses sixfold corrcspondcnci , wherein the dements arc increased to six by addition of '[[knowledge]] [[element]]' to the five of [[earth]], [[water]], [[fire]], [[wind]], and [[space]]. Sevenfold correspondences can be
 
  
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noticed in < ommcntarics of the Sri-Cakrasamvara-tantra. An example especially pertinent to the {{Wiki|present}} work is the Guhya-samaja sit of four sups of sadhand or [[spiritual]] {{Wiki|culture}}. Once the praxis is established in four steps, then some other [[principal]] entities arc put in correspondence; thus the four [[goddesses]] arc identified with the four steps. This very [[principle]] is employed
 
  
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Another {{Wiki|mystery}} of [[Explanatory Tantras]] occurs in Catidi akirti's [[Pradipoddyotana]] at the very end of [[chapter]] Four:
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/ yathoktani bhagavatd vydkhydtantre j sarvdngabhavandtitam kalpanakalpavarjitam / mStrabindusamdtitam elan mandalam uttamam //
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As was said by the [[Bhagavat]] in the [[Explanatory Tantra]]: Transcending the contemplation of all portions (i.e. {{Wiki|color}} and shape), free from both [[imagination]] and lack of [[imagination]], transcending the upper sign and its [[bindu]] ', that is the supreme [[mandala]].
  
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Tsoh-kha-pa in his [[Mchan]] hgrel (p. 41) mentions that an almost [[identical]] verse is found in the Candraguhyatilaka (another quotation from this work in the [[Pradipoddyotana]] is reproduced in the [[initiation]] remarks in the section 'The two stages, [[initiations]], and the [[clear light]]'; and [[Aryadeva]] appeals to this [[Tantra]] for the expression '100 [[lineages]]'). The only difference is where in the verse the compound mdtrdbindu is translated in [[Candrakirti's]] work as gug
  
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in the {{Wiki|present}} work for grouping the forty verses which expand the [[nidana]] of the Guhyasamajatanlra.
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skytd [[thig le]], the Candraguhyatilaka [[Tibetan]] version has the words hdren dan tshig ('guide and [[letter]]'). Since the expression mdlrabindu is difficult to interpret, it is possible that it is the original for those [[Tibetan]] words, with hdren -- [[bindu]], and tshig - matrd. [[Tson-kha-pa]] left the {{Wiki|matter}} open; lie appears not to accept the {{Wiki|evidence}} of one similar verse as final [[proof]] that [[Candrakirti]] had this [[Tantra]] in [[mind]]. However, it so happens that this same verse is cited by [[Indrabhuti]] in his Jiidna-liddhi (GOS ed., p. 83), and attributed to a [[chapter]] thirteen. On the preceding page he has cited the Adoayasamatdvijaya, and
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Is there a particular [[philosophical]] position of [[Buddhism]] that fits this kind of analogical [[thinking]]? Mkhas-grub-rje reports the {{Wiki|thesis}} of the school founded by his [[teacher]] Tsori-kha-pa that the Prasarigika [[Madhyamika]] underlies all four classes of [[Tantra]]. This appears to stem from the [[acceptance]] <• of all fourpramanas by the non-tantric [[Candrakirti]] in his Pra-sannapada commentary on the [[Mula-madhyamaka-karika]]. There (in the commentary on the first [[chapter]]) [[Candrakirti]] says, in agreement with the [[Hindu]] [[Naiyayikas]], that the four sources ,'ofknowledge {[[pramana]]) provide a foundation for the [[knowledge]] \ of [[worldly]] [[objects]]. Therefore, this [[Buddhist]] school accepts LMpamdna (analogy) as an {{Wiki|independent}} [[source of knowledge]].
 
  
  
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However, the epistemology of this school may differ from that of the [[Naiyayikas]]. Thus [[Candrakirti]] (text, p. 75) goes on to modify his [[acceptance]] of the [[pramanas]] by insisting on their relativity,or mutual [[dependence]]: "There being the [[cognitions]] ([[pramana]]), there are the cognizable [[objects]] (prameyartha): and there being the cognizable [[objects]], there are the [[cognitions]]. But, indeed, there is no intrinsic-nature kind of establishment for either the [[cognition]] or the cognizable [[object]]" ([[satsu]] prama-nesu prameyarthah/ [[satsu]] prameyesv arthesu pramanani/na tu khalu svabhaviki pramanaprameyayoh siddhir iti..). In f -
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his immediately succeeding quotation from a [[chapter]] nine, as well as that citation of [[chapter]] thirteen are presumably from that [[Tantra]].
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According to George Rocrich, The [[Blue Annals]], Part Two, p. 417, [[Bu-ston]] considered the Advayasamatavijaya to be an [[Explanatory Tantra]] of the [[Guhyasamajatantra]]; he translated a version of that work in 22 chapters that was incomplete in the
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middle. Possibly this is the [[reason]] that Tsori-kha-pa apparently ignores this work. Several centuries after his time, the {{Wiki|Chinese}} version of this [[Tantra]] was used to fill out the missing portion of [[Bu-ston's]] translation, accounting for the {{Wiki|present}} version in the [[Tibetan]] [[Kanjur]]. But if [[Bu-ston]] was serious about this Advaya-samatavijaya as an [[Explanatory Tantra]], I can find no confirmation of this in his [[own]] [[Pradipoddyotana]] commentary in Collected Works (Part 9), where he freely cites the Sandhivyakaraiut (in an older translation preceding the one now officially in the [[Kanjur]]), the [[Vajramala]], the Vajrahrdayalamkara, [[Yoga-tantras]] (on which he was the great authority), [[Aryadeva's]] various works, and other works, but not, as far as I could notice, the Advayasamatavijaya.
  
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contrast, Asariga (as I pointed out in "The Rules of [[Debate]] According to Asariga") accepts only three [[pramanas]], direct [[perception]], {{Wiki|inference}}, and testimony of authoritative persons. This appears to be consistent with Asariga's [[Yogacara idealism]], wherein the [[subjective]] [[consciousness]] has the upper hand over the [[objective]] domain. Because {{Wiki|idealist}} [[philosophy]] does not admit an {{Wiki|equal}} {{Wiki|status}} of subject-object, it does not agree with the [[precept]] "As without, so within" , and so docs not admit r analogy as an {{Wiki|independent}} [[source of knowledge]]. The [[Buddhist]] \ [[logicians]], as well known, accept only two [[pramanas]], direct pcrccp-| tion and {{Wiki|inference}}.
 
