Satsahasrikahevajratika

SATSÄHASRIKÄ-HEVAJRA-TIKÄ

SATSÄHASRIKÄ-HEVAJRA-TIKA• • •A Critical Edition

Edited by

Malati J. Shendge

PRATIBHA PRAKASHANDELHI! 10007

First Edition : 2004

© Malati J. Shendge 2004

ISBN : 81-7702-065-X

Price : Rs. 1500/-

$ 100

Published by :Dr. Radhey Shyam Shukla

M.A., M.PHIL., PH.D.

PRATIBHA PRAKASHAN(Oriental Publishers & Booksellers)29/5, Shakti Nagar,Delhi-110007Ph.: (O) 27451485 (R) 22912722e-mail: [email protected]: www.pratibhabooks.com

Laser Type Setting

Creative GraphicsDelhi-53

Printed at ; Ruchika Printer^, Shahdara, Delhi-110032

Dedicated to the Memory of

My Teachers

Professor R.D. Vadekarand

Professor V.V. Gokhalein their

Birth Centenary

Preface

I am delighted to present this critical edition of Sat-sähasrikä-hevajra-tlkä, the first fruit of my research endeavour, to the Buddhist world.Along with it, other material relevant to the Hevajra-tantra is alsoincluded. All this work was done between 1960-63 as part of my doctoraldissertation.

As many readers may recall, hardly anything was known aboutVajrayäna at the time. Nor is the situation any the better now. Butpersonally I think after all these years I have developed some insightsinto its nature. This is due to the base prepared in those early years.Let me quote from my preface to the dissertation : "... I found that inorder to conduct scientific research in this field, it is essential to observecertain principles. First, Vajrayäna should be treated in its totality asone religio-philosophical system... Instead of treating various texts asindependent isolated works, they should be treated as parts of a system(of thoughts) and should be interpreted in connection with othercorrelated texts which will lead to the understanding of its philosophicalbackground. This is of first-rate importance in Buddhist Tantrism as itis not only a philosophy but also a religion, and certain practices severedfrom their philosophical background will lead (as in reality they have)to many a misunderstanding about the nature of Buddhist Tan trism asreligion." Now I would like to add that in order to appreciate the truesignificance of a given religion, it needs to be studied inits indigenouscontext and it is unjustifiable to analyse its concepts and doctrines fromthe standpoint of the concepts of other cultures or religions. Such astudy does not lead to the understanding of the system in hand. Infact, its true understanding may be marred and the study may result ina mere verbal circus leading to intellectual obfuscation. The task ofunderstanding a given culture by a practitioner of another is itself adaunting one, and in fact some social anthropologists like HenryFrankfort have thought it pratically impossible. I have independentlycome to the conclusion that understanding of an alien culture is indeeddifficult, and more so that of Indian culture by a foreigner as it was

Vlll

born and developed over five millennia, and carries within its foldinnumerable survivals of earlier ages.

This is not to say that I have succeeded in bringing the Vajrayanicteaching any way within the grasp of the present day reader—far fromit Only point I can add after all these years that systems like Vajrayänaare not for mere intellectual discussions carried on in contexts ofphilosophy, philology, collation of manuscripts, critical editions anddissertations. The awakened ones i.e. those apparajakkha-jätikas, as PaliBuddhism calls them, must really search for an experienced guru andthen drink deep at that fountain of knowledge only to experience allthat. No amount of wordy knowledge is complete without thatexperience and once set on the path the traveller never looks back.

Buddhism is world's first rational religion, thought out logically bya human being who existed historically. In this event man's religiousthinking rooted in reason, in other words, reason itself, came of age.This is a very unique circumstance as far as a religion is concerned.

Even though several centuries of thought development intervenedbetween the Buddha and the onset of Vajrayäna, still there is anunderlying thought and conceptual continuity which must be noted.What appear to be the changes, are attempts to spell out the psychicexperiences and also they endeavour to bring Buddhism closer to theaspirants through use of new yogic techniques which may not havebeen known earlier or also could have been rejected by the Buddhabecause of his preoccupation with self dependence. In fact the Buddha'spreachings do not describe the psychic experiences. He discouragedhis disciples from indulging in philosophical speculations and alsodescriptions of experiences barring a few landmarks. But later on thisaspect came to be developed in detail. Vajrayäna has to be looked at assuch a development. All that looks obscure in Vajrayäna are generallythe inner experiences of the practicants expressed in words. Unlessone undergoes them, it is practically impossible to recognise orunderstand them.

In the initial stages of my study of Tibetan language, I appealed toHis Holiness the Dalai Lama who had just arrived in India (1959), foradvice and assistance. I owe a deep debt of gratitude to His Holinessfor prompt reply and arrangement for my study in Mussorie. Mrs MaryTering gave me lessor^ to \ egin with. I remember her with affectionand gratitude.

IX

I must also express my sincerest gratitude to Late Professor R.D.Vadekar for all manner of assistance, encouragement and unsparinglybestowed care, affection, and guidance in the interest of enhancementof knowledge.

I am deeply grateful to Late Professor Dr. V.V. Gokhale who is sadlyenough no more with us to see the work done under his guidance inprint. I cannot help reminiscing in the manner of his guidance. Afterreading the manuscript of Hevajratikä the problem of tracing thequotations arose. I expected his expert help and advice. However, heleft all that to me and I must confess that I was baffled but was compelledto find my own way. Ultimately I succeeded in tracing all the quotationsfrom multifarious and more often than not unheard of texts. This Iconsidered more of a miracle than an intelligence oriented pursuit.But Dr. Gokhale's greatest gift to me has been the opening of a criticaleye which has stood me in good stead through these years.

Thanks are due to K.P. Jayaswal Research Institute, Patna for lendingthe use of the photographic negative of the manuscript of Satsähasrikä-hevajra-ükä through the University of Bombay and also to the Biharand Orissa Research Society which gave me access to their collectionof Tibetan Manuscripts. Thanks are also due to the Department ofBuddhist studies, University of Delhi for making available to me amicrofilm of another manuscript of the said ükäaxid of Srisahajasiddhifrom the Bir library, Kathmandu with the generous permission of theNepal government and the Indian Aid Mission (Nepal) and also itscopy from the collection of Oriental Institute, Baroda. I must alsomention the facilities extended to me for the collation of the TibetanText (sDe.rge edn) available in the collection of Benares HinduUniversity, Varanasi. Finally this work was possible at that time becauseof the financial support by way of a fellowship extended to me by theDepartment of Buddhist Studies, University of Delhi. Amongst thosewho rendered multifarious assistance and to whom I would like toexpress my sincere thanks, I mention Mr. Ryojun Sato, Lama Chimpa,Mrs. Yang and Mr. Raghavendrachar.

Saraswati-Prasad, Malati J. Shendge1603SadashivPeth,Pune-411030

Abbreviations

1. DVP —Dakini'Vajra-panjara-mahatantraraja'-kalpay PTT, Vo. I. 10.2. GS —Guhyasamäja, ed. B. Bhattacarya, Gaekwad Oriental Series,

Vol. LIII, 1931.3. HT —Hevajra-tantraräja-näma, ed. D.L. Snellgrove, London, 1959.4. Hti —Satsäharikä-hevajra-ttkä (manuscripts)

(a) N = Nor monastery ms. preserved in photographs in thecollection of K.PJ. Research Institute, Patna, Bihar.

(b) B = Microfilm of Bir Library ms. c 93 (M.L. 250) in thecollection of the Department of Buddhist Studies,University of Delhi, Delhi.

Tibetan translation of Hti : kyehi.rdo.rje.bsdus.pahi.don.gyi.rgya.cher.bsad.pa, PTT, Vol. 53. 2310.

5. PTT-Tibetan Tripitaka, Peking edition, Photographic reprint,Tokyo-Kyoto, 1955 ff.

6. Srisahaja-siddhi-näma, Dombl Heruka (manuscript)(a) O : The photographs of the ms. preserved in the collection of

the library of Oriental Institute, Baroda.B : Microfilm of the ms. of the Bir Library, Nepal, in the

collection of the Department of Buddhist Studies,University of Delhi, Delhi.

(b) Trans. dPal.lhan.cig.skyes.pa.zes.bya.ba, PTT, Vol. 68.3067.7. Tib. trans.— Tibetan translation.8. rGyud.sde.spyihi.rnam.gzag, bSod.nams.rtse.mo, Sa.skya.bkah.hbum

(ga), K.PJ. Research Institute Collection.

Contents

Preface vii-ix

Abbreviations x

Introduction 1-6Satsähasrikä-hevajra-tlkä (Sanskrit Text) 7-66Satsähasrikä-hevajra-tlkä (Tibetan Text) 67-140English Translation 141-209English Summaries 210-239Notes to Sanskrit Text 240-274Notes to English Translation 275-283

Appendix I Colophons of the patalas of the Hü 284-288Appendix II Srisahajasiddhi, with Tibetan translation, 289-309

notes and English translationAppendix III The literary forms of tantras 336-348Appendix TV The place of Hevajratantra in the Tibetan 349-363

canonical literatureIndex 364-375

Introduction

1. Description of the mss : In the preparation of the critical editionof Hevajra-tikä two manuscripts were utilised. One is a photostat copyof the manuscript discovered in Nor monastery, Tibet, by R. Sänkrt-yäyana (RS). The other is the microfilm of the manuscript preservedin the Bir Library, Nepal. Both the mss are incomplete.

The present photostat copy of the Nor ms. belongs to the collectionof K.P. Jayaswal Research Institute, Patna. It was photographed by RSin Tibet and is mentioned in his "List of the palm leaf Ms. from Tibet".1

The ms. is written on palm leaf and is in good condition. It is pinnedon a wooden board and many letters are lost under the pins. There arein all six big plates of the size of 12 x 9.5 each containing ten folios i.e.in all there are thirty folios and sixty pages available. The heading oneach page is Dasasähasrikä-hevajra-tikäwritten in devanägari, (obviouslyby the photographer) accompanied by plate-number. On the first folioof the ms. the title of the text is written in Tibetan dbu.med script as :dgye.pa. rdor, hi. hgrel.pa. rdo. rje. snin.pohi (hevajra-iikä-Vajragarbhasya).Above the title is written Vajragarbha (in devanägari) who proves tobe, in the course of the text, the author of the iikä. The manuscript iswritten in one handwriting throughout and is fairly legible. Whereverthe scribe has made mistakes he has put two dots on the top of theletter to indicate cancellation. There are a few scribal errors or slips ofthe pen. The manuscript must have been used very carefully as noneof the pages are in any way damaged and there are no marginal notes,etc. But the last page of the ms. contains an account of the grainsdonated to a monastery called Sri Raudharmamahävihära in theSamvatsara 210 i.e. circa 1098.

Paleographic Data of the mss: Numerals: The method of paginationis a mixture of ancient and modern style i.e. the figure numerals aresimilar to those given in Biihler's pi. 9 Nepal MS. no. 866 but the tens

2 Satsähasrikä-hevajra-tikä

are indicated by adding a zero which suggests a later date, i.e. laterthan 8th century. But from the evidence furnished by Bendall'sCatalogue of Sanskrit Buddhist manuscripts in the CambridgeUniversity library2 it is clear that this manuscript belongs to the earlypart of 11 th century or a little earlier than that, as the numerals of thems. no. 866 Astasähasrikäprajnäpäramitä agree with this except in thezero written below the figures indicating 10, 20, 30.

The script is hooked Newari and many letters are similar to thosegiven in Ojha's chart "no. 24 -nepal se mile hue hastalikhita pustaka men(10th century A.D.)".3

Bir library ms. of which a microfilm was used bears the no. c 93(M.L. 250) on the title page. It is a palm leaf manuscript broken inmany places; but fortunately no letters are lost. Many times the lettersare faint and blurred. This ms. is also a fragment and contains 28 folios,followed by a folio numbered 29, followed by another fol. 29 but thecontents of this foL 29 are not a continuation of the previous page anda big gap becomes obvious from the Nor ms. Thereupon follows a folionumbered 44, the last two lines of which are inconsistent and addedfrom the later part of the text. The numerals indicate that the ms.belongs to the latter half of 14th c. A.D. The script is devanägari.

Both the mss. are incomplete. But Nor MS. is the longer. A thirdmanuscript, I am told, is available in the library of Field Marshal SamsherJung, but it is also fragmentary. The extent of the Tibetan translationavailable in Peking edition of Tibetan Tripitaka4 is 130 folios and acomparison of the Sanskrit text of the Nor MS. shows that the fragmen-tary Sanskrit text is only a fifth part of the whole commentary.

I have used the Peking edition of the Tibetan Tripitaka, collating itwith the sDe.rge edition (Benares Hindu University Collection) whichwas found to be deficient in Folios 3 and 12-24.

The emendations suggested in the text are in general based on theTibetan translation, unless otherwise mentioned. All the variant read-ings are noted in the footnotes. The additions to the ms. in cases wherethe readings of the MSS. are found defective are based on the Tibetantranslations and marked by square [ ] brackets. The verses arenumbered in order to facilitate references. No such arrangement isfollowed in the MSS.

Introduction 3

2.The authorship : The author of the tzkä describes himself asDasabhumisvara Vajragarbha. He probably lived about the beginningof the 8th century.

But there are certain points which may perhaps lead one tohypothesize that the commentary was begun by Vajragarbha andcompleted by somebody else. The reasons are as follows :

(i) Both the available Sanskrit manuscripts of the commentaryare incomplete (as well as the third which I had not theopportunity to use). The Tibetan translation was alsointerrupted after the tenth pariccheda (yons.su.bcad.pa) of thetzkä.

(ii) The colophons of the Sanskrit fragment and its Tib. translationup to 10th pariccheda read as "Satsähasrikäyäm hevajraükäyäm... etc." But after the tenth, they read as (Kyehi.rdo.rjehi.nos.pahi.don. gyi.rgya. eher, bsad.pa. las ... (name of the patala) rgya.cher.bsad.pa.ste ... (serial number of the patala) (i.e. Hevajrasyanitärthatikäyäm... patalasya-tikä ...). As is obvious the title andcolophon is completely changed and moreover, for no obviousreason. The title of the tzkä as given in the colophon of thefirst ten chapters seems to be its legitimate title. Because inthe introductory chapter he says : "This tzkä following themulatantra and containing 6000 slokas is inspired by Hevajrain order to explain the tantra." Thus the extent of the tzkäsupposedly is six thousand slokas, but a rough calculation showsthat it is less than six thousand.

(iii) In the first ten paridchedas, every pariccheda does not necessarilyconstitute a complete commentary of the corresponding patalaand at the completion of the commentary on the patalaanother colophon stating the name of the patalais added andparicchedasare counted independently of the patalas. But afterthe 10th pariccheda, the paricchedas vanish altogether and onlythe patalas are counted and each patala has a correspondingpatala in the commentary. This means that the original planof the izkäwas completely changed. What could be the possiblereason for such a drastric change?

Perhaps the part of the commentary written by Vajragarbha wasupto the ninth patala and later on somebody else has compeleted it.


This is the only possible explanation of the change in the plan of thetikä, as there is no reason for Vajragarbha to change it, had he himselfcompleted it. Moreover it is not at all likely that the translators wouldhave anyway tampered with the text.

If at all there had been such a change in the composer of thecommentary, the next problem that is to be faced is of the identificationof the person. No direct clues in this connection are available but astatement in the colophon of the Hevajra-tikä may enable us to form aplausible hypothesis. In the colophon he says "Vajragarbha has writtenthe commentaries on the Hevajra of five lakh, Paramäditantra andLaksäbhidhänatantra etc." Out of these tikäs referred to here the firstmentioned only is available and that is the only work attributed toVajragarbha in bsTan.hgyur ard the one writer who seems to havecommented on the other two tantras is Änandagarbha5 and it might behe who has perhaps completed the Hevajratikä. We do not know muchabout his date, but since he also refers to the mülatantra in the courseof the part of the ükä written by him, he may not have been far removedfrom Vajragarbha himself. It is not impossible that he was one of theimmediate disciples of Vajragarbha himself and was well-acquaintedwith the ideas of his guru.

But Vajragarbha was no doubt a person of authority and this nameis his assumed name or one which was bestowed on him at the time ofhis initiation. The fact that he is not included in the list of 84 Siddhasdoes not make him any the less important. To me the cause of thisappears to be in the fact that he lived long before the tradition of theSiddhas. The very fact that he could found a separate school is atestimony to his critical acumen as well as authority. In the colophonof the ükä are laid down the injunctions as to the study of the tantra.He recommends discussion of the tikä without acrimony and thecomprehension of the secret, the avoidance of association with hypo-crites and the secret worship of Vajräcärya. He also points out to themanner in which this ükä should be studied, i.e. the relation betweenthe nitärtha and neyärtha should be the main concern without payingattention to those self-assured people who would not believe in theauthority of this commentary.6

In the arrangement of the tikä a definite plan is followed by thewriter. The tikä is introduced by a lengthy pariccheda of general naturein which the author condemns the bad teachers who advocate

Introduction 5

malpractices. The following paricchedas are always introduced by thesalutation to Hevajra and a short introductory passage, after which hetakes up the tantra. He generally quotes the text in full and proceedsto explain its meaning but does not discuss it in detail. In fact this isthe characteristic of a ttkä which is defined by Hemacandra (quoted inVäcaspatyam) as tikä nirantarä vyäkhyä panjikä padabhanjikä.

From the point of view of relation between mülatantra, laghutantraand the ttkä, the first pariccheda is of great importance. Also the extentof each is given by the author. The verse runs as follows: "This commen-tary, inspired by Hevajra, contains 6000 slokas and follows the mülatantrain its revelation of the tantra. The smaller tantra with 750 slokas andcontaining many vajrapadashas been selected from the larger tantra offive lakh slokas." This reference to the extent of the mülatantra, shortertantra and the ttkä seems to be wrongly interpreted by Snellgrove. Hesays, "In his Introduction Vajragarbha announces his intention ofexplaining the short version of 750 slokas which comes out of the longversion of 500,000 slokas 'in conformity with the basic tantra (mülatantra),the fundamental text of 6000 slokas.' He confuses the matter bysometimes referring to this work as the 'basic tantra of 500,000 slokas\a confusion probably arising from vagueness concerning this longversion, the existence of which tradition maintained."7 However, thereis no confusion in Vajragarbha's statement. His 6000 slokas clearly referto the extent of the ttkä and not that of the mülatantra, as has beeninterpreted by Snellgrove.

3. Language of the tzkä: It is not necessary to go into the linguisticdetails. However, here a few characteristics are noted. First and offrequent occurence is the interchange of masculine and neuter genderse.g. instead of sattvah, sattvam is used, abhävah bhävyah instead ofabhävam bhävyam. No attention is paid to the use of anusvära or visargaleading to the above mentioned result Secondly, of equal frequency isthe interchange of singular and plural numbers. Some peculiar sandhislike ürdhvamukhVdhomukhi etc. (chap. 4) occur.

No major emendations have been made and minor emendationsof anusvära and visarga in palces where such an emendation gave properform to the line or sentence or corrected the metre are not noted*

Many hitherto unrecorded words are found, e.g. pänipala, vandüka,etüka, atavyät, kitikiti, picü, varataka etc.


4. Contents : There is nothing of outstanding meirt in the partcomposed by the commentator himself but his quotations from themülatantra of Hevajradeserve a special mention. These quotations seemto come from a work of considerable antiquity and contain informationwhich might have been the common heritage of the Hindus and theBuddhists. In this it must be said to the credit of the commentator thathe was well versed in the ancient yogic lore. Also he must have beenwell-acquainted with the various linguistic theories of the Hindus andthe Buddhists. To bring out the many aspects of this commentary athorough investigation of the whole of the Tibetan translation of thecommentary is necessary. However, the part that is not available inSanskrit mss. is summarised here chapterwise from the Tibetantranslation. In the Sanskrit text, quotations from HT are marked withasterisk.

Notes1. Journal of Bihar and Orissa Rasearch Society, Vol. 21.2, p.- 36.

2. Pub. 1883.

3. Gaurishankar Hirachand Ojha, Bharatiya Präcina Lipimälä, (2nd edn.), 1918,Chart 24.

4. Kyoto-Tokyo (photographic reprint) 1955 ff, Vol. 53. 2310.

5. Sn-paramädi-vrtti, PTT, Vol. 72. 3334.

Laksäbhidhänäd-uddhrta-laghutantra-pindärtha-vivarana-näma, Vol. 73. 2117.

6. See Appendix I.

7. D.L. Snellgrove, The Hevajra Tantra, a critical study, London : Oxford UniversityPress, 1959, pp. 16-17.

Satsähasrikä-hevajra-pkä

[FoLlb]

11111

112 11

^^Milc^cfii <ilchi 1^Tm fc*i<2^n 11 3 11

1411

11 5 11

*jcia*5U;i><HiK|Ju I I 6 11

: 11 7 11

: I I8 I I

8 Satsähasrikä-hevajra-fikä

: II 9 11

1011

^sf ÊraTT ^ftf 11 11 II

i R ^ R : 2 5 1 1 1 2 1 1

TnxrpRgT > I I 13 11

*}v\\ ÜI^JI c Mi T^T cbc^mi 11 14 II

1115

TIfOTII 1611

: II 1 7 1 1

vAxnl tifîii c^^<;iqch: II 1811

f ^ A f ^ ^ II 1911

l

^ T ^ ^ l I 20 11

: IT ei>9iiîi4ta«iMici: 11 21 11

^ ^ [fr]*HAMlfî^|^ 11 22 1

t ; T 4)PHIH,I I 23 II

Satsahasrika-hevajra-tika (Sanskrit Text)

3inai<4l d^^jct^^TSTr 11 24 11

11

\

T: 11 26 11

ifJjnJT^I I 27 11

^ p ^ ^ ^ T : 11 28 11

fMt?ft

: [Fol 2b] V H W * ! ^ : 11 29 M

"ÜTR TTRr f^Tf^T: 11 30 II

^ [ ] ^rcrat: 11311

T n jjc^i'W^ t*|di: II 32 11« 6 8 6 9

tRf^ If^B II 33 11

^ ^ ^ : \

^ ^ l I 34 11

i 'S OT r f^TTO^R^ I I 35 I I

?RT:

"9[r5T f^T^ ^ f ^ r f f f r ^Rft^ I I -36 11

f cfclt

rl?uu iir n (ci?!iicti<; ^qt4Hn: 11 37 11

rfcf: II 38 11


^ ^ f^RT: I .so N * r\...

M <jcll<Mcft4JJ 39 11

M *Tf "5%

i: 11 40 II

4111

T Tl^n^F^jftiJ^: 11 42 11

h^lf^^dl^CfejE^rfT 11 43 II

drcid: 11 44 11

: 11 45 11

^4(c*«4fc!

R^nrrr f rf rsrr n 46 n

[Fol. 3a]

47 II

1148 ii

VIM-4: ^r^^cj ^ n 49 II

T > 11 5011

l

II 52 11

[ l ^W ^ J ^ T ^ J ^ l l 11 53 11

Satsäfyasrikä-hevajra-tzkä (Sanskrit Text) 11

I 54 1

I r ^ l ' T m: II 55 I

I

I 56 11

l c h i : 11 57

: 11 58 II

rfrfl I 5 9 U

*JÎCHI ^ iî«4i'\mnMnsf^3î'iLv II 60 II

II 61 II

116211

fwöl^JFfliywI

T11 63 11121 r r r122 123

^ WTT III 64II

I ' ^ ^ i f H ^ t ' ^ p t '116511

W dlcbi^mn^ ^ 11 66 11

: II 67 11


I1 68 11

: ^ ^ ^

: II 69 11

^ I 70 11

i

117111

f^r^ f rr

' 7211

T

frsr^ 11 73 11

f^ f^ ^ T : 11 74 11

TFT MÎS^H,' I 75 11

1 S ^ ^rr^ft ^T ^ ^ ^ T ÎT: I I 7 6 I I

78

l ^ F ^ ^r ^ T p r r a r "5^: 11 7 9 1 1

3 ^ 5 ^ ^ f ^ lfiw^*/! dlhlMMitWdi 11 8011

P i ^^ÎV^4^dl fSR II 81 II

^ ^ u m^lMHi otuMfi:

T: TT f^FT?!^ ^TTOcfr GfT^f^sffsr^ 11 82 1

Satsähasrikä'hevajra-tikä (Sanskrit Text) 13

^ | 4 \ J H :

\ \ 8311

fc 11 8411

%?ft' ^Nts^T^S^nf^FT: l l 85 I I

11 86 11

I

: 11 8711

^blf^wf^blf^rf^T: 11 88 11

f

14 Satsähasrikä-hevajra-tzkä

"

\ ^ R M I 3T?lfa*fcTt ^

R ^ X R ^ T O ^

* ^ * I ^ l i f t ^ T f ^ ^ l / ^ 1 1 % ? I T d i y b l ^ l ^ H

l * ^ P t"Prf?T

" T^rf^t^] [Fol. 4b] * *<qchi} 1 T^%f- %

"^WT^f^f^R ^<l^mWT

T

TftTS^ R

: I cF? qi^cf) %^3FT I Tf " r qi-cqqmch •^'HiqnqiqR^RT: I

: I ^rfM^Rtf^^Tü^-"1^^

| cR!t HWMW-^F)^ "tWR "|f?f

: I

[Fol.

: I

Satsähasrikä-hevajra-tikä (Sanskrit Text) 15

T: I

T

f ^

J H i ^ f ITT^J ITT^J I53 . N . ^ r 54

* TTofTRTT ^ C l

I ffrT

"53^ ^ fä ^S^H f^ I^F "^RTPT

9 W^TT^M:"RTcf:6 ^cT

I 3Jcf W T ^ I H^llrHHI

[ F o l . 5 b ] TcTT: ^^n^pspTT

l % ^ f ^ i r f f a I f ^ f ^ ^p^fT?T^ I ^^T fft

f f c fI f ^ f r ^tf^f%5

ffcT I cRI: ^ r ^ : I Ti ^rarr^f: I *cM<|5'$jt«T: I

1 cf^Rt «pfel^^sJ I TRTR:

I H^KI HlPlil I qcbi<l


: I "^fef^nf^T I q^ch^Ps^ifti I ^Fff^rfSFSIT I

I M R ^ P R UIJPI I [Fol. 6a ]

: I

IcRT:

?ft^J ^ (f(a^ofn 11 2 11

O FTnW: 11 3 11

I I 4 I I

t ^ r a ^ ^ i \ U R E P J f f t o C : I

: 11

Satsähasrikä-heuajra-tikä (Sanskrit Text) 17

i fqci-qcl I S 7 ! ^ 3 W a

111 11

IT i |

1111 3 11

yblfvWf ^ 3 T nfi|«I(«iri 114

f

"Q rai \*£ raFirf^*[Fol. öbJ^cTR^ra?: 11 5 11

<|TT>1 c NfltHT«! v i^^c i l l 6 I I

^gfFrat H^tt<a: 11 7 1117

trf^jpT: 11 8 11

^ t f % ^r-sqgf^SRf: 11 911

^ ^ : 11 10 11


[ K ^ M ^ ^ M * ^

: ^ <$rx\<\ II 1 2 11

11

: II 1311

; IT 11 14 II

^

^ ferT ^ f^Fra^ll 16 II

: TTT^T 3&^TT: MR^tM^32 11 17 11

11 18 II

V^trf>: chl^l PwfuiH^nJT: 11 19 11

T; I

T: ^Jcf: II 20 II

34 _r35 N_

T ^ ^ I t * ^ : ^ T : 11 21 11

ST^f lT^PTTT '

I 22 II

: II 23 11

^ II 24 II


: I 3TT: t S $

4 I " ÔT^ ITI " ÔT^ IT ^PRTT ^ ^ f T "'JU^ I rf " f N<dM<ilf<*i5Sjf

ichiaroiilqBT: Pi^wilqa: ^q i ^ i îPial ^1cT I ^ I « C ; H I ^ I <

l ffcT

11 2,3 II

C- sr 1 ^ R T ^ t

26H

t

^ ^ f

59

r ViMdl 11 28 II

l11 29 11

ft^ [' TW ] %^ff f^ P u ^ H , H 3011

T

ftT:il 31

4lPi*i)a*ct qioii^SHMifâ WJt II 32 I

69 • _ ^

TI^[Fl. 7b]omt<i RJT rWr 11 33 11


crarr fct^ii^M ^cMi<;cqt4c^^nnT: 113411

1135 II

^(

i: II

i: 11 36 11

I 37 11

i i cfcbi vifaf^öa: II 38 II

39

F% 4 tP nf^ ^ T ^ : I ni^fi^cHfaR^fa^K^f §<*>!<) I

I I 4011

% "3FPf ^

I

II 41 II


94 k

[FoL.97 rs r> rs N /N rs r% 98

I 3TcT:

f l f .114211

* ^Tra

f1 3

106

f ^ M y M ^ f M H y y M ^ f 4 l P ^ f

^TRT "^F?:

f W T ^ H ^ I ftä \ " T TRH cräfaFT: I c!FT

: I cfg^"9F^t5"?^ I%5cf«n ^dPiRi I l ^

* ftTSg^


ii II 43 11

44

11 ffrT ticjrm 11 45 11

l" f I

f^?fTJ<©T

* I^13f f^nR[ I^TOf^« f ^

: I

: 1146

Satsähasrikä-hevajra-iikä (Sanskrit Text) 23

: I *H|c|Mlg glBl'yNI^tl: I

I

^ît^rg ^ - W ^ I ^ I ^ MI^NI^FIT RT

I I $j ^ ^

: ficf

* rTIWrTIW "^füT TraPTT

: I f ^ l ^ F [ F l Q]" 0^?! "5%

T I ^ ^ K i T O T ^ I ^ ^«IT?[^RT ^ "^ÎT [îT] 4

t

I II 1 11 ffcf

rf: '?raT "PJWT11 2 11


l P " ^ l P [Fol. 9b]

cr l "Q f l i l ^

?i i CR^ cbcbr<dK^32 m^Hi^rmT ^fir i ^ •q^Trrq R-fök^331

?fcl ^ ^ 1 % I clcf:

^ ITJ^F^ i i l f ^ : i rrafI ^ T ^ t ^ P ) ^ ® I I § ^ ^ *ich<cn<i cTP? yc^ch n

cRT: ^ f p

<ixKHul fWT: I cfcft

[FoL 10a] Hiqif^ifc Tf^HM^MTbtiP^^J^mcOPi HU6CIIPI isbA^fa I

TWtt I 3T3 jdt ^Hlq^Hyi^^i^ch^fyai "R^T^t "3

Satsähasrikä-hevajra-ükä (Sanskrit Text) 25

'TORT [ F o l . 1 Ob] ^Hf fä I cTcT:B/ ^

I dRrH^ U^cf^T SiBwc^ «shw*i: I

: I <5WJ1 «i^fciMSj*^ I T R ' ^ ^ I ' ^ T ^ R r ^

I RJ ^ e ^ t - M u ^ ^ f ^ ^ j ^^: tîft i | TTg "TraR^Rt: "^f^PmiiPi <IiPiii

I cTlftf: TTf f T: ^pTT^f c! ^ T c f &ffî WN "%fcf I 3T? chKullclvl

<SMmi 3ic«âl W iralfcW 11 3 11

^ m g ^ r f ^ f t ^ HWI^ä cTeRT I TW ^ t ^ : . [FoL 11 a]

crl<rHK^Hlc|^cft ^^

^ : I

I Tj n^t^TlT^ ^jfîPf 1 J^ M^bHIÎ Icm^T

: ifa I cRf:

r f^r


T FTRTT1 ! I clclt

: 3 T M " R ^ ^fü TFRT^T: I

: W ^ : PH^RI I T?RT fcT

ffcf I

TffW: "5R^: ( ?)

^ A f 3 T ^ * $ f t ^ ) l I c R T :

99

tcfciMii yni^i lfl«öl Hicichl ^ H I I Treu l f m

I101 rN rN _N o 102

i i6i i f fcr

: 117


* ^FRI

cncmi

ddlä chlRrl4 <+>uä J^l ^ '^T^'SqFT: I «^^cbl'41 HPft I 4chl4l5 " ^ I

I ^ i t ^ t 1 1 ^ ';551^: l ^ 1 ^ " ^ 1 ^ : ! cncnii^nTRT: I

I "îg^ra^f ^Fn% I f^*rac*f 1 ^ I HH?«r4J ^ ^ I " IrcIlR d ^ | R 8 I

: I

I ^R^lft Pi^hiî: I

"H5R ft^TT B

: II 1 II

[Fol. 12b.] 3T3T?FT:26| Tj^TônqTT^H " Q ^ ^ : I

: I| 3 ^ P ^ ^ "RFJT I ^ ^ ^

* I l^^lfV^Tl'^'r9tj4<l^^Ti B * ^ : 1

28 Satsähasrikä-hevajra-ttkä

I "^Nn^^r^T^RFR: I "^T^v^r^T q^ni: I fgSfT F [:

fgsn TTf: fsffl <*>ldlfH: ^MI^^HI^HH: 3T? " ^ ^ t crlcrlli crlfHchN*H,l

fg^TTf^glrT:3

cT5f

4 ( ^ * i lP l ! 1611

RT: 117 11

f^nf^rsn^JF^i 1811

1911

^^3^ ftfnT T tT T11 10 I I

b fefd

"5 d l^ i^ icb ivwi i *^ 1112.11

i 11 3 11

I

^ ^ ^ i ?i?fi II 5 II ^ry^^m^H, II


0101*11

l l f ^ "3FJ < * > ^ ^ H 1 3 1 1

i : II 1 4 1 1

I

1115 11

J 010111

oicmK*m<ih T^flT 1118 1159 * N 60

^F? l ^ I

19 II

I 20 11

R J W 1 J 1 T f'T^Jir I21 II

: IT i^nft "^^ spjf fwdH

II 22 11

ä rî i! ''jF&T i r f ^ T l : 11 2 3 II

^T^T: *$$ [Fol. 13b] chôiîî TTcfT TF?T: I

^pra^TTfir^RTr I I 2 4 M

25 11


'I 26 11

: I

W§ÜT Jcfr ?&n ^gf: rTOT *in<*tU«4q*tJ I 28 1

<;<;ifa f ^ c T 3?Tyrf^T^fT t^Viq: 11 29 11

*5&£ Tl^: "^J: TÄrff:

rlT sie ] ^TgK^T ^jfrpgfrBtBcTO^r: 11 30 11

^f|f: II 31 II

II 33 II

it^ni <4im prSHclT 'ST r l I 34 11

rftfr ^^f^frf 11 35 11

?rjjTt> chlcn^ ^pFJJKJn 1136 I I

i i fFf i )4^ f l I 37 11

: I

: 11 38 II

11 39 II


&V([FoL 14a]? r pp% 1140 M

f

: II 41 II

01 d i e iMTjcisfl i<{[<^ SPCTTSr ^HHM5ia^ 11 43 I I

^ f ^ : II 44 II

45 11

^T^: 1146 II

q IT: I

<sqmi sifch^: M#tsieiiaci: 11 47 11

_

^ % ^ T : 1148 11

^ I 49 11

* ^ %&k fMrt^%*i: 11 so 11

>tmaWHICH "m i i i ^ u ti^^9h 11 51 II

I 11 52 11


l VI153 II

^ i I W H W I 1154II

^ I 55 11

*% ^tf|[Fol. MbpTTR II 56 II

II 57 II

:115811

: ?I T: 11 59 11

ü ^ : 11 60 11

TFRT: «i^M^n^iq^tiMif^«hi: 11

M fldl öKVi^ VI161 II

: VIIR*I*H* ^fcj^i^ch: 11 62 11

KÄ Tjff Pft 1164 11

l ^ m ^ TargfT ^ H ^ l I 65 11

Satsähasrikä-hevajra-ükä (Sanskrit Text) 33

^ ^ ^ J I 66' 11

5RT:

cRT: <HHifa?1nJ I 67 11

rieft

r

f rlW: v<iuil ûtii*^ r vjifct *jr^n: 11 68 11

rRT: 11 69 11

ff^Tfff^W^^Î I 70 11

1 71II

P j l 72

. 15a]TUPi M if i frrf^l^c^wTMûilcJ^ II 73 II

rlrfr ^rrfrf fc;*iAch I T ^ H I H ^ H , ' I 74 II

f cfcT; <£KC|| M^yH^rîHr^til I

f ^ fr 5 F ^ I I 75 11

I 76 11

^rarr77

I

<;Tra? foRT ^TRT: fÎfJW^CT?w^röTT?^l I 78 11

34 Satsähasrikä-h(wajra-tikä

"3CT5IT iTT^ f TSF F W3T: 8h^1 t^'cil I I 80 11

I 81 I I

: f Tcf TTTB" SMU|imtg<4

: 11 82 11

Tlgf^rfrT: chieiM^x^MMci: 11 83 11

^fcT: TrR[TrQ H\IA ***&&<*: 11 84 II

^FffT^fr Wtt I I S I M ^ H^rHfui: 11 85 11

tT5TT

4<M<A f^dM^^l ^ r f ^VJMJV^I ^(eifM^I I 86 I I

rT2!J: T§: ^••stj4a-HlH*i: 11 87 11

8 8 11

dl<4Pi H(ri<*' PJ«rfW: TtRtT: I

^MMW 3Tf^T: [Fol. 15b] T ^ 11 89 11

cTTTT oT "2[f^nXTT^| I 9 0 11

f f f id * f^R j f fgr nr wsnr 119111


u m l i e f ?FRr|m >aJfcl: ^„N M r .161

N .162 ^

^Sh^M0! Bf'MI ÎJJ* 4*lf-M M^4U»& v ps ps 1 6 3

N«S164 .165 *

P 166 -ö

N ^167 p

N T * ?cr i1 6 8

•170 N N

OH««*« «Duoqyi^ti.

• N *\ *

N 175 N««Hau««*«: Mirti:

180 #s .

II >JflHclH

11 1151 W

rilMU RAÜ

1 HglGICtl

: <Iani^

L ^

«181,UH Sie

rrerrn 92 n

3*T: 11 93 11

iHHil 11 94 11

•jaî

VW rc|>M: 11 95 11

JUi: I. . „ A W LI . LL

I^^H 11 yo h

'SÄ 1

[T^l 1 97 11

?HI:I

RT: 11 98 11

,„,_„,_ 172 .^jdH, II 99 II

: I

*TÎI 10011

dl M^\

srr cRT^n 101 n

F>:l*fr:ll 10211

176 tit<j *IMd:U 103 1

ST: 3>¥M:H 10411179

û fMdl I110S 11

36 Satsähasrikä-hevajra-ükä

183

106

107 u

I

: 11108 11

: 11109 11

Kiy^rcll -5189^(%rfcrf^^: I i 110 11190 y • 191 ^ 192 r 193

195 p • r..% 196Fn^^rspfTTrrSRT: 11111 II

u ^sar^HT^r 1 1 1 1 2 11

f n : 11113

: I «IKIMI t RT f fq^Fq^^l 3R$m " cTFT "JT:

P I ^ H : I

: 1 |


1111

[Fl. löbl^^HsH M^IVI^l y ^ l ^Ü M^K^I: 11 3 II

: 11 4 11

f^RT: H 5 U

^ 16 11

: I

17 11

[ a II 8 II

11911

"grtt JpFT II 10 II

l

: II 1111


111211

13 11

"ST: rfOT

24 rs 25

: I

* 3&

f W%

«l fd IT: 11 14II

T

l *jUimj | 15 11

»26 «2716 II

II 17 II

I

I 18 11

i

: 11 19 11

T: ^ r 11 20 11

f

Satsähasrika-hevajra-tikä (Sanskrit Text) 39

.38

I T T ^ ^ ^ - ^ q - ^ T j j ^ ( T \ ^

^<icbKS^ri

^ B ^

13H<+>RU|47 T ^ f

I V

cRT: [Fol. 17b]

* 3&>

^ T ^ A l 4 l ^ I Rt FF^

*

W& ffrT f^RW: 11

T

3 ] ^R^ W!^|

3 ] M^iWi^l I ^frf

: I [ 3& OT: ^

I 3T TT 3T^ 3 ^ 3 7 ^ ^


cfcTt

I cRT:

ff5V1

f

3T

1:1

H

(? ) «i T J T ^ J ^ i ) "

I

.:97

11 21 11

| 22 I I


I 23 11

' ^ r ^ 1 f % '2JT^TT?TTT5FTTF: 11 24 11

VUTT>

11 25 11

: ^ T ?nfV'Mftftich of^f Pilcjq [Fol. 19a] rTOT11 26 II

1 gffarTran 127 ii

f wutfI 28 II

29

: II 30 II

31

^ ^ 5 ^ I 32 I I

f^fig^r ^ r ^ i i 3311

raRTT ^ I113 v ß114 115 Nrv

d RiT RT ?F% il 11 34

TT r f^T^nri':

11 3511

42 Satsahasrikä-hevajra-tikä

•118 .119

teMId ^HH<I: IT 3^q% 11 36 11

f p l i 4 i H * l 4 TT f ^p2T'^

i 3811

: II 39 11

I

^ T ^ ^ ^R^ f ^T^FTR I I 40 11

iT^r 3f 3T:

^ ^ : 11 41 II

I 42 11

1

[Fol. 19b] yfycO^u^cdd^nnT 1143 11

: I

I 44 I I

: II 45 11137

rRTT

^ ^ ^ 11 46 II138 rv py 139

I 47 11

I

114811

Satsähasrika-hevajra-tikä (Sanskrit Text) 43

3ii<sam: q fctST: ^Tîlqii 11 49 11

TfrfT: 11 50 11

«Ixnl IcJMÎ^ ilci^cb: 11 51 11

: I I 52 11

<4MM ^^îlc^chilc^W: 11 53 11

l 4l4^[f: 11 54 11

^7T^%T^nj5fTnft^ll 55

iT^ ^ n , ! I 56 11

I I 5711

T HR^^C^ 11 58 11

115911

1 6011

11 61 II

44 Satsähasrikä-hevajra-tlkä

(stiui ^§T5Fd: nf§^fr5cn^%5ftr ^T11 62 11

:11 63 11

! I 64 11

f

11 65 11

I 66 11

I 67 11

n 11 68 11

1 69 11

) i n 11 70 11

* c|chK$mch*i n 11 71 II

^ 72 11

73 11

'

: 11 74 11

Satsahasrika-hevajra-tikä (Sanskrit Text) 45

F3

: 11 75 11r.158 IN js159 ^ 160

[Fol. 20b] f r s f g rRTT TRTT5T c<MMöH9h^: 11 76 11

J "T % 11 77 11

IT: II 78

f^nffe^^11 79 11

13011

I 81 11

ch<*H qchKlSji^'H^cÄ^H,' I 82 11

I 83 11

I 84 11

• 8511

I 86

TrfiT qchK'H JrT i^chK^itiira^l I 87 11

I 88 11

46 Satsahasrika-hevajra-tikä

fggx y<^fd^HJU||: II 89 11

"SP ST: nusoiiiqcbi: 11 90 11

J ^ ^ ^ ^ * 11 91 11

: 11 92 11

* 11 93 11

I

I 94 11

167 • fs «y f \ •

WT N l < ^ raTII 95

"^TT <p***\: r^Ffft" *n(t4chi rT IT 11 96 11

ftcJf craT "^n^ ^Ff: t*ja*^ I I 97 11

I 98 11

ÄH, I 99 11

TToT I

[<X>M\ TTfTT: 1lJtomfq^ctl«Äc^t* 11 100 11

: y lmi : "'ST^^^IT^f^TlfoT T |

^ iJl^rW 11 101 11

Satsahasrika-hevajra-tikä (Sanskrit Text) 47

WTIT^ ^S II 102 II

1103 11

[ F o l . 2 1 b ] >«flcHi ^ § f ^ [ ^ 1 ^ i ^ ^ t i ^ i H K « i i l l 1 0 4 I I

^ r I

1105 II

f *rafT^fiHlHJ1106

: II 107 II

I 108 II

no ii

11111 II

^T f TP I I 112 II

113 11178

fäf^RT sn^^Tra?T: II 114 11


185

nSH^TT H^l'HT«! ^^RTrirrf^HT^Tn 11 115 11

II 116 11

[Fol. 22a]

: 11 117 11

i p 11118 11

119

112011

fl5|cfj qi^vJtpHIIH,'I 121 II

^ f I

" T3[r W ^ ^JFT T|2L|IVlFHl: 11 122 11

: II 123 11

fs N A 86 rs fv «y r 187

TCTTT rf^T H«QIIUII |q*4SiHoHTict)l<u|4^ I1124 I I^ • • • 188

3&J oMv189 «v *v

TTTp: TnmixviKg^a: 11 125 11

f RTSR^ 11 126 11

: ^JcTT: II 1 2 7 1 1

: 1 1 1 2 8 11

Satsähasrikä-hevajra-tzkä (Sanskrit Text) 49

129

13011

: ^[FoL 22b]^%^WI l 132 11

fg [STTff r^ fq*^^f r c4vjHfc|<H^ftnr: II 13311

l 1134 II

T: 11 135 11

136

: I ,

: rf TTI I 137 II

138 11

: I1140 II

l: II 141 11


^OTrafTO[T^?: PJrTT: 11 142 11

: 11 143 M

fgol^ü

T ^F^FT ufdcbdl: T rTT: 11 144 11

ft ^ I 145 ! I

'3P*FT: ^R* <$T*4?I 11 146 11TN j198 _ : 199

I 4 ^ ^ U | ^ ^ " 11 147

[Fol. 23a] ^F>: II 148

: 11 149 11

cRT: i

r: M 150 II204

* f^: II 151 11

T "5

1152 n

rRT: 11 153 11

154I I

Satsahasrikä-hevajra-tikä (Sanskrit Text) 51

^ ^ II 15511

* 11156 11

rRT: <j> ii ^ T ^^f^q^nf^cr)*!' I 157 11

158 II

I

g> 1115911

j 160 II

i fc II

^T <Hi*Jcbi: I I 162 I I

: tu«ichitf "qTTßNn l 1163 11

FTP? f [ F l 23b]ftT5^

: II 164 II

^ p ^ : I ( 165 112

•öS» - i rs rs 213

3-o ^ ^RrJ&l

s 215

52

* <äo

* 3&

f

^TPT

;228

[FoL 24a]

Satsähasrikä-hevajra-ükä

220

l

223

226

^ TR I I 166 II

I 167 11

22716811

: II 169 11

17011

171 II

: 11 172 11

r

11 173 11


11 1 II

iHKI I 3i

[Fol. 24b]

, I w ^ n ^ ^ i i TrfTR I Mft H-

<*>!"[<*>! I


: I "qf^TT3J3F: l *><*>\<t#i: I 3F^li "TO: I q i ^ i HÎM^: I

: IT j fW*W^St t^ : I îqôHH^'J): I (8 ) I

[Fol. 25a] °^kQ

i I

I

( ^ p W f I cRTt

2 ) ^<T ( 2

3T cjtffd |

3 )^( 3 )^( 8

2 ) ZSt ( 2 )

( 2 ) <*£ ( 2 ) <25T ( 2 ) 33b

' 'TFIT ' T ^ P 7 R [ r ' l | p t f l I 3 4 ^ 0

4^ A l f ^ h fefe: I

TFIT T 3=PT^fü

"TtcTT "3rft *#cIT M-ftlIMHJ Hu^dl^d'HlPlb öK^Hlf P l ^ 1 ! '

cT T cFPRf [Fol. 25b]


cTclt

11

: elf

* rrf ^Hi^f^rcii c^H^^cjtTl i m vtiT

28

I

T

( 2 ) T ( 3 ) [Fol 26a]


"nt f nr Tr?rrf5#r ^: \TTlf^f ^ T SFJcf "SF^jj Tffi:

I

cRT:

*

f

i Tp5T V J I M ^ I <&> c^t>c

: 11

^ [Fol. 26b]

cisBich irr "€R?r ( 2 ) f?rar ( 2

1 "q^lq^rR^ r 3S> q^-q*^ n f ^ n 1 srjcf ^Hlri^öla " F t jff wr 1

58 Sapähasrikä-hevajra-tikä

T H I M ^

ofT

1 fcT ^? Ie f^ : ^HF^f^rqi TTcT:

( 2 )

( 2 ) frj% «ii«:

( 2 ) $r5jTn

[FoL 27a] W$:


8

^ il

ft f H 211

[Fol. 27b]

WT HIMCU'HIM CISB I H l Ifl'^SMH 11

1311

îqÂÎ*^

: 11 4 11

115 II

6 11


^ F s b q j 911

tal A ^ i f 4 ^ 10 II

^ ^ f * f^ || 11 ||

ti t4*(l I I 1 2 I I

t t V 1113 II

[Fol. 28a]

1 14 11: I *f ^f f "H ?3 ^ liM^t^^ «O l

"?s:n;:R^ff

II

%5RRF3f'%T5ri^

^ T l R M ^ F f T r f ü \ 3 $ \ l [ f ^ R T

cf?

