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YOGA OF THE GUHYASAMAJATANTRA

The Arcane Lore of Forty Verses A Buddhist Tantra Commentary

ALEX WAYMAN

MOTILAL BANARS1DASS

Delhi Varanasi :: Patna

Professor Murray B. Emencau, Who set the standard difficult to sustain

PREFACE

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 literature within the general frame of Indian thought and religious practice, which has already made world-wide contributions to the theory of yoga.

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

(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 manuscript.

As the 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 individual character.

Having long ago become aware of the hazards of speculating on the intricate subject of the Tantra, I have tried at every point to bring forward the authentic and reliable passages, whether in Sanskrit or Tibetan. But I do not deny my own contribution of selecting, translating, and organizing this material ; and especially the decision to group the forty verses according to the steps of yoga.

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

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.

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

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 manuscript of the Bihar Research Society. During my faculty research in India from February 1963 to January 1964, sponsored by the American Institute of Indian Studies, it bccamc part of a wonderful memory

of 1963 Divali days in Patna that the Bihar Research Society in conjunction with the K.P. Jayaswal Institute graciously arranged for me to secure an enlargement of the Pradipoddyotana manuscript, for which I am most grateful. On December 24, 1963, the author was granted an interview with the Dalai Lama at Dharamsala (Punjab, India) during which His Holiness expressed delight to learn that the forty 'revelation' verses explaining the initial sentence of

the Guhyasamaja were extant in that unique 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 present modest incursion into the vast Guhyasamdja lore leads to the publication in India of this commentary on the nidana verses, which thus

becomes an 'Indian commentary' in a sense. If an old Sanskrit commentary ever turns up, the contents should overlap, but the fact that the data has been silted through a Western consciousness will have brought many changes of outer form. Upon returning to my position of those days in Madison Wisconsin, with the help of the Tibetan version I edited the

forty verses in Sanskrit, which along with the Tibetan and English translations, heads the 'Documents'. As time went on, I collected materials for a synthetic commentary, on which account I must pay tribute to the remarkably convenient Japanese photographic edition of the Peking Kanjur-Tanjur and of

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 matter in my seminars on tantric Buddhism at Madison in Spring 1966 and at Columbia (as a visitor) in Fall 1966. In Summer 1966,

I put together a manuscript that had considerable information on the subject. The Department of Indian Studies in Madison kindly afforded me secretarial assistance for typing up these technical materials. During the next academic year I decided to include even more new 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 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

the relevant texts, and for making more use of the I'radipnddyolana 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 future investigator of this or associated Buddhist tantric literature will find in this a rich reference work. 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 literature brings forth an array

of 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

in original Sanskrit of most of the 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 Giuseppe Tucci's "Some glosses upon the Guhyasamitjn." Tucci also explored the Guhyasamaja mandala in his lndo-Tibetica and in his work translated into English under the title The Theory and Practice of the Mandala. Without any 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.

It is a pleasure to recall the helpful conversations with Dr. Rasik Vihari Joshi about some of the Sanskrit verses included in this book. 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.

N. P. Jain of 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 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.

I. The Guhyasamaja-nidana-karika (Sanskrit-Tibetan-English)

DOCUMENTS

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,

annotation of the forty verses, and appendices, all represent the 'pondering' level for this study. 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,

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 commentarial and subcommentarial materials, mainly available in Tibetan. Of course, the 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'.

I. The Guhyasamaja-nidana - karika (Sanskrit - Tibetan- 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.

Yoga of the Guhyasamaja Tantra

The nidana is the formula at the outset of the Guhyasa-maja tantra : Evam maya srutam ekasmin samayc bhagavan ijAjvatathagatakayavakcittahrdaya-vajrayosiclbhagi'su vijahara.

The word nidana is being employed in the sense of 'primary cause', that is to say, the cause of the entire Guhyasamdjatantra. The forty syllables of that formula serve mnemonic 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)

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.

The original Sanskrit of the forty verses is here edited from the Pradipoddyotana manuscript, the Tibetan translation from the Derge Tanjur edition of the Pradipoddyotana and from the version of the Tantra Vajramald in the Peking Tibetan Tripijaka edition. There are relatively few textual problems. The Sanskrit manuscript gives the syllables ci and tta for nidana verses 25 and 26, but I followed the Tibetan phonetic transcription, since cit and ta

correspond more closely to the initial words of the Sanskrit verses. Nidana verse 20 has a defective pada in the manuscript, gacchaty indriyas tat tat. But the scribe had erased a syllable, leading to my solution : gacchann asty indriyas tat tat. The correction gacchann asty is justified by the Tibetan equivalence hgro bar hgyur ba.