  
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Again, in his [[Pradipoddyotana]] on [[chapter]] XIV, Candra-kirti quotes from an unnamed Vyakhya-tantra an [[interesting]] prose passage with [[Vajrapani]] as interlocutor (included in this work under 'Van' Finally, having mystified sufficiently the '[[Explanatory Tantras]],' [[Candrakirti]] in his commentary on [[Chapter]] XVII cites the 'Mula-tantra', which [[Tson-kha-pa]] identifies as the Mula-tantra of the [[Yoga-tantra]], namely the [[Tattvasamgraha]] (cf. the passage in the
  
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A fundamental [[metaphysical]] postulate is that of the {{Wiki|subtle}} cody, which of course is a basic [[idea]] of the [[Hindu]] systems
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treatment of [[initiation]]). According to The [[Blue Annals]], [[Book]] VII ('The Preaching of the [[Tantras]]'), there was a {{Wiki|distinction}} of'Outer' [[Yoga-tantra]] and 'Inner'Yoga-tantra, with the 'inner' variety becoming separately called '[[Anuttarayoga-tantra]]'. One can therefore understand [[Candrakirti's]] citation as indicating his adherence to this {{Wiki|terminology}}, since the [[Tattvasamgraha]] is the mula-tantra of the'outer' [[Yoga-tantra]]. Indeed, there is much in common between the [[Yoga-tantra]] (such works as the [[Tattvasamgraha]], the [[Mayajala]], Sarvarahasya-tantra, and Sri Paramiidya) and the 'Father' class of [[Anuttarayoga-tantra]]. Both classes of [[Tantra]] use the {{Wiki|terminology}} of '[[three samadhis]]', clarified in our Introduction III. C., although there are differences in definitions.
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as well. [[Tson-kha-pa]] explains in his commentary on the
 
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Pailcakrama (PTT, Vol. 159, p. 41-5) that there are two kinds ( of '[[mind-only]] [[bodies]]' (stms Isam gyi lus, cittamatra-drha), namely
 

Revision as of 02:11, 27 November 2020

the body of'states' (gnas skabs, avastha) and the'innatebody* (g'lug ma pa hi lus, nija-deha ). The first of these is the 'body of maturation' (vipakakaya) formed during the ten states (avastha), which arc the lunar months of intrauterine life, and which is born, matures, and dies. The second of these is the

body formed of winds and mind only, the 'mind only' including no five outer-sense based perception (vijiiana) and the 'winds' including only the basic five winds (prana, etc.) and not the secondary five (naga, etc.). According to Mkhas grub rje's Fundamentals. ., the 'uncommon means body' (asadharana-upa-yadtha), a kind of subtle body, is the basis for the tantric machinations; this body seems to be a development of the innate body ' (nija-deha). The Tantras believe that by praxis involving mystic winds and mental muttering, this innate body gradually becomes defined as separate though within the coarse body.

A more advanced stage is when this body can appear separately] as an illusory body and be made to enter an ultimate state'


called the Clear Light, thus returning to a condition from which it had fallen, and which is anterior to the male-female divisions4 As this innate body is strengthened, first it brings out exceeding acuity of one or more senses. The supernormal sharpness of smell is a topic in the celebrated Lotus Sutra (Saddharma-Pundarika) chapter XVIII on advantages of a religious preacher. Xon-tantric Buddhism speaks of six supernormal faculties (abhijiia), while tantric Buddhism adds more, for example, the eight siddhis.


The remarkable occult physiology of the tantric books is really based on their theories of this subtle body. This body is said to have 72,000 'veins' (nadi), of which three are the chief one* located in the position of the backbone. These three, the chief conduits of the 'winds', are differently named in the Hindu and Buddhist Tantras:


Hindu

Buddhist right

Pingala Rnsana

middle

Susumn.i

Avadhuti

left

Ida Lalana


Besides, the Buddhist T;:n:r:> uperimpose on those three ehanncl: four cakra -> •• • ii.i! bow four-fold analogies may be superimposed on the three-fold one- . However, ikw ar*


two systems, earlier and later. One primary group of Tour cakras, important for what is callcd the 'Stage of Completion' (sampanna-krama) and having affinities with Upanisadic teachings, corresponds to four of the Hindu system as follows: head neck heart navel


Hindu Ajna Visuddha Anahata Manipura


Buddhist Mahasukha Sambhoga Dhanna Nirmana


Here I may cite my article "Female Energy and Symbolism in the Buddhist Tantras" for observations stemming from Tson-kha-pa's commentary on the Guhyasamaja Explanatory Tantra Caturdevipariprcchd :

The primacy in this system of four cakras for physiological manipulation in ascetic practices may well go back to the old Upanisadic theories of the four stales of consciousness. The Brahmopanisad, one of the Sainnyasa Upanisads, later than the early Upanisads but preceding the Tantric literature as we now have it, tcachcs that the Purusa has those four states when dwelling in the four places, namely, waking state in the navel, sleep ( i.e. dream) in the neck, dreamless sleep in ihe heart, and the fourth, Turiya, in the head. In agreement, Tsori-kha-pa writes : 'When one has gone to sleep, there is both dream and absence of dream. At the time of deep sleep without dream the white and red elements of the bodhi- citla, which is the basis of mind, stay in the heart, so


mind is held in the heart. At the time of dreaming, those two elements stay in the neck, so mind is held in the neck. At the time when one is not sleeping, they stay at the navel, so mind is held there. When the male and female unite, those two stay in the head.

The later system of four cakras is correlated with the theory of four elements deified as goddesses, and is important for the practice during the 'Stage of Generation' (utpatti-krama). Following the indications of the Manimdld commentary on Nagarjuna's Paacakrama (PTT, Vol. 62, p. 178-2) and the Sarvarahasya-ndma-tantrardji, verses 37-39 (PTT, Vol. 5), the fire-disk at the throat (or neck) is shaped like a bow; the water-


disk at the heart is circular in shape; the wind-disk at the navel is triangular; and the earth-disk in the sacral place is square. These arc also the shapes of the four altars for rites of burnt offering (homa) aimed at certain mundane siddhis (sec niddna verse 15), and they arc also the shapes of the four continents of Puranic mythology (compare the printed geometrical forms in the edition of the Guhyasamaja, Chap. XV). The elements supply the names for these cakras (frequently mahendra for earth, and vfiruna for water). According to the Snags rim (Peking blockprint, 441a-5). jkha sbyor las/ /me hid gaii dan rlttn daft nil hlban chtn dan ni bzhin chuj /hkhor lor sems kyi kun spyod [>a\ I Urn dan nos dan bran hog hgrol zhes gsuns pas me steii dan rlun bsegs dan sa thad kar dan cliu hog lu hgroho /

It says in the Samputa : 'Fire, wind, earth (mahendra), and water, are each the cxccutors of consciousness in a (given) cakra, and move (respectively) upwards, at acute angles, forward, and downwards.' This means that the fire (vibration) moves upwards; the wind, at acute angles to the wave (tiryak); the earth, straight fonvard; and the water, downwards.