1115 11


: T: I116 II

17 II

2 8 b ] ^ l T f c j ^ l ' Ö r ^ r R ^ U r ^ * ^ l ^ u ^ | | 1 8 1 1

19 11

I 20 1

I 21 11

T9RTO T chmci3>: I

l ^ 2 3 II

: 11 24 11

12511

II 26 11

tf

27

: | | 28 II

3T*TT: I

"5[f nJt ^ M ^ ^ l 11 29 II


n

2 7 N 28 . .

: 11 30 II

I 31 11

: 113211

33

: 11 34 11

35

TWT "^TJF t i c q ^ ^ «m^qj I 36 11

H, I 37 11

i 1 38 11

39 II

l I 40 11

11 41 II

42 11


I

114411

{\cH\HZXi d^^ly^lM^r^ 11 45 11

^^1146 11

^ l I 47

Q^ h l ^ ^ %|^H<^i^l | 48

[Fol. 29b] <5T WW* WH^ T&h y^Mcb ^l^^l I 49 M

fcJHW*

501141

^ II 51 II

3HlrHIH

: I ^4fq^1lPl HIHlPi ^'HHI^i^ c h l d ^ l 3S> ( 2 )

(2) ^ ^ ^ f ^ ' H ^ ' C ^ u lM'M (2) "^(2) ^FFT I %

r I I 5 2 11

S3 11


<J fa^^g, PI^CIH, 11 54 11

3S> -EJM -EJTCPT ( 2 ) ^^5^1^TtfZ ( 2 ) q icn H « H ^ H I H I - ^ 1 ^ ( 2 ) \ ( 2 ) <=**<*>] <n

I ^cffq^iMi* chNqitV^xi ehielt " ^ ( 2 )

[Fol. 30a]

!J H^yu^i H^fcir l I 55 11

(2) "RT^ (2)

r I 56 11

l 4

^Md«J^5 II 57 II5 9 i

cRT:

Tief: TR\ <RfHBiciuff^rqi " ^ 1 ^ "Slf PT ^

^ H j I 58 11

I 59 11

TR^rft rf5Tr 11 60 11

Satsähasrikä-hevajra4ikä (Sanskrit Text) 65

61

I 62 II

I

i^r^l I 63 11

T1164 11

rfrlt

f ^ O T ^ l 165 11

: [Fol. 30b]

ufoTf^f %ST 3rf^Rff5fnT^f^?n^l I 66

'5!Tft' «j^ccf Sfirfgwf ^ drclrl: 11 67 11

: acci*ucH; 11 68 11

16911

70 II

: 11 71 II

I 72 11

^ ^ cfcT:

TRT; I I 7 3 11

66 Satsähasrikä-hevajra-iikä

ch y?T Hingst

: II 74 11

t I

H ' 75 II69 v 70

^ 11 76 11

II77 II

Tgffr«T: ^Vi^sKH^I I 7 8 11

i: II 79 II

Satsähasrikä-hevajra-ükä (Tibetan Translation) 67

Satsähasrikä-hevajra-tikä (Tibetan Text)

ti

^ % ^ ^ ^

^

^ ^

O

' ^ } )


f

^

Satsähasrikä-hevajra-ttkä (Tibetan Translation) 69

<**

^ 11


^

Satsähasrikä-hevajra-tikä (Tibetan Translation) 71

Y

^

5^ ' ^ ^ ( '

^ v ?

72 Satsähasrikä-hevajra-tika

/l

5

de


•&** % K

^

°

^ ^ ]

^ 0

1 P


A

^ ^ v i l |\


......^ >v.~, .,.. ^ ^ ^ ^ / q a N ' ^ ^

76 Satsähasrika-hevajra-tikä

^

1 p •jl.l».


0

o


*> °y.^ßi « « n n M * r ' \*s f f q ^ ^ r r $*\

^

Satsähasrika-hevajra-tlkä (Tibetan Translation) 79

o j

80 Satsähasrika-hevajra-ßkä

f sfö)

^

' >

2 r « t w z & ^S^J1 «^•^^•^tj^^4^4^v<i«W'oiJJ[<««|'4at^c-'

c > ^ ^ ^ ^

Satsähasrikä-hevajra-tikä (Tibetan Translation) . 81

Satsähasrikä-hevajra-tikä

• lö /qj j^

k \\

ii

4 '•

Af 'C

Satsahasrikä-hevajra-hkä (Tibetan Translation) 83


V


4 ^ ^

^

C ' A T ^ j j ^ ^ ^ ^

\D ov • v \

8 6 Satsahasrikä'hevajra-ükä

X)

* *V- =£ni• ^ >d •WH

5| 5%

^

^ ^ ^ ^

A?M-Ar '^^r^"

Satsähasrikä-hevajra-tika (Tibetan Translation) 87

Thm-cc VM K

^ j j V z i i ^ • -ty^' i

\

r g, "4 -4^:

t

^


o

^

' ^

^

^

^ ^

OMY

O


\\ Ov.

\ -r \^ o ^:- °

\ \ v^ i ^2TJ p;'(acr j | *q s-

rt^


*' S c ''-<j '••>*' ^ ' ^ \

^ ^ ^

14 ^ ^ ^ ' 4 ^ 3 ( ' c ^ * ^ r J\ Ö ^ 1 ! ^

Ks

Satsähasrikä-hevajra-fikä (Tibetan Translation) 91

tf^xtfr

g 2 Satsähasrikä-hevajra-tikä

v_3

? e | ^

^

Satsähasrikä-hevajra-tikä (Tibetan Translation)

^^

i J ^

^J^rS' Z4(\' * 5 ' ^

SÄ

^ ^ ^ ^


^^ ^

-4^

Satsahasrikä-hevajra-fika (Tibetan Translation) 95

4$

^^

^ '-o ^ ' ^ ^

9 6 Satsähasrikä-hevajra-tika

^ ^

^^

$&

2V

Satsahasrikä-hevajra-tikä (Tibetan Translaiion) 97

°

' ^ ^ * 5 ^

^

Satsähasrikä-hevajra-üka (Tibetan Translation) 99

(


^ i ^ ^

Hä

M H]

^ i ^ ^


^ s^.îÂî^^ j jhfy <4)jg x&i <fe W ^ ^ ' A ^ jrFô&i ' v'>3 . O

\

ivf ,"*$( encase* c<n^4 K ^ r ^ ^ ^ R ^^^ l^s^^ '^ rcs j '

^ j j ^ X ^ ^ M


^

A

^ ^'


^

^ - J ^ i A i R'

#164 " ^ " 1 ' l

3P t=tq e t

^

^

^

.f A|' i c^-^

M

^

Satsähasrikä-hevajra-tikä


^

106 Satsähasnka-hevajra-tikä

^

rs<! q^-

Satsähasrika-hevajra-tikä (Tibetan Translation) 107

4;

.v-

0

^

\ ^r ex

«-*>« 4

ff ^

1 l

\

o • .3

^ ;«s 11


ö^jj

^ | ^ ^ : ^ ^ ^ i * j<Nj^ ^ ^ i ^ a (.'

^ ^

\ ^ \\

w\

'O-


^ g

^

^

Satsähasrikä-heuajm-tikä (Tibetan Translation)

^ 1} ^


ßO 1 v -»O

c; *

Satsähasrikä-hevajra-tika (Tibetan Translation)

m^ ^ .


V . .O

f

K^^^K^^/

^ ' ^

^

4^ ^ ^ ^

^

1 P

Satsähasrikä-hevajra-tika (Tibetan Translation)

-3^ ^

$ ^ ^ ^ ^

4^ rt


o

' o

<& \Ctitte^ / cv ^ A^ ^ >• ex ^

^ 4 ^ % |

q

Satsähasrikä-hevajrä-tikä (Tibetan Translation) 117

^

^


^ ^

j

5 ^ ^ ^ ^ ^ \ ^

^>

^

^


^

^


<(S*4


4

V

»«(.bor


^ ^

^

^ ( j


^


^

^

• i ^ <ty (ipcsi'

Satsähasrikä-hevajra-tikä (Tibetan Translation) ' 125

^

^

^

^

126 Satsähasrikä-heuajra-tikä

cn^^

|

ytA

^


-^^llc^t^^c^^

5;7


O

V

X

^ ^S,

-co A

^


S


7l

f

et ^

**^ f


*lCH V: j

' 3

\ f\

|j

^


f

o.

^ ^ ^ ^ N * 1 ^

c '

i f •v\ '•u| a^t^-a^rsA^^^c^^^-^^i• Ä

i f t t f ^ ^ ^

1 P


\ / V3 "7 "*"'

^


^ ^ ^%

^

-"f\ 5 '


^ C V A px^(h^\%isic'fzk;

V.4 i

^ ^ ' ^ %

5 ^


Q

tu

^

Satsähasrikä-hevajra-tikä (Tibetan Translaiion) 137

^ | % S ^vy

^

\ ^ ^ ^


^


^ X ^ ^ ^

^ Ä ^ - ^ ^ » ^

•3* •> On. ~ W


^

< £ ( 3 W ^

j / <

r

^ ^

N

^

R j . ^ ? -


^ N ^ ' ^ ^ ^ ^

*)

^ ^

^ ^^ ^


a

K ^ % ^ ^ ^ ^ ^ ^ ( j

'ZA' cyva

^^-T<\

^ ^ ^ A ^ ^

Satsähasrikä-hevajm-tikä (Tibetan Translation) 143

e : ^ ^ ^

o\'

hw ^ *)«r/r<q

\

K ^1 ^ t l

O f


^


^ \(

^ ^


Ov

O<\

cv4 iv^2s>W c

^

y

jf£

n<

^ 5

)


^

^ , ^s^ä ^ ^ \Fi s^ '^

&

M

^11


^ \\


W [i) ^ ) ' i

^ ^


j

^

f ^

^ 1 ^^ w^'^i p^^^:

Satsähasrikä-hevajra-ttkä (Tibetan Translation) 151

q

\\W ' ^ ^ H

^C ||

| jA-Äi


^

153

English Translation (with notes)1

Hail to Hevajra

1. Having bowed down I will reflect upon the naturally immortalbody of the Buddhas, which has abandoned all popular way oflife, which is of the nature of the Victorious One, alwaysemergent and pervading, without duality, pure, whose Bliss isnon-sensual, the ultimate knower of all, which represents thepeaceful mind, which is not inanimate, and which has all sensesin every direction.

2-3. Having bowed down to the Lord whose eight faces arising fromthe destruction of eight qualities, represent the eight liberations1

whose hands represent sixteen voids2 and whose skulls representcompassion, who wears on his shoulder, a garland of headsrepresenting the fifty changeless fundamental alphabeticalunits, in whose crown there is the Bodhisattva Aksobhya withthe half moon representing thunderbolt, (3) who has feetrepresenting friendliness and the rest as liberators and whichare resting after subduing the Märas, who has the collectionand conjunction of moral and intellectual faults in the form ofserpents and the tiger hide as his mudrä, who has made thehindrances in the form of the Märas a part of his ornaments,for the sake of living creatures, I shall write a commentaryrelating to the tan trie secret of this (work).

4-6. On this shorter tantra of 750 verses containing many vajrapadas(adamantine words i.e. phrases pertaining to Vajrayäna), whichis selected from another big tantra of five lakhs of verses3, isrevealed this commentary, which owes its inspiration to Hevajraand which is known to contain 6000 verses and followingur-tantra (miilatantra), by the illustrious Vajragarbha, a master


often stages, a well-wisher, of all creatures, for the apprehensionof the path by the yoglns.

7-8. In these times of five degradations4, those teachers who areinstructors in Yogäcära are not the promoters of the right path,(but) (8) they, the followers of bad practices and eager to go tohell by their greed of others' wives and money, teach the smallertantras; without any commentaries.

9-10. Some despisers of Yogäcära comment (on the tantras) withoutthe five abhijnäs (intuitive or supernatural powers) by takingpride in logic; (10) we, holders of Vajra (the knowers of UltimateAdamantine Reality), having comprehended with great effortthe essence of Buddhahood and Vajrasattvahood by means ofinitiations, speak (it) to the mankind.

11-14. All monks, who are observers of discipline and vows, are un-worthy of respect; we who wear white garments and are ourselvesthe Vajradharas are said to be worthy of salutation on this earth.(12) Those servants, merchants, low class people and those whotake delight in farming are the fools who trade in the holy pathand enjoy unenjoyable objects. (13) They, belonging to thefamily of the Mara (the Evil one), become the teachers of thedisciples. Only by pretending to follow Yogäcära, they havingconcealed selfmade faults, (14) talk of renouncing faults (inothers).

15-16 Only the good qualities of the teacher should be acquired butnever his faults. (15-16) There is no doubt that accepting thefaults will definitely not lead the disciple to perfection. Anintelligent disciple should not accept a teacher who is merciless,wrathful, given to self-conceit and unrestrained. He will notteach this principle to his disciples.

17-20. He is said to be one who is a farm labourer, merciless, wrathful,cruel, hater of monks, puffed up with all the bad knowledge,(18) greedy and wanting to enjoy unenjoyable objects,unrestrained in drinking too much wine, self-aggrandising andfault-finder of the virtuous. (19) "A vajräcäryawho has obtainedthe best abhiseka is bowed down by the Tathägatas residing inthe spheres of ten directions at all times." (20) Withoutunderstanding the esoteric meaning of such language, (he) isdeluded by mere words. By insulting the Tathägalas, they go tohell.

Satsähasrikä-hevajra-tikä (English Translation) 155

21-26 He is the vajräcärya (teacher of Vajrayäna) who has obtainedthe best abhiseka on his head and who is initiated by theVajrasattva at the foot of the Bodhi tree. (22) To him, the worldscomposing the bodies made of the five skandhas of theBodhisattvas of ten quarters of all three times bow down inrespect (23) He is the vajräcärya of the yoginswho is honouredby the Buddhas who are residing in their crowns (in the forms)of worlds and studded with the various gems. (24) As byconvention (samaya) excreta means Vairocana, urine, Aksobhyaand semen virile, Amitäbha, so (by the same convention) äcäryais the holder of Vajra (one who has realised the UltimateAdamantine Reality). (25) While as äcärya, he is the bestowerof the physical vocal and mental perfections. (26) That sekawhich is valid for all times (lit. before and after) is conferred bythe yogins on the disciples either in the conventional or absolutesenses, either in mandala or at the Bodhi-mula (respectively).

27-32. A tantra is characterised by these six extremities : Esotericmeaning as also one without esoteric meaning, neitherexpressed nor not expressed and absolute meaning andconventional meaning.5 (28) The good qualities of the teacherare shown through practice. Therefore, the qualities of theVajrasattva (adamantine being) are characterised by the sixsupernatural powers etc. (29) Firm, disciplined, intelligent,patient, straightforward, not fraudulent, knower of theapplication of the mantra and tantra, compassionate, well-versedin the scriptures, (30) one who has comprehended the tenprinciples and knows the art of painting the mandalas,pure-minded, one who has control over his senses and a teacherwho can explain the mantras. (31) A monk, who is Vajradhara,endowed by these said qualities, is neither a celuka (a monkwho wears no more than a loin cloth) nor a householder. Adeka of them is not equal to him. (32) It is said that those three,viz. followers of ten moral commandments, five moralcommandments and the ultimate moral commandments arenot equal.

33-38. The state of Vajradhara, as explained in the mulatantra, (basictantra) attained, by a monk is being partially explained to thedisciples, attending on the teachers. (34) The Vajrin (i.e.Hevajra), requested by Nairätmyä in the same manner as before,


speaks these words in order to bestow the moral comm-andments. (35) In the beginning by conferring the five moralcommandments along with the posadha (observation of weeklysacred day) and by bestowing the precept of the rejection ofthe ten improper deeds, he should be made upäsaka (a layfollower). (36) Thereafter, he should be made srdmanera byconferring the ten moral commandments. By bestowing on himthe ten million moral injunctions, he should be made vrati(practitioner of a vow). (37) Then having studied Prdtimoksa,the views of the Vaibhdsikas should be studied. After havingknown the Siitrdnta, one should study the Vijnänaväda fromthe point of view of one's own dharma. (38) Then having knownthe Madhyamaka, he should study the doctrine (Tib. dgons.pa-purpose) of Prajnäpäramitä. Having learnt all other tantras, heshould study Hevajra(tantra).

39-41. The outcome of all three yänas is in the result of one ydna; here[they are] Srävakayäna, Pratyekabuddhayänaand Mahäyänais thethird. (40) The Buddhists do not have a fourth and there is nofifth view accepted by the sage.6 The void endowed with all thebest forms is the primeaval cause. (4 1) From pranidhäna (vow)arises compassion which gives rise later on to a result useful tothe world; he, who having accomplished his own aim, looks tothe interests of others, is a wise man.

42. How will he, who himself is suffering and poverty-stricken, giveany pleasure, power or wealth to others when inspired throughthe commiseration for the benefit of being?

43. Until those seeking after the results have not realised the cause,till then, how can there be at all any fruit which is causeless?

44-55. It is said that there is no other ydna than the Mahdydna for theconsolation of those who are devoid of ddna, sila etc. pdramitäs(perfections). (45) The emptiness of all phenomenal world hasbeen explained by me with a view to discard it. Therefore,through that discarding and also through the power ofpranidhäna (vow), (46) there arises the great result ofsupportless compassion. This compassion is said to be of threetypes (compassion for) beings, (compassion for) thephenomenal world and that compassion which is without anysubstratum. (47) The compassion which is supported by

Satsahasrikä-hevajra-tikä (English Translation) 157

creatures and phenomenal world and which is partiallybeneficial, belongs to the perfect ones (Siddhas) and theBodhisattvas who have mastered the ten stages. (48) Thatsupportless compassion which is said to be beneficial to thewhole world, belongs to the Sugatas who have suppressed thetwelve angas (parts) and mastered all the bhümis (stages). (49)As is the cause likewise will be the result. From any kodravas(paspalum scrobiculatum) whatsoever, paddy will not be produced.(50) As is the seed so will be the fruit. My words are beneficialin the beginning, middle and end. (51) In the beginning fromthe cause of ideation the result is attained by ideation andultimately all the buddhists attain the Sünyatä fruit through theabsence of ideation. (52) As in the beginning in order to tillthe field, the kodravas should be sheared, afterwards in thatcleaned field the rice seeds should be sowed. (53) Althoughthe birth in the six different categories (of the living world) isimpure and a result of the good and bad, this human state bornof the soil of deeds is not to be called impure. (54) If the seedof substratumless compassion is sown in the human birth, (i.e.)in the pure soil, then from it will arise the heavenly tree ofSünyatä. (55) Doubtlessly the fruit of the substratumlesscompassion is considered by all the beings to be arising fromthe heavenly tree of Sünyatä.

56-57. Oh beloved, I have instructed through mudrä (positions ofhands), mandala (figurative drawing), mantra (lit. syllabicformulas)7 etc. those who have lost all sense of glory with respectto the deep and illustrious doctrines; (57) that doctrine,imparted through mudrä, mandala, mantra, etc., in order toattain buddhahood and vajrasattvahood, will in future beimparted by the teachers who will be of the family of Mära.

58-60. Therefore in Mahayana, a monk, who is called Vajradhrk (theholder of Vajra, the Adamantine Reality), an instructor, knowsthoroughly the three yänas and comprehends all the collectionof the doctrine. (59-60) That fool who does not know Veda,Siddhänta and Yoga systems, created by Isvara and others8, andthe tantra and mantra etc. of buddhists with Sünyatä as the specialdoctrine, will bring about the fall of all his disciples.

61-65. There is no action without the doer and without action there is


no fruit. The great illusion, the active force underlying creationand destruction, is terrible. (62) The Lord himself is the doer,the depriver and the king. The illusion of god is also calledGod by the heretics and followers of Saivasiddhänta. (63) OhJanärdana in the Gitä-dharma (philosophy of Bhagavad-gitä), heis called the uncontrollable discipliner and the protector ofgood. (64) Oh descendant of Bharata : whenever the doctrinebecomes faint and the wrong doctrine becomes manifest, Icreate myself. (65) I am born from time to time for theprotection of the good, the desctruction of evildoers and thefirm establishment of the doctrine.

66-69. Having known all this mistaken instruction of the doctrine,Hevajra himself has inspired me to write a commentary. (67)Having, bowed down to the best body, natural and worshippedby the three worlds, which is called the doctrine, which is theinstructor and the sambhogakäya bereft of pleasure and painand the nirmäna, which is accompanied by heavenly wonderfulmiraculous powers, comparable to the illusionary rainbow, Iwill explain the secret words of the shorter tantra and its absolutemeaning in brief. (68) Here in the shorter Hevajra is mademanifest to men, that instruction of the Victorious Ones whichin the bygone days has been preached by the Buddhas througha collection of äditantra (basic tantra) of five lakh slokas, (69)That instruction is made comprehensible through thecommentaries on the Laksäbhidhäna9 consisting of one lakhslokas and another collection of the tantraräjas.

70. He who imparts instruction about the secret words in thecommentariless smaller tantras, is like a blind man who is ableto see the foot-prints of the serpent on water after a long time(after its departure).

71. The conventional meaning and not the absolute meaning hasbeen preached by the Victorious Ones. If the conventionalmeaning is made manifest by the commentary then the absolutemeaning will be meaningless.

72. The Victorious Ones have preached the tantra which is neitherthe esoteric language nor the non-esoteric; neither the declarednor undeclared and which is neither absolute meaning nor con-ventional meaning.10

Satsähasrikä-hevajra-fikä (English Translation) 159

73-75. Here those spheres which are not excreta etc. being impurespheres are not goddesses. The faces and hands of goddessesare themselves not enlightened but they are imagined for thesake of Bodhi. (74) That tantra Guhyasamäja etc., having sixextremities and the destroyer of the pride of the learned sdstras,has been revealed by the Lord. How can it be understoodthrough reason? (75) That knowledge which is like theprognosticating image reflected in the charmed mirror, givingknowledge of the three times and which is bereft of the net ofideation about existence and non-existence, is the non-dualknowledge.

76-79. The Lord had explained the thirty-two veins viz., those whichare at the throat, heart, navel and the guhya carrying the semenvirile to the mahäsukha-cakra. (77) However, the Victorious Onehas not explained to me who am Vajragarbha, what those veinsat the joint of hands, feet, the hands and fingers, carry. (78)Whichever is said to be the ancient teaching by the monks iscontained in the Theraväda pitaka in the mägadha (language)and not in any other; (79) however, in order to cure a differentmalady another medicine is necessary; because the fourfold basisof teaching is primarily in the meaning etc., and not in theletters.

80-81. Is it not surprising that this language which having thecharacteristics of Sanskrit has been considered (fit) for thereligious instruction even by gods, demons, näga (serpents) andyaksa and garuda (a mythical bird) and by many others, (whichhas been considered as) incomparable and wonderful andwhich is spoken even by the Lord in evam mayd (thus have Ietc.), should be called by the wise as archaic?

82-83. That body which is like an optical illusion and is compared toan illusion which is flying, that body which is called the Lord'sbody for the understanding of the fools and the learned, (83)that which is endowed with the thirty-two major characteristicsand eighty minor marks, stays in the mandalawith all the spheres,elements, with the sense organs and the sense-objects.

84-85. Always the fools desire to know the praiitya samutpdda here. Thecreation, destruction, the date, the calculations of constellationetc., are preached in other tantras. (85) Some fool desires (to


have) curds without milk or desires to obtain cow's milk withoutthe cow. So here what is the fault of the ignorant devoid of allcommonsense?

86-88. The Cakrasamvara and the Catuhpithaka to be understoodthrough the Hevajratantra, Hevajra and Catuhpithaka is to beunderstood through the text of Cakrasamvara. The Hevajra isthe shorter Cakrasamvara and this is to be understood throughthe Catuhpithaka. (87) And the absolute meaning is to beknown from the words of the Paramädibuddha and from theMahäsamvara. (88) Like this always a seeker of path shouldunderstand other tantras by the help of another ones as beingthe uddesa (the enumeration) and nirdesa (explanation).11

Colophon : Here ends the first chapter viz., tanträrthävatäraeulogising the tutelary deity of the commentary on Hevajra(-tantra)compiled in 6000 slokas.


Now, the tantra is explained. Here, first having considered therelation between subject and (its) explanation, the purpose, thepurposes of another purpose; the Lord, surrounded by a host of däkiriis,residing in evamkäraznd has attained the //^o/'m-meditation, requestedby Vajragarbha and questioned by Nairätmyä, explained this shorttantra, consisting of 750 slokas, (selected) out of the Hevajra(-tantra) of5 lakh slokas, which will confer Buddhahood on the undisciplineddisciples according to the intention of their own minds, in this life.

Here the subject is Lord Hevajra along with Nairätmyä; the kingamongst tantras with its collection of chapters is the explanation; therelation between the subject and the explanation is of the character ofthe matter signified and the signifier.

The purpose is the entrance into the mandala and the bestowal ofabhiseka (sprinkling water as an indication of bestowal of power). Themanifestation of the principles of teaching is the purpose of thepurpose. Thus having considered all these 'the undisciplined disciples',means those who have not taken the vows of monkhood 'according tothe intentions of their own minds' means by the mind ready for theenjoyment of five sense pleasures; 'conferring the Buddhahood in thislife' means again and again in human birth only and not in those ofgods and spirits etc.; 'residing in evamkära? means residingin the abodeof all Bliss by the meditation on Reality; 'Being surrounded by a net ofdäkinis' (means by) the marks, of skandha (spheres), dhätu (elements),äyatana (organs of sense); the Lord Vajrasattva who has attained the/fe^'ra-meditation, who is requested by Vajragarbha and also,questioned by Prajnä Nairätmyä; from a basic tantra of Hevajracontaining 5 lakh verses and 32 great sections (kalpas) has preached ashorter tantra containing two short sections of the nature of Sambodhiand Mäyäjäla, having 22 chapters and 750 slokas12, by means of thediscussion of the mundane and supra-mundane perfection, through


utpatti-krama (the process of creation) and utpannakrama (the processof complete production of reality)13 through the meditation on mandalaand cakra 'and through' the meditation on the Reality. This tantraexplains Hevajra and the tantrais the expresser of Hevajra and he existsby the relationship of to be expressed and expresser. In the first chapterhe exists by the nature of Vajrafamily. Then by the nature of the chapteron mantra; by the nature of the chapter on devatä; by the nature of thechapter on abhiseka;u by the nature of the chapter on the Reality; bythe nature of the chapter on the practice; by the nature of the chapteron determining gestures and the seats (of tan trie practice); by thenature of the chapter on the gathering of the yoginzs; by the nature ofthe chapter on the king of sections viz. abhisambodhi. Thus the firstsection contains eleven chapters. Then in the section of the net ofillusion, illusion means däkinis14 and net is a group. Samvara meansassembly, accompanied by Heruka, is the rule. Therefore, the first(chapter) at that time exists by the nature of the chapter on pratisthä(consecration)15 homakundakarma-prasara (the making of the altar forfire offerings) and püjä (worship), (then) by the nature of the chapteron the determination of perfections; by the nature of the chapter onthe symbolic language (samdhyäbhäsä) and the origin of all the tantras;by the nature of the chapter on the rising of Hevajra; by the nature ofthe chapter on the purification of the mudrä and rules for drawing thepata and writing the book of Hevajra; by the nature of the chapter onpurification of the meals; by the nature of the chapter on thecharacteristics oiPadminl (the woman chosen for the performance ofritual) and disciples; by the nature of the chapter on the purificationof idols and a collection of mantras; by the nature of the chapter on therecitation of mantras; by the nature of the chapter on the permissionto practise the yoga for the meaning of Sahaja (Innate). Thus the tantracontaining twenty-two chapters16 exists naturally.

Lord Hevajra addresses Vajragarbha :

* "Then the Lord said, the essence of the body, speech and mindof all the Buddhas" is the knowledge which is the Great Bliss,"That (also) is the Bhattäraka (Lordly), the secret and all themore secret" to be hidden and all the more hidden, from thosetaking delight in the cultivation of duality. "O Vajragarbha, welldone, well done : (Do thou) Listen to the essence of Vajrasattva,


Samayasattva, Mahäsattva&nd Mahäbodhisattva called Hevajra."

Therefore, the words of the Lord appear at the end of the vijahärasentence. Therefore, the vijahära sentence appears first and the wordsof the Lord are given (next). Therefore, it is said before, that the Lordhas spoken about the dwelling place; and the inspired words of theLord are due to the request of Vajragarbha.

* "Thus have I heard at one time, the Lord dwelt in the bhagas ofthe adamantine ladies who are the body, speech and mind ofall the Buddhas."17

'Indeed have I heard at one time'. Those words are they spoken bythe omniscient preceptor or by the compiler of the treatise who issoliciting? By the conventional meaning both (interpretations) arefaulty. Now, if he is reporting, whatever he has heard in the past, thenhe is ignorant about the future times, as the perception (has arisen)through having heard from others. And if they are those of the compilerthen the words, thus etc., will carry no meaning, as the Vajrasattva hasnot uttered them. Therefore, this sentence should be understood inits absolute meaning, by having recourse to the symbolic language.The absolute meaning of this is :

(1) "The casket of the Buddha which is the abode of all bliss, is thatwhich is of the excellent shape of £and in the centre is adornedby Yarn."

The Great Bliss', (is) the Vajrasattva, who is myself, the preceptor,(that is) the Great Bliss. 'Heard' is known; 'by me' means by himself,'at one time' (means) in a moment of Perfect Enlightenment. 'TheLord' (is) the Great Bliss. 'All the Buddhas' in the esoteric (symbolic)language are the five spheres. 'Their body, speech and mind' is theadamantine Lady. The physical, vocal and mental actions are theadamantine Ladies of the nature of the sense objects, the space etc:,elements; by the difference in the coming and going of the breath infive places in the top of the head, in the forehead, at the throat, in theheart and in the navel lotus; and 'in the bhaga' means exists in thethreefold differences, in the navel the secret parts and in theadamantine jewel. By the differences in the joy etc. (means) dwelt inthe Bodhicitta. 'By the change' (means) by its reversal, by the destructionof the qualities, in the adamantine jewel, in the secret parts and in thenavel; by the gradual destruction of the spheres in the navel, in the


heart, throat, forehead, top of the head; (he) dwelt in these, by thedifference in the natural result (nisyandaphala) etc. Thus, the attainmentfrom the Great Bliss is explained because of the uncovered state of thewords spheres etc.

TheTheThe

TheTheTheThenThe

The

The

The

The

The

The

The

The

TheTheThe

TheTheTheTheThe

The

Thus theThe

The

The

The

syllablesyllablesyllablesyllablesyllablesyllable

the spheressyllablesyllablesyllablesyllablesyllablesyllablesyllablesyllablesyllablesyllablesyllablesyllablesyllablesyllablesyllablesyllablesyllablesyllable

twelve sensesyllablesyllablesyllablesyllable

e

vam

ma

yäsru

tarn

*

e

ka

smin

sa

ma

yebha

gavansa

rva

ta

thä

ga

takäyavä

indicatesindicatesindicatesindicatesindicatesindicates

indicatesindicatesindicatesindicatesindicatesindicatesindicatesindicatesindicatesindicatesindicatesindicatesindicatesindicatesindicatesindicatesindicatesindicates

i organs:cd

tta

va

jra

indicatesindicatesindicatesindicates

Locanä.Mämaki.Pändarä.Tärinl.Vajradhätvesvari.Prajnäpäramitä.

VajrasattvaAksobhya.Amoghasiddhi.Ratnasambhava,Amitäbha.Vairocana.Gandhavajra.Rasavajra.Bhäsavajra.Spa^savajra. *Sabdavajra.Dharmadhätuvajra.Sarvanivaranaviskambhin.Lokesvara.Ksitigarbha.Khagarbha.Vajrapänl.Samantabhadra.

Stambhi.Mäninl.Jambhi.Ativirya.

Satsähasrikä-hevajra-ttkä (English Translation) 165

TheTheTheTheTheTheTheTheThe

syllablesyllablesyllablesyllablesyllablesyllablesyllablesyllablesyllable

Atinila.Raudräksi.Sumbha.Usnisa.Vighnäntaka.Prajnäntaka.Padmäntaka.Yamäntaka.Prajnopäyätmaka.

yo indicates52 indicatesdbha indicatesge indicatessu indicatesvi indicatesja indicateshä indicatesra indicates

The chief of Vajrasattvas is the 37th. Thus the thirty seven qualitiescontributing to Enlightenment (Bodhipäksikä-dharmä) are graduallypurified. The six worlds, the six spheres, six senses, six organs of action,six types of actions of the (six) organs of action and the Great Blissthough the gradual destruction of the türyä state,18 Then the four itemsof intent contemplation and mindfulness, four items of thoroughabandoning, four bases of psychic powers, five sense organs, five powers,the noble eightfold path, the seven constituents of Enlightenment,Thus from the natural Great Bliss, the dharmakäya arises. From thegradual destruction of the türyä (is brought about) destruction of deepsleep; from the destruction of deep sleep, (is brought about) thedestruction of dream-state; from the destruction of dream-state (isbrought about) the destruction of wakefulness; the bodies Sahaja(innate), Dharma (doctrinal), Sambhoga (enjoyment body), Nirmäna(transformation body) will be (experienced) in the order of thedestruction etc. respectively. 'The knowledge5 means the mind, speechand body become uncovered. Then,

(2) "Everywhere hands, feet etc., every where eyes, head, face,everywhere in the world endowed with hearing, dwells bycovering everything."

Therefore, (3-4) partless, all-pervading, minute, omni-present, theseed (of everything), pure, dirtless and free from dirt, faultless, spotless,free from blemishes and (4) the awakened, enlightened, omniscientthe best knower of all, beyond all phenomena of consciousness, whichassumes the form of non-duality. This Lord Hevajra from whom all the(mental) wrappers are gone, who is of the nature of the four bodiesand who is the master of twelve stages in the preceptor. BodhisattvaVajragarbha, master of ten stages is the one who is the solicitor.


Colophon : Here ends the second chapter, of the Hevajratlkä of6000 slokas, viz., the relation between the preceptor and the solicitor,expressed and expressor and the rule about the place of dwelling.


Now is explained the request of Vajragarbha and the Lord's reply to it.Vajragarbha asks ' Vajra etc/

* (1) "By what a person attains (the state of) Vajrasattva? How oneattains (the state of) Bodhisattva? Through what one attains (thestate of) Mahäsattva? How does one attain (the state of)Samayasattva? "] 9

Having heard this query made by Vajragarbha the Lord said,(2) "Vajra is said to be indivisible. Being means unity of the three

worlds. By this method of understanding he is calledVajrasattva"20

(3) "One who resides in Bodhi (Enlightenment) is called Bodhisattva.One who is full of the essence of the Great knowledge is calledMahäsattva. One who always observes the samaya is said to beSamayasattva e tc, "2l

(This) is the explanation of the enumeration manifested in the tantraof five lakh slokas. Therefore, it is laid down here. There the Lord says :

(4-5) " Vajra is said to be indivisible and it is proclaimed as the syllableVam. Similarly body, speech and mind are indivisible and areindicated by Vam. (5) Being is the unity of three worlds and isindicated by the syllable E. The syllable E goes with Prajnäand the syllable Vam is of the nature of three kulas.

(6-9) The vira dwells in the navel centre i.e. a region concealed inthe anthers. One who is endowed with a self-effulgent wisdomis praised as Vajrasattva. (7) Having two arms, he is calledHeruka and he is the mover of the three worlds; he is calledthe sväbhävika-käya (the natural body) of the Buddhas, that isperfectly Blissful. (8) He is the Jnänavajra (Adamantineknowledge). He is the Sahajänanda (Innate joy). He is said tobe the nisyandaphala (the natural result) (and) the single-


peaked Vajra. (9) He is that stage where the türyä condition isalso destroyed and he is the pure, the best and theindestructible and the one who exists in Enlightenment anddwells in the heart-lotus.

(10-12) The being is said to be the syllable Hum and he is Aksobhya;he is said to be the cittavajra and Visnu having four arms, (11)He is referred to as jvalajvalabhyo(?) ,22 The same is thedharmakäya. He who is endowed with Vajra, dwells in theDharmacakra and (he is) the holder of the form of viramä-nanda. (12) He is also said to be the Vipäkaphala (the ripenedeffect) and the destroyer of the state of deep-sleep. He is calledthe Great Being (as he is) filled with the essence of GreatKnowledge.

(13-15) He is the Lord of the sambhoga-cakra at the throat and is calledAmitäbha. He is said to be the vägvajra and the Buddha whoholds a lotus in his hand. (14) He is the paramänanda and ispraised as the purusakära-phala (the result attained throughhuman effort). By conventional truth and absolute truth heis all in all and the destroyer of the dream-state. (15) He isthe sambhoga-käya and preceptor of the doctrine of theBuddhas. He is said to be Sarhkara, having three faces and sixhands.

(16-21) He is the Kitikiti-vajra23 and is the third Heruka. He is said tobe existing always in the condition of samaya. (17) Samaya(is) the hare-bearer (i.e. the moon), the semen virile, the GreatBliss dwelling in the forehead. The being residing in the nectaris said to be the syllable Om. (18) He is said to be Vairocanaand also he is the käyavajra. He is said to be Brahma, holderof käyavajra, (19) The form of Brahman is of the nature ofänanda and he is called the rüpakäya (form-body). He has acakra (a discus) in his hand and his body bears phenomenalcharacteristics. (20) By the transfiguration (vivrtyä) he is thepurity and is also the destruction of awakened state. He is thePicüvajra24 (?) and Heruka with eight faces. (21) The greatchief is endowed with four feet and sixteen hands. Thus bythe difference in the body, he is called the fourth Heruka.25

(22-23) From the sväbhävika arises the dharmakäya: from the

Satsähasrikä-hevajra-tzkä (English Translation) 169

dharmakäya arises sambhogakäya and from it arises thenirmänakäya. Thus are the four käyas. (23) Brahma is theholder of käyavajra; Mahesvara is the holder of vägvajra; Visnuis the bearer of cittavajra and Vajrasattva is the Great Bliss.This is the explanation in the basic tantra in connection withthe cause of three families."

(24) The families become fourfold when joined with thesväbhävika-käya.

That is the distinction made in the families by the four differences.This should be known by one who is practising yoga and desires tofollow the path of the Buddhas.

The syllable Evam is Vajrasattva; the syllable Hum is cittavajra; thesylable Äh is väguajra; the syllable Om is käyavajra, Evam (means) Äh,Hum, Om.

By the sign of each of these syllables one should grasp the explainedmeaning and not the sign of the syllable. Here the sign is not an entity;if it would be, then it can be grasped by the mind and the eye. Since itis not like this, the sign can be grasped by the ears only. The signs ofsyllables cannot be grasped by the mind and eyes and further the objectslike the jar, piece of cloth etc., which are fashioned by means of clay,(potter's) wheel, staff, water, thread, bamboo-peg, a rope, thread etc.are not created by mere designations. The designations are just meresounds; earth etc. are not like the clay which is the cause of theproperties like cold etc. Thus is the answer of the Lord which isexplanation.

Now again the query of Vajragarbha and the reply given by theLord is commented upon. Vajragarbha asks :

* (25) "By what one becomes Hevajra? What is the use of thiscomposite name? What is proclaimed by the syllableHe? And likewise what is meant by Vajra? The Lord said,

* (26) The syllable He indicates Mahäkarunä (GreatCompassion) and Vajrais calledPrajnä (wisdom). Listento this tantra consisting of Prajnä (wisdom) and Upäya,spoken by me.26

That explanation of this enumeration as given in the ur-tantra isintroduced here. There the Lord says :


(27-28) "This compassion is said to be of three types, viz., sattva-(creatures), dharma- (phenomenal world), and nirälambä-(substratumless). The nirälambä-karunä which on account ofits greatest import is expressed by the syllable He.27 (28) Thissame is the earlier syllable Vamhy the harmony (yoga) of body,speech and mind. The word Vajra indicates the syllable Ewhich is the sünyatä of all forms.