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.

II. Chapters VI and XII of the Guhyasamajatantra, translated into English

These two chapters arc selected for translation because they arc the most important in terms of commentarial literature for stating explicitly the steps of yoga underlying the entire GuhyasamSjatantra.

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,

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

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

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

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 expressions of sadhana (elucidated in Part Two) which can be construed as the 'shared' (sadharana) terminology of the two stages.

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.

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 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 :

CHAPTER SIX

first 1 Incorrect reading Suddham Correct reading guhyam

3 manah santosanapriyam manahsarntosanam priyam

4 vaca kaya- vacakaya-nispadayanti samyogam nispadayet trisamyogam

5 bodhicitte ca bhavana bodhir vina ca bhavanam

6 vidhisaipyogam bodhisamyogam

9 jfianadain jnanapadam

17 mantra sarva

25 para karmakrt padakarmakrt

26 darSanenaiva darsane naiva

laksitam langhitam

CHAPTER TWELVE

Vers* Incorrect reading

2 prade£esu

4 siddhatma

5 martjusri

12 cintyadharma

15 vajra

16 trisahasram mahasuio brahma narottamah

25 cakragrasadhanam cakrakayagrayoga t ah

40 parakarmakrt

41 jarvasiddhinam

45 sattvarp

48 vajrasattvatvam apnuyat

50 siddhyartham

51 siddhyante

53 sarvasiddhinam

Correct reading prade>'e ca suddhatma maftju vajradharma tri vajra

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

58 karyaih drdhagra kayaih rddhyagra

59 vajrapani vajrapado

64 sarvamantrartha mantratattvartha

66 mantrena samcna

68 abdam ardham

72 dharmo vai vakpathah dharmatavakpathah

CHAPTER SIX Then the Tathagata Aksobhya-vajra entered the samadhi callcd 'Secret Diamond of the Body, Speech, and Mind of all the Tathiigatas' and pronounced this mantra which empowers the mind :

Om sarvatathagatacittavajrasvabhavatmako 'ham/

"Oni. I am the self-existence of the cittavajra of all the Tathagatas."

Then the Lord, the Tathagata Vairocana-vajra, entered the samadhi callcd 'Dustless Diamond Abode' and pronounced this mantra which empowers the body : Om sarvatathagatakdyavajrasvabhavdtmako 'ham/

"Orri. I am the self existence of the kayavajra of all the Tathagatas." 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 speech:

Om sarvatathagataidgvajrasvabhavitmako 'ham/ "Om. I am the self-existence of the vagvajra of all the Tathagatas."

(1) One may perfect by these preeminences the triple diamond which has the Tathagata-secrets and the (absolute) abode which contemplates the (conventional) abode and is symbolized by the characteristic of mantras . 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." Then the Lord, the Tathagata Amoghasiddhi-vajra,

entered the samadhi called 'Unwastcd Diamond' and pronounced this mantra of worship: (hp sarvatathSgatapujavajrasvabhavattnako 'haml

"Om. I am the self-existence of the pujavajra of all the Tathagatas."

(2) One should continually and methodically worship the Buddhas with the five strands of desire ( = sense objects). By the five kinds of worship he would speedily achicvc Buddhahood.

So spoke the Lord Vajradhara, master of the Body, Speech, and Mind diamonds of all the Tathagatas. Then the Lord Vajradhara, master of the Body, 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, Speech, and Mind diamonds of all the Tathagatas."

(3) The one who has body as the mantra visualized should accomplish, exhorted by 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 speech (vaca) and body, (then) the triple conjunction, (finally) the abode equal to space.

(5) The self-existence of body-, 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, speech, and mind, he should contemplate the samadhi 'Conjunction to revelation' as constructed by mantra.

(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).

(9) One should imagine a (minute) mustard seed at the tip of the 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 solar disk in the midst of the sky, and having contemplated an image of the Buddha, superimpose it on that abode. 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. (12) He should contemplate a ratna disk in the middle of the sky and should perseveringly contemplate upon it the 'original yoga' (the syllables Om, Ah, Hum).