The earth disk is equivalent to the Hindu Mulddhdra-cakra, said to lie below the root of the sex organs and above the anus. The series is increased in the Hindu Tantras with Sahasrara at the crown of the head, where Buddhism places the Buddha's Ufnifa (sometimes said to be outside the body); and with Sva-dhisthana at the root of the penis, called in some Buddhist Tantras the 'tip of the gem' (*many-agra). Then we must take for granted that there are three worlds full of gods and demons. In the Cuhyasamajalanlra, Chap. IV, p. 17, there is the line alha vajradharah fasta Irilokas lu tridhi-tukah, on which Pradipoddyotana (,Mchan hgrel edition, FIT., Vol. 158, p. 38.5) explains triloka as being sa hog (pdlala), sa steii (bhumi). and mtho ris (svarga.); and explains Iridhdtuka as being the 'realm of desire' {kdmadhatu), etc. The correspondences can be tabulated as follows:


Old Vedic Hindu period Tibetan Possibly the words Buddhist three Dyaus Svarga sabla = mtho 'formless

ris ('superior realm (arupa

world') dhatu)

Antariksa Bhumi sa steri ('above 'realm of form

the earth') (rupa dhatu)

Prthivi Patala sa hog ('earth 'realm of desire'

and below') (kamadhatu)


The Vedic mantras of the three worlds are also employed in the Buddhist Tantras, as in this passage of Tsori-kha-pa's Snagsrim (f. 311b.4) : jbhur ni rtun gi dkyil hkhor la sogs pa hkhor daii bcas pa hi sa (iog go\bhuvah ni sa sten gi hjig rten nojsiah zhes pa ni mtho ris te srid rise mlhar thug pahoj.

Bhur is the underworld accompanied by the circles of the wind disk (vayu-mandala) and so forth. Bhuvah is the 'perishable receptacle' (loka) of 'above the earth'. Svah is the ultimate pinnacle of existence, the superior world.

The females or goddesses in terms of the three worlds are especially treated in the Sri-Cakrasamiara-tantra and its commentaries. How does one come in contact with any of those

gods or goddesses? Mircea Eliade (Yoga : Immortality and Freedom, p. 208) cites the proverb 'a non-god docs not honor a god' (nddevo devam arcayet). That means that one must awaken the senses of that particular realm and learn the rules. The child cannot make his way in the human world without human senses and without learning the human rules. Thus first one generates oneself into deity ('sclfgeneration' in Mkhas-grub rje's work). The last of these fundamentals is the topic of initiation (abhiffka) meant to confer power, explained as maturing the stream of consciousness. The power, including the permission to continue that tantric lineage, is conferred by the hierophant {vajracarya). The Pradipoddyotana on Chapter XVII (Mehan hgr<l, p. 157-4) contains this passage :


/ tathd caha / mahamahiiydnaratnanijasutre // bhasaian vajrapanih / uddiyanaparratr nifannahjsaridmS (a lajra-yanaSiksitan amantraydmdsaH {inula nikhilavajrayana-


sikfitah tathdgatani parinirvrlaiji na paiyatijSdsldram api tu vajrdcdryo vajraguiuli / so'ya rp iasta bhavatitij And it is also said in the MahamahdydnaratnardjasOtra: The Lord Vajrapani was seated on the mountain of Oddiyana, and addressed all the trainees of the Vajra-yana : "All you trainees in the Vajrayana, listen! When one does not see the Teacher, the Tathagata entered into Parinirvana, then the hierophant, the diamond guru, will serve as his teacher."

Various passages stress that one should look upon the hierophant as upon the Buddha, to disregard his faults and notice only his virtues, in that way, he is able to play the role of master for the disciple.

Initiations are conferred in mandalas and are accompanied by vows (samvara) and pledges (samaya). The 'Stage of Generation' has the five vidya initiations as described in Mkhas-grub rje's work. They are callcd the 'vidyd' because they are adversaries for the five forms of 'avidyd' (nescience), also because they are in reality conferred by the goddess consorts of the five Buddhas. Mkhas grub rjc points out that although

the 'preceptor' and the 'hierophant' lift up the flask (all five rites arc accompanied with 'sprinkling'), in fact the goddesses Locana and soon hold the flask and conduct the initiation. In the transition to the Stage of Completion, there is the hicro-phant's initiation. Then there are three initiations proper to the Stage of Completion, the Secret Initiation, the Insight Knowledge Initiation, and the 'Fourth'. The initiating goddess is sometimes called

the 'seal' <mudrd). The notes to Mkhas grub rje cite the verse: "The seal pledge is explaincdas solidifying the 'body made of mind' manomayakdya); because it solidifies all the body, it is callcd a 'seal' {mudrd)." The fact that in each instance the goddess is imagined as the initiator, or is the female element behind the sccncs, indicates the initiations as the step-wise progress in the solidification of the innate body of the tantras which non-tantric Buddhism calls the 'body made of mind', meaning the progress of that body to the prege-netic androgyne state and then to the Clear Light. D. Winds and mantras A fundamental of the Buddhist Tantras that deserves 70


special treatment is the practice of mantras and machinations with winds. Such practices arc very ancient in India, ccrtainly of Vedic character. The doctrine of life winds is first worked out in the old Upanisads. The basic five winds arc mentioned in Chdndogya Up., III. 13 and V. 19, in the order ptdna, vyana, apdna. samana, uddna. The winds arc the 'breaths' resulting from 'water', as in the well-known 'Three-fold development' discussion of the

Chdndogya; this is made clear in Brhaddranyaka Up., 1.5.3. The functions ascribed to these winds continued to be speculated upon, and so came into the Buddhist Tantras in the theory of breath manipulation through yoga practice. Also a theory of five subsidiary winds developed, clarified later in The Toga Upanisads; in the Buddhist Tantras these latter five are accorded the function of relating external sensory objects to the five sense organs, while the former five are attributed

various internal functions. When ten breaths (prdna) are mentioned in Brhaddranyaka Up., III. 9.4, Vedanlic commentarial tradition takes them to be the ten sensory and motor organs (jrlanakarmendriydni), thus explaining away the palpable reference to winds: but we can infer the real meaning to be that


those winds vivify the sensory and motor organs. In the latter Brhaddranyaka Up. passage, modern translators have rendered the verb rodayanli with causative force ('make someone lament'), thus requiring an unexpressed object. Agood Sanskrit grammar, such as the one by William Dwight Whitney, readily shows that the causative infix-aivj-does not necessarily confer causative force upon a Sanskrit verb. So my translation of the Sanskrit passage:


kalame rudra iti. daieme puruy brand h dlmaikadaiah: te yadasmal farirdn marlydd ulkrdmanli, atha rodayanli. tadyad rodayanli, lasmdd rudrd ili. 'What are the Rudras ?' 'These ten breaths in the person with the alman as the eleventh. When they depart from this mortal frame, they cry out : and because they cry out, they arc callcd Rudras.' In the Satapathabrahmana's celebrated account of the birth of Rudra (Eggeling's translation, SBE, Vol. XL1, pp. 157161) we read : 'bccausc he cried (rud) therefore he is Rudra.' The teaching that the winds make a sound as they depart is continued into the Buddhist Tantras, as in Tson-kha-pa's


commentary Bzhiszhus on the Guhyasamaja Explanatory Tantra Caturdt'iiiparifircchii (Collected Works, Lhasa, Vol. Ca, 13b-5,6): "The reality of mantra tone which each wind has, is not revealed to the 'child' bdla : it* form, that is, its self-cxistencc (si-abhava) or identity (<itmaka . is revealed to thc yogm" (/rlun dehi ran


gdaus snags kvi de Aid du byis pa la mi gsal ba rnal hbyor pa la

gsal bahi gzugs to/ran bzhin nam bdag Aid can/).