(29-33) This union of these two is expressed by the word yoga (union).Therefore, the tantra (a treatise) consisting of Prajnä (wisdom)and Upäya is called Yogatantra. (30) Yoga is indicated neitherby the word Upäyanor by the word Prajnä. Therefore, Hevajra,free from duality, is indeed yogatantra. (31) Samäja (i.e.Guhyasamäja) etc. all the tantrascontain Prajnä and Upäyaandtherefore, all these tantras are yogatantras through the namesof Prajnä and Upäya. (32) Where the yoginis are active (lit.movement) the Upäyas (i.e. male yogins) exist side by side.Conventionally, it is called yoginitantra which I have explainedto the ignorant. (33) Where Upäya is active and the Prajnäexists side by side, it is called upäyatantra, and conventionallyit may be whatever it is.28

(34-35) In whatever manner the cultivation of mudrä and mandala isconsidered, in that manner the characteristics of creation anddestruction will disintegrate. (35) The union of Prajnä andUpäyahas the characteristics of indivisibility of the three Vajras(i.e. käya-, väk-, citta-vajra); the unity of knowledge and theobject to be known is the non-duality of Sünyatä (void) andKarunä (compassion).

(36-39) Four Vimoksäs (freedom)29 are enumerated viz., void, signless,aimlessness and absence of accumulation (of deeds good orbad). The four brahmavihäras (sublime emotions) arecompassion, friendly feeling, delight and equanimity. Theyare not being conceived as the dharmas and hence having thequality of not being hindered, they are perceived as bereft ofduality. (37) The Prajnä and Upäya themselves as well as thekäyavajras are non-dual, as also the six spheres, the elements,the senses and their objects. (38) Non-duality is that by whichthe actions and the organs of the actions exist; (it is the non-


duality) which is the samvara (the rule or binding vow) of allthe Enlightened Ones and dwells in the syllable Evam.

(39) Listen to the tantraoi the nature of Prajnäznd Upäya which isbeing preached by me, through the differences of threefamilies, five families, six families, and thus by hundreddifferences.

Thus (this is) the reply i.e. the explanation (given by) of the Lordwhich is the rule of establishment in the yogatantras.

Now is stated the cause of the rise of the yogints. Here, in the tantra.the yoginis are the five spheres, four worlds, six organs of senses; by thedifference of the fifteen phases of the moon, Nairätmyä and others.The cause of their rise and continued existence (utpatti-sthitz) is thesyllable Hum; Heruka is the second (cause). From it their power iscognition and perception, in which manner the goddesses would rise.Thus, Oh Vajragarbha, you should listen to Hevajra speaking of* (40) "the attraction by gaze, the language of physical signs and

many types of well-known powers, as also, petrification, causinga person to decamp (from his occupation etc., by means ofincantation), the stiffening of the army and bewitching andsome others."30

Again saying, 'Oh Vajragarbha, you please listen/ Thus is the ruleabout the rise and continued existence of the goddesses.

Now also the cause of his rise is described."Then first becomes Evam etc."The syllable Evamis the first cause of Heruka and the syllable Hum

is the cause of the rise of the second (cause). This is the rule.(41) Then from it arises the existence with subject and object

difference and through the relation of (according to Tib.trans.) the sense-organs and their objects, the different kindsof perceptions arise.31

* "One is bound by the bond of phenomenal existence(matter)."

By that bondage of the phenomenal existence are bound theperceptions etc. and eyes etc.

* "The liberation is attained by its thorough knowledge."32


"Its thorough knowledge'* means the cessation of the functions ofthe sense organs and their objects. Therefore,

* "Only this phenomenal existence releases"means by seeing the past, present and future with the faculty of divineeye, the six perceptions are released. Their perception is somethingelse—so is said by the Lord. So the form etc. are also different.Therefore,

(42) "Hands and feet in all directions, everywhere the eyes, head,face etc.; he can hear from all directions and he exists bypervading everything."

Now as is said before, the absolute meditation on Prajnä and Upäyais explained

* "The meditation, the object of meditation etc."Here the meditation on the existence of space is like a dream which

is beyond the nature of atoms. By its thorough knowledge, the non-existence should be meditated (means) the reflex (i.e. reflected image)should be considered with an undistinguishing mind.

"The direct perception is that which is free from construction andwhich is a non-illusory (state)."

This (i.e. direct perception) is of four types : Indriya-pratyaksa (sen-sory perception), mänasa-pratyaksa (mental perception), yogi-pratyaksa(supernatural perception) and svasamvedana-pratyaksa (perceptionthrough self-experience). The knowledge derived from them isindicatory, promoting and leading towards attainment and directexperience. This alone is the reflex which is proved (literally,accomplished) by nine illustrations. Thus, the reflected images are themiracle city, echo, dream, illusion, artificial contrivance, mirage, thereflection in the mirror, the moon reflected in water and space. ThePrajnä becomes the syllable E.

* "Likewise Heruka etc".Means the non-existence should be meditated as the knowledge ofPrajnä-(päramitä); Heruka is the Great Bliss. As is Prajnä so is Upäya. Byhis (Heruka's) thorough knowledge, the non-existence becomes theobject of meditation and (hence) it is Upäya. The word "likewise"indicates here (the principle) that the result is in consonance with

Satsähasrikä-hevajra-tika (English Translation) 173

cause. The syllable Evam consists of Prajnd and Upäya. Residing in thebody means resides in the navel. ThusThe Great Knowledge bereft of all false notions resides in the bodyperfected; bereft of the thought of mandala, cakra, karmamudra andjnänamudrä; so also bereft of the net of false ideas about the knowledgeof perfection of wisdom. (This) is the rule. He is Vajrasattva, the agitatorof the three worlds and the sväbhävika-käya.

* "The pervader of all existence"means he pervades the six spheres, the six worlds, six sense-organs, sixobjects, six organs of actions, six actions of six organs. He is theJnäna-käya.

* "Though he resides in the bodies, he is not born of body" etc.(means) because of the absence of generation and destruction. Herewhatever is spoken of in the second section (kalpa) in theDäkirii-jäla-samvara in the chapter on the Siddhinirnaya (thedetermination of perfection), that of Vajragarbha and the reply of theLord, the bliss of the two senses through utpattikrama (the process ofcreation) for the sake of the understanding of the ignorant.

(43) Through utpanna-krama (process of complete production ofReality) the Bliss that is born, is the Great Bliss. If the utpanna-kramabereft of contemplation, then what is the purpose of utpattikrama(process of creation) ?"33

Here the utpannakrama is bereft of thoughts and the pleasure oftwo senses. It alone is capable of bestowing the Buddhahood. Therefore,what is the purpose of creating the mandala and mudrä by thoughtconstruction? Having heard these words, Lord Hevajra replies,

(44) "Oh, Mahdbodhisattva, you are lost by your overweening faith. "34

Conventionally,"On account of the absence of the body, the Great Bliss cannot be

called Bliss at alL The world is pervaded by Bliss in the form of thatwhich pervades and the object pervaded.

(45) As the fragrance in the flower is not obtainable in the absenceof the flower, so on account of the absence of form etc., Bliss is also notexperienced." Thus (it is explained) conventionally.

There again in the absolute, it is negated. (It is negated) in this


manner : The Hightest Wisdom assumes all the forms like "I amexistence, I am non-existence' i.e. the wisdom endowed with all forms.I am the Enlightened One because of the understanding of theexistences.

(This) means that the six abhijnäs (subtle powers) are the Upäya."Those are ignorant who do not know it and being thus, are vanquishedby indolence", meaning thereby that (they) are vanquished by thepleasure of the two senses etc. The preceding and following as well asthe conventional and absolute meaning will be explained in detail inthat chapter itself.

Here again is stated what is said in the chapter on families : Here ifthe knowledge of the Enlightened Ones on account of its pervasion ofthe three worlds, with movable and immovable objects of past, futureand present is (said to be) born of the body, then, just as, the fragranceof the flower is destroyed by the absence of the flower, in accordancewith the relation between the thing and its substratum and likewisethe absence of the flower, means the absence of the fragrance too (thensuch is not the case of the Buddhajnäna). Therefore, on account of itspervasion of the external body, it is called as abiding in the external,and (hence) is said to be residing in the body. (By that reason) bywhich in the absence of the body it (i.e. the knowledge of theEnlightened Ones) is not absent, by that same (reason) it is not bornof the body. Thus is the rule. As is said,

(46) Just as the space (occupied by the jar) is not destroyed onaccount of the destruction of the jar, so on account of thedestruction of the body, the knowledge is not destroyed.

Colophon : (Here ends) the third chapter viz., the rule about thenon-dual knowledge of Prajnä and Upäya, in the Hevajra-tikä consistingof six thousand slokas.

Satsähasrikä-hevajra-tzkä (English Translation) 175

Now the nädis in the Vajra-body are spoken of.35 Here Vajragarbhasaid,

* "Oh Lord, how many nädis are there in the vajra-body? TheLord replied, thirty-two nädis; thirty-two nädis which lead to theBodhicitta and now into the place of Great Bliss."

Here T h e Great Bliss etc*. The Great Bliss is the experience ofGreat Bliss. Guhyacakra contains thirty-two nädis. The six classes of thirtyconsonants beginning with kaetc, are the characteristics of the anähata(sound unproduced by any impact) of the nature of non-duality; asalso by the nature of the elements of space, wind, fire, water, earth andknowledge (means) by the nature of the syllables Evam. Thus, kä, khägä, ghä, nä, are (the consonants representing) the space element. "Aku, ha and Visarga are the guttarals" i.e. "are suggested by the letter haas it falls in the middle (and hence) by taking ha, (all) are taken". As isproved by the above maxim Aa-class is the space element. Thus also cä,chä,jä,jhä, na; i, cu, ya, sa are the palatals. They are the representativesof the element of wind and are suggested by ya-kära. Also tä, thä da, dhäand nä; r, tu, ra, sä, are the cerebrals and are the representatives of thefire element and are suggested by ra-kära. Thus pä, phä, bä, bhä, mä; u,pu, vya, ni are the labials representing the element of water and areknown from vakära. Thus again tä, thä, da, dhä, nä; l, tu, la, sä are thedentals representing element of earth and are known from La-kära.Amongst these sä, sä (?), sä, sä, (ksä?),jnäare of the nature, consistingof five elements, earth, water, fire, wind, space and consciousness, sixthbeing the element of knowledge.

'Of the nature' means the pair of letters Evam. As the syllables Evametc. are the attractors of the Bodhicitta, by that they are said to be thebearers of the Bodhicitta. 'Flow into the place of the Great Bliss' meansthe flow of urine, excreta, and semen virile. 'In them the three nervesupper and lower are chief; below the navel (are three) i.e. the lower


one in which flows the excreta, urine and semen virile. Above the navel(are three), Lalanä, Rasanä and Avadhüti. As it is :

* "Lalanä dwells by the nature oiPrajnä and Rasanä that of Upäya;Avadhüti dwells in the central region, having abandoned thegrasper and grasped relation."

Here by the word 'Prajiiä', is signified the moon of the nature ofthe bearer of breath in his (i.e. of the sädhaka) left nostril; by it, by thenature of moon dwells Lalanä, the bearer of breath. By the word Upäya,the sun is signified in the right nostril, by its nature of carrying thebreath; by it, by the same nature, dwells Rasanä. As is said,

"The Lord Vajrin is the day and Prajnä is said to be the night. As thesun is called Siva, Sakti is called moon."Lalanä exists by the process of creation (srsti-krama) of the five

mandalas of Vijnäna (consciousness), Samskära (impressions of pastactions), Vedanä (feeling), Samnä (thought), and Rüpa (form); Rasanäexists by the process of dissolution (samhära-krama) of the mandalas ofthe elements earth, water, fire, wind and space. By the cycle of twelvejunctions (lagnas), by the odd and even junctions, Lalanä and Rasanäpass through thirty mandalas each. Here in (the right nädi i.e. Rasanä,in the makara-lagna (the junction of capricornus) the mandalas (of theelements) earth etc. respectively (by the process of dissolution) andare (the long letters) kä, khä, gä, ghä, nä. Then by reversal in the leftnädi (i.e. Lalanä) in the kumbha-lagna (the junction of acquarius), themandalas (of the sphere of) Vijnäna and the element of space are theletters viz. nä, ghä, gä, khä, kä. In the right (nädi) likewise are the mandalasof form etc. (skandhas) and those of the elements earth etc. by thedifference of the existence of body and speech, by the relation of grasperand grasped (i.e. subject and object). Thus at the rise of mina-lagna(thejunction of pisces) are (the letters) ca, chä,jä,jhä, näin the rightby the process of dissolution. Then at the rise ofmesa-lagna (the junctionof aries) in the left (nädi) by the process of creation are (the letters)nä,jhä,jä, chä, cä. Also at the rise of vrsa-lagna (the junction of taurus)are (the letters) tä, thä, da dhä, nä as also at the rise of mithuna-lagna(the junction of gemini) are (the letters) nä, dhä, da, thä, tä. Then atthe rise of karkata-lagna (the junction of cancer) are (the letters) pa,phä, bä, bhä, mä. And at the rise of simhalagna (the junction of leo) arethe (letters) mä, bhä, bä, phä, pä. At the rise oikanyä-lagna (the junction


of virgo) are (the letters)^ thä, da, dhä, nä, and at the tulä-lagna (thejunction of libra) are the letters nä, dhä, da, thä, tä. Then at the (riseof) the vrscika-lagna (the junction of scorpio) are (the letters) sä, sä (?)sä, ksä,jnä, and at the rise of dhanu-lagna (the junction of Sagittarius)are (the letters) ksä,jnä, sä, sä, sä. Thus in a day and night sixty mandalas(are covered).

Thus the inner veins are the carriers of mandalas. Their suggestorsare said to be born from them at the joints of hands and feet. In thejoint of right shoulder and arm is the junction of capricornus (alongwith) its every mandalai.e. the mandalas of earth etc. below the joint ofthe thumb, fore-finger, middle-finger, ring-finger and the little-fingerrespectively. Then in the joint of left shoulder and arm is the junctionof aquarius (along with) mandalas of space etc. below the joints of thelittle finger, the ring finger, the middle finger, the fore-finger and thethumb. Thus in the joint of right arm and the lower arm is the junctionof pisces (along with) the mandalas of earth etc. at the second joints ofthumb etc. Thus in the joint of left arm and the lower arm is the junctionof aries (along with) the mandalas (space etc.) at the second joint ofthe little finger etc. Then in the joint of right hand and the lower armis the junction of taurus (along with) the mandalas of (earth etc.) atthe third joints of the thumb etc. Thus in the joint of the left hand andthe lower arm is the junction of gemini (along with) the mandalas of(space etc.) at the third joints of the little finger etc. This is the rule ofthe uttaräyana (summer solstice). Then in the daksinäyana (the wintersolstice) in the like-manner : In the joint of right hip and the thigh isthe junction of cancer (along with) the mandalas of earth etc.respectively at the first joints of the thumb etc. of the right foot. Thenin the joint of left hip and the thigh is the junction of leo (along with)the mandalas of the space etc. respectively at the first joints of the thelittle finger etc. of the left foot. Likewise in the joint of the right kneeand the thigh is the junction of virgo (along with) the mandala of (earthetc.) at the second joints of thumb etc. Thus in the joint of the left footand knee is the junction of libra (along with) the mandalas (of spaceetc.) at the second joints of the little finger etc. Thus in the joint ofright foot and knee is the junction of scorpio (along with) the mandalas(of earth etc.) at the third joints of the thumb etc. Thus in the joint ofleft foot and knee is the junction of Sagittarius (along with) the mandalas(of space etc.) in order at the third joints of the little finger etc. Thus,


in the Nirmäna cakra, are the sixty mandalas and four (are) thesiinyasthänas by the nature if the syllable Evam. Therefore, in theNirmäna-cakra is a lotus having 64 petals. (That is) by the petals aremeant the 60 nädis bearing the mandalas and the four nädis, bearers ofsünya. Thus in every lagna and nädi there are five places and (therefore),in the middle is the nädi carrying sünya. To the east is the nädi carryingsünya. To the south is the nädi carrying fire. To the north is the nädicarrying water. To the west is the nädi carrying earth; at the centre isthe nädi Avadhüti carrying the Jnänamandala. As is said, "the warriorresiding in the navel, in the secret sphere of activity (like that) of theanthers of the flower". Thus the sixty dandas (measure of time equivalentto 60 vikaläs) (are equal to) sixty nädis carrying the mandalas; fourcarrying sünya (are) equivalent to an instant just as in the case of the16th phase of the moon (and) should be known as such. (Thus) theydo not carry the complete mandalas. Thus in the Nirmäna-cakra,visamalagna (an uneven junction) represents Lalanä on account of itslunar nature. Samalagna (an even junction) represents Rasanä onaccount of its solar nature. Avadhüti is in the centre; free, fromsama-visama-lagnas (even and uneven junctions) as well as subject-objectrelation and apprises of jnänamandala. Thus in the Nirmäna-cakra, thereare 64 changes of passages of the dandas (danda-samkräntayah) (out ofwhich) the four are sünya.

Further, in the Dharma-cakra is an eight-petalled lotus. Then in theeight-petals, there are eight samkräntis (changes) by the division of thepraharas (watch = an eighth part of the day), Lalanä and Rasanä eachconsisting of one and half lagnas.

Then in the Sambhoga-cakra at the throat are 32 nädis by the divisionof long and short; this sambhoga lotus, according to the instruction ofthe Guru, is thirty-two petalled and is explained in the tantras in areversed way. It has, according to the division of muhürtas (moments)thirty-two samkräntis.

In the forehead, there is a sixteen-petalled lotus. Therefore, it issaid that there are sixteen samkräntis, according to the division ofpraharas.

In the usnisa (the top of the head) is a four-petalled lotus. There bythe division of samdhyäs (four junctures at the division of day and night),there are four samkräntis.


Here at the external exhalation of the breath (präna), then (i.e.) atthe time of the exhalation of the breath, the mandalas of the dandaand nädi rise in the nasal cavity, in the Nirmäna-cakra, in the two nasalcavities i.e. in the left (cavity) or right (cavity). If, at the beginning orat the end the space-mandala flows, then (it i.e. präna) flows centrally.When the wind mandala flows, then it touches the upper side of thenasal cavity. If ürc-mandala flows then the nasal cavity is touched onthe right. If water-mandala flows then the water touches to the front,right or left of the nostril. If earth-mandala flows, then the bottom i&touched. Thus the five places in both the nostrils should be known bya yogin.

* "On the left or right according to the difference in theodd and even lagna etc."

Now the explanation of this from the Hevajra of five lakh slokas isnot given on account of its being lengthy; because the less learned feelharassed by lengthy explanations. This is the rule of the Lord.

Thus from the words "This cycle containing the twelve junctionscapricornus etc. should be as in the Catuhpitha (PTT 3.69), as it is saidthat the omen of evil should be known from various tantras? It is saidin the symbolic language that,

* "The Rohitä, Mohitä etc., nädis are the bearers of theodd and even junctions."

There, by these nädis the good and bad is (fore)told as well as dangerand death. Here on account of this,

* "Lalanä carries Aksobhya and in Rasanä flows theblood; Prajnä is said to carry the moon and she is saidto be Avadhüti."

Here 'Aksobhya' means the element of water. So in the left nostrilis Lalanä carrying the element of water. Blood represents the fireelement and Rasanä carries the fire element in the right (nostril), thus,the lotus born in water is in the left and in the right, the gem bornfrom fire is the chief deity. 'Prajnä' Avadhüti and 'the moon' meansthe drop of semen virile. That itself carries the fivefold Great Void,those deities of the Vajrakula carry the void; amongst them, Avadhüti issaid to be the chief deity. Thus when the breath begins to move graduallyLalanä, Rasanä and Avadhüti carry Moon, Sun and Rähu respectively.


At the time of exhalation the nädis below navel, carrying excreta, urineand semen virile, are discus, sword and one-pointed Vajras, having oneface upward and one downward.

Now the thirty-two nädis carrying water downwards will beenumerated.

* "Indivisible etc."Here the vowels in the bright fortnight are fifteen and sixteenth is

the semen virile. These nädis entwine the back part of the tongue fromall sides. As a, i, u, ry / a re the first day, second day, third day, fourthday and fifth day etc. respectively, the guna (the first gradation of vowel)of the same are a, e, ar, o, al etc. (correspond to) the sixth day etc.respectively. There the semi-vowels are ha, ya, ra, va, la axe the eleventhday etc. in order; the lambikä (posterior part of the tongue or uvula?)in the centre of the bindu is the sixteenth. Thus in the upper part ofthe palate and at the forehead (i.e. at the juncture of pineal gland ?)nectar of the nature of the bright phase flows. Outside it is cold andinside siüka (a little?). Thus every nädi

* "Thus Abhedyä (indivisible), Süksmarüpä (with fine body),Divyä (Divine), Vämä (Left), Vamini, Dwarfish etc."

These are the first day etc. five. Then* "Kürmajä (born of tortoise), Bhävakl (contemplator), Sekä (one

who has received initiations), Dosä (having faults), Vistä(fisces)."

These are sixth day onwards.* ^Mätrikä (Mother), Sarvari (Night), Sitada (Giver of cold),

Usmä (Heat), Lalanä."These are the eleventh etc. in order. Lalanä is the fifteenth day andAvadhüti is the sixteenth day. Then the first day of dark fortnight; inRasanä with the nature of long vowels, there are fifteen dates by theprocess of destruction (samhärakrama). It is la, va, ra, ya, ha etc. firstday, second day, third day, fourth day, fifth day respectively. Then bythe difference between guna (the vowel gradation) and vrddhi (secondgradation of vowels) äl, au, är, ai, ä there are the sixth etc. respectively.Then by the difference of the long vowels I, it, f, i, ä here are eleventhday etc. respectively and at the tip of the tongue, the visarga is thesixteenth. 'Between these' etc. means amongst Rasanä and the others.As is said,


* "Rasanä, Premanä, Krsnavarni (Dark-complexioned), Sämänyä(Ordinary), Hetudäyikä (Bestower of the purpose)"

are the first day etc.So also,

* (6) "Viyogä (Separation), Premani (Loving), Siddhä (Perfectone), Pavaki (Purifier), Sumanä (Good-rninded)

etc. are the sixth day etc.* "Trvrttyä (Thrice surrounded), Kämini (Desired), Gehä

(Householder), Candä (Terrific), Kätyäyanl."etc. are the eleventh etc. fifteenth.

In the middle of the tongue is the Märadärikä (who) stays at the tipof the tongue in the form of Kälasütra (Thread of time?). Rasanä drinksthe discharge from the back part of the tongue. Again,

* "Vajragarbha said, O Lord, what kind of nädis are these? Lordsaid, they are all evolved from the threefold world."

This means developed from spheres, organs of senses and the organsof actions.

* "Bereft of subject-object relationship".These nädis when they enter in the middle (i.e. Avadhüti) they becomebereft of subject-object relationship.

* "Or as a means they are conceived as having all the characteris-tics of phenomenal things"

(means) spheres, objects, actions and means. By means of elements,subject (sphere) and actions, the characteristics of consciousness areconceived.

Colophon: Here ends the fourth chapter of the Hevajra-tikä of 6000slokas viz. determination of the nädis.

Now will be explained the different samvaras. Here in thecommentary all that has been spoken in agreement and against will beunfolded in due order. Here

* " 'Samvara of all Buddhas dwells in the syllables Evarn' in the secretlotus of 32 petals, in the four-petalled lotus in the top of the head.Samvara is the assemblage of the rest in the cakras (psychic centresin the body)36 of Nirmäna, Dharma, Sambhoga and Sahaja."


I

©

z

.a

'S

1•3".2

<« 2ro

3I

a# 2> fd

£ • 3 i>

cd u

S

1 1 2%• 1 1

S1 «t

CO 0 0 CO r-l

s-o

.5 JSZ Q I

I

oo

I

I

•5

I

I I

•o

'S

I

1

CMCO

1

s

coPS

I

bo

sI

CO

P

5P

.1'

Satsähasrikä-hevajra-iikä (English Translation) 183

Thus all are fourfold. The thirty-six qualities which are the consti-tuents of enlightement. The thirty-six elements, as is said before, areclassified in four parts.

All above-mentioned items having divided into fours should beallotted to the four cakras according to the differences of kula. As issaid according to the ur-tantra and the other tantras individually, thesamvara is in six cakras and according to the differences in six kulas; bythe differences in five kulas, the samvara is in six cakras and accordingto the differences in six kulas; by the differences in five kulas, the samvarais in five cakras; by the differences in three kulas, the samvara is in threecakras. That is the rule.

(1) The tantra contains three, four or five or six kulas the distinctionbetween the (object) pervaded and the pervader, the support and thesupporter.

Here the substratum is one family, so by its distinction the supporterhas one face. The substratum is three families, so the supporter hasthree faces; by the distinction of four families, the supporter has fourfaces; by the distinction of five families, the supporter has five faces; bythe distinction of six families, he has six faces; by the distinction ofeight familiese he has eight faces. Here by the distincion of Kälägni,(he) is said to be one face. By the distinction oiRähu, he is said to havetwo faces of the nature of Prajnä and Upäya; by the difference of moon,sun and Rähu, he is said to have three faces of the nature of body,speech and mind. By the difference of moon, sun and Rähu and Kälägnihe is said to have four faces (of the nature of) body, speech, mind andknowledge; by the distinction of five spheres, five faces and by thedistinction of six spheres, six faces. Twice moon, twice sun and twiceRähu and twice Kälägni by the eightfold difference make (him)eightfaced.

Bheda Place The nerve centres

moonsun

rähukälägni

foreheadtongue

heart

navel

the back of tonguethroat.

the top of the head

guhya


As is said,

(2) "The sun stays on the head of Rähu; the moon is above the sunand above the sun is Rähuka and that is how the universe revolves.

(3) Kälägni is his liquifier and resides in two places i.e. at the naveland at the secret centre. He is said to be the Vajrasürya where Candällresides.

(4) Where nectar is, Hamkära resides there. The Vajrendu showersbright light on the lotus at the top of the head.

Thus is the rule about the distinction of samvara.

Now CandäB-yoga is explained. Candäll etc.

*(5) "Candäll blazes at the navel and burns the five Tathägatas. Shealso burns the goddesses Locanä and others. Having burnt Ham themoon trickles down." This is to be explained :

The explanation of this statement is quoted from the ur-tantra. Therethe Lord said,

(6-12) "Vajragarbha, listen to the secret of secrets, that I amexplaining which is the cause of all perfections and the bestower ofliberation on the yogins. (7) That Jnänakäya which is explained byVajrasatlvais inconceivable. At the three-peaked centre, the lord residesin navel and the inside of guhya. (8) His rays resembling the streak oflightening have gone up and down. They awaken the spheres of sensesand perceptions residing in the body. (9) She, Bhuvanesvari, residesin the navel on the middle peak and in the guhya, on the right peaklike the falling lightening. (10) She is called the self-effulgent wisdomand hence she is called Candäll. There are three peaks above and 66below her. (11) The peak of Brahma is at the centre and that of Visnuon the left; on the right is the peak of Rudra through which flowsexcreta, urine and semen virile. (12) The peak of Rähu is in the middle,the peak of moon is on the left and that of the Sun is on the rightthrough which flow water, fire and space."

(13-19) Lalanä is said to be on the left and Rasanä is on the rightand in the middle is Avadhüti. Dombinl is called Wind. (14) Havingmade three paths from the navel to the centre of the heart, it goes.Again having made three paths from the heart to the centre of the


throat, it goes. (15) Having made three paths in the forehead and thecentre of the throat, it goes. Having made three paths in the centre ofthe forehead and the top of the head, it goes. (16) Having made threepaths in the top of the head and the nose, it goes. Lalanä resides in theleft nostril. (17) In the right nostril resides Rasanä and at the centre(resides), Avadhüti. There are the navel etc. five cakras of five kindsand having three paths. (18) The coming and going of Avadhüti takesplace in every knot (pericarp). Lalanä and Rasanä are said to pass frompetal to petal. (19) That nädi which penetrates through Rähu at thenavel and then sun, moon and the moonlight and goes to the top ofthe head is Avadhüti.

(20-23) When a person is overcome by desire then at the union(samputayoga) of Lalanä and Rasanä, Candäli blazes positively. (21)Having burnt at the centre of the navel she exits through the way ofDornbl and then having penetrated through Rähu and moon, shetouches Ham. (22) From Harn touched by her, oozes out the whitenectar, burning the spheres and elements bearing five mandalas. (23)Having suppressed the senses and their objects and the Bliss etc. beingcreated, the bindu (semen virile) trickles from the moon, while Hamdwells in the head.

(24-31) Then the Rähu goes in the moon from the forehead and inthe sun from the throat. The Candälikä, having entered the navel, goesto the guhya-cakra. (25) Having gone into the guhya-cakra, he(? She=CandälI) is called Great Beast and (this guhya-cakra) is locatedbelow the trisüla where the opening of three nädis is described. (26) Inseven births Pasu (animal) becomes the bestower of the perfectioncalled khecari (the ability to move in the space). When swooning, ittakes away all the diseases and when (it) dissolves, it removes the spheresand the elements. (27) At the annihilation of the senses and theirobjects, it bestows sovereignty. Being endowed with the qualities likeanimä (ability to reduce oneself to minute stuff like atom) etc., it bestowskhecaratva (ability to move in space). (28) It bestows the buddhahoodquickly following the states of wakefulness etc., just as the mercury issolidified from outside so also this essence of knowledge is solidified.(29) Thus (when) Brahma, Visnu and Pasu (animal) fall at theguhyacakra, (it) bestows long life just when (being) carried away by


Subversion (dissolution). (30) In the upper (part) Rähu is called thePasu and sun and moon (are the) Great Animals (Pasavah). Whenthey fall in the Brahmarandhra, it bestows the fruit of enjoyment andfreedom. (31) (Therefore), blood as well as sinews and marrow shouldbe made to fall with great effort. These should be known as animalsand none others outside the individual. (32) The being born seventimes in this body is the lord of animals.

Now I narrate to you the manner in which the body undergoesseven births. Please listen.

(33-35) All the food, drink and essences of six types, eaten anddrunk, when they ripen turn into essences; that is the first birth. (34)From that they turn into blood and the second (birth) becomes evident.Then it is turned into flesh and in the forth it becomes skin. (35) Inthe fifth it becomes veins and in the sixth bones are formed. In theseventh it is turned into marrow of bones. Then it becomes one withseven rounds.

(36-39)As its repository, the six sheaths are called kula (family).The kula is called the body and that which arises from the kula is calledsemen virile .(37) its power is said to be menstrual discharge which issaid to be the cause of the creation of the body. The consciousness isthe extensive knowledge which resides between these two. (38) Heruka,who is of the nature of the three worlds, the chief of the assembly ofdäkinis dwells above and below having united with the sun and moon.

(39-41)The four nädis are said to make the cakra in the top of thehead, thirty-two nädis are there in the cakra at the throat and the cakraat the forehead consists of sixteen nädis. (40) Eight nädis make thecakra at the heart, sixty-four nädis are said to make the cakra at thenavel and thirty-two (nädis), that one at the guhyaka. (41) The spokesof cakra are called either nädis or the lotus-petals. The objects (to bereceived) are the yoginis, doing manifold actio#ns, the natures of thesenses, their objects and sense-perceptions.

(42-49)Then all the seats and minor seats are the nädis and thelotus petals. Mahämäyä is said to be in the cakra in the top of the headalong with the four goddesses. (43) Its rise is at the navel centre in thefirst circle. At the forehead is the PicüvajrcF1 with the eight nädis, (44)


in the pair of eyes, so also in the pair of ears and nostrils, tongue andthe back of the tongue. Gauri and other goddesses are form etc.(spheres) and earth etc. (elements). (45) (By) these differences of thephases of the moon, in the form of Nairätmyä is described in this (inthe forehead) only. He (Picüvajra) alone having three faces and sixhands has thirty two nädis in the throat. (46) This great Visnu, born inthe family of Aksobhya (according to Tib. trans.) having four hands,resides in the heart along with the eight goddesses. (47) The mover ofthree worlds resides in the navel along with sixty four yoginis. These areknown as the five däkas and the five elements are known as däkinis.(48) They reside in the five cakras and in the sixth, in the Guhya-cakm,dwells the Lord. The Lord of the three worlds (dwells) accompaniedby the thirty two däkinis. (49) The six cakras having 156 goddesses arecalled the Kälacakra of the six-families, rolled into one.

(50-54) Those twenty nädis which are at the forehead and in thehead carry the nasal discharge and so also forty at the throat and heartcarry bile. (51) Those sixteen nädis at the navel and the eight at theguhya are the carriers of wind. At the guhya-cakra there are ten nädiswhich by nature, descend. (52) The three nädis up and down are thestoppers of six-cakras.The minor nädis dwell in the body having filled itwith many elements. (53) They are 72000 and there are as manygoddesses in the body. The number of hair on the body is three and ahalf crores. (54) As outside so also in the body the number of hair isperfect.

One pänipala (time-measure) is equivalent to the time required forsix respirations and sixty pänipalas make one ghatikä (equivalent totwenty-four minutes). (55-56) One muhürtais equivalent to twoghatikäsand by three and 3/4 ghatikäs is made 1/2 prahara and by five ghatikäsone lagna is calculated. (56) One and a half prahara is one lagna andtwo praharas make one samdhi. Four of that (i.e. samdhis) make a dayand night for the creatures.38

(57-61) Thus 12 lagnas (make a day and night for the creatures) asalso the breathings equivalent to 21,600 and solar dandas (measure oftime); (58) 24 fortnights and also 12 months and six seasons which inturn are said to be equal to four yugas. (59) So also the three Kalos andtwo ayanas (solstice) make a day in the body.*9 So also 900 breathings

188 Satsähasrikä'hevajra-tikä

make one fortnight (of the body) and a month by 1800 breathings.(60) A season is to be calculated by 3600 (breathings) and a yuga by5400 (breathings). Käla is made of 7200 (breathings) and ayana ofmore than 10,800 (breathings); (61) 10,000 (breathings) or two ayanasmake one year. In the twelve samkräntis there are medium breathings5600 in number along with the pädas, numbering 67,500/10

(62*64) Thus if the wind blows through Avadhüti by 100 breathingsand for three fortnights; and three years, then the time {käla) becomesthe bestower of death on the living creatures. (63) If the breath blowsin Lalanä day and night, then in three years death takes place onaccount of the moon's death. (64) When the breath of creatures flowsfor five nights in the sun-(nädi i.e. Rasanä), the death takes place inthree years, on account of the sun's death on the right.

(65-73) When the breath blows in the left nädi for a period of threedays, then the petal in the zodiac is abandoned and thus in three yearsthere is a loss of ayana (i.e. 6 months). (When the breath blows) in thesecond» for a period of six days, then in three months it certainlydescends downwards. (66) Thus in every three months, three days willbe increased. (In this way) this abandons the eleven petals in a periodof three years gradually. (67) When the left (nädi) will flow continuouslyfor 33 days then by the difference of three gunas, (it, i.e. breath) entersthe sun-(nädi), (68) Then for a period of three days, it will enter intopericarp. Then in one night the präna (breath) discards respirationon account of death. (69) When the wind flows for ten nights in theright nädi and if it flows in the second petal of the räsi (the signs ofZodiac), then the death will take place in two years. (70) If in the thirdpetal of the räsi, it flows for 15 days, (then the person will die) in a year.If it blows in the fourth petal for 20 days, then (the death will takeplace) in six months. (71) In the fifth if it blows for 25 days, (then theperson will die) in three months. In the sixth petal, if it blows fortwenty-six days, then (the person) will live for two months. (72) In theseventh, if it blows for twenty seven days, then the person will live forone month only. Then if from this it will blow continuously for thirtythree days, (73) then eighth, ninth, tenth and eleventh petals shouldbe abandoned gradually multiplying the days, date and direction byfive.


(74-76) The wind goes to the left-nädi abandoning the right. Thentwo days are spent in the left and one day in the middle path. (75)Then having destroyed the breath, this gets up from death. Theexpended semen virile goes downwards and the menstrual fluid goesupwards. (76) The consciousness united with the breath is bound tothe propensities of one's deeds. After death rebirth takes place but notwithout that (i.e. präna) does his rebirth take place.

(77-80) Just as the learning passes from the teacher (to the student)or just as the lamp is lighted from a lamp or as the seal (is made) fromanother seal or as the face (as seen) from the face reflected in themirror, (78) just as the re-echo is created from the echo and the fire(which can be lighted with the help of fire) in the sürya-känta jewel(sun-crystal possessing fabulous qualities), just as the sun is not bornwithout a sun, and just as the sallival secretions would not be comingforth without eating tamarind. (79) As the tamarind tree is not createdwithout another tree, as a sprout (comes out) only from a seed and isnot born without it, that is the nature of result and cause. (80) Neitherfrom oneself, nor from others, nor from both nor without any cause,those things which are created exist somehow and somewhere.

(81-94) The cause of the birth of the body is the white and red ofthe father and mother respectively, as also the pair of inhaling andexhaling (of breath) combined with consciousness. (82) AmitäbhaandRatnadhrk are inhaled breath and exhaled (breath) respectively. Theattachments of body, speech and mind are the mouths of the oneendowed with thunderbolt consciousness. (83) The moon is born fromthe semen virile; and the sun arises from the blood; Rähu is createdfrom the präna (inhaled breath) and Kälägni from apäna (exhaledbreath). (84) From the semen virile, the nerves are created and alsothe bones are produced from semen virile. From the menstrual blood,the blood is produced, as well as from blood, flesh is created. (85) Theskin is created from flesh and marrow (is created) from the bones.The semen virile is Vajra; the menstrual blood is Ghantä (bell) and thelotuses of the nädls is the precious jewel. (86) The blood is cakra andbones, and also flesh is called sword. The utpala (the blue) lotus andthe white lotus are skin and marrow respectively of the embodied


creatures. (87) These eight are in due order the eight mouths of one'smind. The faces to the east are the feet and the feet are sun, moon,darkness and fire. (88) From the blood arises the soft soil which iscalled the sphere of flesh. From the semen virile arises the hard earthequipped with stones and bones. (89) From the moon, the water iscreated and from the blood, fire is produced. The birth of präna isfrom Rähu and that of apäna (exhaled breath) is said to be from fire.(90) By the semen virile is created the tongue and the posterior part ofthe tongue (lambikä) of all the embodied creatures. The right and lefteyes are created from the menstrual blood. (91) By life, indeed, arecreated the two cavities for inhalation and exhalation as by void areproduced the two ears. (92) By exhalation are created the threechannels of discharge in the lower portion. Those, which are producedfrom Rähu, are the two breaths. (93) The pair of testicles which arethe body elements are produced from the exhalation. The three spheresare produced from semen virile as well as from menstrual blood. (94)(Therefore), the body is called satkausikä (having six sheaths) and thebodily organs are of two types.

The lefr-(nädi) is born from water, the right, from fire. (95-100)And from the präna (is born) the amrta-(nädi). Therefore, these aresaid to be the three upper nädis. From the wind is born the left nädiand from the earth (are born) the middle and the lower. (96) Theright nädi is, no doubt, produced from exhalation. At the forehead, inthe full lunar disc, resides the adamantine body (käyavajra). (97) Atthe throat in the complete solar disc resides the adamantine speech(väguajra). The adamantine consciousness (cittavajra) of all embodiedcreatures resides at the centre of Rähu-mandala. (98) The jewel (Ratna-sambhava?) no doubt resides in the earth at the Rähupuccha (?). In thedisc of Kälägni, Amogha resides above the Visvavajra (four-peakedVajra). (99) There are six families viz., Cakra (Disc), Padma (Lotus),Vajra (Thunderbolt), Ratna (Jewel), Khadga (Sword), these five andthe sixth in the Vajramani of the men and on the heads of the Buddhas.(100) Thus these are the six kulas (families) of all the Buddhas whoare very powerful.

Earth produces odour; the heat of the fire produces liquid. (101 -105) That which is produced from water is sprout; contact is born from

Satsähasrikä-hevajra-iikä (English Translation) 191

wind. From the inhaled breath sound is created and from the exhaledbreath, the sphere of Dharma (is created). (102) So also it should beknown that the mental organ of all the embodied creatures is formedthere only. Yamäntaka is produced from bones. Prajnäntaka is producedfrom blood. (103) Padmäntaka is produced from veins. Vighnäntakais produced from flesh. Acala is produced from marrow. Tarkviräja isproduced from skin.

(104) Niladanda is produced from hair (on the body). Mahäbala isproduced from nails. Üsnlsacakri is produced from hair (on the head).Sumbharäja is produced from hair (on the lower portion?).

(105) Those samdhis of hands and feet which are divided (on thebasis of) three gunasaxe the räsis, and by the four (elements) earth etc.are said to be twelve.

(106-118) These sixty seasonal days are the knots of the fingers withtheir divisions. The upper and the lower teeth of the creatures arehere the constellations . (107) The polar star is the semen virile goneto the head and Agasti (Carnopus) who goes downwards is the menstrualblood. As outside so in the body, it always arises from the embryo. (108)Heruka becomes twelve-armed because of the suppression of twelveparts and (he becomes) four-faced on account of the states (avasthäs?).(109) The Lord has 16 hands just as the phases of the moon and as heis the knower of the reality with sixteen aspects. On account of thesuppression of the eight apertures, the Lord has eight faces. (110) Hehas suppressed moon, sun, darkness and fire by his feet and after havingsuppressed them by means of his,twenty-four arms (111) and as before,with his four faces, Kälacakra comes into being. And another (Heruka)having thirty-four arms arises on account of the suppression of kä etc.,consonants. (112) The feet are said to be sixteen on account of thesuppression of sixteen vowels. Vajrabhairava has nine mouths becauseof the suppression of the nine openings. (113) Thus the Victorius Onehas preached the tantrashy the suppression of body, speech and mind,for the purification of the ignorant."

In the ur-tantra it is described in details thereafter. In order toinstruct the ignorant, a little is spoken (here). The free behaviour ofthe nädi of this same family should be understood from the shortcommentary often and a half verses on the Laghucakra-samvara-tantra.So is the rule of the Lord, to be known from tantra to tantra. Thus this


is the abbreviated meaning of the chapter on the Hevajrakula spokenby the Lord in the ur4antra in 30 verses.

Colophon : Here ends the fifth chapter in the Kulapatala which isoccasioned by the samhära (destruction), utpatti (creation) and^ogvzofCandäli in the Hevajra-ükä containing 6000 verses.


(1) Having bowed down by my head to the sambhoga-käya, whichhas been described in many words concentrating on the meaning aloneI explain the same mantrain this path in order to indicate the symbolicalmeaning of kula etc.

(2-4) The Buddhas revealed the sign of mantra in two types in thetantras. First is the sign of Thatness (absolute speech) and second isthe practical speech (ordinary speech). (3) The sign of Thatness is thesounds of speech of all creatures. The conch of Dharma sounds loudly.The dharmagandi (the bell of the Dharma) makes loud noise. (4) Theall pervading speech is declared to be unestablished Nirvana and thesame ordinary speech is as much as a mantra indicates, the meaning ofsign.

(5-12) A person taking his stand on the middle status (napumsakapada) should recite mantra without voilating its parts (i.e. the syllablesconstituting the mantra) in a way which is excellent, signless andfollowing its meaning. (6) The sädhaka should recite (the mantras)without break of respiration, taking his stand on the Avadhüti-jfrada,21,600 recitations during day and night.41 (7) In five days one lakheight thousand recitations will be made. Starting with the first day ofthe dark fortnight three rounds of recitations should be completed.(8) Again beginning with the first day of the bright fortnight threerounds (of 5 days) of recitations should be completed. He will attainperfection at dawn on the full-moon day. (9) Having bowed down tothe Vajrasattva, he should turn the wheel of Dharmaby reciting 48,000times. (10) He will attain perfection in one month by means of 6 lakhrecitations of präna-japa (inhaling and exhaling). Neither the rosaryexists, nor the recitation exists as also fire-offerings and mantra. (11)For those ignorant followers of Mantrayänawho are incapable of recitingthis mantra worship and other rituals are destroyed, and (12) in orderthat those followers of Mantrayäna desirous of outward enjoyment mayobtain merit, this practice of rosary is revealed for them.


(13-18) When the breath enters the middle during day and night,then it removes the diseases and when it is bound by date and day, itbestows the perfection of moving in space (khecaratva). (14) If killed,while in the heart for a month, it bestows immortality on the yogins. Ifit burns at the navel for six months then it gives omniscience. (15) It isthat which is made unconscious, bound, killed, burnt at the centres offorehead, throat, heart and navel in order. (16) By the suppression ofthe inhalation and the exhalation freedom from attachment is desired.But by the two i.e. burning and killing, the mantrin attains the Buddha-hood. (17) By the destruction of inhalation and exhalation, the twelveparts are destroyed. By the suppression of cause and effect, who willnot be enlightened? (18) So long as the breath of the living creaturesmoves, there will be becoming again and again but when the breathceases to move, there is no death and no becoming.