(13) [—omitted in Tibetan translation of the miilalanlra and in the explanatory tantra Sandhivyakarana—]

(14) He should contemplate a 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 nose a five-pronged (thunderbolt) appearing like a blue lotus petal and in the advanced degree the size of a tiny barley grain.

(16) With enlightenment his sole aim, he should contemplate vividly at the tip of his nose an eight pctalled lotus with filaments and the size of a chick-pea.

(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 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, speech, and mind.

(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, sounds, and 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 urine as (imaginary; food. He would accomplish the supreme reality and immaculate mind of enlightenment.

(22) He should imagine the great flesh as flesh for food. He would accomplish the mysterious body, speech, and mind that are in all siddhis.

(23) He should eat as food, the sublime flesh of elephant, horse, and dog, and not partake of other food.

(24) The wise Bodhisattva becomes dear to the Buddhas. Indeed, by this praxis one would quickly attain Buddhahood.

(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, speech, and mind. Ended is chapter six, entitled 'Empowerment of Body, Speech, and Mind* in the Mahaguhyatantra 'Guhyasamaja' of the secret and the greater secret belonging to the Body, Speech, and Mind of the Tathagatas.

CHAPTER TWELVE

Then the teacher Vajradhara, who has accomplished the supreme Jiiana, proclaimed the diamond of 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 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 fruits.

Mam

(3) The contemplation of the maftjuvajra in the diamonds of (one's own) body, speech, and mind, is comparable to the maftjuvajra which radiates in the body, speech, and mind (of the three realms).

(4) The pure self, adorned with all adornments, shines with a 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 urine ( = sense organ) which arise from the inseparable triple vajra (i.e. the mind), he should contemplate it as cast into his mouth (=thc Clear Light).

(7) He should contemplate therein the citta as inseparable from all the Buddhas. It would have from that moment a 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 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 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 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 light 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, 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, imagining it in the 'mouth' the brahmarandhia). Immediately he would have the same light as the bodhisattva. the same light as the Jambu river, appearing like the 1 ism 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, imagining it in the 'mouth'. Immediately lie would have the same light as the revelation-knowledge, the same light as the Jambu river, appearing like the risen 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, imagining it in the 'mouth'. Immediately he would have the same light as the diamond body, the same light as the Jambu river, appearing like the risen 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 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 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 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 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 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, 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 distinguished) case, the performer should continually evoke the diamond attraction (of four lineages of goddesses at a crossroads, a solitary tree, an ekalinga, or in a calm place.

(36-37 , Having contemplated the 'incantation person' of triple yoga (= born from the 3 syllables, Om, Ah, Hunt) as the vajrin of triple yoga ( having the stack of three sattvas), the hook for the ordinary body, 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

its hand the hook and so on (the differentiation of the hook) of body, 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 tongue, he would be 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 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 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 dog, the supreme attraction of vajra by the best pledge of cow flesh. (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, 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) 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'.

(48-49) Having meditated on the Vajrin (i.e. Aksobhya) of Huqi when there is the best pledge-diamond of the 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 equal to Vajrasattva. (Thus) the samadhi called 'Ambrosia-garland of Vajrasamaya.' (50) When he has the superior siddhi whose symbol (samaya) is the triple vajra (of Body, 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.

(51) The Diamond-soul shines on the worldly realm on all levels. When there is the superior siddhi of cakrasamaya (associated with Vairocana), it (the Diamond soul) becomes equal to the body of a Buddha.

(52) He would sport successful on all levels, numbering the Ganges sands. When there arc all the superior samayas (dakinis and dakas), he would become the Vidyadhara Lord.

(53) He shines alone in the chiliocosm during all disappearances (of 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 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.

55) He hears through the influence of supernormal faculty as though all around gathered to his car as many sounds as are revealed in fields numbering the Ganges sands.

(56) He knows, in the form of a drama, the thought- announced character (the 160 prakrtis) of body, speech, and mind of all the sentient beings in fields numbering the Ganges sands.

(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.