In the (iiih)nMiin<ljatantra tradition, the Vajramala Explanatory Tantra, chapter 48 t,PTT, Vol. 3, p. 221) holds that the phenomenal world is due to the two winds prdna and apdna identified with two mantra syllables A and HAM (aham. or egotism , which form the 'knot of the heart' :


VI nni srox »/ ilu i du biadj

/,/,• bzhin lit.n scl HAM du brjodl

I de giiis grig gyur likhoi ba stej

A is explained as the prana wind.

Likewise, apiina is said to be HAM

When those two unite, there is samsara (the cycle of phenomenal existence).

In the full system of human life, there are. as was said, five principal and five subsidiary winds, generically 'vaxu or 'prdna'. The five prim ipal winds have the respective natures of the five Buddhas and are associated with the five mantra- syllables and body-ra/.>"< a* follows:


Orn Vairo —vvana —all over th body, or head

Ah —Amitabha —udana —throat

Hum —Aksobln.i prana —heart

Sva —Ratnasambhava apana —sacral region

Ha —Ainoghasiddhi —samana —navel


The four winds, leaving om :-.i:na, arc held in basic time or ordinary life to breathe in and out cyclically through one or other -iostril or both. Hi ::<••• these four are prdndyama. This word d'> * not ordinal i:\ -ii_'iin the Buddhist Tantra, 'res-

traint 'if breath' but rather / > • a. in-breathing, and drama. out-bicathim;: • >r ' >. the pasAaye ofwinds through theorificcs, and aydma, the • • J ing mental component that 'rides on the wind'. The Pa-\ i/.rama. in i;s first krama. called Vajrajapa, cites the Vajramdla in regard to the ordinary outward passage of the winds:


19. Dakfindd vinirgato raSmir hutabhunmandalam ca tall Raklavarnam idam vyaktam padmandtho 'Ira devatd/l The ray leaving via the right nostril is the fire mandala. This distinguished one of red color (i.e. the udana wind) is the deity Padma-Lord (i.e. Amitabha).


20. Vamad vinirgato raSmir vdyumandalasamjiiitabl HaritaSyamasamkas'ab karmandlho 'Ira devalall The ray leaving via the left nostril is called 'wind mandala'. With a yellowish-green appearance (i.e. samana wind) it is the dcitv Karma-Lord (i.e. Amo-ghasiddhi).


21. Dvdbhydm vinirgato raSmih pitavarno mahadyutihj Mahendramandalam caitad ratiiandtho 'ha dcvatdll The ray leaving via both nostrils is the great radiance of yellow color—the earth mandala (i.e. apana wind) and this is the deity Ratna-Lord (i.e. Ratnasambhava).


22. Adho mandapracdras lu sitakiindendiisaninibliahl Mandala iji vdrunatji caitad vajrandtho 'Ira devoid// Moving slowly downwards (but also leaving via both nostrils) is the water mandala white like the Jasmine (i.e. the prana wind), and this is the deity Vajra-Lord (i.e. Aksobhva).


23. Sarvadehanugo vdyuh sarvaccftdpraiartakahl Voirocanasiabhaio 'sau mrtakayad vinikaretjj The wind that proceeds throughout the body and evolves all activity (i.e. the vyana wind) has the nature of Vairocana and departs only) from the dead body (with blue color).

Recitation of the wind in the Stage of Generation (nidana verse 12) means reciting according to the natural cycle of the winds. This recitation of winds is indicated, according to the Pradipoddyotana commentary, as the meaning of the verses 9-14 (omitting 13) in Chapter Six ('Documents' . Verse 9 deals with meditation on the tip of the nose of the face; at this stage one must take the passage of the winds on faith. Then verse 10 mentions an image of the Buddha, which is Vairocana. But as the Vairocana wind, vyana, docs not enter into the inbreathing and outbreaking, the diamond recitation intended by the verse is in fact Amitabha's fiery udana-wind. The text of Chapter Six interposes a 'Hum' before verse 11, hinting at the recitation


of Aksobhva's watery prana-wind. Verse 12 mentions a ratna-disk which enables the knower of the system to assign here the recitation of Ratnasambhava's earthy apana-wind. Then verse 14 involves recitation of Amoghasiddhi's wind and black samana-wind which is yellow green when passing out through the left nostril.


Then in Chapter Six, verses 15-18 state the advanced level of that recitation, as practiced in the Stage of Completion (nidana verse 241. In the latter stage, the yogin moves those winds from their usual location in basic time to extraordinary combinations in fruitional time, as I summarized from Tson-kha-pa's Rdor bzlas in "Female Energy...", p. 88: Om, the prana wind of the heart cakra, the udana wind of the neck cakra, and the bindu in the position of the ufnifa, is the thunderbolt of body at the Mahasukha-cakra of the forehead. Ah, the initial prana of the heart cakra, the apana wind of the sacral center, along with the udana of the neck center, is the thunderbolt of speech at the neck cakra. Hum, the apana


wind of the sacral center, the udana wind of the neck center, and the pervasive prana (i.e. vyana) normally in the forehead, is the thunderbolt of mind at the nave of the heart lotus. And the winds mixed that way dissolve the knots (mdud) of those centers. Accordingly, in fruitional time, the mantras have been reduced from five to three. This is meant to achieve three photism experiences callcd 'light', 'spread of light', and 'culmination of light'. The further reduction from three to one corresponds to the experience of the Clear Light which is free from the three. Also, the Stage of Completion increases to three the noses meant by 'tip of nose', a teaching found in the Vajramdla, summarized in Tson-kha-pa, "Dkah gnad", Lhasa collected works, Vol. Ca, 8a-2 :


The three 'tips of nose' (nasagra) are 1. the 'tip of nose* of the sacral place; 2. 'tip of nose'of the face' ; 3. 'tip of nose' of the heart (sna rtse gsum ni/gsan bahi sna rtse, gdori gi sna rtse, sfiiri gi sna rtse). Idem: The three 'drops' (bindu) are 1. drop'of substance, 2. 'drop'of light, 3. 'drop' of mantra (thig le gsum ni/rdzas kyi thig Ie, Ijod kyi thig le, shags kyi thig le), Ibid., f. 8a-6: The lustful person contemplates the 'substance drop' on the 'tip-of-


nose' at the sacral placc; the hating person, the'mantra drop' on the 'tip-of-nosc' of the heart; the deluded person, the 'drop of light' on the 'tip of nose' of the face (/hdod chags can gjis gsai: bahi sua riser rdzas kyi Ihig le dan 11 zht sdaA can gyis sfliii gi sna riser snags kyi Ihig le dan II gli mug can gj-is gdoii gi sna riser hod kyi ihig le bsgom par b.tad ciri /)


See in this connection the explanation of pranayama among the six members of yoga in the Pradipoddyotana commentary ('Documents", where the contemplation of the three 'noses' seems not to go with three different persons but with the successive contemplation of a single person. The relation between prdna and mantra is brought out in the discussion about the 'reality' (taltva) of the mantra. Thus Paiicakrama. 1st krama, verse 66; Sri Laksmi, Vol . 63. p. 21-5 and 22-1 :


mantralatli-am idam vyaktam vagvajrasya prasadhanamj jUSnatrayaprabhedena ciltamalre niyojayel // This clear reality of mantra as the accomplishment of the speech diamond, is applied to 'Mind Only' by the variety of three gnoses. Sri Laksmi explains that mantra has two aspccts, by distinction of cause and effect. "The cause is prdna, the cffcct is mantra -. and their reality is the 'reality of mantra' " 'de la rgyu ni srog rlun dan / hbras bu ni snags ste/de dag gi de iiid ni snags kvi dc Aid de/ . The 'three gnoses' mean the three lights.