Thus the sign of mantra the automatic (effortless) repetition (ofmantrai.e. napumsakajäpa)42 should be known by the sign of Thatness.

Here the Lord says,* "Therefore now will be explained the chapter on

mantra. Thus the mantra to be recited while offeringoblations to all creatures."

'All and creatures' means all beings. His and their mantra accord-ingly Om Akäro mukham sarvadharmänäm ädyänutpannattvätiti. Here bythe syllable a is indicated the uncreated sound (anähata).

(19) "The syllable a is the best syllable, is endowed with deepmeaning and is the supreme letter. It is the great breath, is uncreated,devoid of gross utterance etc." By these words it is understood in theMäyäjäla. All means omniscient.

(20) "The highest Lord of knowledge is self-knower, the knowerof others, the whole (equal to sarvajna) beneficial to all, the supremeperson, going beyond all popular comparisons is to be known." This isthe mantra of the omniscient. The speech, which is the being of allcreatures, is the absolute meaning. 'Elemental' means those who areborn from earth etc. elements, those whose natural state is of the essenceof the five spheres. Their mantra is constituted of the five spheres,meaning five syllables :


Mantra Sphere State Result Mudräattained achieved

1. Om Form Käyavajra Solana (purification) Left hand2. Äh Sense-percep- Vägvajra (Bodhana) (?) Right hand

tion (Understanding)3. Hum Consciousness Cittavajra .Pradipana Folded hands

(Burning)4. Svä Feeling — Amrtikarana Garuda mudrä

(Changing intonectar)

5. Ha Past impre- —- Ävähana Trailokyavi-ssions (invitation) jaya mudrä

6. Hum offering of sacrificial object; snapping of the fingers(thrice) thrice.

7. Phat offering of sacrificial object; snapping of the fingers(twice) twice

Thus the method of performing mudräsis known according to thedifferent tantras. Thus there are as many bija-mantras (seed-syllables)of the Tathägatas. Thus

Bija-mantra Taihägata Place in the psychic centre

1. Bum2. Am3. Jrim4. Kham5. Hum

VairocanaRatnasambhavaAmitabhaAmoghaAksobhya

HeadNavelThroatGuhyaHeart

Thus having made the nyäsa (ceremonially indicating the place on thebody and imagining it to be established there) on the body of Picüvajra43

the same should be done with those of other Vajradäkas. That is therule.

Then the mantra of Hevajra with sixteen arms.Om deva Picüvajra^ hum (3) phat svähä.Here the absolute meaning: As by the syllable om is indicated the

seat of the goddess, so by the initial syllable of mantra, the goddessemerges. The rest of the bija-mantra indicates the anga-nyäsa (to locatethe various deities on the different limbs of the body) on the eyes etc.in order; by triple Hum is indicated the attraction of Jnänasattva, the


suppression by phat, the gratification by svä and the equanimity by hä.This is the heart of Hevajra.

* "Thus, by rule, all the mantras begin with Om andconclude with svähä; in the middle is put hum in orderto unite."

Thus everywhere as before.*"Sadbhuja (Hevajra) : Om kiti-kiti vajra hum (3) phat svähä.Caturbhuja (Hevajra) : Omjvala-jvala-bhyo hum (3) phat svähä.Dvibhuja (Hevajra) : Om trailokyäksepa hum (3) phat svähä."

Here in the chapter on the selection of mantras the syllables humand phat are to be understood from the instruction of the teacher.

* "The mantra of bestowing blessings (literally, establish-ment) on the body, speech and mind of all."

Blessing on Bijamantra Tathägata The Planet

1. Body Om Vairocana Moon2. Speech Äh Amitäbha Sun3. Mind Hum Aksobhya Rähu

Now is explained the conventional meaning of the vowels ofNairätmyä and the rest, for the sake of the collection of the mantras(mantroddhära).

a, a9 i, I, u, ü, r, f, I, I, ai, o, au, am etc.In the absolute meaning, it should be read as a combination of a

group of letters into one whole, a, z, u, r, I, ka, a, e, ar9 o, al, ca, ha, ya, ra,la, va, are the bija-mantras of the phases of the moon in the brightfortnight and are not spoken by the Lord for the sake of the ignorantas per conventional meaning. Thus is the rule of the ur-tantra.

Thus Puraksobhamantra (mantra for harassing the city): Om, a, ka,ca, ta, ta, pa, ya, sa, svähä.

Thus the conventional meaning. In the absolute meaning a, ku,ha, and visarga are the gutturals; i, cu, ya, sa, are the palatals; r, tu, ra, saare the cerebrals; u, pu, va and upadhmäniya are the labials. /, tu, la, saare the dentals. Om a, ä, ha beginning with this na, na, na, ma, na, ksa,svähä. This is the Puraksobhamantra. In the chapter on the collection ofmantras, it should be known according to the instruction of the teacher.In the ur-tantra, the absolute meaning of the instruction is the thirtymuhürtas (Time measure equivalent to two ghatikäs (i.e. 48 minutes) of


äli (vowels) according to the difference of the phases of the moon andin every day the sixty consonants according to the difference of thedanda (time measure equivalent to 60 vikaläs) of the sun should berecited. A, ka, ca, ta, ta, pa, ya, sa represents the äli-käli (vowels andconsonants) in the absolute meaning. By reciting äli-käli japa one lakhtimes the mantrin harasses the three worlds, then what to say of onecity? Äli-käli are as follows : aäiirfuül le ai ar är o au al äl ha hä ya yära rä va vä la, lä. Thus is the japa of äli by the srstikrama (the process ofcreation) at the time of the inhalation of breath. At the time of exha-lation, the recitation of käli ka kä kha khä ga gä gha ghä na nä; ca cä chachäjajäjhajhä na nä ta tä tha thä da da dha dhä na nä; pa pä pha phä babä bha bhä ma mä; ta tä tha thä da da dha dhä na nä sa sä sa sä sa sä ksa ksä.The ksobhana mantra is initiated by the syllable Om. At the end of themantra for attraction (äkrsti), the vausat should be given. Thus is thePuraksobhamantra which when recited, should be uttered in accom-paniment of meditation of a goddess, japa by red flowers and theofferings to the fire.

Thus, the mantra of Kurukullä is described. The substratum isestablished through Om, which is the creation of the body. The syllablehrim produces speech, in the wind family (according to Tib. trans.).Kurukullä bears the sign of Amitäbha. The anganyäsa is as follows :

At the forehead is placed Om.On the tongue is placed Hrih.At the throat is placed Ku.At the heart is placed Ru.At the navel is placed Ku.At the guhya is placed LläHaving inhaled fully one should recite one lakh times and at the

time of exhalation one should not move the rosary. That is theKurukullä mantra.

Now is explained the absolute meaning of Raksä-mantra (mantrafor protection). Om indicates the soft seat, as also the place on thescented earth is like the beautiful moon; Ra suggests the solar disc infront. The syllable ksa is the visvavajra (the crossed Vajra which theconsort of the Dhyäni Buddha bears in her hand). Then, having drawna wheel with ten spokes indicating the directions upper, lower and allthe rest,


at the centre should be placed Vajrahurhkära Krodharäja,at the eastern spoke should be placed Yamäntaka,at the southern spoke should be placed Prajnäntaka,at the western spoke should be placed Padmäntaka,at the northern spoke should be placed Vighnäntaka,at the south-eastern spoke should be placed Acala,at the south-western spoke should be placed Tarkvi,at the north-western spoke should be placed Niladanda,at the north-eastern spoke should be placed Mahäbala,on the upper side should be placed Usnisa, and below should beplaced Sumbharaja,

Then the second recitation : The syllable Ra indicates the solar disc.The syllable ksä indicates the visvavajra. Its mixture indicates thethreefold Vajrapräkära. The threefold hum indicates vajrabhümi (theadamantine ground), kütägära (the room on the top floor) and theVajrapadmäsana (the adamantine lotus posture). The syllable phatsymbolises the destruction of the wicked. The syllable svä symbolisesthe awakening of the Buddhas and the Bodhisattvas. The syllable häsymbolises the explanation of all worship etc., and the confession ofsins. This is the absolute meaning of this mantra.

Now follows the explanation of the twenty four letters of the mantrasdescribed in the ur-tantra and which are the means of karma. In thisshorter tantra everything is hidden by successive and reversed ordersfor the sake of the wicked ignorant teachers; it should be understoodthrough the order of the line of succession of good teachers and notby reading the text. Seeing all the tantras, whatever is the consensus ofmany tantras, that speech of the Lord should be accepted and not merelyon senseless faith. As is said by the Lord "my speech is beneficial in thebeginning, beneficial in the middle and beneficial in the end." Thusagain, not merely, beneficial in the beginning and not beneficial inthe middle, beneficial in the beginning, middle and end, just as isimagined by the ignorant. In the beginning the meditation withideation, in the middle, the meditation on the pleasure of two senseorgans, and in the end the meditation on the void free from ideationand on the Great Bliss etc. are the evil words.

(21-22) The cause and the similar effect arising from it is seeneverywhere. From the seeds of the kodrava (Paspalum scrobiculatum, a


lower species of grain), paddy is not produced. If the seed emergesfrom false ideation, then result will be one with ideation and if it is aproduct of (a state) free from ideation, then the result is also free fromideation.

(23-25) Hence from this cause which is beneficial in the beginning,beneficial in the middle and beneficial in the end, (beneficial) resultwill be produced. As is the seed, so is the tree; as is the tree, so is thefruit; this is seen all over this world and this is the dependent origination.(24) That mantra which is created for one (purpose) will not attainanother action. Nowhere in the world does the sun bring comfort fromthe heat. (25) As is explained to me clearly by Hevajra in the ur-tantraonly, its explanation is given by me in the short tantra.

(26-31) By the seeds of the earth should be performed the rite ofstambhana (stiffening), mohana (stupefying), kilana (killing) and by theseeds (grown) in water should always be performed the rites of säntika(pacification), paustika (nourishing?) and nirvisa (removal of the effectsof poison). (27) With the seeds of fire should be performed krsti(attraction), vasya (bringing anybody under one's power) and ksobha(causing agitation). So also vidvesana (creating hatred), uccätana(uprooting), visasamkramana (the transference of poison) should beperformed by the seeds of the wind. (28) By the seeds of void shouldbe performed the rite of visaccheda (removal of poison), märana(killing) and fivana (bringing to life) and by the seeds of knowledgeshould be attained life giving, bringing up and the delight. (29) Themantrin should bring about dumbness, deafness and impotence by theseeds of mind, speech and body respectively. (30) The best amongaspirants should attain the stambhana etc. rites through the mandalasof earth, water, fire, wind, void and knowledge. (31) Impotence,blindness, suffocation, deafness, insanity can be achieved by the above(mentioned) seeds.

(32-34) They should be practised in the mountain, in the hills, ina bower of trees or on the banks of ocean, or in the cemetary which isperfected from the beginning. (33) He should recite the mantra aswell as meditate, burn the offerings in the fire, and draw mandala, eachaccording to the nature of each rite; otherwise perfection will not beattained in any other ways. (34) In other places (too) the goddessesand the mantras are propitiated by men and women. Thus exhorted


by the tantras and mantras, the goddesses do the deeds (i.e. bring aboutthe desired result).

(35-38) Therefore, the wise should recite the name and meditateon the body. The basic mantra will become the body and the hrdaya-(mantra) (the core of the mantra) is of the nature of speech. (36) Thusthe mantra uttered in mind is the innermost core (upahrdaya). It iscalled the seed of knowledge and is said to be the jnäna-mantra(knowledge-mantra). (37) In the bija-mantras too, there is upahrdaya-(mantra—the innermost core) and hrdaya-( mantra) is from themülamantra (the basic mantra). Thus knowledge, mind, speech, andbody should be meditated upon and their mantras should be recitedin order. (38) They should be worshipped and recited with great effort,till the perfection is bestowed. Or else if done without proper ritual, itwill not lead to the perfection of mantra.

(39-43) If it is taken on fnith, this will only lead to bodily labour.These letters ya, ra, la, va are born from wind, fire, earth, water. (40)They should be appointed at the east, south, west and north andsoutheast, southwest, northwest, northeast respectively. (41) Ha, häshould be placed above and below and am and ah should be worshippedat the centre. A mandala of all the Buddhas with the teacher at theforefront should be drawn. (42) Another (mandala) of the fiveVictorious Ones should be drawn for the recitation of the good dharma.to the east is the round Videha having the characteristics of the mandalasof wind. (43) By the nature of the mandala of fire the Jambudvipa istriangular; in the western corner is the square Aparagodäna (a countrywestofMahämeru) having characteristics of the mandala of earth. (44)Uttara-kuru is of the shape of half-moon possessing the characteristicsof the mandala ofwater. The egg of the universe (brahmända) is of thenature of void and has characteristics of the lunar disc.

(45) Below is the Kälägni, the solar disc in the form of knowledge;and at the central point is the visarga and above and below is themountain of gods. Thus having drawn the mandala worship it withmantra etc.

(46-53) Then draw another mandala, like that of the mandala ofdust, on the ground. The six spheres, the elements and the six sensesand their objects, (forming in all) thirty-six, should always beworshipped. (47) Also the earth, water, fire, wind, semen virile and the

Satsähasrikä-hevajra-ükä (English Translation) 201

menstrual blood is the sphere of form of the creatures and is now calledas consisting of six elements. (48) The designations guttural, palatal,cerebral, labial, dental and nasals are also of six types suggesting themeaning of existence and non-existence. (49) Through eyes, ears, nose,tongue, body and mind the sphere of knowledge is also said to be ofsix types as arising from eyes etc. (50) Thus the feeling is said to arisefrom the perception of form, sound, smell, taste, touch and that of thesphere of dharma. (51) Thus the promoter of knowledge through thesix organs of senses is the predisposition which is said to be of six typesand impelling the senses towards their objects. (52) The sphere ofknowledge is also of six types which constantly carries the inhaled andexhaled breath in the six lotuses (i.e. centres) and nädis, in the threepaths, above and below.

(53-60) The yogin should worship the Great Mind surrounded bythirty six elements and thirty seven great elements by ädi and kädi(vowels and consonants). (54) Those six classes of letters by thedifference of long and short are by the nature of ädi and kädi seventy-two elements. (55) They are said to be seventy two and the vowels arethirty six. The mantra with ädi and kädi should be recited on the rosary.(56) For the recitation of the mantra of the yogins, (consisting of ädiand kädi) the rosary is said to be with 108 letters. Another rosary consistsof thirty six short consonants and eighteen vowels. (57) That rosary issaid to be consisting of fifty four letters. The third (rosary) should berecited by the difference in the constellations (i.e. twenty seven). (58)By the use of half the constellations the fourth should be recited. Thefifth should be recited by the differences in thirty six vowels. (59) Thesixth, by the difference in naksatra-bhoga (?). By the difference ofeighteen vowels the seventh is recited. (60) Then again by the differencein the thirty six consonants, the eighth should be recited. These arethe eight types of rosaries of the ascetics.

(61-65) An ascetic should perform the rite of pacification by theone made of eighteen crystals. The rite of nourishing should beperformed by thirty six pearls representing the vowels. (62) By thetwenty seven constellations and by human teeth should be performedthe rite of killing. By the teeth of the ass should be performed the riteof creating hatred and wrath and the rite of driving out too. (63) Bythe thirty six pure consonants and the rosary ofPutrafivaka (the rosarymade of Bodhi-tree) should be performed the rite of overpowering.


Thus vowels and consonants together with the lotuses more than four(64) or with the sandal-wood beads fifty in number should be performedthe rite of attraction. Elsewhere the rite of charming is said to beperformed with the soap-berries in number equivalent to half of theconstellations (i.e. thirteen). (65) In the rite of causing stiffness is usedthe pure rudräksa (elaco arpusganitrus) the same in number as the vowelsand consonants. Thus the pure and purer actions are narrated in eightdifferent types. (66) Here the mixture of various types of seeds orprecious stones or the metals varying in colours, whatever is available,should be used.

(67-73) Now henceforth I will explain the characteristics of mantrasfor the yogins by which mantra arising in a particular family producesperfection quickly.

Sounds of thenature of vowelsand consonants

Class ofsounds

Motherelements

Suggestivesyllable

spacewindfirewaterearthknowledge

MaYaRaVaLa—

A, ku, ha, ksa gutturals7, cu, ya, sa palatalsR, tu, ra, sa cerebralsupüpadhmäriiya labialsL, tu, la, sa dentalsAnusvära and —Visarga bereft of (vowels and consonants)

Thus the family is composed of six elements.(74-76) The six families of elements earth, water, fire, wind, semen

virile and the menstrual discharge make the great man with self. (75)He is the begetter (producer) of all mantras, the lord of ädi and kadi,he is of the nature of the spheres, elements and mantra and whenacquired, bestows benefit. (76) Even he, one perfected in mantra andan omniscient, instructs through mantra for the attainment of allperfections and not by the recitation of the ignorant.

(77-80) Those vowels and consonants which are mixed as inguttural-palatal, guttural-labial, and those others which rise from twoplaces, are not pure by nature. (78) Those produced from one placelike throat etc. are the naturally pure vowels; that is not the great mantra,if it is pronounced from two places. (79) That which is accompanied


by the syllable a and which does not leave its place, which is naturallypure, that is the consonant, the visarga and the anusvära. (80) Those,which are accompanied by the syllable fand are produced in two places,are not naturally pure (as) the consonant may be doubled.(81-83) :

Direction

EasternWesternSouth-easternNorth-westernSpaceKnowledge

(84-89):

Class ofconsonantto-classjbö-classto-classca-classÄöKrlasssa-class;ya-classso-classia-classte-class

Colour

yellowwhiteredblackblueall colours

Colour of themandalayellowwhitereddarkblueyellowwhitereddarkblue

The syllable ofOrigination

LaVaRaYaHa

Visarga & anusvära

Arising from vowels

Iuriaalomeea

(89-90) a, i sa, u, /are the naturally pure sounds, a, e, ar, o, al aresplit in two with natural qualities. (90) Ha, ya, ra, va, la and ya, nä, de,sä are the other two groups. In these two main and secondary, themandala-näyakas (the ruling god of the mandala who is always at thecentre) are the chief.

(91-93) Moreover, the nature of every class is said to be of five types :

Letters Mother element

1. na, na, na, ma, na

2. gha,jha, dha, bha, dha

3. ga, ja, da, ba, da

Void

Wind

Fire


4. kha, chaythay pha, tha

5. ka, ca, ta, pa, taWaterEarth

(94-100) According to the major differences in the nature thereare six families, due to the difference in the classes and by the differencein each letter, each family is five-fold. (96-97) :

Element Planet Colour Sphere Sense-organs

1.2.3.4.5.6.

EarthWaterFireWindSpaceJnäna

Puccha(?)MoonSunRähuDhruvaAgasti

YellowWhiteRedDarkBlackBlue

FormSense-perceptionFeelingPast-impressionsMental perceptionKnowledge

Bodily organsTongueEyesNoseEarsMind

(98) Thus spheres of smell, colour, taste, contact and sound andthe sphere oiDharma are the six families respectively.

(99-100) Thus anus, feet, hands, tongue and also the best organ,bhaga, arise from the earth etc. families. (100) Thus actions of speaking,talking, going as also excreta and discharge, and the fall of semen virileare all arising out of earth etc. families.

(101) Thus there are proclaimed six elements, six spheres, sixsense organs, six objects, six organs of actions and six actions of theorgans of action.

(102) By the difference of six spheres, there are thirty six elementsand thirty seventh is the wisdom i.e. the realisation of the emptiness ofthe phenomenal world.

(103) The elements are outside as well as in the body; as they arein the body, so they are elsewhere.

By the pure earth stambhana is performed.By the pure water säntika is performed.

(104) By the pure fire vasya is performed.By the pure wind vidvesa is performed.By the pure void jivana is performed.By the knowledge märana is performed,

(105-112) These are six actions (rites) with pure (elements) andothers are with the mixed.


1. With the mixture of earth and water should be performed paustika of all creatures.2. With the mixture of wind and fire should be performed kampana of all creatures.3. With the mixture of wind and water should be performed karsana of all creatures.4. With the mixture of earth knowledge should be performed patana of all creatures.5. With the mixture of water and fire should be performed dravana of all creatures.6. With the mixture of earth and wind should be performed mohanaand klana of all creatures.7. With the mixture of void water should be performed apyäyana of all creatures.8. With the mixture of knowledge should be performed pratyujfivana of all creatures.9. With the mixture of fire and earth should be performed samtäpa of all creatures.10. With the mixture of void should be performed jvara of all creatures.11. With the mixture of knowledge should be performed stobhaof all creatures.12. With the mixture of wind and void should be performed Visva-uccatana of all creatures.13. With the mixture of knowledge should be performed trailokyaba-hana of all creatures.14. With the mixture of void should be performed utpäda of all creatures.

The rites of the intellectual are done through earth.(113) Knowledge alone performs all actions of the knowing ones.

All the deeds of the yogins are achieved merely through meditationand not through recitation of mantra^ rosaries, fire-offering, mantra orworship.

(114) Thus the mantras of three, four or six families, perform theendless actions ritually according to the nature of the elements.

(115) Thus there are the mantras of six families which are pureand (also) mixed with each other. In the attainment of perfection,there are innumerable goddesses of the nature of mahäsattva.

(116-123) Now I explain the characteristics of the mantrasaccording to the nature of five elements, (and also) for the sake ofcreatures. I will narrate their (i.e. of the elements) enmity, friendshipand indifference.

Mantra ofelementsVoid & windWind

Fire

Water & fire

Sound

A, ku, ha,jna

I, cu, ya, sa

R, tu ra, sa

U, pu, va, sa

Their classes

(guttaral)(palatal)

(cerebral)

(labial)

Relations

friendenemy of thoseof waterenemy of thoseof earthenemy of thoseof fire

born

born

born


Earth

Wind & void

Wind & water

Fire 8c wind

Fire & earth

Earth 8c water

Earth 8c wind

Water & earth

Water &

l, tu, la, sa (dental) enemy of those bornof wind

- - friend- - indifferent- - friend

- - indifferent

- - friend

- - indifferent

- - friend

- - indifferent

(124-126) Having abandoned the sound om the initial letter ofthe mantra becomes the family; that is also the mind of the mantras andis the cause of the creation (appearance) of image. (125) Othersaccompanied by the consonants become initial letters of mantras. Thenthat which is grasped at beginning with a view to pronounce it first,(126) that same becomes two-fold by the difference of vowels andconsonants. Then I will speak of enemies and friends of breath (präna)as well as of body.

(127-132) The enemies, friends or indifferent of pränaare said tobe vowels. And those who are enemies, friends and indifferent of bodyare consonants. (128) Undoubtedly an enemy vowel takes away thelife of the sädhaka (one who is striving for Bodhi) and the characteristicof an inimical consonant is that it makes the body diseased. (129) Thosekaetc. five (consonants) of the nature of consonants, even if in oneclass, their families should be known earth etc. in the practice of mantra.(130) Na, na, ma, na and na are friends and nothing else and gha,jha,dha, bha, dha are the enemies of those born of the element of water.(131) Ga, ja, da, ba, da are the enemies of those born of earth. Kha,cha, tha, pha, tha are the enemies of those born of element of wind.(132) Thus the friends and indifferent to each other should be knownas before.

The initial letter of the mantra is either of one's own class or ofanother.

(133-134) The letters of the sädhakas are two-fold : obtained atbirth and through the name. That should be shown as two-fold by the


difference of consonant and vowel. (134) By the junction which isaccomplished in the time equivalent to 5 dandas (i.e. 24 minutes),should be purified the consonants of men and women born on thecapricornus etc., junctions.

(135-138) At the capricornus kä etc. should be purified by thedifference of five (dandas?)At the aquarius nä etc. should be purified by the difference in fivevoids.At the pisces cä etc. (should be purified by the difference of five dandas).At the aries näetc. (should be purified by the difference of five dandas).

At the taurus tä (from Tib.) etc. (should be purified by the differenceof five dandas).

At the gemini nä etc. (should be purified by the difference of fivedandas).

At the cancer pä etc. (should be purified by the difference of fivedandas).

At the leo mä etc. (should be purified by the difference of five dandas).At the virgo tä etc. (should be purified by the difference of five dandas).At the libra näetc. (should be purified by the difference of five dandas).

At the scorpio sä etc. (should be purified by the difference of fivedandas).

At the Sagittarius ksä etc. (should be purified by the difference of fivedandas).

Thus by the difference in the processes of creation and destruction,these sixty letters are purified in a day and night.

(139-144) On each side left and right, they will carry five and bythe difference in seasons and fortnights just as it is in the externalworld exactly likewise in the individual. (140) The vowels should bepurified amongst the phases of the moon by the 30 divisions. Beginningwith the first day of the bright fortnight upto the new moon day, therewill be 30 goddesses. (141) The first etc. are said to be a, i, r, u, /etc.,and the sixth etc. are a, e, ary o, al. (142) Ha, ya, ra, va, la etc. are said tobe 11th etc.; la etc. five in reversed order are said to be dark first etc.(143) Al etc. five are the 6th etc. of the dark fortnight. Those /etc. fivevowels are the 11th day etc. (of the dark fortnight). (144) At the full


moon day is the dot (the anusvärä) and on the 30th is the visarga. Bythe difference in moments each is said to be corresponding to thephases of the moon.

(145-150) Whichever vowel is chief, it rises in that phase. (Thoseconsonants of five qualities are the earth etc. families). That vowel whichis at the first moment, becomes the vowel of the birth. (146) Thensecond of the second and so on respectively. By the division of thirtymoments the vowel is spoken as (the vowel of) birth. (147) By theletter, by the vowel or consonant which is at the beginning of the mantra,the death or any great disease of the sädhaka can undoubtedly bebrought about. (148) In case of the ignorance of birth vowel(janmasvara) and incomprehension of the birth consonant, the initialvowel in the name should be taken, as also the consonant that is at thebeginning of the second (letter). (149) And for the propitiation of theinitial consonants or vowels of mantras, sixfold meaning actions arespoken of, while attending on and reciting the japa. (150) First themantrin should hit, inspiring, burning, then nourishing, increasing aswell as gratifying.

(151-156) If he subdues with the help of the mantra accompaniedby visarga and anusvärä (=Sünya?), then struck by the king of mantras,he (?she) will attain the unconscious condition. (152) If he recites themantra one lakh times then that unconscious goddess having abandon-ed her pride, will be under the power of the sädhaka. (153) Thus firstshe, subdued by the wind, enters the yogin. She burns when subduedby fire and waxes by the water. (154) The earth goddess residing onthe head (of the earth), when recited (i.e. when her mantra is recitedis nourished. When on the head, she who is marked by the phases ofmoon, is pleased and bestows boons. (155) Thus recitation of mantrasix lakh times is said to form the preliminary worship. The Sugata hasspoken this in all the basic tantras of the attainment of the desiredaim. (156) The syllables phat, hum, vausat, om, svähä as well as vdsatshould be uttered by the ascetic at the end of the mantras of six rites.

(157) Having placed Vairocana at the beginning, the recitationof mantra should start over again. Having recited the mantra one croretimes, fire-offerings should be made in ten parts.

(158-165) If, after the performance of all the rites explained in


the tantras, the goddess manifests hereself and thus manifested, shewill bestow a boon and whatever has been asked for by the mantrin.(159) If the type is different, if the action is different as also time andthe family of the mantrin are different, if the place, direction andsubstratum are different then all the actions will be unfruitful. (160)Those men who practise sädhanä through mantras, read from the booksand devoid of tradition will come to grief in this world. (161) Whattype of tradition is it, if it can be obtained just by reading books as theobvious meaning is made manifest by reading what is written? (162)Those sädhakas who have rejected the existence of mantra and wishingto accomplish the goddesses through the mantras read from the books,wish, as if, to rule the space. (163) By strong effort of one's mind or byreciting the mantra, the sädhakas and those who pray for others, willattain the desired mundane perfection. (164) Those who do notperform the rites properly, do not succeed by the recitation of mantra,as also by the offerings to fire, bath, worship, etc. rites. These words aretrue. (165) The wise should accept what has been said by the teachers,the Bodhisattvas and the goddesses with all his efforts.

Thus in the ur-tantra, the accomplishment of the mantrais spokenof by other means in order to accomplish the rites of stiffening(stambhana) etc. In this shorter tantra the meaning should be understoodthrough the symbolic language. That is spoken presently.

* "Om hum svähä —Stambhana"etc.By hum earth should be accomplished and stambhana performed.* "Om am svähä —Vasya"etc.By ä fire should be accomplished and by it vasya is performed.* "Om kham svähä —UccätancF etc.By kham the element of wind should be accomplished and also

uccätana is performed.* "Omjrm svähä —Vidvesa" etc.By jrm the mixture of the fire and wind elements should be

accomplished. And vidvesa is performed with their help.* "Om bum svähä —Abhicäruka" etc.By bum fire and water are accomplished and abhicäruka is

performed with their help.* "Om hrim svähä —Äkarsana" etc.


By hrim the elements wind, fire and space are accomplished andäkrsti is performed with their help.

*"Omghiihsvähä'—Märana" etc.By ghüh is accomplished the elements wind and water and märana

is performed with their help.(166-174) Now this will be spoken in the symbolic language. The

perception through senses is the perception imagined by the mind.(Thus) the knowledge obtained in the utpatti-krama (the process ofcreation) does not lead to the Enlightenment. (167) The perceptionthrough yoga is the realisation in oneself. This perception in theutpannakrama (the process of complete production of Reality) is theultimate (supreme) knowledge leading to the Buddhahood.45 (168) Inthe Dharmasamgraha, it is said to be of five different types at thebeginning, middle and end and five are said to be the eyes of theprotectors. (169) The physical eye, the divine eye, the eye of theEnlightened one9 the eye of wisdom and fifth, is the eye of knowledge.(170) First the yogins who are the beginners have the physical eye; thentheir eye as also that of the devas is the divine eye. (171) From that(arises) the Buddha-eye, the eye of the Enlightened Ones as also that ofthe monks. Then the Sugata's eye is that of knowledge etc. (172) Theeye of Bodhisattva is the eye of wisdom. The knowledge obtainedthrough this eye is of four types. (173) By the division, of the knowerand knowledge, two things are indicated. The eye of Bodhisattvaknowledge of the protectors is called the knower (only). (174) Fromthe beginning the Enlightened One, the Tathägatawho is without endor beginning, is unrelated with the phenomena, is one with knowledge,is pure, and is knowledge incaranate.

Thus according to the ways of this mundane conventional worldand the dependent origination, i.e. having obtained this, this will arise,as in, red colour will rise through the combination of turmeric andquicklime like this should be known in the accomplishment of all rites;and again not by the pride of the yogins in the deeds of the EnlightenedOnes. This is the rule for accomplishing actions.

Colophon : (Here) ends the sixth chapter viz. the profoundaccomplishment of action in the chapter on mantra and families ofHevajra-tikä consisting 6000 slokas.


(1) Having bowed down to Hum in Hevajra-(tantra) is spoken theaccomplishment of varied actions (like) bringing showers on the earthin order to favour all creatures.

* "Having made the image of Ananta, making thetwofold sounds ah phüh "

'To it' here means to the image of Ananta, made out of fragrantsandal wood; above the navel it has the human form and below, that ofthe cobratail; it has four hands, in the left hands, the human skullcontaining nectar and lotus, and in the right hands the nectar-fruitand jewel; above the head there are seven hoods (spread out) to theouter limits (circumference). So also on his left is the queen of näga,represented by the syllable am. She (i.e. the image) should be bathedby the pancamrta containing milk, curds, ghee, honey and sugar.

Then* "she should be worshipped by the blue lotuses; her

body should be anointed by the juice of nägadamanakaand her head, by the hastimada. Having made pair ofcups into two equal bowls (samputa), they should befilled with the milk of a black cow. Four fingers at theforehead, nose and the end of chin should keep twelveand half fingers' measure. With the thread cut by adark girl and dyed dark blue, cover (wrap round) theeight directions. Then, on the bank of a lake in thenorth-west direction, having drawn the mandala, placethat Ananta, the king of cobras. Then again in themandala draw Hevajra on the subdued Ananta.

Now are explained the colours to be applied to this mandala.* "The black made out of coal found in the cemetery;

the white made out of the powder of human bones;the yellow of the turmeric; the red obtained from the


brick found in cemetery, and green from the leaves ofcaura, mixed with a little bit of the powder of humanbones. Having drawn the mandala with these fivepowders.

In the beginning by the thread from the cemetery etc. (means)having made the thread from the muscles of the dead body, havingthreaded the mandala three hands and three fingers in measure, itshould be made by threading it criss-cross from centre to thecircumference.

The half of the mandala is the eight petalled lotus, in which arethe three pericarps and in one pericarp is the seat of the sun and aboveit Ananta and the queen of Ananta. On the sole of the left and rightfeet of Hevajra should be dravvn Jayä and Vijayä. Hevajra is decoratedwith eight faces, four feet, and sixteen hands, and twenty four eyes andNairätmyä, embracing the neck who is said to be enriched by twentyfour eyes.

Then, the eight cobra-kings are in the lotus petals and have fivehoods. The rest should be drawn like the image of Ananta. In the leftpetal is Ananta on the right Väsuki, on the west Taksaka, to the eastKarkotaka, to the south-east Padma, to the north-west Mahäpadma, tothe south-west Sankhapäla, to the north-east Kulika. In the midst ofthe seed of the mantras of these (should be written) äphüh and in theright and left petals phüh (8). Having created eight cobras from theseeight phiihs in the east and south-east, black, in the south and south-west,red, in the west and north-west, yellow and in the north and north-east,white, with the difference of body, speech, mind and knowledge. All ofthem should be drawn as subdued and supine.

Thus on the right side the ground is black;Thus on the south side the ground is red;Thus on the west side the ground is yellow,Thus on the north side the ground is white up to five lines.

Then the arch of the gateway having three qualities should be decoratedby Pancarekhä, Ratna-pattikä, Bakuli and Sirsä flowers. In the comer isthe Visvavajra and outside is the burning garland of Vajras. Then havingdrawn the mandala in this fashion, having made offerings to fife in theround fire-altar for the sake of pacification, then having establishedritually the mandala ceremonially having made the fire-offerings, bypronouncing Inda yama jala jakha etc. mantra.


* "The teacher with his mind hardened by meditationshould recite this mantra."

By the meditational mind means having exulted the mind slightly.

In a lonely region having drawn the door-keepers at the gates ofthe mandala, having placed ten jars on which are placed cups full ofmilk and having set up blue banners outside, in ten directions, thismantra should be recited.

* "Om ghuru (2) ghata (2) mas a (2), ghuta (2), ghotaya(2) anantän ksobhakaräya, nägädhipataye he he ru ru kamsaptapäläla gatän nägän äkarsaya varsaya garjaya tarjaya,hüm (8) phat svähä. Thus it will rain. If it does not rainthen the mantra should be recited in reversed order.häsväphat (3) hum (3) phuh (8) yarjatayarjaga, yarsaka(2) nägänäntägalatäpäptasa kaka ruru hehe yetapadhig-änäyaräka bhaksonantänaa yatagho (2) tagha (2) sama(2) taghu (2) taghu (2) Om. If having recited the mantrathus, the nägäs do not bring rain then their heads willburst, like the manjan (the pod of the blossom) of thearjaka tree."

Arjaka is similar to krsnarnallikä, with white stalks. As its manjari burstsopen with the sun's heat like that. It is the rule. This is the rite forbringing rain.

The preliminary recitation of this mantra is one lakh and with acrore recitations the mantra is perfected. If it is not perfected by tenlakh fire offerings, then if the sädhaka recites the balidäna mantra, thenägas will bring rain. In that case there is no mandala-rite. In themandala-rite the preliminary is of lakh recitations, fire-offeringsaccompanied by ten thousand recitations. Then only the nägäs bringrain, not otherwise. This is the rule in the ur-tantra.

Now the explanation of the bursting of clouds. Here if it rainsvoilently, then that Ananta should be bathed by cupfuls of the cemeteryashes.

* "The mantrin, having seated himself on a piece of clothfrom cemetery, should recite this mantra. Om ärya-smasäna priyäya hüm (3) phat svähä."

Thus it will split. The preliminary fire offerings and the japa are asbefore in the rite for splitting the clouds.


Now the way of attaining the Vajrakartari is spoken. This is for thesake of disciplining the untameable creatures. The Vajrakartari isaccomplished by a crore recitations vfjapa. By ten lakhs of fire-offeringsthe khatika (a type of conch shell) can be perfected.

* "Having rubbed the conch shell it should be coveredwith pancdmrta and along with kuthdracchinna,"

The small balls of the size of eye-balls. Then having gone to the templeof Heruka and having thrown them i.e. (those balls) into the mouth ofHeruka and till the image gives back those balls to the sädhaka,

* "[the mantra] Om Vajrakartari Hevajra hümphat"

should be recited one lakh times for the sake of perfection. It isaccomplished in one sitting.

Having acomplished that, a line should be drawn on the neck ofthe begging bowl (kamandalu).

After seeing the line on the necks of the king accompanied by hisretinue, if the begging bowl breaks at the neck, then all the enemiesare deprived of their heads. Here ends Vajrakartari,

Now the way of accomplishing the Vajra-kuthdra is spoken of.

* "Here the mark of Vajrakuthdra is accomplished with a desireto split the heretical deities."

Here too the perfection of the mantra is as before. Then

* "On the full moon day in the Pusya constellation shouldbe obtained a seed of the Brahma tree (?)"

[Brahma tree] is also called Paläsa (Butea Frondosa). Its seed

* "mixed with the equal amount of kuthdrachinnd shouldbe crushed with Aksobhya. Having powdered it makean axe (hatchet)"

and dry it in the sun.

* "Then stepping on it recite the mantra Om Vajrakuthdrapdtaya (2) hd (3) hum (3) phat svdhd. Thus havingrecited it crore times."

Then, as before one should accomplish it on a day of solar eclipse,throughout the day and night and make a mark on the forehead withit. Then having done that, whichever goddess the sddhaka salutes, theaxe breaks it into pieces. This is the rite of breaking the goddesses.

Satsahasrikä-hevajra-tzkä (English Translation) 215

Now the way of creating burning fever is spoken of. Havingperfected the mantra as before,

* "the name of the enemy should be written with thejuice of poisonous mustard on the petal ofarka, with adesire to create burning fever. Om Hevajra jvara (2)satriin bhriim hum (3) phat svähä."

Then having thrown the eight fingers on the ground and having lightedfire above, the mantra should be recited 10 thousand times.

Then if accomplished, the person gets fever and (if it is i.e. theleaf) washed with the overflown milk of cow, it leaves. This is the burningfever rite.

Now the way to accomplish vomiting forth wine. Having perfectedthe wine-vomiting-mantra, with a desire to vomit forth the wine imaginea wind mandala containing the syllable yamin the navel of the sädhaka.Above it imagine fullgrown man the stomach containing wine, withopen hair and vomiting wine. If accomplished the object will vomitforth the wine. Om vajramudgiranam hum (3) phat svähä. Thus recitethe mantra more than 800 times.

Now the rite of charming is spoken of. As before accomplish themantra of Kurukullä with the rite of one crore recitations, as spokenbefore. Then,

* "with a desire to charm women, on the asokästami (i.e.the 8th day of the first half of the month Caitra) havinggone to the Asoka tree wearing a red garment, a fruitof the madana tree should be eaten (there); havingmade a drop of kämäcikä juice the mantra should berecited. Om Kurukullä hnh amukä me vast bhavatu svähä.After ten thousand recitations, she comes."

This is the rite of charming.Now the rite of stopping the sun and moon is spoken. As before,

the mantra is accomplished by 7 crore recitations. Then,* "the mantrin, with a desire to stop the sun and moon

should, make rice flour sun or moon, cook them inthe perspiration (on the steam?), place them in a cupwith four fingers deep Vo/ra-water


Then the mantra should be recited.

* "Om Vajrärka mä cala (2) tistha (2) Hevajräya svähä. "

This for stopping the sun. For stopping the moon Om Vajra candraetc. When recited ten thousand times moon or sun stops. When heldin urine, they will be free. This is the rite of stopping sun and moon.

Now asking the question in Vo/Va-astrology. Having accomplishedthe mantra as before by ten lakh recitations and one lakh fire offeringsof the red lotuses. There the mantra,

* "Om Nagrä (2) Kumärike divyalocane svähä. In theevening having consecrated (cp. Snellgrove trans, asenchanted) the eyes of a maiden, by this mantra recitedmore than 108 times and having worshipped her withflowers, incense etc. five ingredients, should summonher. On the 14th or 8th day in the morning, havingkept the jar, on the jar the leaves of the ksiravrksa,having kept the oil in the brass vessel and lac juice inanother vessel the previous mantra should be recitedmore than 108 times and consecrated and havingdipped the left hand toe in the lac, wash it with thesesamum oil. The mantrinshould recite the mantraandanother asks, "Speak, who has taken my thing?"

Should anything be done or how will it be seen? There, having seenthe toe, (she) says this one has removed the thing (or) this work will bedone. This is the rite for asking the questions in Vajra- astrology.

Now the mantras in the heart of animals i.e. for repulsing animals.The syllable Om comes at the beginning and the letters of mantra inthe middle and at the end comes Hevajräya svähä. Having accomplishedthis by reciting ten lakh times, it should be used on animals.

* "Having said, vedüryä (2), the elephant flees.Having said Marmmä (2), the tigei* flees.Having said Tailliyä (2), the rhinoceros flees.Having said Hi miliphuh (2), the serpent flees.Om svä tistha (2) Hevajräya svähä. This is the rite to repulseanimals"

Thus the names of the tawny bear etc., should be put in the middle,syllable Om in the beginning and at the end Hevajräya svähä. Thuspropitiated by the recitation of mantra and fire offerings, it will be


accomplished and not by reading the books. This is the rule of theLord laid down in the ur-tantra.

Now, the realization of the goddesses for the rites like stambhanaetc. is spoken of.

* Vajrä etc.

Here Vajrä is the sphere of form and by it stambhana (stiffening) isperformed. Gauri is the sphere of feeling and by it vasya (winning over)is performed. Väriyoginz is the sphere of consciousness, by it äkarsanam(attraction) is performed. Vajradäkiniis the sphere of past impressionsby it uccätana (driving off) is performed. Nairätmä is the sphere ofcognition by it vidvesana (hatred) is performed. Bhücari is the sphereof contact by it äkarsana (attraction) is performed. Khecari is the sphereof Dharma by it märana (killing) is performed.

Through Pukkasi is performed stambhana. Through Sabari is performedSäntika. Here through Candäli is perfected the sphere of vasya. Herethrough Dombi is perfected the sphere of uccätana. Here throughVajradhatvlsvari is perfected the sphere of vidvesana.

By the sphere of Jndna is performed märana.

Thus the yogins should know the inside and the outside. Stambhanaetc. should be accomplished by recitation of the mantra, ceremonialofferings to the fire, by the realization of the goddesses and by thecolours yellow, white, black, green, blue. This is the rule of the lord inthe ur-tantra.

Colophon: Here ends the seventh chapter viz. the insturction onthe accomplishment of profound actions in the Hevajra-tikä of 6000slokas and also the second chapter on mantras.

218 Satsähasnkä-hevajra-tikä

8(1-3) Those people who see the Victorius One in his terrific form

with attachment and with perfectly calm appearance, they (really) seeonly their own mind and that is the meditation mind which assumesall forms. (2) The state of mind at the beginning of sädhanä is not ofone type. This mind bereft of mental function becomes pure on accountof three types of liberations, and experiences everywhere the threedivisions of time; having bowed down to this Vajrasattva (in the form ofthe above-mentioned mind) by my head, (3) a commentary onDevatä-patalabased on an understanding of the ur-tantra, is being writtenby me viz. Vajragarbha, in order that the creatures may find their path.The utpattikrama (process of creation) is one by having its support inthe nature of being. The utpannakrama (the process of completeproduction of Reality) the way of supportless attainment is the second.46

Here in this shorter tantra, the Lord says,* "So, now is explained the chapter on goddesses."

The initial words appearing before,* "First friendliness etc. should be meditated etc."

are quoted below from the ur-tantra itself. Initial words, middle wordsand ending words. Here the lord said,

(4-6) "Vajragarbha, I will narrate the rite of propitiating thegoddesses by which a yogin, meditating by mantra and mudrä attainsperfection. (5) At dawn, having passed urine and excreta, and havingpurified himself, the mantrin should sit down on a soft and even seat.(6) Having made a small pill often different substances, he should putit in his mouth and in the front, should make a mandalawith pancämrtaand cow-dung.