(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 supernormal faculty of

samaya, namely : the diamond eye, the diamond hearing, the diamond consciousness, the diamond abode, and the diamond magical power. (59) When one has the success of goal that is the Buddha's ( supernormal faculty, then he becomes equal to the v Buddha's body. He, the diamond of body and

speech (and mind), would roam the worldly realm on all levels, surrounded by retinues as numerous as the Ganges sands. (60-61 A) There are four (steps): I. occupation with the pledge of service, 2. arising of near-evocation, 3. evocation goal and the symbol, and 4. great evocation. Having understood them as a division of vajra, then one should accomplish the rites.

(61B-62-63) 1. He should contemplate the samadhi-praxis of service as the supreme revelation. 2. The 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 evocation. 4. At the time of great evocation, when he imagines the form of his own mantra-vajrin as the lord on the crown of his head, he is successful because of the jftana-vajrin.

(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.

(65) Success is always attained in spots of a great forest, places entirely clear of (other) persons, and abodes of mountain caves. Thus spoke the Lord with the diamond of Mahasadhana.

(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.

(67) The wise man, having contemplated with the knowledge diamond of reciting Om, that is, by union with the four temporal junctures (-the four goddesses) in five places (=the distinguished kind of the five sense objccts), engages in the vow ( = bliss). (68) The siddhi is easily attained when one relies on the vajrasamaya (the Clear Light in sense objects) for seven days

(by one of superior organs), hair a month (medium organ), a month or a half more (inferior organ).

(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). Herein is the domain of the Upasadhana-vow :

(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 :

(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 Speech Amitabha . May the Buddhas of the ten directions, contemplated as the inseparable three vajras, create for me today the place of blessing arising from the path of speech. Herein is the domain of the Mahasadhana-vow :

(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 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.

76* Thercis no doubt that if there is a Buddha (=»yogin of Vairocana), a Vajradharma yogin of Amitabha), or a Vajrasattva yogin of Aksobhya . then if the deluded self

(mohdtman) would go beyond, it would become rent asunder.

Ended is chapter twelve, entitled "Instruction on the best evocation of the pledge' in the Mahaguhya-tantra 'Guhya-samaja' of the secret and the greater secret belonging to the Body, Speech, and Mind of all the Tathagatas.

III. Edited Pradipoddyotana commentary on Chapter XII, 60-64, and English translation

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;

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.

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 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.

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. Edited Commentary on Chapter XII, 60-64. Idanim utpattikramasadhanaiigam punah spastayann aha/ levetyadi/sevyate alambyata iti seva/tathatam eva samayal.i/

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 /

cvam angacatustayam vijnaya vajrabhedena kulabhedena tatas tadantaram karmani vaksyamanani purvanyeva/sadhayed ity uddcsah/sevasamadhilyadina uddistany arigani nirdiSate/ bodhicitialambanam/seva 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/

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 /

tcsam trtivavyavasihatikramcna nirniya karyakarana-parijnanam vicarani-sadhya tenadhis(hanayaradhyate yena tat sadhanc codanamproktam itiparyayakathanamkiip tu buddhakayadhara ityadi/gathadvayah mantradhipativibhavanam

iti mantra omkaradayah / samadhisattvah adhipatayah jnana-sattvah mantradhipatinam kulabhedcna yathasambhavaip dhyanam mantradhipativibhavanam iti/ 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-

thagatanam mahamudrarupasya jatimukute mahavajradharam adhipatim pari&sic tatkulinanam mukufc vairocanadih / dliyii-tva siddhyatc siddhim apnoti 'vatharutani

evam caturyogakramena vajrasattvasamaradhanam prati-padyedanim sadangakramcna mahavajradharanispattim aha/ Samajottare : saman\ottamabh(dena sevd tu d; i: id ha bhavet vajracatufkena samanyam uttamam fadbhir angatali, seva jftanamrtcnaiva kartavyctyadi scvyaie mumuksubhir abhyasyata iti seva kim tat parivis'uddhadcvatamurtih sa

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

tattvarthasadhakah hi yasmad arthe yasmad nam sadariga-yogah I tasmat tcnaiva scva karyeti/tani pratyahai adini sadan-gani nirdistani Samajottare : 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

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

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- visayinam svavrttih / yatha svagrahyagrahakasvarupena pravrttih / svavrttis tatra sthitam svavrttistham / sarvatah hinamadhyottamabhedcna kamaharam prati pratiti /

kamyante abhilasvanta iti kama rupadayas tesam indriyair yadaharanam grahanam prati prati punah 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 rupadayah ye pancabuddha (h) itycvatnvidham yat pariSud-dhakalpanam tad dhyanam/tad vitarketyadibhedena parica-vidham bhavati vitarketyadi tadbhcdakathanam