But then, do mantras have meaning ? See the discussion in The Calcutta Review, 137-1 (Oct. 1955 , a portion of the serial translation by J. V. Bhattacharyya of the Xydyamaiijari. here (pp. 7-13 discussing the validity of mantras. The opponents hold that the mantras do not convey meaning p. 8 : "A mantra renders its assistance to a Vcdic rite only by its recitation." Among their illustrations is the mantra. "Hear, oh slabs of stone !" (srnola grdvdnah . They say pp. 8-9 "This meaning is absurd since unconscious slabs of stone arc never employed to listen to something." The author of the Xydya-maiijari, when replying to their arguments, says of this particular example (p. 12) : "Srnota gravanah is.. a miraculous act by the influence of which slabs of stone can even hear." His chief answer is that the opponents have not taken .. .pains


to find out the meaning. In conclusion he states (p. 13) : "Mantras, revealing their senses, render assistance to a sacrificial rite. But they do not help a rite by their mere recitation like the muttering of a mantra........." The viewpoint of the Nydyama:)jari is quite consistent with that of the Buddhist Tantras, where the mantras do indeed have meaning. For example, one need only consult the Tanjur commentaries on the Vajra-viddrana-ndma-dharani. to learn that cach one of the mantra expressions is given its

explanation in terms of functions of the various deities involved. The Buddhist Tantra also insists that mere muttering of the mantra is useless, since one must simultaneously make a mudrd and concentrate the mind accordingly. And it also agrees when the Buddhist Tantra speaks of success in the incantation as the state when the mantra seems to pronounce itself, thus assuming the role of a deity's body (mantra-miirti . An interesting example of this is in the last chapter of the Sri Paramadya tantra (PTT, Vol. 5, p. 171-5'. understood with the help of Anandagarbha's commentary (PTT, Vol. 73, p. 127-5). The Tantra states: "How is the Bhagavat the master of the deeds of "diamond pride' ? Bccausc the best mudrd belongs to the great lord (maheivara) who has the best of great siddhis and she greatly praises the diamond lord, the one who says


'I am the master of diamond pride' is tlx- Bhagavat. the supreme primordial person.'" de la rdo rje bsftems byahi bdag po bcom ldan hdas ci liar yin zhe na // kun mchog duos grub chen po vi ! dbah phyug chcn po phvag rgyahi mchog // rdo rjc dbah phyug chcr bstod pas // rdo rjc bshems pahi bdag po bdag ces bya ba ni bcom ldan lidas mchog dan pohi skyes buho /) .


The idea here, as gleaned from Anandagarbha's comments, is that 'diamond pride' is the name of a goddess and she is the best mudrd. Since she praises the Bhagavat, he is her master (pati). This alludes to the state when the mudrd coalesces with the mantra to reveal i - sense as the Xydyania^jari would say : and since its sense is'diamond pride' (vajragar; a the mind united with that mudrd can be proud. She praises without any prompting :t he

incantation sounds by itself. She has her own deeds or functions. However, some Western scholars have quite missed the point of how mantras acquire meaning. Take ti e celebrated mantra of the Buddhist Bodhisattva Lord Avalokiie vara, Orp manipadmc hum. Scholars have ascribed this and that meaning


to it; for example, "Om, the jewel in the lotus, hum." The implication of such an explanation is that the mantra has a meaning independent of the recitation, which is denied both by the Hindu Nyayamailjari and the Buddhist Tantras. When one goes into this cult of Avalokitcs vara, he finds out readily that this is called the six-syllabled formula. The six syllables are recited in the six times of day and night, along with fasting and correlated with

gestures (mudra), and the imagined six destinies of gods, men, etc. as associated with six colors. The meaning is the six Buddhas corresponding respectively to the syllables. By continual application to the cult with proper recitation of the six syllables in a correlation of body, speech, and mind, the yogin experts to identify himself with the Lord Ava-lokitegvara who looks with compassion at the beings in the six destinies. Gradually the meaning is evoked by the recitation. While such a translation as "Om, the jewel in the lotus, hum" does not convey any intelligence of the cult; nevertheless, if one

insists on a translation anyway in such form, it is proper to translate the 'mani padmc' portion as "jewel in the lotus" because one would understand mani as the Middle Indie form equal to Sanskrit manilh), the nominative. In terms of mantra construction, because the initial and final syllables arc Om and

Hum, the middle portion 'mani padmc' isequivalcnl to thcsyllablc Ah, for these arc the three heart syllables of the Buddhas corresponding to Body, Speech, and Mind, respectively Vairocana, Amitabha, and Aksobhya. Accordingly, the middle portion stands for the Buddha Amitabha in the heaven Sukhavati.


The gods arc literally expressed into manifestation: that is, they are called into phenomenal forms by mantra. In the Anuttarayoga-tamra cult, the syllables E-VA M serve for this expression. 'Evam' i Thus) is the first word in the Buddhist scriptures, which normally begin "Thus by me it was heard" (evam maya srulam). Mchan hgrel, PTT, Vol. 158, p. 13-3, states : "The syllabic E is like a mother. Therefore, the 'insight' (prajiia) syllabic (E) is symbolized as the sixteen vowels (svara). Va is like a father. The 'seminal drop' (bindu, Ihig le, ip) of Vam makes manifest the vowels. Hence the means' (upaya) syllabic (Vam ] is symbolized as the thirty-three consonants (vyaiijana). Through their union arises, like sons, the



host of words. Thus E is the womb (alaya, kun gzhi) and Vam the progenitor, of pravacana (the Buddhist scripture)." The bindu is also called in this literature the bodhicitta (mind of enlightenment)


The world of light

In the article "Notes on the Sanskrit term Jnana" I first tried to correlate the Guhyasamaja tradition of four lights (three light stages leading to or emerging from the Clear Light) with other systems of thought. Already it was apparent to me that the theory involved a reinterpretation of the old Buddhist formula of Dependent Origination (pratitya-samutpada). With the researches of the present work behind me it is easier to detect the Upanisadic precursors of this theory (it would be hazardous to try to trace it back to the Rg-veda).