(7-14) He should offer flowers, incense etc. to Gauri and others inorder. In the direction of Indra i.e. east, stays Gauri. In the direction ofYama i.e. south, stays Gauri. In the direction of Varuna i.e. west, staysVetäli. (8) In the direction of Dhanadä i.e. north, stays Däkinldevl.

Satsähasrika-hevajra-tika (English Translation) 219

Below stays Bhücari and above, Khecari and they should be worshippedin order. (9) In the south-east is Pukkasi, in the north-east is Sabari, tothe south west is Candäll, to the north-west is Dombinl.

(10) At the centre of the mandala should be worshipped Hevajraalong with Nairätmä. Then again one should recall friendship, mercy,etc. towards all creatures. (11) Then, after having worshipped them,that seed (bija) should be ceremonially placed in the body. The initialletter of the name is the seed, accompanied by the syllable ä and ananusvara. Gauri goes to the sphere of form. Caurl goes to the sphere ofsound. Vetäli goes to the sphere of smell. Ghasmari goes to the sphereof taste. (13) Bhücari goes to the sphere of contact. Khecari goes tothe sphere of dharma. Pukkasi resides in the eyes. Sabari resides in theears. (14) Candalini resides in the nose. Dombinl resides in the tongue.Hevajra resides in the body. Nairätmyä resides in the mind.This is the first nyäsa as given in the ur-tantra. Again place the seedsyllables gam, cam, gham, bham kham, pant, gam, cam, tarn, ham, nam inthe spheres. Then think of the protection of the (chosen) place.

* "One should imagine, in front of oneself a (solar disc) arisingfrom Rephä. In that sun a crossed Vajra arising from Hum.Further a balustrade and a canopy should be imagined to be(arising from) this Vajra."

Here in the ur-tantra, the mantrin should first meditate uponraksä-cakra in order to repulse the wicked and in order to destroy thedangers, he should make a piercing weapon with the idol of Krodharäja(wrathful form of deity) and afterwards should propitiate the tutelarydeity. This Hevajra-tantra devoted to prajnä and upäyaw&s a yoga-tantrabut afterwards because of the association of the yoginzs, it is calledyoginltantra, at the point of the way of attaining Nairätmyä. Thereforeaccording to the method of yogatantra, Yamäntaka etc. wrathful kings7

should be meditated upon in raksä-cakra. Vajrahümkära is the lord ofthe cakra: and he is Heruka with six arms. Having meditated upon thesolar disc which is in front arising from ra and in it the Hum, perfectedby the crossed- Vajra having fpur faces, the mantrin should imagine aVo/ra-balustrade and a Vo/'ra-canopy (arising from) the same crossedVajra and the solar disc and various terrific weapons of all the invincibleMäras, of all quarters and intermediate quarters, outside, above andbelow the balustrade. Therefore, another quotation from the ur-tantra.There the lord said,


(15-16) "As before I speak of the seats of the Krodharäjas, as alsotheir faces, complexion, the weapons in their hands, and the sittingpostures. (16) Then a cakra with eight spokes should be placed in theVajra-canopy and again it should be meditated upon.

(17-18) So also above and below the canopy two spokes should bemade and then solar discs arising from eleven ras (i.e. semi-circles ofhalf ra) respectively. (18) As there are eleven solar discs so also therewill be eleven feet to the sun. Then in each disc of the sun, the syllablehum should be placed ceremonially.

(19-24) Then imagine Krodharäja in the solar place arising fromthe hum and in the seat of the central solar disc, the chief of theVajra-Hümkära should be meditated. (20) He has three faces, six hands,blue (complexion) and is sitting in a pratyäüdha posture (with the leftleg stretched). The main face is blue, having terrible tusks, terribleand terrifying. (21) The left and right (faces) are white and red as arethe three veins and in his right hands he is holding a Vajra, a shortsword and a trimla. (22) In the right hands are Vajra, bell and a humanskull as also khatvänga (a club having a skull at the top) and acrossed- Vajra. The hair are matted and on the head, there is Aksobhyaand half moon. (23) Round his neck (lit. on his shoulders) is the garlandof heads and on the head too, the skulls; the waist is covered with thebones of five mudräs and the tiger hide. (24) He has nine eyes and adangling tongue and is adorned with snake ornaments. Like this (is)the chief of the Vajra-Hümkäras (and he) should be meditated upon.

(25-28) Yamäntaka dark and terrific arises from the black Hümkäraand is sitting in the eastern solar disc in pratydlidha posture. (26) Hehas three faces, black, white and red, he is big-bellied; he has threeeyes and he wears a tiger-skin round his waist (and) a garland of fiveskulls of mudräs. (27) On all the crowns are the Nägendras with theensemble of crossed-t;z/<2ra. He has weapons of different colours andfour feet. (28) In his right hands he holds a staff, a disc and a Vajra. Heis holding a threatening whip near his breast and in his left hand arebell and small axe.

(29-30) On his head is the Buddha Vairocana and Vajramauli isthe other. In the southern solar disc arising from the white Hümkära(is Prajnäntaka). (30) The wrathful Prajnäntaka is white in complexionand has white, blue and red faces. In his right hands he has Prajnä,


khatvänga, Vajra and a staff. Near the breast he is holding thethreatening whip and in the left hands are bell and small axe.

(31-32) Padmäntaka with Amita Buddha on his head, arising fromthe red Hümkära, having red, blue and white faces, should be placedin the western solar disc. (32) He is holding a pestle and a Vajra-swordin his right hands. Near his heart he holds the threatening whip and inhis left hand, bell and small axe.

(33-35) (Vighnäntaka) arising from the blue Hümkära hasAmoghasiddhi on his head. He has blue, red, and white faces, havingtusks and quivering mouths. (34) In his right hand he has disc a crossed-vajra and a pestle. In his left hand he has bell and the threateningwhip and small axe. (35) Vighnäntaka should be placed ceremonially.In the northern disc is Amrtakundall. In the south-eastern solar discshould be placed Acala arising from blue Hümkära.

(36-48) He has blue, red and white faces and the Buddha Vairocanaon his head. He is holding sword, Vajra and a disc in his right hands.(37) Near his breast (he is holding) the threatening whip as also in theleft hand bell and small axe. Arising from the blue Hümkära and havingblue, red and white faces is (38) the Tarkvlräja to the south-west, havingRatnasambhava Buddha on the head. He is making the trailokya-vijayamudrä with his two hands. (39) In the right hands, he is holding Vajraand khadga and in the left, whip and iron pin. The mantrin shouldplace Niladanda who has arisen from blue Hümkära and (40) who hasAmitäbha on his head in the north-west. The main and the left facesare terrific and he has blue, red and white faces. (41) In his right handsthere are staff, sword and disc. In the left hands he has threateningwhip and lotus and a small axe. (42) The mantrin should place themighty Nilavarna arisen from the blue Hümkära and havingAmoghasiddhi on his head in the north-eastern solar disc. (43) He hasblue, red and white faces and a big belly and he is terrifying. In hisright hands he has staff, sword and disc respectively and (44) he isholding the threatening whip near his heart and in his left, the trisülaand a small axe. Lambodara arisen from the dark blue Hümkära, withAksobhya on the head (45) wears an usnisa on the head and the rightand the left hands are folded in salutation. In his right hands he hasVajra and lotus and in others threatening (whip) and sword. (46-47)And he should be thought of as having subdued the sun in the sky and


settled in the place of Brahma (brahma-randhra?). In the lower solardisc is Sumbharaja, arisen from the black Hümkära with Aksobhya onhis head and with black, red and white faces. In his right hands he hasVajra, disc and trisüla and in his left, there are sword and a small axeand (48) near his heart he is holding the threatening whip. Thus havingimagined this wrathful, terrific host and (49) taking them all togetherhe should place them on his own body, on the left arm Yamäntaka, onthe right arm Prajnäntaka, (50) on the left hand Padmäntaka, on theright hand Vighnäntaka, on the left thigh Acala, on the right thighTarkviräja,

(51) on the left foot Niladanda, on the right foot Mahäbala, onthe head Mahosnisa, on the anus Sumbharaja, at the heartVajrahümkära and then should place ceremonially the initial letters ofone's own name—yam, ghram, pant, ram, am, darn, nam, mam, dram,sam, vam. Then thus having performed the rites for protection themantrin should imagine himself to be Vajrahümkära full of wrath. Allthe obstructions and sins should be pierced by ordering Sumbha. Omgha (2) ghätaya sarvadustän phat kilaya (2). Om Sumbha nisumbha humom grhnäpaya (2) hum (2) änaya/ He Bhagavän Vidyäräja phat.

(52-54) An intelligent person, having attracted the chiefs of theobstructions by this wrathful form, should pierce them in the properway through this yoga. (53) He should contemplate a form like thepointed staff above the navel and the greatly wrathful Vighnäntakahaving three eyes on the head and six hands. (54) And having seenthese hosts of obstructions below, should utter that mantra and thrustthat Vajra-needle steadily into the body of the obstruction. Omghä (2)ghätaya sarvadustän phat (2) kilaya saruapäpän phat (2) hum hum VajrakilaVajradhara äjnäpayati Sarvavighnänäm käya-väk-ättam kilaya hum (2) phat

(55) The knower of mantra should imagine Sumbharaja withVajramudgara in his hand and should threaten the Va/ra-needle withhis mantra: Vajramudgaramäkotaya (2) tistha (2). (56) Having thuspierced through the ten quarters and expelled the wicked, the Vajra-üreblazing from all sides should be imagined, with the wicked being burnt,running here and there.

Here in the shorter tantra the raksacakra is confused in the words'yogi, after staying above it etc.' should meditate up to 'kila'. The rule ofraksacakra through four verses.

Satsahasrikä-hevajra-tika (English Translation) 223

(57) By the absolute truth, the three worlds should be meditatedupon as devoid of character. In non-existence meditation is withoutideation (thought) and thought also is no longer thought. Thus theexistence has no substance and there is no support for meditation.

* "First realization of the void, secondly the seed in whichall is (concentrated) united, third is 'production ofthe image (of the goddess) and fourthly the nyäsa ofthe letters."

Thus having made the raksäcakra according to the yogatantras, thenas if the whole space is full of the rays of light emitted by the Humkärain his own heart, the mantrin should contemplate on the IllustriousLord surrounded by the eight mothers and embraced by his Prajnäalong with the teacher, the Buddha, and the Bodhisatlva. Then havingturned back the rays of light cause them to enter his own heart, Hümkärashould give out the eight goddesses for worshipping the lord. Heretoo, in the reversed order by one sloka streaks of bright light are emittedfrom the body, pervading the whole space.

(58-63) Having collected it together in his own heart the yogi shouldbecome of the nature of anger and having seen the Illustrious Lordborn from Vajrdand having great compassion (59) worshipped by theeight goddesses adorned by all the ornaments. Gauri holds the moon.Cauri holds the vessel of sun.

(60) Vetäli holds water and Ghasmari holds medicine; Pukkasiholds Vajrain her hand and Savari is the mistress of tastes. (61) Candäliis sounding the damaru and Dombi is dancing passionately. Moon iscalled semen virile, sun is called menstrual discharge, and water is saidto be urine. (62)Marrow and flesh are the medicine and Vajrais calledVairocana. Taste means the six flavours. Goksädyaetc, balas (intoxicatingdrinks) are said to be the damaruka. (63) The dance means drinkingthe wine etc. These are said to be the eight samayas.

The mantrin should worship by these and take refuge in the threejewels and (64-65) confer his sins and rejoice in the meritorious deeds.He should present his body, by support of the path itself. (65) Havingcreated the thought of Bodhi, he should ask the Enlighetned One. Forthe sake of a substratum in the void he should think of a support in theintense devotion.

(66-72) The void is naturally substanceless, causeless, and without


any characteristics. On account of impermanence there is no aspirationfree from origination and aspiration is meaningless in the absence ofproduction and cessation. In reality there is no being and no Enlighten-ment and no phenomenal and non-phenomenal. (68) As is the illusionso is the dream. So also is the city of Gandharvas. Those who meditateupon Reality should percieve the beings and the Buddhas alike. (69)As is the echo so is the teaching of the Buddhas. Having contemplatedin this manner, the condition of the being in the whole of this world,(70) in order to favour the creatures, the Bodhisattvas perform the riteof killing, equanimity and the obscuration of the object of knowledge.(71) Not a particle has been retained (for themselves) by theBodhisattvas and the heroic who have compassion for all creatures andwho have totally burnt down their great defilements. (72) So havingthoroughly contemplated on Buddhahood and Bodhisattvahood oneshould have support in the void and should utter this mantra:

Om Sünyatävajra-svabhävätmako'ham etc.

This is the aspiration of the teachers which should then be remembered.By that aspiring mind, he should contemplate in this mind the

pride of the deity in order to enjoy the three worlds. As is explainedhere :

(73-74) Having meditated upon the mandala which is decoratedwith eight cemeteries at the centre of which there is eight-petalledlotus and the solar disc (74) he should imagine a sun of the nature ofcorpse of the sphere ofDharma.

There are thirty-two vowels in the moon caused by the characteris-tics of the Buddha and (75-79) in the sun there are eighty minor-characteristics and the syllable hiimis at their centre. That is called thebeing which is of the nature of Innate Joy and (76) it is the knowledge,mirrorlike knowledge, knowledge of the equanimity of things andknowledge of distinguishing respectively. This performance is one andalso the production of the image (reflection?). (77) This is said to bethe sphere ofDharma and the fifth supreme knowledge.

Hevajra with fivefold enlightenment has two arms, (78) com-plexion blue and bright red and red eyes like vandu (?) should becontemplated. He is adorned with a garland of skulls, and has Aksobhyaon his head. (79) He wears a cakra, rings in ears and a necklace, braceletand also a girdle. By the purification of the five Buddhas the five mudräsare described....

English Summaries(of the remaining portion from the Tibetan version)

I. iv, Devatäbhisekapatala

The salutary verses are followed by a lengthy quotation from themülatantra in order to explain the meaning of the chapter.

The quotation is introduced with the meaning of utpattikrama(bskyed.rim) in which the commentator divides all the creatures in twocategories - born of egg (sgon.skyes = andaja) and born of womb(mnal.skyes =jaräyuja). The description of the evolution of the humanpersonality that follows is rather obscure. After the conception the lifeis in a sort of dream state which becomes conscious after coming outof the mother's womb. The next stage is the attainment of awarenessand the contact established between the five senses and their objects.

Next point is the creation of a thing by an active cause which leavesan impression on the result. Thus the trunk of the tree is of the natureof seed and again fruit becomes the seed. In the absence of seed thereis no trunk and in the absence of the trunk there is no seed. Thatpleasure which brings into existence the skandhas, by those skandhasagain pleasure is experienced. Because of death and transmigration,the skandhas are born. In the absence of pleasure, the skandhas are alsoabsent and in the absence of skandhas, there is no pleasure. If the causedoes not exist, then result is also absent and vice versa. In this worldonly the cause of the phenomena of death and birth exists. By thecessation of cause and effect there will be no birth and death too.

Likewise without the complete purification of mind, Bodhi will notbe attained. It is like the five stages of the quicksilver. As the irontouched by the quicksilver will not remain iron but will become gold,likewise the mind will be purified by the Bodhi.

I. v. Tattva patala

The chapter is introduced by a discussion of the Tathägatajnäna


(de.bzin.gsegs.pahi.ye.ses) which is devoid of the eighteen spheres of thegrasper and grasped and the action of grasping. For the yogin too, form,eyes and the perception of the form etc. do not exist. He shouldcontemplate on this reality devoid of the eighteen spheres.

This is supported by a quotation from the mülatantra which alsoexplains the way of attaining reality i.e. through the understanding ofcause and effect which is the doctrine of dependent origination.

By the cessation of bhütävidyä (hgyur.bahi.ma.rig), samskära ceases.By the cessation of samskära, Vijnäna ceases.By the cessation of vijnäna, Nämarüpa ceases.By the cessation of nämarüpa, Sadäyatana ceases.By the cessation of sadäyatana, Vitti ceases.By the cessation of vitti, Vedanä ceases.By the cessation of vedanä, Trsnä ceases.By the cessation of trsnä, Upädäna ceases.By the cessation of upädäna, Bhava ceases.By the cessation of bhava, Jäti ceases.By the cessation of jäti, Jarämarana cesases.By the cessation of skandhadhätu, Upasänti is attained.

Also

By the control of käya, pränaväyu is controlled.By the control of pränaväyu, bodhicittais controlled.By the control of bodhicitta, vahana (hdzag.pa) is controlled.By the control of vahana, Enlightenment is attained.Again in order to attain this, the shorter tantra explains the

samvrtimudrä. In this is included the discussion about the mudräs of thefive Tathägata families.

I.v.3. This is one of the most important verses and occurs in manya tan trie text. The yogin should worship mother, sister, daughter, sister'sdaughter while maintaining his inward attitude, in which grähya andgrähaka, subject and object are one, Lalanä and Rasanä are one, Candäliand the semen virile are one. But while worshipping them with thatattitude he should do it in such a way "so as not to make it fall" whichin absolute meaning indicates the non-transference of semen virileand in the conventional meaning, the slandering by the people.

Satsahasrikä-hevajra-iikä (English Summaries) 227

Mudra Tathägatakula

Devatarepresented

Psychiccentre

Caste of themudra selected

1. Janani2. Bhaginz3. Duhitä4. Bhägine-

yikä5. Jäyä

TathägataVajraPadmäKarma

Ratna

vajra

LocanäMämaki

Vajradhätvl-svariJnäadhätu

Navel lotusHeart lotusThroat lotusForeheadlotusUsnisa

Guhyapadma

BrahmaniCandäUNaßRajaki

Candälini

Antyajäsattva

These are the five kulas in brief. Another division in six which ismentioned is as follows :

Psychic centre Name of the kula

Usnisa

Laläta

Kantha

Hrdaya

Näbhi

Guhya

Akäsadhätukula

Väyudhätukula

Agnidhätukula

Abdhätukula

Prthivzdhätukula

Jnänadhätukula

The meaning of Tathägata is explained thus : tathatä means in thestages of apratisthita nirvänain the guhyapadma from the vajramani, theVajrayosit is in the form of the elements of space, wind, earth, water,fire and knowledge, in the forehead, throat, heart, navel and guhyaand the Lord resides in the bhaga of this Vajrayosit. Thus the Bodhicittagoes to Vajra. So also it comes. How? As it travels down through all thepsychic centres so it goes upwards from navel to heart, from heart tothroat, from throat to forehead, from forehead to the top of the headby being the wrdhvareta (rgyen.du.khu.ba, the upward flow of semen virile)and this can be attained through the stoppage of the twelve parts. Asin the conventional world the four joys descend from forehead, so byreversal nisyanda (rgyu.mthun), vipäka (rnam.par.smin.pa), purusakära(skyes.buhi.byed.pa) and vimala (dri.ma.med.pa), phalas (results) ascendfrom guhyacakra to laläta. These four are the four stages in the innerdevelopment of the practicantfrom samayasattvahood to Vajrasattvahood,from jägrtävasthä* ksaya to türyävasthä-ksaya. (See HTL chap. 2). As issaid "In näbhicakra, nisyanda-phala is attained, in the dharma-cakra,


vipäkaphala, in the sambhogacakra, purusakära-phala and in themahäsukha, vimala" By the downward flow 'semen virile the jndnacitta(ye.ses.kyi.sems) descends from the top of the head to the guhyapadma.This happens in the conventional world by the difference of one tofifteen phases of the moon. When this process is reversed, it ascendsfrom guhyapadma to the forehead by being itrdhvaretas, this happens bythe force of the yogic practice. Finally, when it reaches the top of thehead (usnisa) it is of the nature of 16th phase. In the absolute truth theBodhicittabecom.es the moon having'fifteen phases and the bliss in theform of äli (vowels),

While commenting on I.v.2. the governing deities of the elementalcentres are given as below :

Vairocana — Prthivicakra

Aksobhya — Äkäsacakra

Amitäbha - Abcakra

Ratnasambhava - Teja-cakra

Siddhdrtha — Vdyu-cakra

Sdttvika — Jnänacakra

All the Hindu goddesses are identified with the Reality and thecommentary says : In the conventional world all the creatures areadhoretas (hog.du.khu.ba, with the downward flow of semen virile) andin the absolute truth the Buddhas are iirdhvaretas.

Now follows the enumeration of the godhood attained throughthe stoppage of the downward flow of the discharges of the body. Thebuddhattva attained by stopping the downward flow of excreta is calledBrahma. The buddhattva attained by making the urine enter ones bodyis called Visnu. The buddhattva attaind by not discharging the semenvirile is called Siva. The Buddha is the state devoid of ideation and ofSupreme Bliss. This Supreme Bliss itself is inexhaustible void(andsravasünyatä).

The explanation of I.v.16 onwards sounds rather artificial andelaborate as the commentator brings together the different male andfemale relatives, e.g. When Prajnd is called mother she is so calledbecause of her being the matrix of the world and hence she isrepresented by the menstrual discharge and Updya is father and isrepresented by the semen virile.

Satsähasrikä-hevajra-tikä (English Summaries) 229

I. vL Caryäpatala

The chapter opens with the emphasis on the necessity of having amode of living in order to reach perfection and with this aim in view,one should follow a particular mode of life. A person who performs allthe rites but is without a mode of life will not be able to attain perfection.

This mode of living (caryä= spyod.pa) is described hereunder. Theyogin should wear a cakri on his head as it represents Aksobhya andimplies the setting in motion of the Dharmacakra by the yogin for thesake of beings. Amitäbha is represented by the earrings and the yoginshould be attached to the three worlds (bhavas) for the sake of world.Ratnasambhava is represented by necklace and the yogin havingdisciplined this world through taste should grasp the fact that the worldis like water. The bracelets adorning the two arms will representVairocana. Siddhärtha is represented by the girdle which adorns thewaist. With ashes of the nature of Bodhicitta, body should be adorned.The nitärtha (absolute meaning) of this caryä is as follows : The caryäthat is practised consists of cessation and origination of the six essences(sukras = khu.ba) and six airs having support in the six cakras of thenature of earth, water, fire, wind, space and knowledge. This meaningis given in the mülatantra.

Further he should take a girl belonging to his own caste, youngand pretty and purify her with the bodhibija. If he chooses, he can evensing and dance; however, it may be done with the aim to attainEnlightenment. The meaning of this as given in the mülatantra is asfollows : Woman is the void, the unborn peace. Having united thesixteen knots of the nädis, the sixteenfold pleasure arises and hencethe girl should be of sixteen years.

Pancabuddhakapälam (v. 15) is explained as follows: The supremeEnlightenment is of five types. The five vowels a, i, u, r, /correspond tothe nature of five elements, earth, water, fire, wind and space. Fordisciplining persons, proud of gods of this world, he should wear thestring made out of hair of a dead body. In order to follow the vow ofMahesvara he should smear his body with ashes; for the fulfilment ofthe vow of Brahma he should wear a sacred thread made of the hair ofdead body. He should play damant in order to delight the gods,khatvänga as an emblem of Mahesvara and Vajra-kapäla to fulfil the vowof kapälakhanda. The absolute meaning of this : The hair-string


represents the identity of Sünyatä and Karunä. The ashes are theBodhicitta, the semen virile is the effortless practice of purified mode oflife.

The mantrin must abandon all sense of fear, shame etc. whilefollowing this mode of living, otherwise he may be ridiculed.

About the rules for eating, drinking etc., he can eat whatever hecan procure. He can drink wine brewed from various corns withoutgetting intoxicated and the other types of intoxicating wines, brewedfrom grapes, rice etc. should not be taken even in very small quantities.

I. vii. Chomäpatala

The signs are of two types - physical (lus.gi.brda) and vocal(nag.gi.brda). Every yogin who practises the Hevajra-yoga must learn boththese types. He should not speak with the uncultivated and he shouldspeak with the messengers from other families (with the help of thesesigns). Whatever the great secret if not conveyed through signs, themessengers from other families are deluded. So that one who does notconvey the great secrets through signs goes to hell by destroying thisand other worldly perfections.

Then the physical signs are obvious and are followed by vocal signs.In this chapter only physical signs are explained and in some other thevocal. Again the physical signs bear twofold significance, conventionaland absolute. In the shorter tantra (i.e. the present version ofHevajra-tantra) is given the conventional meaning and the miilatantragives the absolute meaning. Brother and sister no doubt mean Prajnaand Upäya. If suddenly some one comes to the front and shows a fingerthen that signifies permission for asking a question. In answer shouldbe shown two fingers indicating pleasure in his arrival. If the left thumbis held, then it indicates ksema-mudrä (bsnun.gyi.phyag.rgya) or thewelbeing of body, speech and mind. This is the role played by the Upäya.Now that of the Prajnä : If he shows the middle finger then he shouldbe shown the middle finger.

If the middle finger is shown, then in return one should showone's neck. The meaning of the question asked being "is the knowledgeof doctrine like the space?" The meaning of the answer i.e. showingthe neck that the neck centre is the path where are tasted the sixflavours (ro. drug, la. Ions, spyod.pahi. la. mgrin.pahi. hkhor. lo). By its force the:


nädis develop and so by this one indicates the truth that is like the sky.To one who shows cloth should be shown trisüla. The meaning of thequestion being do you know the characteristics of the guardian divinity?The answer is "I know the trisüla of the nature of body, speech andmind."

To one who shows the breast should be shown the parting of thehair. The meaning of the question is "Do you know if the reality can beattained by means of dance?" The answer being "Yes, I know and Iknow the bliss that arises from the union of two senses." To one whopoints to earth should be shown the face. The question means whetherthe nature of Prajnä is known or not, the answer of which is "Yes, it isknown". It is endowed with Prajnä and Upäya.

One who shows brow to him should be shown the loosened tuftThe question is whether you and I shall perform (rtsod.pa) the parts ofPrajnä and Upäya, The answer given means it can be done without anyfears. If the forehead is shown, then the back should be pointed out.The question means whether he knows that the seat of the yoginis is thehead. The answer i.e. showing the back, means he knows and thatbesides the head there are other parts which are the seats of the yoginis.

If one shows the sole of the foot, then in reply one may dance withjoy. The meaning of the question is how to arrive at the place and theanswer is "First the treatise on dancing and then by entering intocomplete tranquility with one's mind dispossessed of attachment, inthis way we will go to those places." If he shows a hand holding a garland,then he should be asked to meet.

Then the meeting-places of Hevajra: There are pithaand upapztha,ksetra, upaksetra etc. i.e. The ten bhümis (stages) are the basic places ofall kulas having three cakras, four cakras or six cakras. Having threecakras means according to the Cakra-samvara-tantra, through thedifference of body, speech and mind and the three stages (bhumi=sa)above, below and supreme (bid). Having six cakras means by thedifference of earth, water, fire, wind, sky and knowledge or the fiveskandhas and vijnäna as the sixth, or as said in the Paramädi-Buddha-tantra, by the difference of six letters. Then the signification offour is by the four psychic centres i.e. the sixty four petalled Nirmäna,the eight petalled Dharma, sixteen petalled Sambhoga, and thirty-twopetalled Mahäsukha. In the Hevajra-tantraaxe taught differences in four


cakras, four käyas, four abhisekas, four änandas, four ksanas, four resultsetc.

These 12 places are taken to be equivalent to the ten bhiimis(stages). (But this does not seem to be very logical as these places referto powerful spiritual centres (Jägrtadaivata sthänas) or places where therehad been a long spiritual tradition which has surcharged atmosphereby its spiritual tradition and hence the places gain in importance).Externally these places are in the outside world where dwell thosegoddesses who run after flesh and blood; but internally they are in thebody itself in the form of nerves and hence there is no need to look forthem anywhere else.

The days of Hevajra: The days of Hevajra are of two types: internaland external. Externally they are the dark half of the month. Thefourteenth and the eighth days are the days of Hevajra on which thoseabove-mentioned deities residing in the outside world become the causeof robbing the beings of their lustre. Internally they are the meeting ofthe semen virile, wind etc. sväsa (dbugs), lipta (chu. sran), danda (chu.tshed)at different junctions. So also yogin should know the two types ofperfections differentiated as internal and external. For the attainmentof ordinary perfections on the fourteenth night of the dark fortnightone should go to the cemetery and should bring together the femalepreachers of the Lord. The 14th day of dark fortnight is 29tlvand the8th day of dark fortnight is 23rd. The absolute meaning of this as givenin the mulatantra : This Bodhicitta is the moon undergoing bright anddark (days). By the bright he establishes the mother, by the dark, thekiller. By the fourteenth day of the dark fortnight the Bodhicitta-däkinlis united with mahä sukhacakra. Then the interpretations of dhvaja andsaptdvarta. The dhvaja is the corpse of any man or woman punished bythe king the body being torn open by the weapon and is left hangingon a tree. (cp. Snellgrove, HT, Vol. I, p. 71). The saptdvartais the personeither man or woman born as human being in seven consecutive births.His characteristics are as follows : He is born with seven shadows, hiseyes do not close, on the forehead there is a third wrinkle, and hisbody gives out sweet smell. If one meets such a person he should offerhim a flower, encircle him, address him as "Oh, Lord of yogins, now isthe time to act for the good of (people) like us". He will give up hisbody, when he gives it up, out of his flesh make small balls of the size ofa berry and (saying to) we all will eat these and should be apportioned


to all the creatures (in the same) proportion, as yours. Then he willattain the power of moving in the space. Also having performed,purified and mixed the minor animal flesh (sa.phal) as opposed to (sa,chen) the human flesh and the flesh of the one killed with weapon andhaving made it into small pellets and having partaken it, the wrinklesand the white hair will be destroyed. This is the rule. The absolutemeaning of saptävarta is as follows : That body which is the body of allembodied beings is the seven born. From the eating and drinking, thefood and drinks with six flavours are digested and the body is nourished.That is the first birth. Then the blood is formed and that is the secondbirth. The formation of the flesh is the third. The formation of theskin is the fourth and the formation of veins is the fifth. From it comethe bones which is the sixth and the formation of fat and marrow is theseventh.

By all efforts the yogin should create compassion and shouldpractise the act of slaying. One without compassion will not succeed.According to some by the difference of external and internal are thefive expatiable sins. The teachings of the Buddhas leading to ksobhaare to be pacified by the meditation of the family of the wrathful andin some cases by the act of slaying the destruction should not be all-round. In the external and internal the life pervades two parts. In theexternal it is obstructed by the meditation of the krodhakula andinternally the great void is hindered, (v. 23) The meaning of dinastubhagavän ... etc. Prajnä is absence of existence and Upäya meansexistence. The absolute meaning of this given in the mülatantra is asfollows : That which makes the duality like right and left, moon andsun, heat and cold, blemish and virtue that is Prajnä and Upäya. Sri isthe non-dual knowledge, that in the sense that there are no two divisionsin the glory of I and You. 'He' is the sünyatä which is the cause of thebeginning. This means the causeless meditation of the action,knowledge, making the mudräs, ball etc. and that is the supreme Bliss.'Rv? is the absence of accumulation and means the Bliss arising out ofthe freedom from characterised ideation. 'Ka' is not fixed anywhere,the accumulation and the nature of abstraction which is without actionand not mutually dependent are said to be sädhanä and hence thename Heruka.


I. viii. Yogini-cakra

The yoginis are the fifteen dates of the nature of the dark fortnightcreating the dark colour; varied colours are destroyed and cakra is theBodhicitta which is seen coming down the mouth. As is said in themulatantra: The mandala should be characterised by the differences ofbody, speech and mind. First is Hevajra and is called the käyamandala,second is called Nairätmyä and is said to be citta-mandala and third isthat of Kurukullä which is the vägmandala.

Khadhätau etc. The meaning of this should be known the same asbefore in the raksäcakra preached at the time of the creation of Heruka.Here only the essence is explained. Having worshipped one's lord asbefore and having purified the pätra (snod) and rasa (bead) by the methodof orn sünyatä-vajra- svabhävätmakoham, all the phenomenal world shouldbe venerated as the mandala in space. The mandala in space ischaracterised by the body, speech and mind of all Tathägatas and in itshould be meditated Amitäbha one mile in size like the form of theletter E.

This mandala is divided in two putas (hphar.ma). Thus the two(putas) are made on the basis of the goddesses symbolising subject andobject. Kinjalka (anthers of flower) is the one i.e. it is the internalmandalain which reside the goddesses purifying the five skandhas, whichare, as is said above, of the nature of five sünyatäs. The other is in thetriangle. In order that the pränaväyu should rise above all the spheres(khams), one should imagine a corpse in the outer puta. Above it therewill be moon and above moon seed (sukram). As is said in themulatantra: first the sukra is created from the father and then theconsciousness endowed with life enters. This is united with the bloodof mother. The utpattikrama (process of creation) is taught in this sense.The corpse, moon and seed are suppressed by solar disc. The mahäsukhais produced by the union (or congregation) of the two. Here the unionof two means the process of entrance of the nature of sukra and raktaand the präna, the union of Lalanä and Rasanä, and the union of lowerand upper. Ali is of the form of moon and käli, that of the sun. This isthe external utpailikrama means, in neyärtha (conventional meaning)all is the lunar disc and in the nitärtha she is the inhalation of breath;kali, in conventional sense means solar disc and in nitärtha stands forexhalation of breath. The meeting of moon and sun means the coming j

Satsähasrika-hevajra-iikä (English Summaries) 235

together of the nature of moon and sun and three perceptions. Gaurietc, means in the outer puta is created the essence of transmigratoryexistence and the inner puta the ultimate (dam.pa) existence and thatis the creation of the fifteen goddesses Gauri etc.

(v. 8ab) The Bodhi is said to consist of five perceptions and henceof five types. Then for the understanding of neyärtha and riitärtha. Themeeting place of ali and kali is the seat of Vajrasattva, for theunderstanding of the ignorant, the äli and kali i.e. sun and moon willbe wholly changed. If this is correct then the ball of hum and phat is notrequired to arise from the aksara (letter). Then the chief of the mandalasarisen from the manifestation of being may be meditated upon. Heremeditation on the nairätmyä cakra is the riitärtha. The meaning of thisas explained in Paramädi-Buddha-tantra : "O King, the hümkära is notrequired to arise from the meeting of Ali and Kali " So also as is said inthe 5th chapter of the shorter tantra, by Manjuvajra: "Äkära and Kakäraare the seats of the moon and the sun but it is not Vajrin. Here theabsence of the characteristics like figure, colour etc. of the hümkäraare not asserted. Some others think that the origination fromnon-existence endows it with good powers. The Victorious Oneendowed with all the excellent forms is the holder of the variousillusions."

In the inner puta are the five yoginisof the nature of five skandhas.

(w. 15) "These two goddesses" means the breath of two types,one going up and the other coming down. From these two arise theupäya-tantras like Guhyasamäjä etc. and yogini-tantras like Hevajra etc.The upäyatantra springs from the above and the prajnä-tantra frombelow. Thus by the nature of existence and liberation, compassionresides in these.

All the goddesses are dark coloured indicate the sign of Prajnäand Sünyatä.

(v. 20, 21) The nitärtha according to the mülatantra: "The lotus isone's own body, destruction is in the form of the.four meditations.Thus the knower of yoga should always drink the blood and flesh of thefour Märas and he will suppress birth and old age." The four states ofthe chief of the cakra is the Mara. The four embodiments of Mära areat the nirmäna (cakra), Skandhamära, at the heart, Yama at the throat,Klesamära and at the head, Devaputramära. Each Mära is killed in four


days. So also all the doubts about the existence and non-existence arevanquished.

(v. 22ab) If one meditates on the mandala after fullycomprehending the meaning then one will attain perfection quickly.This is the nitärtha. Again the meaning of this as explained in themülatantra : "One who is enmeshed in the net of doubts, havingregarded the world, should be taught the means which will releasehim gradually. One who is bound by the propensities of doubts, to himshould first be taught the method of deliberation. Then having knownthe nature of doubt, he will be without doubt. The meditation on themandala, the creation of gods, inviting the god symbolising knowledge,and bestowal of power, also, the psychic centres and veins, semen virileas well as breath—all this is preached by the Buddha for the sake of theignorant. There is no other nitärtha : whoever has seen the rite of themandala, purification of the god, invitation to the ye.ses.pa, abhiseka,semen virile and breath, has not known Hevajra." Thus is taught theutpatti and utpanna of the yoginis of all tantras in the six parts throughneyärtha and nitärtha. That instruction which is imparted in the state ofutpannakrama is the absolute meaning and that in the utpattikrama, isthe conventional meaning.

(w. 23,24) The six parts are Aksobhya, Amitäbha, Ratnasambhava,Vajrasattva and Vairocana. These are also the elements earth, water,fire, wind, space and knowledge. These six are the parts of utpattikramaand Viramänanda etc. explains the six parts of utpanna-krama. Theseaccording to the 18th chapter of Guhyasamäja, (GOS, p. 163) arepratyähära (so.sor.bsdud), dhyäna (bsam.gtari), pränäyäma (srog.rtsol),dhäranä (hdziri), anusmrfi(rjes.su.drari) and samädhi (tin.ne.hdziri).Themeaning of this is explained in detail in the Paramädi-buddha-tantra(dan. pohi.mchoggi.sans.rgyas).

(v.20) It is not correct that Prajnä and Upäya indicate woman andman. The correct meaning by the difference of samvrti and vivrti is asfollows: Samvrti-sukha which is of the nature of flow by the subject-objectrelationship is Upäya and the absence of Ultimate-Bliss should beunderstood as Prajnä. In the case of both man and woman the sukra(khu.ba) is Upäya and bliss (bde.ba) is Prajnä.

(v.33) Thus the abhisekas, ghata, guhya and prajnä-jnäna are of thenature of destruction and the fourth meditation is meditation. Even in


the Paramädi-buddha-tantra it is said that the three are the samvrti andthe fourth is the paramärtha.

All the existence should be looked upon as one devoid of anydifferentiation like lower, middle and best. The Sahaja is theuni-flavouredness (samarasa) of all things.

All the existence is Hevajra, Herüka, Nairätmyä. The svasamvit isthe mahdsukha, and from it the Bodhi arises. The meaning of this (v.46) from the mülatantra: This existence is of the nature of suffering-as it will cause no trouble to describe the space as multi-coloured soalso a yogin desirous of attaining the Hevajra frada should speak likethat.

(v. 47) In this, both meaning and illustration are spoken openly,as at the time of illustration the viramänanda came first and paramänandaat the end. Having made it manifest by his intellect, he should meditateupon svasamvit

(v. 49) From the bliss of meeting (sprod.pa) the three worlds areborn and the knowledge of the non- existence (mi.hgyur.ba) originatesin it. After this, specification like father and mother or Prajnä and Upäyais not made. In this state of the greatest secret it is separated, as thesupport and supported and then named accordingly.

(v. 50) Sukra is father and sukha (bliss) is the mother. She is socalled because of the absence of existence, Upäyais the existence. Blissis rending asunder the net of cognition.

(v. 58) By the difference of the internal and external one who isdwelling in the dhyäna beyond any comparison will not be hurt by anyplace in the three heavenly worlds, as well as the under worlds. But hewill be hurt by the bondage of this iron chain of my and mine.

L ix. Visuddhipatala

In the introductory sentences he explains that the existence ofimpure things like poison etc. should, indeed, be destroyed (lit slain).So an intelligent person should purify his body, speech and mindthrough the threefold method.

The verses 1 to 11 are devoted to the explanation of utpatti-kramawhich is to be taught to the beginner. All the existing matter should bepurified. The skandhas, dhätus, sadäyatanas are naturally pure. The


causeless spheres should be thought of as empty (gzalyas) and thosehaving cause should be meditated as goddesses and this is purification.All this purification is necessary because without it liberation is notattained. This purification is the self-experience. The knowledge thatform etc. are uncreated is itself purification. This is the absolutemeaning.

After the explanation of utpatti-krama follows the explanation ofthe subject-object relationship.

Then the skandhas and their ruling deities are explained (w.13,14). The commentator adds : the ignorant perceive the foursubstances as well as crave for them. From the practice, they attain themiraculous powers like slaying etc. in this world. The nitärtha (absolutemeaning) of this as given in the mülatantra is as follows : The rite ofpacification is the pacification of the desire for defilements by the waterof the Bodhicitta, born in one's own body. In order to make the body,speech and mind fuller (richer) in its capacities, the rite of abundance(paustika) should be performed. The rite of vasyais used to reverse thepain from body, speech and mind and to bring them under control ina pleasant way.So also,

Sdntikais the meditation on the element of water at the forehead.Vasya is the meditation on the element of fire at the throatMärana is the meditation on the element of wind at the heart.Paustika is the meditation on the element of earth at the navel.Then the modes of the inner and outer vijndna are symbolised by

space which means one should exert to keep the breath on the upperside which is a principle of the yogatantras and is taught in Guhyasamäjaetc.; also it is called pitrcitta (phahi.sems). Here again Bhücari is theelement of supreme knowledge of non-existence. The principle of theyogim-tantra is the pleasure, the embodied creatures derive from thedownward flow of the semen virile. This is preached in Hevajra-tantraand is known as mdtrcitta. It is said in the Paramädi-buddha-tantra: Theupper and lower nädis of the mind are the conductor of semen virileand the other is dark which is explained as the mind of Upäyais of darkcolour and Prajnä conducts the semen virile.

(v. 16-18) All this symbolisation is for the ignorant; but actuallywhat is meant is that anger etc. should be abandoned. ;


L x. Mandalavidhi and abhiseka

This chapter is devoted to the detailed explanation of the rites ofdrawing the mandala and bestowing the abhiseka. The commentatormainly explains the internal (symbolic) meaning of the ritual and thusthe whole rite becomes comprehensive.

The mandala-pravesa is symbolic of the removal of the obstructionscreated by doubts. This rite should be performed on an auspicious dayunder the auspicious constellations, junctions etc., in order to be fruitfuland this is the rule of the Tathägatas. Then the raksäcakra rite shouldbe performed, the purpose being the driving away of all the forceswhich may create obstructions. He should create Hevajraoi the natureof three krodhas (wrathful aspects). The nitärtha of this is that throughmeditation he himself should enter the cakra.

While selecting the place for drawing the mandala one should selecta place which has auspicious signs, which is delightful and which willbestow perfection quickly.

The material to draw the mandala is either the colours, powdersof jewels or various corns. The measurement is three hands and threethumbs (i.e. 4' x 4'). The number three stands for the differentiationlike body, speech and mind or for the three gunas - rajas, tamas andsattva.

Then starts the rite of abhiseka. The acäryäbhiseka is for attractingthe ignorant to the doctrine. Then in order to instruct the ignorant inthe path of passion one should act as is given below. He should obtaina girl endowed with all the good qualities and born in a good family.The süryavarsä, räjavarsä and vimsati-varsä are differentiated on thebasis of käyavarsa, vägvarsa, cittavarsa. If a girl having süryavarsä can beobtained then she can enter the mandala. Süryavarsa-mudrä is the best,räjavarsä is of the middle class and of twenty years is ordinary.

(v. 6cd.) The meaning of this is two-fold : Only at the advent ofsüryavarsä the woman's cause of pleasure comes, not before that. Andafter twenty it is destroyed. The covering of the mouth of mudrä andupäya serves as a symbolic armour.

(v. 10) Thus whatever is the unchangeable bliss that is the guhyaof the body, speech and mind of all the Buddhas. So also the chief ofthe mandala is the sukra residing in the body. If it is devoid of sukra


then it may not exist inside. This support in sukra is the method of theräga-dharma, doctrine of passion. Also from the consideration of theexistence and non-existence and from the essence of the sukra or Bodhi-citta father is born. Thus from the sukra going downward, by the clingingto I and mine the root emerges, and by the same sukra going upwardthe doctrine is understood. Thus from the downward flow of the sukramany things like Siddhänta (grub.mthah) etc. all schools of philosophy,history and so on originate. Therefore, the bodily support should beprotected through all efforts.

(v. 13) Thus the sukra residing in the body obtains the illusionaryform by having support in the mode of the inner joys and this ispreached in the method of the doctrine of passion.

(v. 15) The first three joys are corresponding to the first threeabhisekas and hence can be compared to the pleasure of this world.Having abandoned the joys of this world, the joy of Nirvana in all thefour should be contemplated. Thus when one of one's own accordabandons the worldly pleasure, then he transcends the stage ofbeginner.

(v. 19) First there arises the joy in meditation, of the manifest andunmanifest. Then comes the great meditation of the manifest by whichthe unmanifest is eliminated. Then after that he reaches the stage ofopposite of sleep (gnid.log.pa) and wakeful state in which all thephenomenal world appears like an illusion. This is the indestructiblespace having all forms of the characteristics of doubt and it itselfconstitutes the sign of firm establishment. As is said in the miilatantra"one which is beyond the first stage and which is the stage of the yogicmeditation, has three characteristics."These three characteristics meanthe sign of the absorption in the Bodhi

(v. 32) There is no difference between samsära and Nirvana. Allthe phenomena are like the dream or the moon reflected in water asall the phenomena are naturally solitary.