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

'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-

cittam ityuktah tadevamvidham svatittam yogena sarva-buddhamayarn bantam iti grahyadivikalpaAamanat/iantam/ bhasamatrani tat sarvasunyataikanistham jay ate/pa Acapra-bhcdam dvitiyam arigam .' pancetyadi I adarSadipancajrianasvabhavam adhahivasam/ tam eva prthivyadvatmakam svavajravivaran niscarya padma-

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 /

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

khadyotakakaram trtlyam/suksmadhator abhasatrayagamanad dipavadalokapuiljasvabhava (111) caturtham / prakrtyabhasa-layanan nirabhragaganavat satatalokaprabhasavaramatram bhavati paflcamarp / etani pancanimittani nirvana (m) prapayanti/, yathoktam Karmantaiibhage:

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

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- mudrarupena ekilq-tya tasya sthavarajangamasya madhye yuganaddhatmakamahavajradharabiinbam vibhavayet/janiyat/ anena kramena rpti ksanena jftanani?pattih / jflanadehani$-pattifc I samadhir iti ?a?tham arigani kathyate /

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-

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//

Translation

The Stage of Generation:

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.

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). 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

wit, both the aim of the sddhana and the symbol are the third (member).

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).

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.

(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. .

(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).

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 Vairocana down to Sumbha(raja). Their bases (ayalarm) are the skandhas of form. etc.

(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

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 (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

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

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

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

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 the second member.

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

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.

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.

'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.

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.

Also, in the I airocamibhisambodhi he sets forth the devata-yoga as of two kinds:

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,

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. Samdhya bhasa/.

I INTRODUCTION TO BUDDHIST TANTRISM

A. Tantra (generalities)

WHAT IS AN introduction to the ideas and practices of the Buddhist Tantras? Let me allude to the leading literature on the subject. It is well known that S. B. Dasgupta wrote a

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

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

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 (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

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

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.

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

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.

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

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 !

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

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.

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

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 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.

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

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

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

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

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

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

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

said in the Vairocanabhisambodhi : '(Master of secret folk . The omniscient knowledge has Compassion for a root, has the Mind of Enlightenment for a motive, and has the Means for a finality'." In that passage 'omniscient knowledge" is 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 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.

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 Giuseppe Tucci had read widely in both Hindu and Buddhist Tantras—were closer to the truth than those who insist on the 'passive' interpretation.

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 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 superior, intermediate, and inferior among candidates Ajjtd sense organs. In the course of explaining for the aim of I the superior candidate or sense organ, he includes that which

I is related to the form of meaning, which "has 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) pregnant (sbas pa-garbhin), and (3) profound (gab pa - gam-bhira). In explanation of the first kind, that of the self existent, he cites the text:

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 !

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 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 introspection (svasamve-

(Iana) but by reason of obscurations, men have sought it else- \ where. (This is certainly the 'embryo of the Tathagata' J theory from one stream of non-tantric Buddhism). The second kind of secret is the 'pregnant', so called because it is like the !

woman impregnated by another and with the embryo growing ,

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 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

secret, the first of the self-existent is nature's secret, the second of 1 '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 \ Tantra by treating as doctrine what in fact is a practice: as far. as human secrecy is concerned, in Tantrism there is only 'pregnant' practice and

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 matter independent of whether the passage in question has '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 stream of conscions-ness, obscured by discursive thought (which plagues us all).

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 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.' B. Definitions and varieties of Tan tras

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

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. Concerning the expression 'Mantrayana', the standard explanation is that in the Guhyasamdjatantia, Chap. XVIII, p. 156 (two theoretical corrections with asterisks, : The 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.

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) salvation. 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

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 skur bsgom pa blans nas). He does not comment on the words

'all the vajras'. In this 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 matter of that Tantra. So we arc led to understand Guhyasamajatantra,

Chapter XVIII, p. 154:

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 lying in the vajra,

Whereby the means of the Buddhas is called Vajrayana ('Diamond Vehicle'). 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;

Thou, the best like the sky, the womb of the Tathagatas— proclaim the worship (pujd): Candraktrti's Pradipoddyotana, and Mchan hgrel (PTT.