Perhaps the most discussed Upanisadic passage is the Chdndogya Upanifad from VI.2 to VI.6. This teaches a development order of 1. heat, becoming speech; 2. water, becoming breath; 3. food, becoming mind. By their respective colors of red, white, and black, they were later (Hindu period) identified with the three gunas (employed extensively in the Buddhist Tantras), to wit: rajas (activity, passion), sattva (buoyancy, clarity), tamas (immobility, darkness), although the guna


applicability to the Chandogya text has been questioned. The Brhaddranyaka Upanifad 1.5 portrays Prajapati's production of the world as food for himself; and this suggestion of'food' as the first produced is consistent with 1.5.3: "Mind, speech, breath, these he made for himself" (tnano vacant pranam, tany atmane kuruta), since we learn from the Chdndogya that 'food'becomes 'mind'. The Brhaddranyaka order is consistent with a tantric interpretation of

Buddhist Dependent Origination, with my understanding of the Yardhopanisad, and with the Guhvasamaja-V nidana doctrine of three lights or three gnoses (jiidnatraya). The Varahopani.-ad is translated by T. R. Srinivasa Ayyangar and edited by G. Srinivasa Murti in The Toga Upanisads. In the I 'ataha we icad: "For says the Sruti, 'These are the five essential features, viz., Asti there is),Bhati (there shines forth), Preyas (whatever pleases), Rupa (form > and Kaman (name). The first three are of the form of the Brahman. The two there-



after are the characteristics of the phenomenal world.' " If we rearrange the order of the Chdndogya terms and employ these other sources, a tabular comparison can be made as shown in Table I.


i. THE WORLD OF LIGHT : BRAHMANICAL & BUDDHIST Brahmanism

Old terminology of Chdndogya Up. Later terminology of Vardha Up.

1. Black Food "It is" (asti) (krsna-anna)

2. Red Heat "It shines forth" (rohita-tejas) (bhati)

3. White Water Whatever pleases(£ukla-apas) (prcyas)

4. Fire, Sun, Moon, 4, 5. Name and Form

Lightning

Buddhism

Old terminology of Later tantric terminology

Dependent Origination


1. Nescience Culmination-of-Light (avidya) S (alokopalabdhi)

2. Motivations Sprcad-of-light (sarnskara) (alokabhasa)

3. Perceptions Light (aloka) (vijfiana)

4. Namc-and-Form Phenomenal World (nama-rupa)

Moreover, the relation of the tantric three lights to the first three members of Dependent Origination is plainly stated by Mchan hgrtl on Pradipoddyotana (Chapter III) in PTT, Vol. 158, p. 38-1. The Pradipoddyotana quotes the Samdhirydkarana's remark, 'said to be the doctrinc of Dependent Origination' (rten cin hbrtl l/byu« chos su grags), to which Mchan ligrrl adds, 'arising from the wind and mind only of the Clear Light' (hod gsal gyi rluft stms isam las skyes pahi).

Maryla Falk wrote a book entitled Noma Rupa and Dharma-Rupa. It is undeniable that she hit upon the basic division by appreciating the significance of the research by the Gcigcrs (p. 71, n.):


One of the principal results of the long and detailed inquiry made by Mrs. M. Geigcr and Prof. W. Geiger into the use of the term dhamma in the Pali Canon (Ptili Dhamma, vornehmlich in der kannnisehen Literatur, Abh. de Bayer. Ak. d. VViss., Philos.-philol. u. hist. Kl., XXXI, 1. Munich 1921) is the conclusion that 'the concept dhamma takes in Buddhism the place of the brahman of older Vedanta' (p. 77). We have shown above that in Upanishadic thought, ever since its Vedic beginnings, the equivalence of both terms reflects the sameness of the entity they designate. In short, the equivalence of Pali dhamma and the old Indian term brahman leads to the equivalence Dharma-rupa =- Brahma-rupa. This Dharma-rupa is therefore the pre-genetic world, anterior to the phenomenal world denoted by Xama-rupa. The Satapatha-brahmana (Eggeling's translation as quoted by Surendranath Dasgupta, A History of Indian Philosophy, I, p. 20) has the celebrated passage:


Then the Brahman itself went up to the sphere beyond. Having gone up to the sphere beyond, it considered, 'How can I descend again into these worlds ?' It then descended again by means of these two, Form and Name. Whatever has a name, that is name; and that again which has no name and which one knows by its form, 'this is (of a certain) form,' that is form: as far as there are Form and Name so far, indeed, extends this (universe). These indeed are the two great forces of Brahman; and, verily, he who knows these two great forces of Brahman becomes himself a great force.

The equivalent statement involving the equation Dharma = Brahman, and taking into account the Paiicakrama list of eighty prakrtis in three sets (seven, forty, and thirty-three), each set constituting momentary dark spots obscuring three light realms, also called the triple vijnana, can be expressed by Vijftana (the (Latkdvatara's 'body of the Tathagata') descending into the womb by means of namc-and-form, the fourth member of Dependent Origination. So also, when Gautama was meditating under the tree of Enlightenment, and according to the tradition found out the formula of Dependent Origination by working backwards from Old Age and Death, in each case


thinking, 'What is the indispensable condition for this to arise?', he proceeded this way : That No. 11 'birth' is the indispensable condition for No. 12 'old age and death, and the whole mass of suffering'; and for No. 11 'birth'—No. 10'gestation' (bhava); for the latter, No. 9 'indulgence' (upadana ; for

the latter, No. 8 'craving' (trfna); for the latter, No. 7 'feelings' (vedana > (and 'ideas', samjha); for the latter, No. 6, 'sensory contact' [sparfa); for the latter, No. 5 'six sense bases' (faddyatana : for the latter, No. 4, 'name-and-form' (ndma-a.nd-rupa . And then, as we can see from the foregoing, in order for Gautama to answer the question 'What is the indispensable condition for nanic-and-form to arise ?' he had to go to the sphere beyond, himself

the Brahman, hence obtaining the Dharma-kaya. In this pre-genetic sphere, Gautama decided that 4. 'name-and-form' has 3. 'perception' (vijiidna) as its indispensable condition; the latter, No. 2 'motivations' (samskara)-. and the latter, No. 1 'nescience' (avidyd). And—the Guhyasamaja tradition suggests— this is his way of stating in psychological terms, the 'white water', 'red heat', and 'black food' of the Chdndogya Up. vision, the atomic triad of the superior realm.


Since the correlation of the supramundane light stages of the Guhyasamaja commcntarial tradition is associated with the first members of Dependent Origination, and with the developmental order of the Brhaddranyaka Upani>ad (rather than with the Chdndogya order), it follows that if we arc to acknowledge a feasibility that the formula of Dependent Origination is based on the Upanisads, we have to further admit that the Brhaddran-yaka Up. is the one with which the Buddhist formula has the most affinity.


Even if we accept that these three light stages may be traceable to such ancient sources as the old Upanisads, it must still be acknowledged that the theory of 80 prakrtis superimposed on the three lights is a development after the rise of the Buddhist Tantras. The Pailcakrama commentary Monitndld cited under nidana verse 6 explicitly mentions that the thirty-three female natures are generated by the wind in the left channel, the forty male natures by the wind in the right channcl. and the seven neuter natures by the wind in the middle. This method of allotting mental states to three groups sc ems to be a development of the assignment of qualities to the three gunas as wc find



in the BhagavadgitS, Chapter 14, but of course in the present form a number of centuries after this Hindu classic. In contrast, as John Woodroffe, Introduction to Tantra Shastra, pp. 49, ff., points out, there are six vrtti associated with the Svadhisthana-cakra, ten vrtti with the Manipura, twelve vrtti with the Ana-hata, twelve vrtti with the Viguddha, sixteen kala with the Sahasrara, four ananda with the Muladhara, with no sets mentioned for the Ajfta-cakra. Thus, this kind of Hindu tantra assigns vrttis to cakras rather than to the three nadi; and very few of the vrttis can be identified with the prakrtis.