So also here the intoduction to the yogatantra and kriyätantra ispreached to the mantrin by its difference in the meaning of the spokenword. In the mahäyoga it is preached through various meditations ofthe Sahaja. So whatever is said to be the Sahaja should be understoodin two-fold manner. How? First is spoken for the understanding offools, i.e. to be in the moment of the joy derived from the two senses

Satsähasrika-hevajra-tikä (English Summaries) 241

and the other is that Sahaja-stege which comes after the abandonmentof the moment of the pleasure of two senses. This is the VidyädharaMahäcärya stage.

(w. 33, 34) These verses explain the speciality of meaning of themahäyoga. The sukra gone to the jewel of the meditation having thecharacteristics supreme etc. is only joy and not the Sahaja (Innate).This is for the sake of the ignorant. That is the Vidyädharapada wherethe yogin has turned away from the grasping and grasper (subject andobject), conceptions like body etc.; at this stage blood and flesh cannotbe hurt neither excreta, urine etc. are created, nor do vomit, bloodclot, puss, nasal discharge are produced, his speech becomes allpenetrating; and he does not enter into the idea of the six Buddha-kulas, of attachment etc. That is the nitärtha of Vidyädhara.

Then Vajragarbha asks how these skandhas etc. which are naturallypure are produced again as devatä, actions and organs of action and ifall the skandhas are pure, then wherein lies the necessity for theinstruction of Mantracaryä ? No doubt the dharmas are pure from thebeginning; but the substance of the samvrtiis enticing. The water springsfrom the earth. So also the water of Bodhicitta. Then by friction andapplication of heat, fire is created and by the movement of fire andsukra, wind is produced. That is the bliss of solitude which is space.Also Bodhicitta is the knowledge of Sahaja.

The japa is that in which is the destruction of all moments of thereality of the Buddhas. The tapais the abandonment of non-applicationand non-abadonment of the eight covers of this world. The homa is theburning of all the words and mental impressions (sems.kyi.rgya.ba). Themandala and its chief are the places in the heart of movable andimmovable objects. Thus mind is the union, collecting together andthat is the Sahaja.

LxiThis chapter deals with the sat-kriyäs like the drstyäkrsti etc. The

text describes the drsti (gazes) which the practicant is supposed tomaintain while performing these kriyäs. They are to be performed as asymbolic representation of certain deities. Every kriyä required aparticular drsti, sväsa (breathing-rhythm), sitting posture, the rosary,the fire-altar, the fire offerings and the time (auspicious moment).

One who strives to subjugate a wicked person he should make his

242 Satsähasrikärhevajra-tikä

chief deity in appearance like Aksobhya and while meditating shoulddirect his eyes towards the forehead at different times. He should makesacrifice and then bring about the fall. Here the gazeis directed upwardsbecause he has entered the form of wrathful family.

In order to bring the three worlds under his control he shouldchange himself into a form like Padmaräga. Both the eyes should lookin the right direction at the time of meditation. In order to bring undercontrol the three worlds, he should have look like that of taptasuvarna(molten gold) and should direct the eyes towards the tip of the noseand he will attain the siddhi.Rite

Pätana(moral fall)

Vasya

Äkrsti

Stambhana

The deitywhose gazeis invited

Aksobhya

Padmaräga

Süryodaya

Tapta-suvarna

The directionof eyes

Looking at theforehead atdifferent times

looking to theright, both eyesat one timelooking to theleft and upwards

gazing at thetop of the nosewith both eyes

sometimes

The reason

Aksobhyabelongsto krodhakulaPadmaräga

This is themode ofSüryodayaThis is themode oftapta-

suvarna

Manner ofbreathing

exhalation

(recaka)

retention(kumbhaka)

inhalation(püraka)

prasäntaka(steady)

Object oftesting thesiddhi

Snigdhavrksa

Puspa (flower)

Vajravrksa

Trna

(See Snellgrove, HT, Vol. I, p. 85 for complete translation).(v. 8.) Nädi, gädi etc., nädi means nara, na being the initial letter.

Gädi is gau,ga being the initial letter and in this manner hädi representselephant (hastin). Svänta represents horse (asva, sva being at the end)and Svädi represents sväna. The aspirant should put these materials(? flesh of these animals) together and make small pelets of the size ofthe thumb and purify them. Then mix them, burn them and make adrink (since it is obtained from five creatures, it is pancämrta) and if hedrinks it, he will obtain the siddhi.

Pancämrta (v. 9) means a portion ofvit, mütra, mämsa, rakta, sukra.

Kurukullä sädhana : It is said in the mülatantra that the world is


deluded by passion. So in order to bring it under control Hevajra hascreated this female form.

Il.i Homanirnaya-pratisthäpatala

This chapter explains the rite of pratisthä (establishing an idol orany other holy object with all the rites like purification of the ground,raksävidhi, püjä, homa etc.) of the mandala drawn for initiating thedisciple. The guru having performed the paustika homa etc. should drawthe mandala. Then having placed the Buddhas etc. in the residence ofspace, he should purify the basis of pratisthä. The nitärtha of this asspoken in the mulatantra is as follows : The body is the central place ofthe mandala. Having made an offering of the five spheres, the Buddhasin the form of sukra should be introduced. Then the five goddesses inthe form of five skandhas should be purified. The pratisthä is the supremeblessing. The great establishment is in the spheres and that is thesupreme pratisthä.

Il.ii Siddhinirnayapatala

Vajragarbha asks 'Oh, Lord, although the dharmas are like thespace or like a gourd in the sea then how do the beings attain perfectionthrough their tutelary deities?" All the phenomenal world is, in thebeginning, middle and end like the space. The world is a creation ofone's own thoughts. If an empty gourd is thrown in the ocean, it willflow down with the current without any direction; likewise how willone be able to attain liberation with the help of an object created inone's own thoughts? If the beginner, after being introduced in thecakra etc., continues to practise Nairätmyä-yoga, then he will soon attainperfection.

(w. 4-6) The actions of the yogins which are the support should beconsidered as being in Hevajra.

If an aspirant practises the Nairätmyä-yoga or Hevajra- ogvs with allhis might, he is sure to succeed. Then the commentator proceeds todescribe the actual practices. The practicant will doubtlessly attainperfection through the constant practice of yoga. First, he must receivethe explicit instruction of the yoginzs to select a mudrä with whom hewill undergo certain practices. He will receive this instruction in dreamor through the guru. She should be twelve or sixteen years old, with bigeyes and endowed with beauty and youth. She should be given

244 Satsähasrika-hevajra-ükä

instruction in Dharma; also samaya should be bestowed on her. Andshe should be taught concentration of mind as well as mental creationof form of the goddess, (i.e. She should be acquainted with the utpanna-and utpatti-krama). If she is not trained in this manner, then thecontemplation of the convention of Hevajra may be broken. He canpractise with four types of females : A goddess, a devil's daughter, ayaksi or a woman.

(v. 22) Whichever woman is endowed with Nairätmyä-yogawith herthe mudrä-sukha may be attained; but it arises from the woman herself.Then will it lead to the perfection of the UpäyafThe woman partner ofthe beginner should give up the idea of her womanhood and havefaith in the existence of Hevajra. That woman should transform herselfinto a man like Hevajra. So at the time of the Bliss that one who ishaving a male body is endowed with kakkola.

Thus the remaining dhätu, äyatanas etc. are mutually unified andtransformation of masculinity is not necessary. Heruka is not separate.Thus the woman will attain perfection through the transformation.One who is a yogini, having absorbed the female body in thought, willattain man's form in this life. The vajräcäryam order to avoid the worldlysin should make a girl who is transformed into a man, his companionin the practices. By this he will attain the mudrd-siddhi. Thus the yoginwho has made clear the nondual nature of prajnä and Upäya will not behurt even at the time of the final dissolution of the world.

(v. 34) How can Bodhi be attained through the sensual bliss? Theutpanna-bhävanä (meditation leading to complete production of reality)is nothing else. Then what is the necessity of another mantra, mudräetc.? The absence of the essence of existence of conventional body(samvrtisarira) is the* mahäsukha. Therefore, on account of the lack ofsenses how can bliss be experienced? Thus in the absence of the body,pleasure will not exist. If the body exists, pleasure also exists.

(v. 41) The nitärthaas given in the mülatantra: The lord describedsukra as adorned by the 80 minor signs, endowed with the four dhydnas,the fully blossomed flower of mind, one gone beyond the bondage.

Thus if in the absence of body, the sukra will also be absent, thenin the absence of sukra what is the substratum of pleasure? Thus theyare mutually dependent. So even the name of the Buddha does notexist. For those persons difficult to discipline the Buddha has preached

Satsähasrikä-hevajra-ttkä (English Summaries) 245

the pleasure of two senses. Even if the Buddhas are of the nature of theSahaja, sukra is not Sahaja. The Buddha is the one who is the Sahajaresiding in all the nature.

(v. 43) This statement is made because the Bliss pervades everythingand all places and because the Sahaja also has pervaded everything.These forms exist on account of the perceptions and no other meansexist to disregard them. So the conventional form is eulogised as thebest. Therefore, the pleasure arising out of the effort is unaccompaniedby anything because of the suddenness, like that of the autumn flowers.Therefore, nature is said to be the Sahaja. Again another simile for thesake of the ignorant. The nature is the Nirvana when the mind is in apurified state. This is the utpatti because of the naturally pure statefrom the beginning. HQW will the utpatti-sthäna help in attaining theSahaja? (because the utpattikrama is a meditation on the deity endowedwith some definite form). Even though the concrete form of the deityis devoid of essence from the beginning, it is preached for the sake ofthe ignorant.

(w. 46-50) The nitärtha of this from the mülatantra : The passionetc. defilements create bondage for men. Whatever is endowed withmeans, will attain liberation.

The bliss which is one but because of the five different elementsbecomes fivefold. The great Bliss, which is one, like the space, emergesin five states in the conventional world.

There are five main kulas, the minor kulas being innumerable.The five kulas bear the nature of the five classes (vargas) of consonantskanthya, tälavya, mürdhanya, osthya and dantya. As a, i, u, ry I are producedfrom five places, so are the five kulas. As the role of the Updya is thesuppression of the bindu (semen virile) in five places so are the fivekulas. As important principle underlying the five-fettfas of the tathägatasthat they are differentiated according to the five mental defilements.This has far-reaching relations as on this very basis the types of disciplesalso can be determined which will help to find out a suitable class oftantra for his practice.

II. iii. Hevajrasarvatantra-nidänapatala

Now the chapter on the origin of all tantras. The tantras are offour types - äcärya, guhya, prajnd-jndna and caturtha. Nidäna (origin)


means the history, place and caryä (mode of life) all taken together.Upäyas (means) are those spoken by the Lord and this is the relation.

The Samvaraoi all the Buddhas is to be known to reside in evamkära.The meaning of this according to the mülatantra is this : After theNirvana, the Dharma was preached for the understanding of srävakas,ignorant etc. in Vajrapäni etc. sütras, beginning with Evam. This is theneyärtha. The discussion of the neyärtha - The Nirvana is really absent.I am the Vajrakäya and I exist at all times and have preached the differentinjunctions to the ignorant Evamis father and mother, moon and sun,semen and blood, right and left, the phallus and yoni, Upäya and Pmjnä.

Evamis the mahäguhya ofall the Buddhas and the yoginisreside inthe triangular puta and then in the midst of it is a place in which all thepleasures of three worlds are brought together. And it is adorned bydivine ghata, kalpavrksa, tämbula, clear water, etc.

(v. 5) The meaning of this as given in the mülatantra is as follows:

cakra ksana ananda No. ofsthänas(petals ofthe lotus)

32

16

8

64

element

earth

water

fire

wind

on thephysicalplane

älingana

cumbana

sukhajnäna

Laläta vicitra änanda

Kantha vipäka paramänanda

Hrd vimarda viramänanda

Näbhi vilaksana sahajänanda

By the reverse order the above table is also reversed.

For the entrance of the ignorant äcärya is bestowed. By obtainingthe guhya, one experiences joy. The touch of Prajnäis the prajnäbhiseka,fourth is different from these three. Then follows the detailed descrip-tion of the abhisekas. But the commentator gives no more informationthan the text itself.

The Lord has already spoken about six senses and their objects,and now imparts instruction about their definite number.

Sense The presiding deity The seed syllable

Eye

Ear

Mohavajra

Krodhavajraa

am


NoseMouth

Body

Mind

MätsaryavajraRägavajra

Irsyävajra

Nairätmya-yogini

eu

Iä

This is the armour of the great being.The meaning of the four types of tantras : The four types are

characterised by the conventions (signs) of pleasure expressed throughsmile, gaze, holding the hands and union. These four types areexplained in a symbolic conventional language which is explainedbelow:

Madanais the madya (wine) and bala is the flesh and they areconnected by the internal and external difference. Sukra is theexperience of pleasure and hence madya and the cessation of theoutgoing movement of the above-mentioned senses is the flesh. Thegathering is called malayaja. The kulaand that which is not arisen fromkula is of the nature of four cakras. Gati is the khetara and means goingdownwards from the place of kälägni. The ray of light moving like alightening is the kotara and asthi means without clothes. Niramsu(cha.sa.med?) means beyond speech. That which is gone beyond thesphere of speech is the bliss of semen and that is said to be niramsu.The path of the moon is on the left. That which inspires is the going.The perfection of gods and men is said to be the prenkhana; damaru isthe kripida. The breath is the sound of damaru and stays in theyükamärga (?) .One who has attained the union is called kripida. Dunduruis the misfortune and union becomes devoid of compassion. One whodestroys the sixteen phases is devoid of compassion and is calleddunduru. Kaliiijara is called good luck. That which is the pleasure ofoneself which is not destroyed even by Brahma, Visnu, Mahesa,Kämadeva. Dindima is called untouchable, Nairätmyä etc. yoginis are bynature sixteen. Food (bhaksya) is that which satisfies. As is alreadymentioned it is not the gross eating that brings the satisfaction but thesupreme flavour of the dhyäna. Hence it is called trptlkara (that whichbrings contentment). Catuhsama is like excreta. It is like comingtogether of moon, sun, Rähu and Kälägni, the four dhyänas and hencecalled catuhsama. Mütra is called kastüri. The body is like the perfect


one and support in it is like the smell of navel of deer and hence calledmusk (kastüri). Svayambhü is called silha. It is the menstrual blood. Theyogin should consider candana (sandal) like silha. Sukra is said to bekarpiira. Mahämämsa is sälija. Sälija bestows power of moving in thespace. Kunduru is the union of two sense organs. In a purified place, byhoma etc. gazes, the two stick together and that is called kunduru. Vajrais bola - it is supported by the water of meditation (?). Jnänakara isborn by the equal amount of strength and prabhäva and therefore calledbola. Padma is called kakkola. The support ofpadma is three worlds andits temperament is pleasure for attaining the body of vajrakäya (?).

The hulas are five and are as follows :

Kula

Vajrakula

Padmakula

Ratnakula

Tathägatakula

Karmakula

Chief of thekula

Aksobhya

Amitäbha

Ratnasambhava

Mahavairocana

Siddhärtha

Mudrä ofthe kula

Dombi

NatI

Candäli

Dvijä

Rajaki

Element

Äkäsa

Teja

ApPrthivi

Väyu

In the neyärtha these hulas indicate the girls born in those families.By purification, by the mode of blissful life and the drinking of theelixir collected from the Bodhicitta, the body will become firm like Vajra.The nitärtha is as follows : Whatever kula the practicant belongs to, bythe meditation on the seed syllable (of that kula), through theobservation of strict control, his body will become like Vajra.

It i§ absolutely essential to use the esoteric language. Otherwisethe practicant will not attain Buddhahood. So every beginner shouldlearn this. But when he obtains the convention then he may not usethis language as the yoginls of the four pzthas will be full of wrath.

II* iv. Hevajra-sarvatantra-mudrana-pindärth-patala

This chapter is mainly devoted to the clarification of certain pointsalready mentioned in Caryäpatata (I. vii.)

First is the definition of music and dance. According to themülatantra the song (w. 6,7,8) symbolises the ten bhümis or stages and


knowing thus one who sings the music will be bestowed the perfection.The ten 'bhiimis' are as follows :

Kollaire symbolises pitha and upapitha;mummunire kakkola symbolises ksetra and upaksetra;ghanakivida symbolises chanda;tahimpa symbolises upachanda;halinkala symbolises meläpakasthäna;caus symbolises upameläpakasthäna;mälaindhana symbolises smasäna;niramsu symbolises upasmasäna;prenkhana symbolises pilava;.malayaja symbolises upapilava

One may dance with the form of Heruka> with the minduncontaminated by passion; detachment means the meditation bypassionate mind. Vajradharma indicates their nature as speech, the

.Buddha indicates their nature as body, and by its force one shouldknow the mind. Thus the unificatioin of body, mind and speech istaught.

Thus the music and dance are for the internal and externaldevelopment of the vows and perfections. By understanding the natureof this, all the three worlds can be empowered and that itself becomesmantra.

Then the problem connected with mudrana. Mudrana means toindicate the kula by the help of characteristics and signs of mudräs.Unless the practicant finds out his kula through meditation, he willnot attain perfection. Whatever kula he belongs to, he should be markedby the sign of that kula* This is the rule of tathägatas. The meaning ofthis from the mülatantra:

Krodha-mudräMoha-mudräMätsarya-mudräRäga-mudräIrsyä-mudrä

NairätmyäVajräPändaräVäriniDäkinl

AksobhyaVairocanaRatnasambhavaAmitabhaAmogha

The bya-mantras of the fifteen deities in the Nairätmyä-mandalaare given as follows :


Adhyätmaputa

Nairätmyä first of the äli i.e. aVajrä second of the äli i.e. äPändarä third of the ali i.e. iVariyoginl fourth of the äli i.e. iVajradäkinl fifth of the äli i.e. uPukkasi sixth of the ali LeuSabarl seventh of the ali i.e. rDombini eighth of the äli i.e. fDombi ninth of the äli i.e. /Pändarä tenth of the ali i.e. /Cauri eleventh of the ali i.e. eVetäli twelfth of the ali i.e. aiGhasmari thirteenth of the äli i.e. oBhücari forteenth of the äli i.e. auKhechari fifteenth of the äli i.e. am

(v. 28) How should the Bodhicitta be created? As is said before byfollowing the ordinary vows, by drawing mandala and taking äcärya etc.seven abhisekas; the svädhisthäna is white in the samvrti (?) and fromthe pleasure arising from it one should create thoughts. In the samvrtithe semen virile is the Bodhicitta and the Bliss which is in it is the vivrti.The nitartha is : Even if it is not transformed in the reality of Bliss, it isof the nature of vivrti.

(v. 37) Here päyayet has two meanings : According to neyärtha itmeans the flavoured matter should be taken and in nitartha it meansthat flavoured phallus should be taken.

(v. 49) The meaning of this as follows: To hold in the body wrappedoutwardly in the shawl etc. a host of impurities, also the four cardinalsins, and all, the uncertain phenomena is preached for the attractionof the fools; but in the supreme path of mantras, the neyärtha and nitarthais preached. In the external (exoteric) samvaras the vows about thecardinal sins etc. unworthy acts are to be observed. In the esotericsamvara, non-voilence etc. as well as the mode of purity etc. are madebounden and this is the nitartha.

Guhyasamäpatti (v. 50) is explained as the state at the time of the

Safsähasrikä-hevajra-iikä (English Summaries) 251

absorption of the paths of the sun and the moon in the immovablepath (mi.gsigs.pahi.lam) and having abandoned the karma, jnäna etc.mudräs and by the further development of the sukhasamvara all thenerves become like Vajra and that is the guhyasamäpatti.

The three käyas are said to be in the body itself in the form of thecakras as in the mahäsukhacakra etc. the nädis in the form of dharma,sambhoga, nirmäna pervading all the knowledge are in the three bodies.This is because Lalanä is body, Rasanä is speech and Avadhüti residesin the middle having abandoned subject-object relation and hence isthe dharmakäya. Thus mahäsukha has pervaded everything. As is said bysomeone else also, 'How are all the creatures born?' From that whichis the firm place of creation and hence it is nirmänakäya. Hence thefirm place is the navel which is also the nirmäna-cakra. Dharmakäya is atthe heart centre. It is said 'pleasure and pain should be grasped andnon-characterised state will arise from characterised one. The non-characterised state cannot be an assemblage of different parts; thereforedharmakäya is at the heart centre. The enjoyment of six flavours is thesambhoga and sambhoga-cakra is at the throat and at the head is theplace of Great Bliss as it is the root of all pleasures.

All the beings are actually the Buddhas, only that state is coveredwith impurities, and when that is made manifest, the beings no doubtare the Buddhas.

If one purifies (v. 78) the senses according to the methods of thesupreme path, he will certainly attain the supreme Enlightenment. Thefour änandas are corresponding to the four actions.

(v. 80) The body is imprinted by the sign of mind because as Upäyawithout Prajnä and Prajnä without Upäya can not achieve any action sobody separated from mind and vice versa, will not be of any use.

II. vi. Hevajrapatavidhänapatala

The mode of life is already described in caryä-patala. But here afew details are added. The nltärtha according to the mülatantra : Thedisc indicates the salutation to the guru, and tutelary deity residing inthe twelve cakras. The earrings indicate his participation in the improperand abusive talk. The necklace indicates the meeting of the regulatedbreath in the place. The bracelet indicates the slaying of the Bodhicitta.The girdle indicates the passing beyond the 64 roots of pleasure.


The drawing of the mandala and pata of Hevajra even though ofvery minor importance should be done with great faith.

II. vii. BhojanapatalaThe chapter deals with the ritual to be followed while writing the

book. It should be written with the purified elixir of sun and moonusing the pen made out of human bone. The book is twelve fingers inlength. It should be guarded from the sight of unworthy people.

This is followed by the rules about eating. It is not the eating ofthe flesh of cow etc., drinking wine and having intercourse with women,that one can attain the desired perfection. By such things even theeightyfour thousandfold sphere of dharma is useless. Only the effort ofthe yogin helps him to destroy the three vibhavas. So the statement thateating, drinking etc. helps one to attain the desired perfection is forthe attraction of the ignorant. Whoever wishes to make a ganacakrashould do it as follows : The monks and the nuns, the householder,yogis and sthaviras etc. should make separate lines and should protectthe cakra from, rough people. Then out of Gauri etc. nine yoginis oneshould be put on the left of the chief and the rest of the six yoginisshould be put in the quarters and subquarters. Then on the humanhide one's own form should be written and seats should be offered.Then seated there the available eatables should be eaten—this is theworship of the mothers.

II. viii. Vineya-patalaThis chapter describes the mahä-mudrä who is the woman-

companion of the sädhaka in the esoteric practices.The last paragraph deals with the syllabus to be followed while

disciplining the wicked people and we find that Hevajra constitutesthe last stage of these studies.

II. ix. Mantroddhärapatala

This chapter can be divided in three parts: First part 1-6 describesthe rite of the splitting of human complex. The second part deals withthe description of Herüka's personal aspect and the third describes acollection of mantras by the help of which the beings can achieve allthe desired ends.

A lengthy passage from the mülatantra is quoted in connectionwith the third point, mentioned above. It is as follows :


Having drawn the mandala of Hevajra containing eight petals, alishould be written on the first petal; kali should be written on the secondpetal; cadi should be written on the third petal; tädi should be writtenon the fourth petal; tädi should be written on the fifth petal; pädi shouldbe written on the sixth petal; antastha should be written on the seventhpetal; usmasukha should be written on the eighth petal.

Then he should draw amkusa etc., at the four entrances andperform the worship and then the mantras are explained. The systemfollowed in the mantras is as follows: The initial syllable of the mantra isalmost invariably Om and that is indicated by various names, e.g.Vairocana, Aksarädhipati (the chief of the letters), Vedänäm ädinam. Thenext syllable is a consonant complete with a vowel. These consonantsare described mechanically by indicating their position in theaksara-varnamäla. The vowels are indicated by the goddesses e.g.

Nairätmyä and Vajrä indicates aindicates iindicatesindicatesindicatesindicatesindicates

GauriVajradäkinlCauriGhasmariVairocanaUsmanäm caturthamPukkasisobhanam

ue>o, and so on.omha

uSünyatakräntam 'head is adorned with the white drop, i.e. am and

at the end is attached svähä. So the mantra becomes om ha urn and thisis the trailokya stambhana mantra.

II. xi. Sahajärthapatala

The type of sädhakas and their kulas:

Kula Sign Siddhi tobe attained

Complexion Adhisthäna

Aksobhya

Vairocana

Nine pointedVajra at thebottom of thering fingerCakra witheight spokes

marana

säntika

dark

fair

Aksobhya

Vairocana


Amitäbha

Ratnasam-bhava

Karmakula

Cittakula

Red lotus witheight petalsJewel

Sword—

äkrsti

uccätana

uccätanaall rites

red

yellow

blueyellowish

Amitabha

—

SiddhärthaVajrasattva

II. xii. The chapter on four abhisekas

According to the mülatantra, the abhisekas are divided in two typesby the difference of samsära and Nirvana and the result arising fromthem is also said to be of two types. By the difference of body, speechand mind, these abhisekas viz. kalasa, guhya, prajnäjnäna are preachedand by the difference of body, speech, mind and knowledge, they aresaid to be four, viz kalasa, guhya, prajnäjnäna and caturtha.

Text-notes

Sanskrit TextN.B. N = Nor monastery ms.

B = Bir Library ms.1

1 , N Hemavajräya

2. N nirdvanda3. cf. Tib. bdud.rtsi (= nectar)4. B-sta

5. N vimokso6. B sünyatäsu7. B pancäsyata8. B varnavittaratitä9. cf. Tib. zla.phyed.rdo.rjehi.phren points to ardha-candra-kulisa-mälä?10. B kapalälikam; Tib. adds mnah11. mss yogamuragä12. B dhipinah13. B ca naram14. B tsatväncano-15. N Hemavajra16. N Bhasyanti17. B -asminnäsanmäla-18. B-dyatah19. H-dhärina20. B sitavasträvayavandhyäh; N sitavastravadävandhäh. The emendation

is suggested on the basis of Tib. Trans, which reads bdag.phyag.hos. zer.

21. Ettevih(?)22. B -vanijäm23. B südräm; N

256 SaUähasrikä-hevajra-ükä

24. P vikriyä25. B abhegaparibhogenah; N abhogaparibhogenah26. N bhasyanti

27. Cp. Tib. zol.ba = false, cunning28. N gapiyitvä29. N asiddham vai; B asidhi vai; asiddhyaih (sie.)30. N nänusamsayah31. mss niskrpa32. ükuram33. B stabdha .... ; mss -yata

34. mss sotkarsanancai35. N kuyät36. mss guruh sisyanca37. N adds 5a before buddhimän38. mss desayisyanti39. B-foirtra40. mss sotkarsana41. N - lokatusthaih42. mss triskäla43. mss samdhyäbhäsajänanto44. N yäsyanti45. N mastakä46. N pubhisekägralayah47. mss -tathägatah48. N pancobhih49. B kälametyavandyate; kälameväbhivandyate, cp. Tib. trans. & v. 19.50. mss-maya-51. mss tatrasthairyo vandyate52. B casekah pürväparona sah;

N ;ya/i stffcaA pürväparona sah. No Tib. trans, for ;yaÄ and saA butadds de.bzin (= tathä)

53. B Nitärthatranna tanneyam; N nitärthatvatannaneyam; cp. Tib. trans.54. N

Satsähasrikä-hevajra-fikä (Notes to Sanskrit Text) 257

55. N vyahärena

56. mss vajrasattvagunam tena

57. N vinito

58. B ajeyo;T\h. trans, drag.po (dran.po?)

59. mss krpälu

60. B karmani

61. N krtäcäryah; B krpäcäryah

62. B prasanätmä

63. mss ebhiruktä-

64. mss tofra rfasa bhiksuh

65. N padaiyuta

66. B müfe tantre

67. mss prokta

68. Npakso-

69. B param

70. mss tatrah

71. R-pradäväya

72. B pancasiksäsat-päde

73. Epodhädi

74. B-tyäg*z75. B -upäsakah

76. B srävaneram

77. mss roß

78. N nidyäta

79. N ^?Ötorn-; B-pade-, but Tib. trans, hbras.bu

80. N srävaka

81. N bauddhänämscaiva

82. B pancapancamunermatam

83. N sünyate

84. mss -pälam

85. mssparärtha

86. N kärayeyah

87. N svasya-


88. B sampattim

89. B -kerano-

90. B -phaläthi-

91. Bphala92. N nirahetorbhasyanti93. N visrämayat tattvatah94. mss bhavisyanti95. N nirälambo

96. N karunänta

97. N jagakari98. Bphalana99. mss jäyante

100. mss mama; Tib. trans, points to muneh101. N sarvakalpam

102. Tib. gtogs.las.min (rtogs.las.min?) =akalpatah;N kalpatah

103. B sälidhanyasya vopanam104. B paramärthavemya (?) bhümijam; N mänuso-105. B susuddha

106. R-didese'thakari which is actually a part of some other line whichin turn is a part of a verse which appears earlier i.e. v. 47 both in N& Tib. trans.

107. N anävalambani108. N cittita109. N mantradyam desitam mayäpi; B manträdyam dasatam110. B anägatah

111. B äcärya

112. N ato bhirmahäyäne113. B yänatrataya; N yänataya114. N isvaravädebhih115. B müdhätmä nasa

116. B -dakhilän

117. B mantä (?); HT t;a/ra118. mss prabhu; cp. HT I. viii. 47cd.

Satsähasrikä-hevajra-tikä (Notes to Sanskrit Text) 259

119. Bsivi

120. B nztädharme, N gitädharmo121. mss add ca

122. B glänibhavati123. N Bhäratah124. cp. Bhagavad-gitä which reads abhyutthänam adharmasya125. B püjämyaham

126. N duskrtän

127. B samsthäpanärtha128. N yug£ adhunä; see Bhagavad-gitä 4.7, 9129. N dharmadesanä130. N -mahitarh131. N sväbhävika

132. N vicitrasya133. N mäyendrajälopamä134. B nitantamä-135. B vustineyam

136. B irft (7J137. N omits sahasragunitair138. B anyasminnapi139. B -tantraniye

140. mss gupta

141. Brno-142. cp. Tib. trans.143. N -masabhya144. N drtam145. mss omit this.146. B neyasattva; sattva not incorrect and may mean 'essence'.147. N devatäh

148. B sarikalpitau; N sakalpitä

149. B bhltam (?)150. N traikäla151. B

260 Satsähasrikä'hevajra-ükä

152. N-tathai153. Nyä154. B kimvähah155. Tib. adds son.pa. (gatä ?)

156. N täbhi nena157. N vajrasya158. mss fatfra159. B arthädyasaranam160. B rutakaih; N bhütakaih but Tib. trans, omits as well as it is

hypermetrical.161. B samdesaki162. B saddharmam yugavacca163. cp. Tib. trans.164. -rsaiti reconstructed from Tib. trans, as the letters are hidden under

the pin. B saiti

165. B tarendra; N narendra and no equivalent in Tib. trans,166. cp. Tib, which reads mkhas.pa (= vita ?)167. B racitahsa168. B salaksanai169. B male170. mss näsyotpäda171. mss add ca172. B darsitäh173. N kescidbälata, B kascid battaro but Tib. points to naro174. N pragarna; B pragaka; Tib. suggests pracäralib. No Tib. trans.176. B catuspithakeh; N -ke

177. mss punamdi178. cp. Tib. reading brtan179. B -thenakänksibhih180. B -sähasrikam


21. cp. Tib. trans, rgyud.bstan.pa

2. B idam3. B tävadabhibhidhänasambandhaprayojanaprayoja-präyojaprayojanara-

bhisamiksya; N tävadabhi.... prayaja...ryebhi samviksya

4. Tib. trans, hdinid.la points to ihaiva

5. B vajrarbhä6. mss nairätmyäpi... etc.7. Tib. trans, adds rdo.rje.sems.dpas8. N samdesimi9. B fatfra10. B nairätmanä11. B <my<212. N -samüha

14. N mandalädipravesyabhiseka; B mandalapravesädibhiseka ...15. Tib. trans, razöfc dbah.bskur.nas pointing to abhisekät

16. N prakäsanana17. B -abhisamiksya18. B -janme19. B -?mto20. B -janma

21. mss-surädi

22. N evamkä23. B tattvasthitena; no Tib. trans.24. N -kandha-25. B -sämäyuktena26. B -dhesitena27. B nairätma-prajnä-päramitä28. B -jälänaksanam

29. B saptasata30. B vajrasattve31. B adds laukika-


32. B ut33. B väcakah34. B vacyevocaka-35. N -yäthitah36. B -kulapatalatayä37. mss mantrakulapatala38. N -svabhävah avasthitah39. N -patalatayä40. B omits avasthitah abhisambodhikalparäja41. N visudhe-42. B omits t/iiasö43. N omits -svabhava-44. N mantroddhärapatasvabhäva45. N -patalatayä46. N sajärtha .... didäna

47. B vajram

48. HT 11,1.1.149. Ibid.50. -bhävanäratebhyah ?51.Bato

52. N mahäkr

53. B mahäbodhisattvasya vajrasattvasya mahäsamayasttvasya-

54. B srnuti; loc. cit. and reads .... mahäkrpa mahäbodhisattva (bodhisatt-vatsya) vajrasattvasya ... samayasattvasya (jnänasattvasya) hrdayamhevajrasamkhyam srnu

55. loc.cit.56. B srutamekosmin

57. P desikasya

58. B ubhayathäpindoso

59. B bhavisyakäla

60. N paratasruta

61. N ekäkäräde

62. N vajrasattvanä

Satsähasrikä-hevajra-tlkä (Notes to Sanskrit Text) 263

63. N hltärtha64. HT, II.iii.465. Tib. points to mahäsukham66. ISjnänam67. N adds -tmä68. N samdhyayä

69. N paiicaskandha70. B vajrayosito

71. N äkesädi-72. N omits this. cp. Tib. trans, bye. brag = gunabheda?73. B avasthitäh74. B bodhicittam tesu75. N visayaksaye76. N amoghasiddheh77. B dharmavajra78. & dfcära79. B malini

80. N -aft'ftYä81. B sitkäro vajräksi82. B prajnopäyätmako83. B vajrasattvayadhitih84. B yathäkramena85. mss visayah

86. B sadkamendriya87. N turyaksayät88. N bhävati89. B srutam mäna; Bhagavad-gitä, srutimalloke90. Bhagavad-gitä, xiii.13.91. N bvjamänäsravah

92. B omits t 'ra/o93. cp. Tib. trans.; tshulhchan.ba = rüpadrk ?94. B nirmuktah


3la. Mss Vajragarbhäha1. Tib. trans, ci.yis.zes.pa perhaps corresponding to the beginning of

the Tib. trans, of the verse.2. cp. HT Li.3 reads vajrasattvo bhavet kasmät .... samayasattvo bhavet

kasmät kathayatu bhagavan mayi

3. Mss adhyesenä

4. N vajrasaltvamiti5. N bodhisattvasya

6. This line not found in HT. One ms of HT only reads bodhicaryä-samäsena bodhisattvo nigadyate

7. B mahäsattvo iti; N mahäsattva iti but Tib. trans, does not supportthis reading. Moreover it is hypermetrical.

8. HT I. 1. 3 reads nitya samayapravrttatvät; N samayasamsthito

9. N omits samaya, B -abhiähäyate

10. N evävayate

11. N yata evam-kärah, B yata vamkärah12. cp. Tib. trans» rab.tu.bgrags points to prakirtitah13. N abhedyah14. B sattva

15. Mss ekära16. B evoktah17. B satajänanda18. N savoktah

19. B ddhavih (?)20. N paramäksayah

21. B pasya; N yadya

22. N evokto

23. N savokto24. N adds ya25. mss bhu (?) yadrk; Tib. tshul.hchan.ba

26. N amitäbhidhiyate

27. B padmahastastathägatah

Satsähasrikä-hevajra-ükä (Notes to Sanskrit Text) 265

28. B omits syät

29. B kiti-vajra

30. N samasamsthityä31. B mahäsukhe32. B paragiyate33. N ^o&ta34. N käyam

35. mss caturthe

36. mss dharma37. B buddhanämäbhüasinä38. B )?0fryö .... sarnjnäyah

39. B samjnäya na

40. B grähyo41. N grähyn42. B omits from grähyah to samjnä43. B reads )?mä^44. B tantidibhih45. B samjnäyä46. N omits jfrr47. N saitvädi48. B dharmesa-49. B omits -mrttikeva-50. B nivamah51. HT idrsam52. mss add 5a which is hypermetrical; moreover no Tibetan Translation.53. mss omit az;54. HT vajram prajnä ca bhanyate.55. Ibid. I. 1.6,756. N mülamantre57. N Kaneyam58. B adds ca59. B sarväkäränca60. N nänayoryäy B anuyoryä61. B sanäpattih


62. B tana but Tib. ces. bva points to näma.63. N niränvayam64. B reads tanträt instead of sarväni64a. prajnopäyayor?65. N yogininäm tu66. B bälänäm bhanitam mayä67. B prajnopäyasya68. B upäyamevo'ham instead of upäyatantram evoktam69. N karunadvayam70. vapran-ihitä71. B omits punah72. N caturthike; B vacaturthikä73. B prajnopäyatmakam tattvam and omits f dtf74. B cädvayam75. B reads -suddha instead of tadvat76. B visayä77. B pratisthitam; cp. HT II.ii.278. B pascäd traikulabhedena79. B saAtf80. Tib. skye.ba.dan.gnas.pahlrgyu points to utpatti-sthitih-käranam81. Bi82. N pancaskandhä83. N sadäyanäni84. Mss drstäkrste85. B cärukädyam86. HT I.i.887. N vaksyamänam88. N f/^a/r*89. N 5rit/a90. B -sthityäh91. B -dekamiti; HT Ii. 1092. B -ganäm; Tib. sbyor.ba.yis points to yogena.9$.Nprkprk94.HTL i.ll i


95. loc.cit96. loc.cit.97. B -visayälokenena98. N -vijfnänam99. Bhagavad-gitä reads srutimalloke100. cp. Bhagavad-gitä, xiii. 13101. N prajnopäyayau

102. loc.cit.103. B ihäkäse-104. B pratipasä; N paribhäsäTib. snan.brhan105. B kalpanäpodhe106. Dharmakirti, Nyäyabindu-ükä, 1.4.4.

107. B caturvidhä

108. N -pratyaksa109. N omits this.110. B pratibhäse111. N navardrsantaih

112. Bpratibhäsah113. B svapnah, N svapna114. B tadvad115. loc.cit.116. B äbhävam; N äbhävah bhävyah

117. Nadds na118. B prajnopäyätmako

119. N dehasthe

120. HTLi.12121. N^r f^122. B-rafcram123. N omits -jnänarn

124. B sväbhävikah

125. N vyäpyarükah

126. loc.cit.127. N vastünä


128. N jnänakä129. B dehajam; loc.cit

130. N dvitiye; Tib. points to däkinijälasamvare dviüyakalpe siddhi-nirnayapatale

131. mss Vajragarbhäha132. B yatsukham133. HTILii.34134. B sräddhä135. B bodhisattvo vinasto136. B-saukhya137. HTILiL35-37138. B pratisedhe; N prasedhau139. B itthabhiitam

140. N kausidyapatanscata141. N pürvaparam142. mss traidhätukamacaräcaram143. N buddhajnänajam144. N tadäbhäve145. B gandhäbhävo146. N tasyäbhävo147. N söÄa

148. N satvargatrimsatvyanjanänäm hi tadvat

41. mss Vajragarbhäha2. N katimä3. N -cittavahä

4. HTl.L13;HTsraT;ante

5. N omits ucyate and adds samvedanäm mahäsukha ityocyate6. B trimsatvyänjanädi tadvat laksanam7. N tatf/m8. N kantya

9. Siddhänta-kaumudi, under chap. 1.10 though there is some differencein readings.

Satsähasrikä-hevajra-fika (Notes to Sanskrit Text) 269

10. Paribhäsendu-sekhara, Nägojibhatta Paribhäsä 89, ed. K.V. Abhyarikar,PartI, Poona, 1962, p. 171.

11. Siddhänta-kaumudly loc. cit12. loc.cit.13. loc.cit.14. loc.cit.15. B omits sastho16. Tib. omits svabhävä17. N evam-käradayoIS.Nuktah19. mss sravantya20. HT omits adhah ürdhvam21.HTI.U322. N omits prajnä23.HTI.L1424. B rupancamandala25. cp. Tib. spoh.bahi.rim.pas26. B makaralagna27. B vilome28. N daksino'pyeca29. Tib. lus.dan.bsam.pahi.dbye.bas poin ts to käyacintanabhedena30. B nlnodaye31. B mithune32. B karkate33. B simhe34. B kanyayäm35.B ia5#36. N täsä37. N ucyate; B yate38. N -tmaka

39. B adds vyäpini mandaläni40. B milanagnah41. B omits prthivyädini


42. N omits vämä43. mss samdhi

44. B dvitiye ayane45. mss jänüsandhau

46. B -parva- instead oipada-47. mss omit jfrada48. N adds evam49. N adds yä50. N omits uktam ca and the following first half of the verse quoted.51. N karnikäyä52. B te; (täh ?)53. B -mandala-54. mss -jnätakäh55. B lalanä and adds upari56. mss sambhogi57. N -padma58. N guropadesata59. N proktah60. N caturdalapadma; B caturdalam padmam61. N catusrah62. B pränavilame63. B omits totoA .... Aafe; cp. Tib. trans.64. B särandhre65. B närandhra-66. N yadäsamandalam67. B sambahutvät68. N omits raiz69. N wfttoÄ; B70. N71. mss72. B73. B lalamä74. B. candravahä75.HTI.L15.

Satsahasrikä-hevajra-tikä (Notes to Sanskrit Text) 271

76. N -dhätu77. B vämanämä78. N -dhätu79. B sukra80. cp. Tib. lhahi.bdag.nid.can points to devatätmakam81. B -vähinyeti82. mss ürdhvamukhVdhomukhi83.HTLi.1684. N pancädasa85. B nädikäyä-; B nädikänambikä86. B omits 1.87. N ekädasädayä88. N adds ta; sravati ?89. B Adhyätmini90. N hrasvasvabhävena srstikrameneti91.HTI.L 1692. N rfo^o93. HT loc.cit.94.HTI.L17.

95. N -syädayä96. N -dasatmikäh

97. B adds bindu esu rasanädayo nädyah98. B pramänä

99. loc.cit.100. HTI.i.18.101. N trvrttyä; B trurttä102. HT, loc.cit.103. N lambiyä sräva iti ca ranä iti104. N kidrsoh;105.N5ar™;HTI.U9, 20

106. B atha; N agrähya etc.107. loc.cit.108. R-kalpitä


109. Tib. omits upäyena

110. Nlaksa

51. mss tikäyä

2. N pratisthantam; HT II.ii.2ab3. B -kamane-4. B kähli5. N dharmakäye6. B susupta7. B makärah8. N-tattva9. N-tattva10. N ahamkära11. N -vedanäm12. cp. Tib. kun.gyis.bkur.ba points to sämmitiya13. B mahäsänhikäh14. B adds ta15. N püruoktam16. N -samdhyä17. N -purvoktä18. N catur vibhäga; vibhägäh ?19. B20. N21. N prayojanzyä22. mss tantram23. B -roktam24. N cakukresu25. N tricakukresu26. B omits älayah27. N i28. B rähupradbhedenaikena29. B sanmukhah30. B omits this.

Satsähasrikä'hevajra-tikä (Notes to Sanskrit Text) 273

31. B adds dvidhä.32. B candramäh33. cp.Tib. de.yis.hjug.byed points to tenapravartakah (?)

34. N sthitih35. B samsthita

36. B varsat37. B adds atra38. HT locanädih

39. HT I.i.3140. N tyuddesa4L cp. Tib. rgyud ? (=rgyu?)42. N mayäkhyäto43. B varata nätho44. B sarirasthä45. B madhyameka46. B5)ö47. B trisukä; B adds radÄ£ and N adds hypermetrical t;a48. N -vähakah49. B madhyamam50. B sö)w; Nväyuh

51. näbhau ?