Vol. 158, p. 62-1,2] first explain the passage according to the 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 light' and its 40 prakrtis: 'hatred' is insight (prajiid), the 'light' and its 33 prakrtis; 'delusion' is nescience (atidyd), the 'culmination of light' and its 7 prakrtis ; 'worship' is the yuganaddha with nondual knowledge. That terminology of the nitartha comment will be explained in later sections.

As has been mentioned, the usual classification of the Buddhist tantra works is into four classes cailcd Kriya-tantra, Carya-tantra, Yoga-tantra, and Anuttaravoga-tantra. This is the classification of the main corpus of Tantras translated into Tibetan and included in the collcction called the Kanjur. The orthodox way of explaining this classification is either in

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:

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 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.

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 :

The mutual attraction of Insight (prajna) and the Means {upaya) finds : some deities laughing some deities gazing some deities embracing some deities in coition

Kriya Tantra;

Carya Tantra; Yoga Tantra;

Anuttara Tantra.

Tsoh-kha-pa emphasizes that this is not a description of the candidates of these Tantra divisions;... 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,

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 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 terminology, the Sravakas and Pratyekabuddhas constitute the Hina-ySna saints, while Yogacarins and Madhyamikas are followers of the two main philosophical Mahayana schools constituting

INTRODUCTION TO BUDDHIST TANTRISM

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.

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 present work of evoking the three lights followed by the Clear Light, and of introducing

the Illusory Body into the Clear Light. A Mother Tantra puts 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 topic is included in the present work, it was derived from the Mother Tantra literature. Besides, the Guhyasamdja-tantra if considered the chief Tantra of the Father class, as is the Sri- Cakrasanwara of the Mother class, for the reason that the literature and cult for the two Tantras is the most extensive anddeve-loped among the Tantras found in theKanjurand Tanjur.

The Guhyasamajatantra (Chap. XVIII, 153, 6-7) also has its own definition and 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 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

'continuous series'. Apparently what is meant is that the Tantra shows the continuous progress of a 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 Vajradhara, causal Vajradhara, fruitional Vajradhara, and

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 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). C. Some fundamentals of the Tantras

Here we shall consider four fundamentals: analogical thinking, the subtle body, the three worlds, and initiation by the hierophant. 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

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 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 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

Three. But the analogies are ubiquitous in the Tantras. The most important analogy of all is that of affiliation: thecandidate should affiliate his body, speech, and mind with the Body, Speech, and Mind of the Buddha, called the three mysteries. According to Mkhas grub rje, it is this affiliation which establishcs the superiority of the Diamond Vehicle (the Tantras) over non-tantric Buddhism. One affiliates his body by gesture (mudrd), his speech by incantation (mantra) and his mind by

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), 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, speech, and mind arc not working at cross purposes.

In such a case, we might say of mbody, speech, and mind, 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).

tasmims Irivargdnuguna gunaughah samharsayogdd iva samnivifldhj samastar ufxi vibabhur na casu lirodhasanikfobhavipannaio-bhdftll

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.

In Hinduism it is believed that those three types when in harmony yield the fourth one, liberation (mokfa).

To understand any system of Buddhist Tantra one must find out the basic correspondence system or systems and carry 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

noticed in < ommcntarics of the Sri-Cakrasamvara-tantra. An example especially pertinent to the present work is the Guhya-samaja sit of four sups of sadhand or spiritual 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

in the present work for grouping the forty verses which expand the nidana of the Guhyasamajatanlra. Is there a particular philosophical position of Buddhism that fits this kind of analogical thinking? Mkhas-grub-rje reports the 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 independent source of knowledge.

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 -

contrast, Asariga (as I pointed out in "The Rules of Debate According to Asariga") accepts only three pramanas, direct perception, 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 idealist philosophy does not admit an equal status of subject-object, it does not agree with the precept "As without, so within" , and so docs not admit r analogy as an independent source of knowledge. The Buddhist \ logicians, as well known, accept only two pramanas, direct pcrccp-| tion and inference.

A fundamental metaphysical postulate is that of the subtle cody, which of course is a basic idea of the Hindu systems as well. Tson-kha-pa explains in his commentary on the Pailcakrama (PTT, Vol. 159, p. 41-5) that there are two kinds ( of 'mind-only bodies' (stms Isam gyi lus, cittamatra-drha), namely