As I perused the various commentaries on the Paiicakrama available in the Tibetan Tanjur, I tried to find some explanation for the numbers 'thirty-three' etc., and any suggestions of internal grouping within the three sets of natures, but to little avail. However, the Pancakrama commentary called Manimala attempts to rationalize the eighty prakrtis in terms of the Buddhist Abhidharma set of fifty-one caitasikadharmas ('derivative mentals'), so in PTT, Vol.

62, pp. 186-187. I studied these pages with the help of the collaborated article by Dr. P. Cordier and L. de La Vallee Poussin, "Lcs soixantc-quinze et les cent dharmas." For example, when this commentary analyses the set of thirty-three prakrtis (sec the list under nidana verse I) it includes nos. 1-3, three degrees of aversion, under kaukrtya ('regret'); 4-5 (thinking) future and past, under vitarka and vicara ('searching state of mind'and 'deciding state of mind')— —kaukrtya, vitarka, and vicara being among the list of aniyata-bhumikas ('indeterminate caitasikas'). It includes 11-13,


thrcc«degrees of fear, under the three virtuous roots (kuSalamCla)— non-clinging i alobha), non-hating (advefa), and non-delusion (amoha), which are in the list of ku<alamahdbhumikas (mental elements present in every good conception); and so on. The attempt is obviously forced, but is significant for showing this author's belief that the dharmas arc identical with the prakrtis. This is a common theory that the conscious mind does not create a thought, but that the thought (here a dharma or a prakrti) flows into the mind. Where docs the thought come from ? The Guhyasamaja system holds that the thought comes from one other of three light realms. In terms of 'channels' (nadi), the archetypal world is callcd 'left', 'right', and 'middle'. A consistent theory was earlier stated in the Bhagavadgita (Chap.


X, 4-5): ". . the different states of being proceed from me alone." Moreover, there is a curious resemblance between the thirty-three female prakrtis and the five sthayi-bhaias as discussed by Edward C. Dimock, Jr., The Place of the Hidden Moon, and earlier in his article "Doctrine and Practice Among the Vai-navas of Bengal." There are informative annotations concerning them in Saraswati Goswami Thakur, Shri Brahma-Sun.i.ltd. pp. 10-3, 159-62, which

represents the five as devotion of different individuals. The only source in the English language to my notice which presents these five in the form of stages of a single person to union with the LordKi-na. is Y. Jagannatham, Divine Love and Amorous Sentiment, a modern pamphlet picked up at Jayavclu's in Madras. When I studied these passages and added the advice of Mr. Kirpal Singh N'arang about the five stages of the Sikhs (stated in his very words below on the occasion of his Madison, Wisconsin visit on April 18, 1966, it occurred to me that the thirty-three prakrtis of female consciousness to be

presented under nidana verse no.l arc roughly in five groups the fleeting moments of consciousness in the five stages of the devotee's 'female' soul becoming a Gopi (cow-girl) in union with the Lord. I give here in outline my merely ten- tative solution, observing that should it prove applicable, this would indeed provide a most important link between the Pafica-krama tradition and the early Vaisnava Sahajiya cult.


Sthayi-bhava (or Rasa) Sikh Stages Female Prakrtis


1. Santa, pacification of longing for the external world

2. Dasya, servicc to the Lord

Vairagya ('aversion')

Doing what is pleasing to the Lord

Sakhya, being a friend to the Lord

Vatsalya, the Lord as a child

Fear and Love

Knowing the

Lord's Will


Madhurya or <rrigara, Union the Lord Krsna as a lover


1-3. degrees of aversion

4-9. thinking of future and past, sorrow and calmness

10-22. vikalpa,

fear, down to feelings

23-30, intuition, down to affection

31-33. worry, collccting, and jealousy


In a comparable way, I noticed that the forty prakrtis listed under nidana verse no. 2 seem to be the very characteristics attributed to the Lord Krsna in his various exploits, ranging from the Child Krsna to the Divine Lover, and that the list seems easily to fall into five groups. Perhaps the forty prakrtis of maleconsciousnes* derive from a Vaisnava prototype.

The only way that occurs to me to reconcile the division of the eighty prakrtis into three groups, with what seems to me to be an obvious division of the male and female ones into five groups, is to associate them with the right and left in five cakras starting with no. 1 at the base of the spine, no. 2 at the navel, and moving upward to union in the djiid-cakra or mahasukha-cakra. Admittedly, I have found no textual passage to support this theory.


II. INTRODUCTION TO THE GUHYASAMAJATANTRA

A. Texts, commentators, and history

The Guhyasamaja literature falls into two distinct groups— the revealed texts in the Tibetan Kanjur and the excgetical literature in the Tibetan Tanjur. In A Complete Catalogue of the Tibetan Buddhist Canons (Tohoku catalog), the Kanjur works have numbers 442-447 (and disputed works 448-453), the Tanjur works 1784-1917 (cf. Alex Wayman, "Analysis of the Tantric Section of the Kanjur Correlated to Tanjur Exegesis," p. 121).

The chief revealed works in the Tibetan language with catalog titles arc :


No. 442. Guhyasamaja mulatantra : Sanatathagatakaya-vakcittarahasya-guhyasamdja-ndma-mahdkalpardja. Chaps. 1-17 of the Sanskrit text. No. 443. Guhyasamaja uttaratantra : Sanskrit text. Chap. 18 of the No. 444. Guhyasamaja-vyakhyatantra karana-nama-tantra. Sandhivyd- No. 445. Guhyasamaja-vyakhyatantra : Srivajramdlabhi-dhanamahayogatanlra-sanatantrahrdayarahasyavi-bhanga-ndma. No. 446. Guhyasamaja-vyakhyatantra prccha. Caturdevipari- No. 447. Guhyasamaja-vyakhyatantra I'ajrajiidna-


samuccaya-nama-tantra (However, from the Tibetan translation one would expect *Jilanavajra-). Tsori-kha-pa writes in his commentary on the Pafuakrama callcd Gsal bahi sgron me (Vol. 158, p. 175-5) : "Five Explanatory Tantras (vydkhydtantra) have been specifically mentioned by the 'noble father and sons' (i.e. the tantric Nagarjuna as 'father' and the tantrics Aryadeva and Candrakirti as 'sons'), that is, Caturdevipariprccha, Sandhivydkarana, and Vajramdld arc stated to be Explanatory Tantras in the Paiicakrama; VajrajAdnasamuccaya is also said to be an Explanatory Tantra in the Caryamddpaka-pradipa; and while the first two syllables of the niddna (i.e.