52. N nargatäh53. cp. Tib. rna.ba points to karna54. N -sthitäh

55. B adds &/m56. B näsädi57. B tripathah58. B to*59. mss sürya

60. N candränkakameva ca61. N kämognädo

62. N pumse63. Bjvalati

274 Satsähasrikä'hevajra-tlkä

64. cp. Tib. dbyun.mo

65. N nisrtä66. B sprstesu67. B evätra cämrtam tatah

68. B -ruddhe69. N cänandädo70. B samusthite71. B bindukänado

72. N laläta73. B vistam-; N vistäm

74. B gatam75. B guhyacakresmi76. B järita; N jaritah77. N animädo78. mss -)wta79. B anusäritah80. mss -pasuvisnuguhya81. B hyäyum

82. N yävata dähyata83. B samplavam84. B mahäpasuh85. N brahmärandhrena86. B pätantyarn

87. N jnenänye88. B bähyastu89. cp. Tib. yuican ?

90. B tosya ft/91. N adds hypermetrical92. N -vädheyogena93. N kauyata94. N f o/a/*95. B proktäh; N96. B vijnäna


97. B trikulätmakah

98. cp. Tib. sbyi.pvr points to rnürdhni99. N -rastabhiscakram100. B nädicakra -; N näbhicakra101. N dikäro

102. B nädikä103. üpzthädye

104. N tatah105. N pratyhate106. N samanvitah107. cp. Tib. mlbskyod.pa.ylrigs.las.byunpoints to aksobhyakula-sambhütah108. N guhyesa vä109. pancäsadadhikam ? mss pancädasa-110. mss catvarintathä

111. B-vähikäh112.B yäh113 cp. Tib. rkan.nas points to pädebhyo114. N -trayäni

115. mss -sthitäh116. B pänipalam117. N pänipapalair-118. sandhyekä ?119. N taträbhi-

120. N hinahi-121.Nlagna

122. Nsamäh123. B pancäsatir-; pancäsadbhih ?

124. N ra tatf125. B omits sa126. B 5ötfiaä127. B dvadasesu

128. N divärätra129. Nvati

2 76 Satsähasrikä-hevajra-tikä

130. B aristato131. B trivarsät

132. N näbhyä cädidvayam tato madhye karnikäcal samävisesi dalatyegahtrivasädayanaksayah. Actually a line is transposed which in B appearsin v. 68 as also in Tib. trans.

133. B -pyevam instead of nyevam134. B omits -sai135. N -nyetha136. N süryah

137. cp. Tib. nin.zag.gnis points to dinadvayam138. mss präna sväsä na

139. B mäsäsca140. B trimäsäpürva141. N sameväyuh142. N saptävimsat-

143. Tib. Appoints to esa; mss vahatyetha144. N näde145. B yathänalah146.Bjääh147. -aulatra

148. B -vim149. N tasmätpratityasarnbhavam150. Mülamadhyamakakärikä 1. 1151. mss rakta152. mss -vajrinäh153. B -sambhavah154. mss -raktamämsa

155. N mämsäntrasca-; B mämsetrasca-

156. B smrtah157. N -tamognäyah158. N-bhümim

159. B-nisrtah160. B mnyaiva


161. N rähunotpätam162. cp. Tib. thur.du.rgyu.las points to apänahetutah

163. B omits164. N pränenaiva165. B-vämrti166. B väyumä167. B adds tu

168. B rüpam169. B sampürne170. B väguajrah171. B ekam vadmam

172. B sthitam173. N mahäbalä174. N mana indriyam175. N majjapyacalah ; B majjatäpyacalah176. N tarkviräjasca111, B tesadu-178. B hastanädesu yä; N hastapädeyoH9.N-vibhedatäh

180. R-sträka181. B caturnä182. B dvädasah183. The portion from dinänyete.... dvädasäbhyarthaoiv. 108 is missing

inB.184. defective line; Tib. trans, not helpful.185. Tib. trans, hgog.pa.yis. points to nirodhena.186. mss sürya-187. B pädairyena188. No Tib. trans, for pascäd-189. B omits catu-

190. N catubhih191. N püvat192. B kälacakram

278 Sateähasrikä-hevajra-tikä

193. Esamusthitah194. B caturvimsat195. B bhujoranyah196. B vyanjanarodhatah197. B-nidhena

198. B ganänäm199. Npunnädi200. N i bhagavato etc.201. B-foÄto202. Ekulapata

61. E-desakam2. B omits -<z£ra3. N mantra4. mss tathätä5. N tathätä

6. cp. Tib. trans, skad.can.tsig = rafam7. B sanw iänfa vänirucyate8. cp. Tib. trans.9. N pürhsakapade10. N maskrtya11. N omits caturbhir12. N coccärana13. B viviscänye; N14. B grhya-15. B -bhilänäsäm16. N pränäh17. mss tithihinair18. B hyusthah19. B nänyam20. B nänyämZl.Ryam22.N dehito

Sätsähasrikä-hevajrartikä (Notes to Sanskrit Text) 279

23. N pränapäne-

24. N vuktam25.BA«26. N mudghäbhyäm; B omits mrta27. B omits28. N yävantotpunarbhavah29. B tathä30.HTI.ii. 13Llocxit

32. N paramäksah33. cp. Tib. trans, adds an extra line kun.mkhyen.kun.rigs.dam.pa34. cp. Tib. trans, kun.la.phan.pa = sarväyo?35. mss mantra36. mss pancaskandhämakäh37. N -skandha38. N vijnäskandha

39. N äkärena40. N visarpana4L Tib. trans, rgyas.par.byed.pa points to vardhanam42. N hamkära43. N ajalinäsihitasya44. B trailokyavijayena and omits mudrä45.B-prste46. B chotriyätrayena47. B äkärena48.Bjrihkärena49. N sadasabhujasä50.HTI.iL351. N caksurädau

52. cp. Tib. trans, gzusxin = nirodhanam?53. N svähäkärena54. N madhyakäti55.HTI.Ü.4

280 Satsähasrikä-hevajra'ükä

56. N adds evam57. N omits58.HTI.ii.7-959. Ibid I.ii. 1060. N amitäbham süryam61. N aksobhya62. N vajrätmädinäm63. B grnto

64. N air65. B upüpyadhäniyä; N Upuvadhyä66. mss muhürtyäni67. N omits sasti68. mss jäpatavyäni69. N -noktäni70. N punamekamätrami

71. Bjäpena

72. N vaktavyah73. B twÄ, Tib. trans, points to väyu74. N madvitä75.Nhäh76. N härayitvä77. N-agratrah

78. B ksakaräkärena79. N -rf^a80. mss krodharäjendra

81. N ntlamandala82. N dvitiyoccärana83. N kütägära84. cp. Tib. trans, rab.tu.spyan.hdren.pa =prabodhanam ?85. Tib. trans, omits sakala86. N püjädika

87. N dustacoryänäm;Tib. trans. ötöMsyom.su.mi.ses.pa.rnams.lawhichmaybe rendered as aparijnätesu. j


88. mss obscure and Tib. reads rigs.pas.hthad.pa.

89. N tavikfya90. N bhavato91. N mama väkyam paryavasäne kalyänam92. Tib. trans, omits evam napunah93. B omits this.94. B adds madhye ädau kalyänam paryavasäno kalyänam.

95. N mavilpa-96. B omits sünya-; N omits mahäsukhabhävanä97'. N hetusadrsam98. N tajjaphala99. N nadidrava-100. Nsavilpa101 .ms&jäti

102. N adds hata

103. B dähyopasama-104. B samasphutam105. B tadevaham106. B niruisayantaihä107. N sadäkrstim108. B omits foo109. mss visaccheda

110. B pvanocchäpanänandam111. B pränanirodhanam112. Tib. trans, adds «iin113. B anyathä114. mss karma115. cp. Tib. trans, omits tantra.

116. mssjapya117. cp. Tib. trans, mthun.ldan ^svarupavän ?

118. mss upahrdaya119. Nm*120. mss hrdaya


121. mss add ca

122. Btatah123. N yaravastu-; B -stai124. cp. Tib. trans, nes.sbyar.bya points to niyojayet125. mss dirghävanhai126. N Nairatye127. B väyavyo128. mss hahädayäh129. B-päthanärtham130. Brüpena131. Njambudvia132. Ryomodänt133. Nf134. N kälägni135. B sakhyacitta136. B ca parvatah instead of devaparuatah137. Here ends B Fol. 28b followed by a big gap. N continues.138. ms prthvi ;139. ms vahni140. ms tälavyam141. ms anunäsika142. ms vinädvedanä smrtäh ,143. Tib. trans, drag* points to sdtf.144. ms rfayo145. ms ädikä146. ms astottasatair-147. ms mantra148. ms-satasatärdhaih149. cp. Tib trans, snags.hdas.pa = mantmtitam ?

150. ms caturthataddhedevevahi151. ms-bhena152. cp. Tib. trans. bo.dhe.tses=putrajivakaih153. ms ristäkemohano


154. ms rudräksa155. ms -caprasukra156. msjanaka157. ms-tmakam158. cp. Tib. trans, sgra.grub.pa points to svarasiddhi which is more

correct in the context.159. ms mantrasiddhau160. sa eva ca (sic)161. ms suddham162. ms suddhah163. ms -vyanjana164. ms ikäri165. ms drops bha166. msprater-167. ms yasuklam168. ms väyu rähu169. ms jnäna manah smrtah170. ms päyustapada-171. ms saptatrirnsatimä172. ms dhotavo173. ms -paränya ca174. Tib. trans, bskyod.par.hgyur points to ksobhanam175. ms pratyujivana176. ms V,; ivam177. ms utpäda178. ms trikala-179. ms drops panca180. ms satkulä-181. ms saevah182. ms udäsya

183. ms agnemitram184. Tib. trans, omits -saktitah185. ms pranavantu varjitvä tu

284 Sapähasrikä-hevajra-tikc

186. ms tvadeta mantränam

187. ms -nispattekäranam

188. Tib. omits -samyuktam

189. ms grähyam

190. ms samghära-

191. Tib. trans, points to candrakalä; ms -catukalä-

192. ms -amyantäh

193. ms adds ü194. ms a-e-al-o-al

195. Tib. trans, rim.zlog.pas » vilomena?

196. ms -prabhena

197. ms candrah

198. ms sädhakanäm

199. This line is transposed in Tib.200. ms satrunä

201. ms vyanjana

202. Tib. trans, gnis.kyi.dan.po means first of the second203. ms äkänto

204. Tib. trans, mhon.du (shon.du?) =pürvakah

205. cp. Tib. trans, mtshon.gyis.rgyalpos = mantraräjena?

206. ms ahamkäro

207. ms parityakto

208. cp. Tib. trans, dbye.ba. (bye.ba?) =krtvä?

209. Tib. omits but adds de.bzin

210. HTpustakäna

211. Tib. gnas.dan.mchod.pahi points to sthänapüjä etc.212. ms -nänopädäyena

213. HTI.ii.12.214. Tib. rdo.rjehi.sa.gzi points to vajrabhümi

215. HTUi.13

216. HTI.ii.14217. HTI.ii.15218. ms omits this.

Satsähasrikä-hevajra-ükä (Notes to Sanskrit Text) 285

219. Tib. bu

220. HTI.Ü16

221. HTI.ii.17222. ms omits.223. HTI.ii.18224. ms kavyam

225. ms pratyaksämi

226. ms pratyaksam ättakalpitä

227. cp. Tib. snä (Ina ?) =panca ?

228. Tib. ye.ses.ran.bzin points to jnänamayam

229. Tib. points to jnänavijnänabhedatah

230. ms jnänaika ca

231. ms -tpänyäyena

232. ms krtvam hakära

71. ms varsäpananiya2. HTI.ii.203. ms ananantasya

4. ms nägapucchäkärä5. ms cakravähäm6. HTI . ii. 207. ms -vibukänta-

8. HTloc. cit.9. ms pitah10. ms etyebhihll.HTloc.cit.12. ms karnikäyä13. ms pädamole

14. ms pancapalayuktäh15. ms sosä16. ms pätre-17. ms pürvabhümim

18. ms adds a letter looking like 1 but making no sense


19. ms vajreva

20. HT loc.cit21. ms-dttatäti

22. ms -sorsa-23. HT loc.cit24. ms aryaka25. ms pürua only26. ms varsäni27. ms nägänyathati

28. HT Lii.2129. ms ghrstä; HT30. HT I.ii.22.31. loc.cit.32. mss ekädasanatah33. HT loc.cit34. HT I.ii.23.35. loc.cit36. ms omits this.37. HT loc.cit38. loc.cit39. HT omits this.40. Ibid., I.ii.24.41. ms omits patra-42. ms sädhanocyate43. ms sädhasya44. ms jäpe45. HT vandya46. Ibid. I.ii.2647. ms jaiptva48. HT I.ii.2749. ms sarävi

50. ms vajrodakena51. HT locxit.


52. Tib. adds gnas

53. Tib. dehi.sten.du points to tasyopari54. tämrabhäjane ?55. ms tilatailam

56. Tib. adds de. nas.gzon. nu. ma. la. bstan. la57. HT I.ii.2858. ms drstam59. ms kathati60. ms ucya61.HTI.Ü.29-3362. ms inim63.HTI.ii.3464. ms pukkäsyä65. ms yogi

66. ms saptamasya

81 . na omitted in Tib. trans.2. ms tryathagatam3. HTI.iii.l4. padänämätipadäni5. Tib. omits ädipadäni

6. Tib. rnam.dbyes points to vibhedena7. Tib. omits sama8. ms -mayi9. ms tatastranstu10. ms nämäskaram11. ms ghäsmari

12. ms fom; HT reads näbhau and ravau13.HTI.iii. 314. ms-payätma

15. ms -tantra16. ms -tantra17. cp. Tib. no. bos -prati ?


18. ms vidhina19. ms te

20. ms äkäraksa-

21. Tib. drops this line but adds bhum.yig.yons.su.gyur.pa.yis which pointsto bhumkära parinatam.

22. ms -bhätu-23. ms visvavajränka24. Tib. omits adhipam; hypermetrical too!25. ms sthitahürhkära26. Tib. adds dgod.de.rin.chen.cod.pan.can

27. Tib. reads rdo.rje.hkhor.lo.dbyug.pa.nl

28. Tib. omits yathäkramam and adds bsgom.par.bya, which points tovibhävayet

29. ms riilahüm30. Tib. gyon.pa points to vämatah

31. Tib. adds hog.tu.ni.mar.gnod.mdses.rgyal/gnagdan.dmar.dkar.bahi.iawhich forms a part of v.49

32. ms savyabhyam33. Tib. gyon.na points to vämatah

34. ms akrta-35. Here B F29b restarts.36. Tib. padma.ral.gd points to padmam khadgam37. B vibhävayitvä tu38. N krodhevyaham39. mss svakäryo40. B vame'ndau41. B omits mahä

42. B eva43. B -vidhäne

44. B omits from om to kilaya45 B omits46. B änä47. N yogenanena


48. Tib. hog.gi. char points to adhobhäga49. End of B Fol. 29b. Then follows repetition of 29ab. After this comes

Fol. 44a though the matter is continuous.50. N dasadik-paläyitvä51. B chädayetetah52. B samantäbha53. N dahamänä54. Tib. omits55. B yantih56. B dihsvabhävam57. N bhävanäm58. Guhyasamäjatantra, p. 1259. B samgrahah60. HT I.iii.261. B reads pudgalam tadeva devatärüpam pranipatya jagatprabhum

abhiseka-patale tikäsarvasattvahitäya tve likhyate vajragarbhenamülatanträntareneti atra laghutantre abhiseka pata. Here ends B.

62. Tib. reads rdo.rje63. ms -devibhih64. Tib. adds a line here rnaLhbyor.pa.yis.hdi.rnams.kyis/

kye.rdor.grtso.bo.hkhor.bcas.mchod / /which may be rendered as ebhihpiijayetyogi sacakram Hevajranäyakam/

65. Tib. omits this.66. Tib. rtag.tu.med.pa=atavyät ?cp. Monier-Williams, A Sanskrit-English

Dictionary, Oxford, 1951, p. 12.167. ms svadttam68. ms madhyatah tapih69. ms satätä jnänam70. ms pratyaksanakam71. Tib. bsgoms points to bhävayet72. Here N adds a folio which reads samvatsara 210 mäghamäse

sriraudharmavihärasthäne tasmin varse sanghabhattärakaih pancä-satamsuddhadhänyamänikäh pradattäh / ankato'pi dhanyamäni 50 //dvitiyavarse sivakä tandula-dhärye pancasan mänikäh / ankato'pidhanyamäni 50 // trtiyavarse ärdtadhänyamänikähsärdhadasajattala-grämasya bhü pamusanjinägrämasya dhäryamänisapta(dasa)// ankato'pidhanyamäni 17// caturthejattala gramasya dhänyamänikä dasa//

Notes to English Translation1. The Mahävyutpatti mentions the eight vimoksas which are counted

as follows:

(i) Rüpi rüpäni pasyati ayam prathamo vimoksah/

(ii) Adhyätmam arüpa-samjni bahirdhä rüpäni pasyaty ayam dvitiyovimoksah/

(iii) Subham vimoksam käyena säksätkrtvopasampadyaviharaty ayamtrtiyo vimoksah/

(iv) Sa saruaso rüpasamjnänäm samatikramät pratigha (prathama)-samjnänäm a-manasi-käräd anantam äkäsam ityäkäsanantyäyatana-upasampadya viharatyayam caturtho vimoksah/

(v) Sa sarvasa äkäsänantyäyatanam samatikramyänantam vijnänamiti vijnänantyäyatanam upasampadya viharaty ayam pancanriovimoksah/

(vi) Sa sarvasa vijnänantyäyatanam samatikramya nästi kimcidity-akincanyäyatanam upasampadya viharaty ayam sasto vimoksah/

(vii) Sa sarvasa akincanyäyatanam samatikramya naiv a sarhjnänäsamjnäyatanäm upasampadya viharaty ayam saptamo vimoksah/

(viii) Sarvasa naiva-samjnä-näsamjnäyatanam samatikramya samjnä-vedayita-nirodham käyena säksätkrtopasampadya viharaty ayamastamo vimoksah/

These are actually the eight stages of emancipation and areconsidered as such in theraaväda Buddhism.

2. Sixteen voids : Mahävyutpatti mentions eighteen voids which areas follows :

(i) Adhyätma-sünyatä

(ii) Bahirdhä- sünyatä

(iii) Adhyätma-bahirdhä sünyatä

(iv) Sünyata-sünyatä

Satsähasrikä-hevajra-tikä (Notes to English Text) 291

(v) Mahä-sünyatä

(vi) Paramärtha-sünyatä

(vii) Samskrta-sitnyatä

(viii) Asamskrtarsünyatä

(ix) Ätyanta-sünyatä

(x) Anavarägra-sünyatä

(xi) Anavakära-sünyatä

(xii) Prakrti-sünyatä

(xiii) Sarua-dharma-sünyatä

(xiv) Svalaksana-sünyatä

(xv) Anupalambha-sünyatä

(xvi) Abhäva-sünyatä

(xvii) Svabhäva-sünyatä

(xviii) Abhäva-sväbhäva-sünyatä

3. See Appendix IV

4. The five kasäyas referred to here are :

(i) Äyuh-kasäya

(ii.) Drsti-kasäya

(iii) Kksa-kasäya

(iv) Sattva-kasäya

(v) Kalpa-kasäya

5. cp. v. 72. Also Vajra-jnana-samuccaya-tantra-raja (PIT Vol. 3. 84)refers to this in the following passage :

foow. üdfltt. MÖS. rgyan. rnam.pa. bdun.ji. Itar. lags/ bcom. Idan. hdas.kyL bkah> stsaLpa/ glen. bslan.pa.rnam.pa. Ina. dan. mthah. drug.gis.bzad.pa. dan. rig.pa. mam pa. Hi. dan/ bsad.pa. rnam.pa. bit. dan.dJye.ba.rnam.pa.gnü.dan.gan.7Mg.rnam.pa.ln^bden.pa. rnam.pa.gnis. kyi dgons.pa. rnams. so/ glen, bslan.pa. rnam.pa. Ina. ni/hdi. ha. ste. min. dan.gan.gis. don. du. byas.pa. dan. byed.pa.po.dan. tshad. dan. dgons.pa. rnams. so// mthah. drug. tu. bsad.pa.ni. hdi. Ita. ste. dgons.pas. bsad.pa. dan. dgons.pa. ma.yin.pas. bsad.pa.dan.dran.bahi.don.dan.nes.pahi. dm*dan.sgra.ji.bzin.pa.dan.sgra.ji.bzin.pa.ma.yin.rnams.so/ etc.


Oh Lord, what are the seven types of adornments? The Lordsaid : 1. the subject divided in five parts; 2. the explanation isdivided in six parts; 3. the learning (knowledge) is divided infour parts; 4. the commentary in four parts; 5. the differencesin two parts, 6. the examination of the disciples is divided infive parts and, 7. the meaning of two types of truths. The fiveparts of the subject are like this : designation, for whose sake itis composed, the composer, the extent and the purpose. Thesix parts of explanation are like this : the explanation throughsymbolic (language samdhyäbhäsä); the explanation throughnon-symbolic language; the conventional meaning (neyärth) andthe absolute meaning (nitärtha), the expressed and theunexpressed etc.

6. Here the commentator is referring to a tradition which supportedthe existence of five yänas. Without mentioning the supporters ofsuch a tradition he refutes it. cp Soothill and Hodous, A Dictionaryof Chinese Buddhist Terms, London, 1937, p. 112b.

7. Mantra : Mantra may be literally translated as 'syllabic formulas',said to possess, when bestowed by a guru, a mystic power. 'Charm'or 'spell' will not be a precise translation of the word mantra as itwould put limits on the function of mantra. Mantra is a morecomprehensive term than charm or spell. Mantra has dual aspect:First, it is used as an älambana for meditation and secondly, it isused to bring about particular results of, more or less, mundanenature. This latter type can be translated as charm, cp. HT Vol.I, London, 1959, p. 136; Tucci, Notes on Lankävatära, IndianHistorical Quarterly, 1928.

8. This might refer to the author of Sämkhya-Kärikäs but there is noclear proof as to the identity.

9. This tantra is not available in bkah.hgyur but a tikä (on itslaghutantra) viz. Laksäbhidhänäd-uddhrta-laghu-tantra pindärtha-vivarananäma (PTT 48. 2117) is found.

10. cp. v. 27.11. These verses indicating the interrelation of various tantras give us

a clue to the study of the tantras.

12. Here as well as at the end of this paragraph, the author refers tothe 2 kalpas and 22 patalas of the laghu-Hevajra. However, the

Satsähasrikä-hevajra-ükä (Notes to English Text) 293

published edn. of HT contains 2 kalpas and 23 patalas. A scrutinyof the titles of the patalas as quoted in the present work will showthat the last patala i.e. the 23rd patala of HT, is not countedamongst the patalas and hence the mention of only 22 patalas.Now, what might be the probable explanation of this omission?

This reference is found in two places and moreover theSanskrit text and the Tib. trans, agree and hence it cannot be ascribal error. Actually in the body of the text of the commentary,the text of the 23rd patalais present. How can these two facts, i.e.the omission of the 23rd patala in the earlier part of the tikä andthe inclusion of the same in the latter part be reconciled ? For allappearances these two facts seem to be contradictory but thecontradiction could be explained by assuming the 23rd chapter alater addition. That is, the original HT coir .prised of the 22 patalasonly. This addition might have taken place during the time thatelapsed between the writing of the first nine chapters and the latterpart. I say the first nine chapters because as I have said earlier,(see Introduction pp. 3-5) only these nine chapters are composedby Vajragarbha and the part subsequent to them has beencompleted by somebody else. Had Vajragarbha completed the tikähimself, he would certainly have been consistent enough. Thisseems to be supported first by the change in the plan of the tikä(which is discussed in greater details in Introduction) and by thefragmentary mss. now available.

This will also throw light on the date of the successor ofVajragarbha, who completed the work. The upper limit of the dateof HT fixed by Snellgrove is the end of 8th century A.D. whereas Ihave shown (see Appendix I) that Vajragarbha might have livedaround the end of 7th century A.D. or early 8th century A.D. Sohis successor might obviously have lived after Vajragarbha but notlater than the end of 8th centruy A.D. and this will incidentally fixup the date of the additional patala.

13. See Appendix II.14. Däkini= säkini? In the beliefs of a Hindu, däkinis are wicked and

wayward beings having supernatural powers and have malevolentinfluence, whereas.in Buddhism they are benign powers. See HTVol.1, p. 135.


15. Pratisthä: The word 'pratisthä9 refers to the rites performed at thetime of establishing an image or any other sacred object in its place.The rites are, more or less, of purificatory and invocatory natureand are accompanied by püjä and recitation of the mantras, etc.The term may be translated as 'consecration'.

16. Seenöte 12.

17. This is one of the oft-recurrent sentences in Buddhist Tantrismand hence the necessity of its thorough understanding. All thewords are used symbolically which symbolism is explainedsubsequently by the commentator. All the Buddhas are explainedsubsequently as referring to the five skandhas. Their body, speechand mind is the Vajrayosit i.e. the actions of the body, speech andmind are the Vajrayosit. The word bhaga (most oftenmisinterpreted!) is explained as follows : In nädiyoga the breath issaid to pass through the psychic centres in the body which, in theupper part of the body, are in navel, heart, throat, forehead andtop of the head; bhaga from the words of the commentator maybe the collective name given to the three centres in the lower partof the body i.e. in the navel, guhya, and vajramanl (vajramani mayrefer to the centre below navel in which are the 72000 nädis).

Thus the intrpretation of the word bhaga as "bliss** given bySnellgrove, HT Vol. I. p. 47 seems to be far-fetched and signifiesnothing.

18. Türyä or Turiya or the caturtha is the fourth avasthä or the fourthpäda of the ätman as described in the Märidükyopanisad. The omkärais everything and is constituted of three padas—a, u, m and om. a isthe state of wakefulness (Jägrta), u is the dream-state (swapna), misthe state of deep-sleep (susupta) and om is the fourth plane (turiya)which pervades everything.

According to the Upanisads, caturtha is the state in which onerealises the non-dual state but here not the realisation of thecaturthävasthä is spoken of but its gradual destruction and thisdestruction of the fourth state moreover is a constituent of theEnlightenment. Does it mean that the stage which is described inBuddhist literature as the Enlightenment is a step further thanthe non-dual knowledge of the Upanisads ?

Satsähasrikä-hevajra-tikä (Notes to English Text) 295

19. cp.HTVol.I,p.47,n.3.

20. cp. Ibid. p. 47, n.4. It is hard to agree with Snellgrove's translation.Here the word Vajrasattva is being defined and Snellgrove'stranslation of the definition of sattva does not seem to do justiceto Sanskrit text as it fails to include the translation of an importantword viz. bhava in tribhava. Moreover the translation of anayäprajnayä yuktyä is also not very expressive.

The verse attempts to describe the word Vajrasattva, notetymologically but in terms of metaphysical experience and as suchit symbolises the ultimate experience of the Reality.

21. These four i.e. Vajrar, Mahä-, Bodhi-, and Samaya-sattva are, as willbe evident from the subsequent verses, the four planes of the beingfor they are equated with the four states (avasthäs).

22. See note 24.

23. See note 24.

24. Picüvajra : The term is mostly transliterated in Tib. trans, and inone place alone a translation is offered. There it is translated asthig.le.rdo.rje (chap. 5, v. 42). The literal meaning of the word picüis cotton which is hardly meaningful in the context.

Here picüvajra indicates the lowest state in the sädhanä and isequivalent to the state of wakefulness. In the second case (chap.5.42) it occurs in connection with the nädiyoga and is translated asthig.le.rdo. rje which may be taken to refer to ham when residing inthe laläta as the text reads laläte picüvajram syät dandanädisamanvitah. In the third case i.e. in chap. 6 it occurs in thesarvabhautikabalimantra. There the context indicates that the wordrefers either to the sädhaka or the image of Hevajra. The nextreference to picüvajra is found in the hevajra-hrdaya—om devapicüvajra hüm (S)phat svähä. Here it occupies the place where isgenerally found the name of the deity whose mantra it is. Could itbe another name of Hevajra? As in chap. 3, v. 20 also it refers toHeruka and Hevajra is an emanation of Heruka.

Likewise kitikiti vajra and jvala-jvalabhyo also appear to refer toother emanations of Hevajra. Are these words meaningful or justtheir onomotopoetic quality is utilised ?


CM

I J.

I

•9

i

fl

,s.s.

13 2

•73 a es

5 &^ it«

5 2 1Q

I

S3 g^

it

ii

o

I

3) &

I

§.1 1 a

ii i

2

Ig.

Satsähasrikä-hevajra~ükä (Notes to English Text) 297

26. cp. HT pp. 47-8, v. 6-7.27. cp. Hti 1 chap. I, v. 46.28. There is another description of upäya-tantra and yogini-tantra which

are made a subdivision of yogatantra. Yoga is defined as the harmonyor balance of Prajnäand Upäya. I wonder if this yoga-tantra coincideswith the later yogatantra but its sub-division into yogini and upäya-tantra points more to its being of the nature of mahäyoga or anuttara-tantra class.

29. The three vimoksas in the Theraväda viz. sünyatä, anirnitta, apranihitaare expanded into four by the addition of anabhisamskära vimoksai.e. the liberation through the absence of accumulation of theresults of good or bad deeds.

30. cp. HT. Vol. I, p. 48.31. Snellgrove (loc. cit. n. 2) seems to consider this verse as an

explanation of v. 9, especially that of the phrase jiiänavijnäna. Butactually Vajragarbha has already completed his comment on v. 9and this verse is the beginning of his comment on the next versei.e. v. 10 and in this verse he is giving the explanation of theHerukotpatti.

32. This is a part of HT I. i. 11 which, when paraphrased will readpräjna bhävam bhävyam bkavet, parijnayä ca abhävam (bhavet)' andmay be translated as *O wise one, the existence becomes the objectof meditation and by its thorough knowledge it becomes non-existence', cp. Snellgrove's translation, Vol. I, p. 48, v. 11. Also thelater part of v. 11 may be translated as 'Likewise he should meditateon Heruka and through thorough knowledge, meditate on hisnon-existence'.

33. HT, pp. 91-2, v.34. Here Snellgrove seems to have misconstruedthe import of the text.

34. See Ibid p. 92, fn. 1. This line which constitutes the reply of Hevajrato the objection of Vajragarbha is doubtlessly connected with thepreceding and following remarks. It is of the nature of a generalremark which is followed by the actual reply of Hevajra. Moreover,though the Sanskrit text ends with iti, Tib. trans, does not give anyindication as to its being a quotation.

35. This is a reference to CandaJi-yoga.36. Samvara : Samvara is defined here as union, a congregation.

Primarily the term is taken from nädiyoga and indicates the unionof the nädis in the cakras. The difference in the samvara wouldbe indicated by the number of the cakras in the body.

37. See note 24.


38.

39.

40.

Six Sväsas =60 pänipalas =2 ghatls =3 ghati =5 ghati =VAprahara2 praharas =4 samdhis =

12 lagaas (1 day and24 fortnights ""12 months6 seasons4 )WgYZS

3 kälas2 ayanas —

1 fortnight1 month =1 season =1 yuga =

1 MZa =

1 ayana =

1 f arsa =

1 pänipala1 gÄflÄ

1 muhürtaVi prahara1 fcgTia

1 fang-a (?)

1 samdhiday and night

night) = 21,600 sväsas

• = 1 day

900 sväsas1800 sväsas3600 sväsas5400 sväsas7200 imsfls10800 i t ; a ^

21600 i™zttZ5

41. This is the ajapäjäpa i.e. the automatic recitation of mantra on therhythm of breathing. A person is said to breath 21,600 times in aday and a night. This japa here is called the präna-jäpa (see v. 10)as also Tathatä-jäpa which is also called the napümsaka-jäpa. Theother type is the pravyähära-jäpa which is recited with theaccompaniment of rosary and is the lesser type.

42. See note 41.43. See note 24.44. See note 24.45. See Apendix II.46. See Appendix II.

Appendix IThe colophons of the patalas of the Hti

(a.) From the Sanskrit text:

1. Satsähasrikäyäm hevajratikäyäm istadevatästavah tanträvatärahprathamah paricchedah / (Tib. trans, kyehi.rdo.rjehi.hgrel.pa.ston.phrag.drug.par. hdod.pahi. lha. la. bstod. ein. rgyud. la. hjug.pa.ste.yons. su. bcad.pa. dan.poho.

2. Satsähasrikäyäm hevajra-tikäyäm desakädhyesakäbhidhäriä-bhidheyasambandha vijahärasthänaniyamah dvitiyah paricchedah/(Tib. trans, kyehi.rdo.rjehi.hgrelpa.ston.phrag. drug.par.ston.pa.po.dan.gsol. ba. hdebs.pa.po. dan. rjod.par. byed.pa. dan/brjod.par. by a. ba.dan/hbrel.pa. dan/biugs.pahi.gnas. ties.pa. ste.yons. su. bead,pa.ghis.paho).

3. Satsähasrikäyäm hevajratikäyäm prajnopäyädvaya niyamah trtiyahparicchedah/(Tib. tr2ins.kyehi.rdo.7jehi.hgrel.pa.ston.phrag.dnig.par.ses. rab. dan. thabs.ghis. su. med.pahi.ye. ses. nes.pa. ste.yons. su. bcad.pa.gsum.paho).

4. Satsähasrikäyäm nädikä-nirnayaparicchedah caturthah/ (Tib. trans.kyehi.rdo.rjehi.hgrelpa.drug.ston.par. (ston.phrag.drug.pa (sic ?)rdo. rjehi. lus. la. rtsa. rnams. gtan. la. dbab.pa. ste.yons. su. bcad,pa. bii.paho.

5. Satsähasrikäyäm hevajra-tikäyäm candäliyoga samhärotpattikä-ranabhütah.kulapatalepancamah paricchedah/ (Tib. version givesverbal trans, as above).

6. Satsähasrikäyäm hevajra-tikäyäm mantrakulapatale karmaprasarasä-dhana paricchedah sasthah/ (Tib. version gives verbal trans, asabove).

7. Satsähasrikäyäm hevarjratikäyäm karmaprasarasädhanopadesahsaptamah paricchedah/ (Tib. version gives verbal trans.).

8. Kyehi. rdo. rjehi. hgrel.pa. drug, ston.par. lhahi. sgrub. thabs. bstan.pa.ste.yons.su.bcad.pa.brgyad.paho/lhahi.lehu.rdsog.so/(Here) endsthe 8th chapter viz. the instruction for the propitiation of thegoddess, in the Hevajratikä or 6000 slokas.


9. Kyehi.rdo.rjehi.hgrel.pa.ston.phrag.drug.par.lha.dban.bskur.bahi.lehu.bstan.pa.ste.yons.su.bcad.pa.dgu.paho / (Here) ends the 9thchapter viz. instruction for devatäbhiseka in the Hevajratikä of6000 slokas.

10. Kyehi. rdo. rjehi. hgrel.pa.stbn.ffhrag.drug.par. de.kho. na. nid. nes.pa.mdof.bstan.pahi.mdor.bsdus.chen.poho / de.ltar.de.kho.na.nid.kyi. lehn, rdsogs. so/ dpal. kyehi. rdo. rjehi. bsdus.pahi. don.gyis. hgrel.pa. rdsogs. so/rje. btsun. by an. chub. sems. dpah. sems. dpah. chert,po. rdo. rje. snin.pos. mdsad.paho/ rgya.gar.gyi. mkhan.po. da. na. sih. la.dan/ lo.tsa.ba.slar.gyis.rgya.gar.gyi.mkhan.po.su.bhu.ti.sri.sä.nti.dan/ lo.tsa.ba.cog.gru.tin.ne.hdsin.bzan.pos.zus.so/yan.slar.kyis.rgya.gar.gyi. mkhan.po. rgyal.po. sras/ dpal. hjig. med. lhahi. zal.snar. lo. tsa. ba. snol. cor. dge. shn.pra.jnä. ktr. tis.yul. dims, hgyur.gyi. dpegs.gtan. la.phab.po/ slar.yan. dpal. Idan. sod. ston. rdo. rje. rgyal. mtsan.gyis.legs.par. bsad.pa. la. sogs.pahi. mthu. las. / brda. spros.pahi. tshul.rig.pahi. dban. lo. tsa. ba. dpal. Idan. bio.gros, brtan.pas.byan. chub,sems. dpahi. hgrel.pa. bskor.gsum.gyi. tshul. la. sin. tu. dad. ein.blohi. snan. ba. rgyas.pahi. dge. bahi. bses.gnen. ra. lun.pa. chos.grags.dpal. bzan.pos/slob. dpon. chen.po. si. ba. htshohi. zabs. dpon.slob. kyis.mdsad.pahi/ dbu. mahi.gzun. lugs, chen.po. de. kho, na. nid. bsdus.pa.rtsa. hgrel. gyi. glegs. bam. bris, te.yon. du.gnan. nas.yan. dan.yan. du. bskuLbahi. nor. kgs.par. bcos. ie. bsgyur. dn.zus. nas.gran. la.phab.pahi.yi.ge.pa. ni.mdsas.ston.kun.dgah.rgyal.mtshan. ses.byaho//

The abridged instruction of the tattvaniyama in the Hevjra-tikäoisix thousand slokas is greatly epitomized. Thus ends the chapter ofTattva. (Thus) ends the Hevajra pindärthatikä. It is the work of theillustrious Bodhisattva Mahäsattva Vajragarbha. The Indian panditaDänasila and Tibetan /o^öteÄBros.sen.dkra.sä.skya.ho have translatedit and it is revised by the Indian pandita Subhüti Srisänti and lotsabaCog. gru.tin.ne.hdsin.bzan.po. Again the pattern was set by the IndianpanditaFrince Sri-Abhayadevaand Zo^aöasnol.cor.dge.slon.pra.jnä.kirtiaccording to the version of central India. Again as a result of thethorough explanation given by the Pal.Idan.sod.ston.rdo.rje.rgyal.mtsan, dban lotsaba bLo.gros.bstan.pa who is an expert in Sanskritgrammar translated and set it up after proper revision on the requestand repeated reminders along with the offering of fees in the form ofthe book on madhyamakasästra viz. Tattvasamgrahamiilatikä written byäcärya (Säntaraksita and his disciple (Kamalaslla), which (i.e. the

Appendix I 301

requests) were made by dge.bahi.bses.ghen.ra.lun.paChos.grags.dpal.bzari.po who had great faith and understanding in the three aspects ofthe tikä of the Bodhisattva.

11. Kyehi. rdo. rjehi. nes.pahi. don.gyi. rgya. eher, bsad.pa. las. spyod.pahiAehuhLrgya.cher.bsad.pa.ste.drug.paho/ (At this point thecolophon undergoes a thorough change and this form ismaintained in the subsequent colophons. This may be renderedinto Sanskrit as Hevajra-riitärthatikäyäm caryä patala-tikäsasthamah/Here ends the sixth (chapter) i.e. the commentaryon the caryäpatala, of the Hevajra-nitärtha-tikä (a commentarygiving the absolute meaning of Hevajra-tantra).

The subsequent colophons maintain this same form and it is notnecessary to give them in detail. Only point to be noted is that thecolophon follows every chapter of Hevajra-tantra independently andthe earlier numbering is not continued as, had it continued, this chapterwould have been tenth in order.

The last colophon is interesting in that the authour expresses hisown views.

Kyehi. rdor. hbum. Inahi. bdag. nid. dan/ mchog.gi. dan.pohi. rgyud.chen. dan/ rgyud. hbum. mnon. brjod. la. sogs.pahi/ don. bsad. rdo. rje. snin.pos. bri/ hdi. bsad.pa. la. eher. rtsa. bayi/so. sor. bsad.pas. rgyud. hdi.yan. /brtag.pa. gan. dan. gan. bstan.pa/ de. dan. de.yis. gsal. bar. bstan/ nan. thos.skye. bo. rnams. la. nas. hdi.yons. ma. bstan/ de. bzin. ran. rgyal.phyir. min.mu.tegs.can. lahan.min/ ma.runs.rgyal.po.nan.dan.gsan.chen.smod.lahan. min/ rgyal. sras. bla. ma. smod. la. hdi. ma. bstan/ gsan. ba. mchog. la.rab. mos. sin/ mnah. bdag. bla. ma. la. gas. la/ran, gi. de. nid. spas. ses. na.gan.yin. de. la. bstan.gyis. bstan/sa. bcu.pa.yi. dban.phyug. mchog. dpal. Idan. rdo.rje.snin.po.pa/dpah.bo.dpah.mos.legs.bskul.nas/ rnal.hbyor.lam.blan.phyir. hdi. bsad rned. dkah. dpal. Idan. kye.yi. rdo. rje. rin.po. ehe/ hbum.phrag.Ina.pa. rtsa. rgyud. las. hdi. legs.par. bsdus/ de. hgrel. nes.pahi. don.rgya. eher. bsad. pa. zes. by a. ba/legs. bris. dge. ba. dri. med.gan. (hob. de.yis. ni/kye.rdor.gsan. ba. legs.rtogs. dam. tshig.yons. Idan.zin/hdi.ston. bla.mahi.

rjes. hbrans. rdo. rje. sbun. la. sogs/ phen. tshun. legs.par. smra. zin. khon. du.mi.hdsin.dan/ dam. tshig. rdo. rje.glen, sIon. dal.gyis.gnas. par. sog/ma. runs. dam. hdral. nan.pahi. las. byed. ein /mal. hbyor. ched. du.mi.gner. skye. bo. gan/ de. dag. mi. hgrogs. de.yis. mi. mthon. dan/ran.sdug. bla. ma. rdo.rje. mchod.par. sog/rtsod. Idan. dus. su.gsan.


chen.ston.by ed.dan.mu.Stegs.sky e.bo.nan.pahi.lta.hjom^sin/gan.dehi.lta.ba. dbyins.nas.hdon.byed.pahi.de.dag. hdul.bahi.de.dpon.de.by ed. sog/ rnam.par.bsad.pa.hdi.las.gzan.pahi/ bsad.pa.de.kho.na.ma.mthon. bahi. skye. bo. hdod. rgyal. rnams. kyis/byas. ba. la.yid. brtan.par.mi. bya.yi/hdi. dan. hdi. Ita. buhi. hbrel.pa. rtsa. bahi. rgyud. mthah. dag.gi. nes.pa. dan/ dran. ba. legs.par. btan. la. hbibs.pa. la/yid. brtan. de. la.gnas.par.byaho/ kyehi.rdo.rjehi.nes.pahi.don. gyi.rgya.cher.bsad.pa. las./sa. bcuhi. dban.phyug. chen.po. by an. chub. sems. dpah. rdo. rje. snin.pos. mdzad. rdzogs. so/ rgya.gar.gi. mkhan. po. bla. ma. chen.po. me. tri. iabs.la/ bod.kyi.lo.rtsa.ba.hbro.dge.slon.ses.rab. grags.pas.man.du.gsol.ba.btab. nas/legs.par. bsnen. te. bsgyur. baho/ kyehi. rdo.jehi. bsdus.pahi. rgyud.kyi.rgya.cher.bsad.pa/ byan.chub.sems. dpah.rdo.rje.snn.pos.mdzad.pa/rned.par. dkah. ba. hdi. snon. de. kho. na. nid. kyi. lehu.yan. chad,kyi.hgrel.pa. las.ma. hgyur.ba.las/ slad. kyi. bal.pohi.yul.gyi.gron. khyer. chen.po. rol.pa. zes. bya. ba. nas/ hbro. dge. slon. lo. rtsa. bas/pa. ndit. ta. mai. tri. iabs. la. rhed. do/ bod.yul. du. dbe. sbyan. drans. nas/dge.slon.rnal.hbyor.spoyd.pa.dan.dban.phyug. grags.pas.gsol.ba.btab.ste.bsgyur.baho/ rgya.gar.yul.dkah.las.eher.mdzad/ dge.ses.lo.tsa. ba. la/yul. dbus. su. byin. nas/ bdag.gis.gsol. ba. btab. nas/ dkah. las. bgyis.te. by an. chub. sems. dpahi. hgrel. ba. bsgyur/ zal. no. chen. nas. la.brdzans.ba.lags.te.dgyes.dgyes.par.dgons/'PTT Vol. 53.2310, p. 58-59,Fol. 129.