E-VAM) are being explained in the Pradipoddyotana, the Devendrapariprccha is specifically mentioned as the source;.. the Explanatory Tanira Devendrapariprcchd was not translated (into Tibetan)." That passage in Tibetan : / hdus pahi b<ad rgyud du hphags pa yab sras kyis dnos su gsuns pa na lna ste / rim lna las lha mo bzhis zhus dan / dgons pa luh ston pa dan / rdo rje hphren ba b<ad rgyud du gsuns la / spyod bsdus las ye ses rdo rje kun las btus kyan bsad rgyud du gsuns Sin / sgron gsal las glen gzhihi yi ge dan po gnis hchad pa na lhahi dbah pos zhus pahi khuns dnos su smos §in... /lhahi dbah pos zhus pa bsad rgyud du gsuhs te hdi ma hgyur ro / . The reason the Tibetan tradition accepted the Dtvendrapariprcchd as an Explanatory Tantra is that immediately after the quotation from that work by title 'reproduced in the materials for nidana verses


Evam maya..), Candrakirti continued with a verse citation (reproduced in section B, next) which he introduced by the remark (Pradipoddyotana MSA: / mayetyadi vajrapadanam apy artho vyakhyatantrad avataryatc / "One can understand from the Explanatory Tantra the meaning of the diamond words 'maya' etc." Tson-kha-pa in his Mchan hgrel (p. 14-1) on the Pradipoddyotana mentions, "Skal-ldan-grags-pa examined the Vajramala carefully and could not find this therein." The thrust of the decision lies in the fact that the Vajramdta presents the forty nidana verses in its chapter 59. Its brief chapter 58 is


devoted to a treatment of the two syllables E-vam. 11 is precisely the Vajramala which should have had, but lacked the cited verses. Candrakirti preceded his citation of the forty verses by citation of verses about the nidana sentence but used other sources, first the named Dcirndrapariprccha. and then an unnamed work he calls an 'Explanatory Tantra'. The Tibetans (Tson-kha-pa, in any case) decided that Candrakirti had treated the Devcndrapariprcchd with the authority ordinarily accorded an Explanatory Tantra. and identified that work accordingly. But that Tantra had not itself been translated; the Pradipoddyo-tana passage apparently is the full extant portion of Sanskrit of this work the Subhafita-samgraha, Part II. pp. 32-3, quotes the Devcndrapariprcchd-tanha by lines contained within the Pradi-poddyotana citation).


The Vajrajnana also has a difficulty of literary history. It is a curious feature of Candrakirti's Pradipoddyotana that his


classifying terminology used throughout this commentary on the Guhyasamajatantra, namely the 'Seven Ornaments' (sapid-lamkdra), is ascribed several times near the outset of his work to an Explanatory Tantra which he does not name, but which is none other than the Vajrajfianasamuccaya; and so Tson-kha-pa in turn cannot specify the Pradipoddyotana for containing the name of this Explanatory Tantra. This silence regarding the title ofthe work from which he drew the material he popularized may mean that Candrakirti had a hand in composing the Vajrajnanasamuccaya, the latter portion of it, or the expanded version (Toh. 450;, to justify his commentarial position, as has been suggested by Yukei Matsunaga in his article, "A Doubt to Authority of the Guhyasamaja-Akhyana-tantras."


Another mystery of Explanatory Tantras occurs in Catidi akirti's Pradipoddyotana at the very end of chapter Four: / yathoktani bhagavatd vydkhydtantre j sarvdngabhavandtitam kalpanakalpavarjitam / mStrabindusamdtitam elan mandalam uttamam // As was said by the Bhagavat in the Explanatory Tantra: Transcending the contemplation of all portions (i.e. color and shape), free from both imagination and lack of imagination, transcending the upper sign and its bindu ', that is the supreme mandala.

Tsoh-kha-pa in his Mchan hgrel (p. 41) mentions that an almost identical verse is found in the Candraguhyatilaka (another quotation from this work in the Pradipoddyotana is reproduced in the initiation remarks in the section 'The two stages, initiations, and the clear light'; and Aryadeva appeals to this Tantra for the expression '100 lineages'). The only difference is where in the verse the compound mdtrdbindu is translated in Candrakirti's work as gug

skytd thig le, the Candraguhyatilaka Tibetan version has the words hdren dan tshig ('guide and letter'). Since the expression mdlrabindu is difficult to interpret, it is possible that it is the original for those Tibetan words, with hdren -- bindu, and tshig - matrd. Tson-kha-pa left the matter open; lie appears not to accept the evidence of one similar verse as final proof that Candrakirti had this Tantra in mind. However, it so happens that this same verse is cited by Indrabhuti in his Jiidna-liddhi (GOS ed., p. 83), and attributed to a chapter thirteen. On the preceding page he has cited the Adoayasamatdvijaya, and


his immediately succeeding quotation from a chapter nine, as well as that citation of chapter thirteen are presumably from that Tantra. According to George Rocrich, The Blue Annals, Part Two, p. 417, Bu-ston considered the Advayasamatavijaya to be an Explanatory Tantra of the Guhyasamajatantra; he translated a version of that work in 22 chapters that was incomplete in the middle. Possibly this is the reason that Tsori-kha-pa apparently ignores this work. Several centuries after his time, the Chinese version of this Tantra was used to fill out the missing portion of Bu-ston's translation, accounting for the present version in the Tibetan Kanjur. But if Bu-ston was serious about this Advaya-samatavijaya as an Explanatory Tantra, I can find no confirmation of this in his own Pradipoddyotana commentary in Collected Works (Part 9), where he freely cites the Sandhivyakaraiut (in an older translation preceding the one now officially in the Kanjur), the Vajramala, the Vajrahrdayalamkara, Yoga-tantras (on which he was the great authority), Aryadeva's various works, and other works, but not, as far as I could notice, the Advayasamatavijaya.


Again, in his Pradipoddyotana on chapter XIV, Candra-kirti quotes from an unnamed Vyakhya-tantra an interesting prose passage with Vajrapani as interlocutor (included in this work under 'Van' Finally, having mystified sufficiently the 'Explanatory Tantras,' Candrakirti in his commentary on Chapter XVII cites the 'Mula-tantra', which Tson-kha-pa identifies as the Mula-tantra of the Yoga-tantra, namely the Tattvasamgraha (cf. the passage in the

treatment of initiation). According to The Blue Annals, Book VII ('The Preaching of the Tantras'), there was a distinction of'Outer' Yoga-tantra and 'Inner'Yoga-tantra, with the 'inner' variety becoming separately called 'Anuttarayoga-tantra'. One can therefore understand Candrakirti's citation as indicating his adherence to this terminology, since the Tattvasamgraha is the mula-tantra of the'outer' Yoga-tantra. Indeed, there is much in common between the Yoga-tantra (such works as the Tattvasamgraha, the Mayajala, Sarvarahasya-tantra, and Sri Paramiidya) and the 'Father' class of Anuttarayoga-tantra. Both classes of Tantra use the terminology of 'three samadhis', clarified in our Introduction III. C., although there are differences in definitions.

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