Vajragarbha has written the critical expositions of Hevajra-tantraof 6 lakh slokas, Paramädi-tantra. Laksäbhidhänatantra etc. In thiscommentary mostly whatever ideas are preached in this tantra, thesesame are clarified through the separate comments of the extensivemüla(tantra). I have not preached this to monks nor to the pratyeka-buddhas nor to the heretics. It is neither preached to slander the greatesoteric secret nor the tyrannical king, nor is it taught to those whoslander the bodhisattva or the teacher. Having had great faith in thesupreme secret and respect for the teacher who is the lord, if one knowshow to keep secret that itself, to him this is definitely preached. I, Sri-Vajragarbha, the master of the ten stages having been inspired by theviras and viräs, am explaining this in order to show the way to theyogins; this jewel of Hevajra difficult to obtain has been abridged fromthe mülatantra of five lakhs. Through whatever merit I obtain here by(composing) a commentary ofthat (Hevajra) which is called nitärtha-tikä and which is written, I may be able to thoroughly understand the

Appendix I 303

secret of Hevajra and may be able to fulfil the samayas (vows); those co-disciples who follow the teacher who showed the path, they may speakin good terms to one another and may be devoid of envy and hatred.The samayavajras (disciples) may discuss and live in peace. Thosebarbaric people who act in an inappropriate hypocritical manner andthose people who do not search for yoga genuinely should not beassociated with and without being seen by them, one should worshipones own (lit. desired) vajräcärya. In the kaliyuga, this great secret shouldbe preached and having completely refuted the bad views of the hereticsand having expelled them from their roots, they (the followers ofVajrayäna) may become the leaders to these heretics who are to betaught the Vajrayäna. Those selfish and arrogant people who have notseen this detailed commentary or any other commentary of the tattvawill not appreciate whatever has been done here. This and othercommentary like this which thoroughly establishes the differencebetween the nita and neya of the principle of mülatantra must beappreciated and grasped firmly. Here ends the work viz. nltärtha-ttkäcomposed by the Bodhisattva Dasabhümisvara Vajragarbha.

The Indian pandita mahäcärya Maitripäda and Tibetanlotsaba.hBro.dge.slon.ses.rab.grags.pa. translated it aftere repeated requestsand after having been attended upon. The composition of thebodhisattva Vajragarbha, difficult to obtain was translated upto thecommentary of tattvapatala. Afterwards it was obtained byhBro.dge.slon.lotsaba for pandita Maitripäda in the town called LilaNagara in Nepal. Having taken the book to Tibet, (it) was translatedon the request of «^rya-rNal.hbyor.spyod.pa and dBan.phyug.grags.pa.Having given this difficult work to dGe.ses.lotsaba in India in theMadhyapradesa and having requested him to translate it this difficulttask of translating the tika of the Bodhisattva was performed (by him).

Appendix IISRISAHAJASIDDHI

INTRODUCTION

As said in the preface to my edition ofthe Advayasiddhi (M.S. Uni-versity Oriental Series, No. 8, Baroda, 1964), in this edition too I havetried to reconstruct the philosophical background of the Tan trie prac-tices of utpatti- and utpanna-krama.

In the preparation of the critical edition of the Sfisahajasiddhi Iused two MSS: the photograph of the ms available in the Library of theOriental Institute, Baroda, and a microfilm, of the MS from the BirLibrary, Nepal. The Oriental Institute Ms is written in Newari, the dateof which may be the latter half of the 14th century A.D. (from the dategiven by Bendall, in the Cambridge Catalogue of Buddhist Sanskrit MSS).The Bir Library MS is written in modern Devanägari; the first pagebears on the left the number ^bu.pra. tan. 1 "(Bauddha.präcina.tantra?)and on the right "guru 1". The material used for writing seems to bemodern paper. It may have been copied from an older MS. The dateoccurring on the last page, i.e. 'sri.sam 197T, corresponding to 1914A.D., may refer to this fact.

Both MSS. are corrupt beyond understanding and in many placesthe text is unintelligible. The Tibetan translation in PTT, vol. 68, No.3067 is collated and occasional scribal errors are corrected with thehelp of the sDe.dge. edition, but this translation is not of much use incorrecting the obscure passages. The emendations, mostly based onthe Tibetan translation, are suggested in the footnotes. The additionsto the MS in cases where the readings contain lacunae are based onthe Tibetan translation and marked by square brackets. The italicizedwords indicate the unintelligible parts of the texts, the reconstructionof the same from the Tibetan translation being given in the footnotes.The asterisks in III. 11 indicate a lacuna in the text. The chapter andverse numbers are used in order to facilitate references.

The author Dombl Heruka, according to Täranätha, precededSaroruha and Kampala and is also said to have received the quintes-

Appendix II 305

sence of the HT} Again Täranäth attributes to him a Nairätmyasädhanawhich is included in the Sädhanamälä (no. 228). This Nairätmyasädhanais drawn from the HT. Dombi Heruka was a contemporary ofVilasyavajrä who was one generation senior to both Saroruha andKampala. The date of the present HT fixed by Snellgrove is the end ofthe 8th century A.D. which thus becomes the date of Kampala andSaroruha, as both were closely associated with the compilation of thepresent HT. But the material out of which the present HT was com-piled could have easily existed even before that; as Dombi Heruka wasalso closely associated with Hevajra, it is not unreasonable to assumethat he might have had the material for HT including the present SSS.Thus Dombi Heruka may have lived around the middle of the 8thcentury A.D.

The text of SSS is older than that of the HT and, though it is avail-able only in a very corrupt form, some readings make better sense thanthose of HT, e.g. SSS 11,4 tad evaikarasam smrtam, HTI, viii, 40 tasyacakra rasah smrtah; SSS loc. dt. samarasam ekabhävyam, HT loc. at samarasdmekabhävam.

A hitherto unrecorded word sphaVi (meaning sphullinga) may benoted.

IIAs is said in the Introduction to the Advayasiddhi,2 this work forms

a part of the 'seven classes of realization' (sgrub.pa.sde.bduri)? Theseseven works are preserved in a photographic collection of BuddhistTan trie MSS. kept in the Library of the Oriental Institute, Baroda.

There are in all three works in the bsTan.hgyur bearing the title'Sahajasiddhi.H

(i) Sahajasiddhi by Indrabhüti, PIT, vol. 69, No. 3107.(ii) Sahajasiddhi by Samayavajra, ibid., vol. 82, No. 4694.

(iii) Srisahajasiddhi by Dombi Heruka, ibid., Vol. 68, No. 3067.All three works are related to the HTin general and the Utpanna-

krama in particular. The major part of Indrabhüti's work is devoted tothe description of Sahaja.5 The colophon to the Tibetan translation ofSahajasiddhi by Samayavajra gives clear indication as to the connectionbetween the two works, the HT and Sahajasiddhi. It also deals with theUtpannakrama of the HT.6

The Srisahajasiddhi of Dombi Heruka, which is edited in the fol-


lowing pages, explains the meditation of the HTcalled Utpannakrama.The verses, with a few exceptions (e.g. II.5-16; III. 1-4 etc.) can be tracedback to the HT7 Curiously enough no clear indication as to the rela-tion between the /fTand these verses appearing in the 555 is anywhereto be found. In the beginning of chapter III of the 555 it is said : "TheVira (i.e. Hevajra) has said as follows in the Hevajra-Yogim-Tantra."The following three verses, nos. 2-4, cannot be traced back to the presentHT. Also, the text of the verses is extremely corrupt and the meaningdoubtful. This only supports the hypothesis of the possibility of theexistence of a lot of floating material about Hevajra in the form of alarge mülatantra which may have contained the present HTas well asmuch other relevant material.

The two meditations, Utpatti- and Utpanna-krama form a set ofbasic meditations in the practice of Tantrism. They are said to formthe nucleus of the esoteric teachings of the Buddhas and the tantricliterature contains several references to the effect.8 Sraddhäkaravarman(11th century) in his Yogänuttaratanträrthävatära-samgraha refers to acontroversy about the number of kramas.9 The terms are well-knownand are translated into Tibetan as bskyed.pahi.rim.pa andrdzogs.pahi.rim.pa respectively. Utpattikrama is usually referred to as such,but Utpannakrama is synonymous with Nispannakrama or Sampannkrama.

These two meditations are mainly connected with the anuttara-tantras, to which class belong the Guhyasamäjatantra, the HT, theCakrasamvara and so on. These meditations are different in detail inthe case of each tantra, but their general nature, discussed in the fol-lowing pages, may not differ much.

The word krama is explained in the Yogaratnamala-nqma-hevajra-panjikäas kramahprakärah kasyakramahsamädhes/*0 "Order means mode.Order of what? that of samädhi (meditation)." Further candracih-nafnjädiparinämena devatäkäranispattir utpattih sä yasmin samädhau astisa utpattikramah/11 'The creation means production of the form of thedeity through the maturing of candra (moon), cihna (the marks) andbija (seed) and that samädhi in which this is created is the utpattikramah

The utpattikrama-samädhi of Hevajra is described in the HT I.viii,v. 1-25. It can be analysed as follows :

v. 1-4 Plan of the mandala which is in front of the bhävaka(practicant).

v. 5-6 Nädiyoga (breath control and concentration).

Appendix II 307

v. 7-10 Production of the image of the mandalanäyaka in themandala.

v. 11-13 Enumeration of the goddesses in the inner mandala(adhyätmaputa) •

v. 14-15 Enumeration of the goddesses in the outer mandala(bähyaputa).

v. 16-21 Description of the goddesses.v. 22-24 Six stages of the realisation of the utpattikrama-samädhi.

The chief elements in the utpattikrama are thus as follows :(i) Concentration of the mandala(ii) Regulation of the präna (breath);(iii) Production of the image of the mandalanäyaka in the

above mandala.Furthermore, the utpannakrama-samädhi is described in the

Yogaratnamälä-näma-hevajrapanjikä as follows: Utpannam sväbhävikameva rupam/tad eva tattvarüpenädhimucyate bhävyate yasmin yogeutpannakramah/12 The accomplished (form) is the inherent form. Thatyoga, in which it (the inherent form) is believed and contemplated asthe reality, is the utpannakrama."

The utpannakrama- samädhi is described in the HT I. viii. 26-36,w. 37-56, being a description of Sahaja. The analysis may be follows :

(i) w. 26-29 The esoteric meaning of the mandala(ii) w. 30-36 The four änandas, i.e. the four stages in the

realisation of Sahaja, the Innate,(iii) w. 37-56 Description of Sahaja.

The two samadhis represent symbolically the dual nature of theouter phenomenon and the inner reality, the samvrti and theparamärtha, upäya and prajnä.™

Again, HT II. ii. 26-31 describes the real nature and the philo-sophical background of the utpattikrama-samädhi. The tan trie practicantcontemplates the mandala representing existence and realises its dream-like nature, thereby destroying all clinging. Nothing is created andnothing is destroyed. So whatever the practicant creates by way ofutpattikrama is really not created. He realises non-existence throughexistence, that is through the contemplation of existence.14

The nature of the two meditations suggests a different philosophi-cal background. They may be based on the famous trisvabhäva-theovyof the Yogäcära. In brief, the theory runs as follows: The dharmas have


three aspects: parikalpita (tib. kun.brtags.pa), paratantra (tib.gzan.gyi.dban) and parinispanna (tib. yons.su.grub.pa) ,15

The paratantra aspect is the manifestation, appearance. It owes itsexistence to something else, is dependent on something else, and henceis relative, conditioned.16 When we perceive this appearance, the rela-tion ofgrähya and grdhaka, known and knower, perceived and perceiver,is established. Moreover, when we perceive a thing, not only is it per-ceived by the senses, but also we project our ideas on the appearanceor manifestation. The form of the manifestation thus perceived is theparikalpita.17 When we perceive the appearance without any projectionof our ideas, without the dual relation of the subject and object, werealise the Absolute. This aspect of things is complete, finished, is al-ways the same, never becoming something else and hence Perfected,Absolute (parinispanna). This aspect is the Sahaja which is always exist-ing in the creature but is covered with the dust of ignorance and otherimpurities.

This Trisvabhäva-thtory can be applied in two ways. On the onehand it analyses the phenomenal world and on the other it describesthe experience of the person, who perceives this outward existence.

The paratantra aspect is the nature of the phenomenal world andforms the fundamental doctrine of Buddhism as stated in thepmtityasamutpäda. Parikalpita is the external appearance of things whichis really a projection of the mind. Parinispanna is the nature of thingswhich is always fully developed, finished, and is called Tathatä, Sahaja,Paramärtha or Absolute.

From the point of view of experience the theory may be analysedas follows; in the first moment of perception, the world is perceived,the subject-object relationship is established. But before its picture isreflected in the mind completely, that is immediately after or duringthe moment of perception, the mind adds its own ideas, images, formsetc. to the manifestation of the thing that is perceived. This is theparikalpita imagery^ a projection and hence doubly unreal. When thishappens, rather than the outside form, our idea fulfills the expecta-tion and creates a pleasant sensation, which produces the thirst formore and more of it and hence becomes a clinging and a fetter. Butonly if we realise the vanity of things through the intellect and by fol-lowing the three kinds of knowledge, is salvation achieved without anyeffort.18

Appendix II 309

The philosophical background of the utpattikrama lies in the un-derstanding of the paratantra and parikalpita aspects : if the paratantrais realised through the parikalpita, that is in the utpattikrama, the dream-like nature of existence is also realised, firstly by creating and later bycontemplating the image of the mandalanäyaka. The dreamlike natureof the phenomenal world is the paratantra, which is realised throughthe parikalpita, the created image. Utpannakrama is the realisation ofthe paratantra without producing the parikalpita, which amounts to thenon-existence of clinging. Hence, what is realised is the ultimate na-ture, the pure nature, the parinispanna aspect. In fact, another nameof utpannakrama is nispanna- or sampanna-krama.

Now to analyse these two samädhis as experiences. In theSatsähasrikä-Hevajra-ükä we find the following comment:

pratyaksam indriyänäm yat pratyaksam cittakalpitam/utpattikrame jnänam buddhakaram na tat//pratyaksam yogino yanca svasamvedanakam ca yat (MS. tat)/utpannakrame jnänam buddhatvakaram param//19

"The knowledge obtained in the utpattikrama through the preceptionof senses and mental constructions does not lead one towards Bud-dhahood. The knowldege gained in utpannakrama through mystic in-tuition and self-consciousness is the highest (knowledge) leading toBuddhahood."

As is clear, the theory of direct perception, as put forth by theBuddhist logician Dharmakirti and commented upon by the subse-quent logicians, is applied to the experiences represented by the kramas.The sense perception is defined by Dharmakirti in the Nyäyabindu asindriyajnänam, "sense knowledge" and commented upon by Dharm-ottara as indriyasya jnänam indriyajnänam "congnition, as far as it de-pends (on the activity) of the senses (alone) is sensation".20 Mentalperception is defined as : svavisayäntaravisayasahakärinendriyajnänenasamanantara-pratyayena janitam tan manovijnänam.21 "Mental sensationfollows (the first moment of every) sense-congnition (which is thus) itsimmediately preceding homogeneous cause. (The latter) is cooperat-ing with (the corresponding moment of) the object (i.e. with that mo-mentary object) which immediately follows the proper (momentary)object (of sensation).22 Self-conscious-perception is defined assaruadttacaittänäm ätmasamvedanam}3 "Every consciousness and everymental phenomenon are self-conscious."24 Mystic intuition is defined


as : bhütärthabhävanä-prakarsaparyantajam yogvjnänam ceti.25 "The (mys-tic) intuition of the saint (the Yogi) is produced from the subculmina-tional state of deep meditation on transcendental reality."26

Utpattikrama, according to the commentator's view, is the samecategory as all our empirical knowledge. When the practicant looks atthe mandala this can be compared to the first moment of sense-perception and in the subsequent moments "the operations of ourintellect, which thereupon constructs the image of the object, are sub-jective".27 Utpattikrama may be called sensuous intuition as far as themeditation on the phenomenal world with a view to realise its dreamnature is concerned. The production of the image of the mandalanäyakais subjective creation and hence the utpattikrama consists of bothsense-perceptions and mental constructions.

Utpannakrama is the knowledge gained through the svasamvedana-pratyaksa and the yogi-pratyaksa. The former is "the awareness of aware-ness" and is a source of direct knowledge. From this self-awarness comesperfection. That is the nature of the Great Bliss.28 The direct intuitionor "the intelligible intuition"29 of the yogin is that faculty which willgive us immediate knowledge of reality, as directly as is felt in the firstmoment of sense-perception. It is said to have three stages :

"(i) punah punas cetasi vinivesanam/

(ii) bhävanäyäh prakarso bhävyamänärthäbhäsasya jnänasyasphutäbhatvärambhah/

(iii) prakarsasya paryanto yadä sphutäbhatvam isad asamptirnambhavati/9»0

"There are indeed here (three stages of transic absorption, the first) isthat when the image begins to be clear, contemplation is in progress;(the second) is the subculminational degree when the saint contem-plates the (ideal) reality as though it were veiled by a thin cloud; in(the third) the object is perceived just as clearly as though it were asmall grain on the palm of one's hand; this latter is the saint's directknowledge.31

(This direct knowledge is non-constructive, as vivid as sensuous per-ception, and timeless. This is the knowledge one realises in theutpannakrama-samädhi.)

Now that the thought-world behind these two kramas is understoodto a certain extent, it may be easier to translate them into English.

Appendix II 311

Utpattikrama may be translated as the meditation on the process ofcreation and utpannakrama as the meditation on the process of theperfected or fully developed nature.

NOTES TO INTRODUCTION

Thanks are due to the authorities of the Oriental Institute, Baroda,and of the Bir Library, Kathamandu, Nepal, for generously permittingthe use of their manuscripts of the Snsahajasiddhi through the Depart-ment of Buddhist Studies of the University of Delhi, Delhi. I am deeplyindebted to Professor Dr. V. V. Gokhale and to Professor A. Hirakawafor their suggestions and discussion. The work was first published inthe Indo-Iranian Journal X, 2/3, 1967.

The following abbreviations are used B=Srisahajasiddhi MS. keptin the Bir Library, Kathmandu, Nepal; HT=The Hevajra tantra, a criti-cal study (London Oriental Series, Vol. 6), by D.L. Snellgrove (London,1959); MS. manuscript; O = Snsahajasiddhi MS. kept in Oriental Insti-tute, Baroda; PTT-Tibetan Tripitaka, Peking edition, Photographic re-print, Kyoto-Tokyo; SSS=Srisahajasiddhi.

1. See A. Schiefner, Täranätha 's Geschichte des Buddhismus in Indien(St. Petersburg, 1869), p. 192. Could this so-called quintessence(sära) of the HThave relation with the SrisahajasiddhifThis doesnot seem altogether impossible, as the contents of SSS dealwith the utpannakrama meditation which is of highestimportance in the practice of Buddhist Tantrism.

2. Malati J. Shendge Advayasiddhi, a study, Baroda : OrientalInstitute, M.S. University series, no. 8, 1964.

3. Blue Annals, vol. II, p, 856. English translation of the Deb.ther.snon.po. by gZon.nu.dpal, G. Roerich (trans.), Calcutta, 1949.

4. The colophon to the Tibetan translation of the SSS runs asfollows : dpal.dgyes.pdhi.rdor.jehi.rgyud.kyi.lhan.cig.skyes.pa. grab.pa. las/lhan. cig. sky es.pa. bstan.pa. shb. dpon. chen.po. dpal. dorn,bhi.he.ru.kahi. zalmnah.nas.mdzad.pa.rdzogs.so/'/ "Here ends fromamongst the sahajsiddhi(s) of Hevajratantra the one composedby Sahajäcärya Dombi Heruka." The words "dpal.dgyes.pahi.rdo.rjehi.rgyud.kyi.lhan.cig.skyes.pa.grub.pa"suggested the hypothesisthat perhaps the cycle of every anuttara-tantra contained thistype of literature, devoted solely to the description and way of


attaining the reality preached in that particular tantra. This wassupported by Tibetan bla.mas in an oral communication, butno literary evidence has been found to that effect.

5. Actually the realation is not very clear, as the work is not yetthoroughly investigated. A cursory glance through the Sahaja-siddhipaddhati, a. commentary on the ^bove-mentioned workby Laksmlrikarä, revealed some quotations (PTT, vol. 69, No.3108, p. 79, f. 17a) from the Pancalaksa-hevajm (Tibetanhhim.phragMa.pahLkyehi.rdo.rje) the later mülatantra of the HTy

now extinct and found only in the form of quotations in variousworkSflike the Sat-sähasrikä-Hevajra-tikä,, PTT, vol. 53, No. 2310.Rähula Sänkrtyäyana found the Sanskrit MS. of the Sat-sähasrikä-Hevajra4ikä in Tibet. He brought back with him the photographsof the MS. which are preserved in the collection of ILP.JayaswalResearch Institute, Patna, Bihar, together with other MSS.brought by him. See his report in the Journal of the Bihar andOrissa Research Society (Patna), vol. 21, part 1 (March 1935),under the title, "Sanskrit palm-leaf MSS. in Tibet". The above-mentioned MS. is mentioned as XVII. 2.92 Hevajratikä, etc.Though it is described there as complete, in fact it is incomplete.Another MS. of the same work is to be found in Nepal in theBir Library (No. c 93 or M.L. 250). The Tibetan translation ofthis Sanskrit work is found in the bsTan.hgyur under the titleHevajra-pindärtha-tikä (Tibetan translation : kyehi.rdo.rje.bsdus.pahi.don.gyi. rgya.cher.hgrel.pa). We do not know the reasons forthe change in the title of the work but the colophons of theSanskrit text bear the title Sat-sähasrikä-Hevajra-tikä, the Tibetantranslation of which also tallies. But there is a sudden changeafter the 10th chapter, the reasons of which are unknown. Thetitle of the Tibetan translation cannot be traced to the colophonsof any part (i.e. to those before or after the 10th chapter). SeeAppendix I.

6. gzun.hdi. rje. btsun.grags.pahi. kye. rdor.gyi. dkar. chag. na. nag.pohi.skor.la.rdozogs.rim.gyi.giun.gcig.yod.gsun.ba.de.ka.yin//snar. bstan. hgyur. du. ma. chud. nor. chen. sogs. sa. skya.pa.phyi. ma.rnams. kyis. ma. rned.gsuns.pa.yin// hdihi. dpe. rnin.pa. kun. dgah.rnin.pohi. lag. du. by on/gdams. nag. sa. lugs. ni. da. Ita. med/gzan.yod//

Appendix II 313

PIT Vol. 82, No. 4694, p. 165, f. 152a. "This is the same text ofthe utpannakrama as that which is said to be included (lit. exist)in the black-section in rje.btsun.grags.pa's catalogue of theHevajra(tantra). [Cp.Grags.pa.rgyal.mtshan.gsun.hbum,kye.rdo.rje.chos.skor.gyi.dkar.chag. Ja 205b-206b5?] It was said thatit was not included in the bsTan.hgyur and the later Sa-skya-paslike Nor. chert i.e. Kun.dgah.bzan.po and others could not obtainit. The old manuscripts of the (text) had reached the hands ofKun.dgah.snin.po. (That) upadesa is not found now in the Sa-skya-pa sect but (there) is another."

7. 1.3 = HTI. viii. 1; 1.4-8 = HTI. viii. 26-30; 1.9-10 = HTI. viii. 32-33; 1.12 = HTU.31; 1.14a-c = //7TI.iii.32a-c; 1.15 = HTlrtii. 36;II. 1-4 = HTI.viil 37-40; III. 5 = i/TI.vi.22; III. 6-9 = HTl.yiii. 44-47.

8. Cp. Guhyasamäja (GOS, No. LIII) (Baroda, 1931), p. 157; HTI.viii. 25; Yogaratnamälä by Känha, included in HT part 2, p.104; etc.

9. PTT, Vol. 81, No. 4536, pp. 157-158, f. 124-126.10. Ibid., p. 125. Tibetan translation rim.pa.ies.pa.ni.rnam.paho//

gan.gi.rim.pa.ze.na.tin.ne.hdzin.gyis.te//TTT, Vol. 53. No. 2313,p. 139, f. 27a.

11. sa.bon.dan.zla.ba.dan.phyag.mtshan.dan.sa.bon.yons.su.gyur.pa. las. lhahi. rnam.par.yons. su. rdzogs.pa. ni.bskyed.paho//dehi. tin. ne. hdzin.gan. la.yod.pa. de. ni.bskyed.pahi. rim.paho// loc. at.

12. Loc. at. Tibetan translation: rdzogs.pa.ni.no.bo.nid.kyi.gzugs. can. te/de. nid. la. de. kho.na. nid. du. mos.par. by as. nas. mal. hbyor.gan.gis. sgom.par. byed.pa.de. ni. rdzogs.pahi. rim.paho// loc. cit.

13. Sämvrtam devatäkäram utpattikramapaksatah// vivrtisukharüpamtu nispannakramapaksatah// satyadvayam samäsntya buddhänämdharmadesanä//'Ibid., p. 104.

14. Yogaratnamälä-nämahevajra-panjikä, p. 138. Cp. Snellgrove'sdescription of the kramas, i/TPart 1, pp. 139-140. Snellgrove'sfundamental mistake is the identification of utpatti and utpannawith utpäda and pralaya respectively. A study of the philosophicalbackground, which is explained later, will clarify this. Secondly,there is no "absorption of forms" in utpannakrama as describedin HTl.vil 26-36.


15. Et. Lamotte (ed.) Sandhinirmocanasütra, (Louvain, 1935), p.60; Vasubandhu, Trisvabhävanirdesa, S. Mukhopadhyaya (ed),Calcutta : Visva-Bhqrati Series, No. 4, 1939.

16. Sandhinirmocanasütra, p. 60.

17. Itrid., p.61.

18. Trisvabhävanirdesa, v. 35.

19. f.23b. Tib. translation: dban.po.rnams.kyis.mnon.sum.gan//sems. kyis. brtags.pa. mnon. sum. ste//bskyed.pahi. rim.pahi.ye. ses. de//sans, rgyas. byed.pahi. mnon. sum. min//mal. hbyor.pa.yi. mnon.sum.gan//ran.rig.byed.pa.gan.yin.pa// rdzog.pahi.ri.rn.pahi.ye.ses.ni// sans.rgyas.bya.ba.byed.pahi.mchog// PTT, vol. 53, No.2310, f.34bM.

20. Nyäyabindu and Nyäyabindu-tikä 1.8. English translation :Stcherbatsky's Buddhist Logic, vol. II, Leningrad, 1930, p. 26.

21. Ibid., 1.9.

22. Loc.cit.

23. Ibid., 1. 10.

24. Ibid., p. 29.

25. Ibid., l.U.

26. Ibid., p. 30.

27. Stcherbatsky, Buddhist Logic, vol. I, Leningrad, 1932, p. 154.

28. See HTl.vül 46.

29. Stcherbatsky's translation of yogi-pratyaksa.

30. Dharmottara, Nyäyabindutikä, I. 11.

31. English translation ifo'd., p. 31.

1 II

9 JO ^ - 11

H 11 3 1112 N r N 13 . ^ 14

Al15

N r N 1

15

^ U 411

^

20

^ f f C f ]^??T: 11 6 1124

rft^T^rRzi^f^r^T 11711

TTcf % 3TFRJ:

f f f 11 8 11

,32 ^ 33 ^ ^ ^ ^ ^ #34 ^ 35

raTPT: TQR^tf^»!!^«^ ^ ?TOT: 11 9 11J~Mft*[FoL83a]tf

38 N

1110 11,40 . 41 ^ ^ „42 M ^43

45 ^ 46

316 Sapähasrikä-hevajra-ükä

49 ^ ^50 .51 . 52

d M H I < l ^ ^ 1 " W M ?T9Tt II 12 I I I53 ^ ^ .54

57 58

:11 13 M59 . 6 0

[

I 4 i II 1465

: IT]

67 ^ # ^ ^ 68

[ 3TTÖRRT ] ^ll^n j£uq*^> HwSTH^Rir 11 15 11

f ^ l P ^ ITOTT: 11

II

f ^ f ^ f

WMHi[frf] ^oilllHTTr^TT^: II 1 II

l11 2 11

Fo1- 83b ]m^*nc?%:131| 3

f]^^,16

1 9 ^ ^ ^ # .

dl

= IT s ie ] Wl^ft t fe: ^4chl^yd[l £ TT 11 5 11• 22 ^ 23

^T^^p: Icf^TT U i T D f 'HTC^l^TT R H U & 5 $ J * 1 1 1 1 6 1 1

I 3TfarTPT

s i e . ] ^T%^f^Hs;: f l ^ c W ^ ^ ^ l f M d H , ! 1811

Appendix II 317

n i o n

35

] ^T^T^^H^ i^c^^c^l 11111

39

: I 1 1 2 I I

Fol. 84a]f T W F R f T : I I 1 3 1 1

43 ^

11411

^ q ^ 15II

ft [ % ]„ 5 3 ^ ^ •:• .£:'•:_ ^_ - ^ 5 4

faT l^^^T]^^T]^tj^r: V11611

f ^ ftfcf: \IH

(I 1 II

rf csh/ /A/ctcr/1^^ M 2 11

11 3 11

^JtfTII 4 II

14 15 1 6 ^ „ 17s N rs 14 15 1 6 ^ „ 17

NVII^IM [ Fol. 84b ]*2JT^ nxTR^ ^RidMHIr^ 11 5 11

^nra^T r w^rr 11611

^ ^ ^ II 7 II

318 Sapähasrikä-hevajra-ükä

# 26 , s

^ f t f i tö % tllcHI 11 8 11

B Itil31

: II 9 II32 ,33

' Hit "35 ^ „36 37

I11011

* * *

* * * * * * * 3 $ l l 1 1 l l

fft}

3T^n f Wl Iri 1148

T: fl^lkil 11

Appendix II 319

Sri-Sahajasiddhi

Tibetan Text

^

^^


^'i^^wl^^

Appendix II321


§*

\ Ov V

< ^ v

tN

S K

HJ? '*'J ?

Appendix II323

Sri-Sahajasiddhi

English Translation

Chapter I

1-2. In order to favour the creatures I will explain the accomplish-ment of the Sahaja (Innate); the nature of the Sahaja Realityis beyond the fire offerings or difficult practices and (also) isnot to be practised by the beginners and that is designated asthe Ultimate Reality. Hence it is (called) the attachment ofthe Sahaja. The Sahaja is inexpressible.

3. Having imagined a bhaga in the midst of space, meditate at itscentre upon devatäs with their cakra at the beginning, andaccording to (the) order and appearance.

4. "In the space" is known as "in the lotus" and "in the knowle-dge" means "in the bhaga". "Meditation" means concentrationand "its bliss" is called "the cakra".

5. "In order" means "self-experiencing"; "the goddesses" are "theBodhicitta". "The gradual manifestation" is "the Sünya". Thusthe Sahaja is of two types.

6. Prajnä (wisdom) is the woman and man is called Upäya(means). Thereafter, these two become twofold by the differ-ence of absolute and relative.

7. In the man it (i.e. the Sahaja) is of two types i.e. sukra (semenvirile) and its pleasure. Likewise in the case of Prajnä (wisdom)too it is like man, sukra (semen virile) and its pleasure.

8. From this, from the fourfold distinction of the änanda (joy)the perfectly enlightened one has explained the four types ofSahaja,

9. The änanda (joy) is somewhat pleasurable; the paramänanda,(the Ultimate Bliss) is more than that; viramänanda (extremeBliss) is without attachment and the remaining is theSahajänanda (Bliss Innate).

Appendix II 325

10. First comes the desire, for contact; second brings theknowledge of bliss; third signifies the destruction of passion;and the fourth is meditated upon.

11. First Prajnä becomes warmed up; secondly, she is endowedwith smoke. In the third stage she emits sparks and while inthe fourth (stage) she burns.

12. Candätiblazes in the navel and burns the five Tathägatas. Sheburns Locanä and the others; while ham is burnt up, themoon oozes.

13. As before, the Bodhicitta is said to be of two types by theVictorious Ones and it may be considered as the union ofPrajnä and Vajra.

14. While one enjoys form, sound, smell, contact and the natureof the Dharmadhätu, änanda is restricted to any one äyatanaand should be considered fourfold.

15. The Sahaja can neither be explained by anybody nor can itbe received from anybody. It is to be comprehended as a resultof serving the teacher possessing merit.

Here ends the first chapter viz. sahajanirdesa (the instruction aboutthe Sahaja, of the Sahajasiddhi written by Dombi Heruka,

Chapter II

1. Inferiors middle, excellent and whatever other (categories ofexistence) are there, they should all be considered equalthrough the meditation on the Tattva (Sünyatä).

2. 'The inferior' is the fine matter and 'the excellent1 is theExistence. Both these cannot be applied to the middlecategory and 'the other' refers to the six senses.

3. Those objects which are stationary and moving are all neitherexisting nor without self2. Those having the same type ofactivities considered as equal and of the same flavour in themeditation on the Tattva.

4. The equal is said to be the same and it is known to have thesame flavour. In this sense it has been taught that the sameflavour should be contemplated as one.


5. In the world the kulas which are five in number areworshipped. The worship of the families leads to the beneficialperfection fulfilling all the desires.

6. With the purpose that all beings may attain perfectionAksobhya, Amitäbha, Ratnasambhava, Bhüpati (Vairocana ?)and Amogha are spoken of.

7. Aksobhya belongs to the Vajra family, Amitäbha to the Padmafamily, Ratnasambhava to the jewel family, Vairocana belongsto the Tathägata family.

8. Amogha belongs to the karma family. These are the kulas in. brief. It is said by the perfectly Enlightened One that the

worship of the family leads to perfection.

9. Out of fear, the world does not like the na etc. families. Theinstruction to the ignprant leads to annoyance and not topeac6.

10. Heyajra can be known either through faith or by listening. Itis hidden from all those unfortunate ones and is preached tothe fortunate ones.

11. The sarnayas, ten in number, are to be followed and becausethey are the Sahaja (the Innate), they are divided into twoand separated in five each.

12. They are sakära, hakära, antasva, ädisva and nakära alone ishidden out of fear or because of the slander of the people.

13. By the external difference of five colours black, white, red,blue and yellow, the Tathägatas are known.

14. The whole universe, that is to say, the three worlds, is endowedwith Sahaja (Innate). That universe which is of no other natureis pervaded by it (i.e. the Sahaja) alone.

15. The yogin, endowed with great wisdom, having known firmly,'I am like this' considers the sexual bliss as the Sahajänanda(the Bliss of the Innate).

16. If one contemplates while eating or drinking or bathing, inwakefulness or in dream. Then they who are desirous ofSukhävati attains it permanently.

Here ends the second chapter viz. samayatattvanirdesa (theinstruction in the principle of samaya) in the Sahajasiddhi of DombiHeruka.

Appendix II 327

Chapter III

1. In the Hevajra-yogini'tantra, whatever is said openly, whateveris endowed with power of Bliss and (whatever) is eminent, isbeing spoken here after (the manner) of the Heroic one.

2. One may be a pupil or a follower of the pupil's mode of life,or a pure brahmin, he should always observe purity in body,mind and speech.

3. The merit and knowledge or the Bliss of self-experience ispurifying. The purification which is self-experienced, isliberating; no other purification liberates.

4. It is said that by prescribing medicine to the doctor is shownthe mode of life. That is said to be the mode of life whichconsists in the service of the servants (themselves) (Trans,according to Tib.).

5. If a disciple, who has attained perfection, does not bow downwith respect, he instantaneously falls into the hells avid etc.by the transgression of the guru's words.1

6. The whole existence (lit. world) should be contemplated as(that which) is not contemplated by the mind. Through thecontemplation (on the object) that cannot be contemplatedupon is attained the thorough understanding of all thephenomenal existence.2

1. Tib. points to 'he is instantaneously calumniated*.2. The verse presupposes two types of contemplation and as such the word bhävanä has two

meanings. First type is to contempate in the ordinary manner in which the mind establishesthe subject-object (grähya-grähaka) relationship and perceives the external phenomenathrough the medium of senses. This may amount to perceiving. Second is a contemplationin which this subject-object relationship is absent The first line of the verse refers to thefirst type of contemplation but in a negative manner which the mind ordinarily does notadopt and the grähya-grähaka sambandha being the ordinary mode of mind's grasping ofthe external phenomenal world, it is to be eliminated from contemplation. Havingeliminated this, whatever processes of mind are left is the contemplation leading to thecomplete knowledge of the external phenomena. The second line can be interpreted intwo ways : 1. The contemplation on the complete knowledge of the phenomenal existenceis not really the contemplation i.e. conceiving in the ordinary sense. 2. But Tibetan trans,interprets it differently which may read if it is reconstructed in Skt. as äbhävanäyäh bhävanayäeva sarvadharmaparijnänam bhavati. The complete knowledge of the external phenomenacan be attained through trie uncontemplative contemplation i.e. the contemplation whichis devoid of the subject-object relationship.Again the first line describes the mode of contemplation (through which one is to attainthe complete understanding of the phenomenal existence). The second line states thereason i.e. the external existence is contemplated in the above-mentioned manner as theprocesses of contemplation involved in the complete understanding of the externalphenomena are not really the contemplation (i.e. it is not conceiving through the subject-object relationship). This is the interpretation given in the Tibetan version.

328 Satiähasrikä-hevajra-ttkä

7. Whatever substances there are fixed or moving, creepers,thickets, grass etc. they are conceived of having the UltimateReality which is of the nature of one's own self.

8. There is nothing else in them, the great only Bliss of self-experience. The self-knowledge is the perfection and the self-knowledge is the contemplation.

9. The action consists of this self-knowledge and contemplationgives birth to the action. He himself is the doer, the depriver,the king and the lord.

10. The five defilements, attachment, hatred, envy, mentalconfusion as also egoism are perceived through the great Blissof the Vidyäräja.

11-12. (When old age and thirst do not affect, when urine and excretaare not discharged), then the heroic one who is perfect andis the Great Bliss, goes to the Sukhävafi (the Land of Bliss).The Great Bliss resides in all forms having taken refuge in theabsolute truth.

At the time of perfection the five superhuman powers viz. the divineeye, the divine ear, the divine nose, the divine contact, the divine tasteand the divine consciousness and all the enjoyments residing in otherplaces are bestowed.

Thus ends the third chapter viz. Sahajasiddhinirnaya (the determi-nation of perfection of the samaya) of the Sähajasiddhi composed bySri Dombi Heruka.

The end of the Sahaja-siddhi, a work composed by Sri DombiHeruka.

Notes to the Sanskrit Text of SrisahajasiddhiO= Photographs form Oriental Institute, Baroda, forming a part of a tan tra collection,

Bauddha-tantra-samgraha.

B=Microfilm of the ms. in the possession of Bir Library, Nepal.

Chapter I

1. O -näthänäya; B -sattväya

2. MSS sahajasiddhi

3. MSS sattvänugrahahetunäh

4. O -yogataponita, B -tapotita

5. B säntä, cp. Tib. trans, rtag.nid points to sätatyam

6. MSS äväsa sahajah smrtah is meaningless in the context

7. MSS khadhätvä 8c omit ca

8. O vikürvita

9. MSS cakrapürva

10. MSS näsam reading suggested on the basis of v. 5; also seeHTI.viii.1

11. loc. cit.

12. MSS khadhätväveti

13. padmeti iti? Prakrtism!

14. MSS bhagavamiti

15. HTI.viii. 26.

16. O sasamvedyä; B svayamvedyä

17. Tib. trans, dagphyir points to iuddham and HT I. viii. 28.reads sukram

18. MSS dvividhä sahajasthitam. Tib. trans, omits -sthitam. HT I.viii. 27.

19. MSS yosata tu tavet präjna: B -prajno


20. MSS upäya purusa

21. O pascädanayovidham; B pascacadanayovidvam,

22. MSS nivrtisamprabhedatah, HT. I. viii. 28.

23. O Devavidhäm; B dvevidham

24. O sukhamtasyasukhambhaväh

25. MSS prajnopäya

26. MSS sasukham tu sukhancaivah; HT I. viii. 29.

27. MSS änadam

28. MSS catasrnäm

29. HTI.viii.30.

30. MSS paramänanda

31. Tib. trans, points to tato'dhikam which is supported by HT.

32. MSS viramänanda

33. MSSmraga

34. MSS sahajänanda

35. HTI.viii.32

36. O karsa; B f <zrsa

37. O räganäsatva; Tib. points to -toä£ which agrees with HT.

38. Präkrtism for tatra as Tib. reads

39. Tib. bsgom.bya points to bhävyate which agrees with HT, cp.Ibid I. viii. 33.

40. MSS caturtha

41. MSS mrsäyate

42. MSS dvitiya

43. MSS dhümati

44. MSS sphaU = sphullinga

45. MSS caturtha

46. MSS jvalite

47. Tib. trans, reads sbyaror sbyor which may be corrupt for hbarM;as in HT.

48. MSS pancataihägatqh

Appendix II 331

49. MSS dahanti

50. MSS lohanandinäm

51. MSS dumveha

52. HTLL31

53. MSS pürva yatavat

54. MSS devevidham

55. MSS bodhicittehetu

56. MSS jine and omit bhäsitam

57. MSS tadadätäpi

58. MSS drastavyam

59. MSS gand/ia

60. MSS rüpasabda

61. MSS samsparsa-

62. MSS svabhävanca

63. MSS cajäyate; HT II.iii.32.

64. O ekekayatane

65. MSS mwÄ/a na

66. MSS drastavyam and omit catuscatuh

67. O anena; B ane

68. Tib. pints tö guroh punyasamcayasevayä

69. cp. HT I.viii. 36. dombikrtaherukapädäkrtäyam which B omts.

Chapter II

1. MSS hinamadhorukrastäni

2. MSS fönt

3. B saveläni

4. MSS sämini; HT I.viii.37.

5. MSS rustavyam

6. MSS madhyamä

7. MSS sadendriyam; HT I.viii.38.

8. MSS sthiracanä; grammatically incorrect but preserved formetrical exigencies.

332 Satsahasrika-hevajra-tika

9. MSS lanlti

10. Tib. trans, points to na saruam näpyanätmakam

11. MSS nitula

12. Tib. points to samih

13. HTI.viii.39.

14. MSS samatulamityuktam

15. MSS tasyaveksamtasyveksarasamrtah

16. MSS ekabhäve

17. MSS anäthena

18. cp. HT I.viii.40.

19. MSS kuläla

20. MSS krtänila

21. MSS aksobhyasämitäbhasya

22. MSS ratnasambhäsa

23. bhüpati^Vairocana?

24. MSS aÄ5o%a

25. O ratnasambhä bhävaratnah; B ratnasambho

26. O tathägata; B tathägatä

27. MSS amogha

28. O kammamityukatam; B karmamityuktam

29. MSS kulanetäni

30. MSS näs*

31. O sukhänamupadesa; B sukhonämupadeso

32. MSS prajnopäya na santaye

33. MSS hevajre

34. O mugdhäyä yä süte

35. O sahäbäspa dvisayä bhadä% B sahäväkya dvesayo bhadät

36. Tib. trans, points to antasvam ädisvam ca vä

37. O nakänädeka

38. Bbhüyädyä

39. O -pravädakah

Appendix II 333

40. MSS bähyena

41. O jnäsyanti; B jnäsyate

42. MSS sahaja-samgatä

43. O yedüta

44. O bhavatuvatrayam

45. B santhänasa yah jagat, Tib. trans, hgro.bahi.ran.bzin.gzan.mi.snan. points to bhäsate nänyarupam jagat

46. MSS evamaväca tu yogi

47. MSS fa instead of dhruvam

48. MSS vicäryyasye

49. MSS sütärata

50. MSSfoan*

51. N adds sywm and MSS omit snäne

52. Tib. trans, points to gamane

53. MSS sätatvan tu

54. O sukhavabhyakanksinah; B sukhavatyakanksinh

55. B omits from in to siddhau,

56. MSS nirdesa

Chapter III

1. Skt. Text unintelligible; Tib. points to sukhabalavat varam

2. Tib. trans, dan.po.dpah.bos points to ädivirena ?

3. Skt. text unintelligible. Tib. trans, slob.spoyd.slob.spoyd.spoyd.pa.danpoints to chätrahsyät chätracaryahsyät (?) Also thelatter part in Tibetan reads bratn.ze.na.yan.gtsan.sbra.nidpointsto brähmano sucireva.ca.

4. MSS sadäsocantu

5. Tib. sems. la.gnod.pa. mi byaho point to na ghätayet sattvän

6. MSS socintah

7. MSS -siddhih; cp. HT I.ix. 3ab.

8. Skt. text unintelligible; Tib. points to vaidyausadhipravrtyä tu

9. O sati


10. O nidarsayet, B ninadarsayet

11. caryeti so? B careno parayati

12. MSS yasisya

13. MSS guruvandenäbhivandayet

14. MSS avicyäryavisesasya; B -syw

15. O ksanata; B ksarata

16. O gurutalpam; B gurumalpe

17. cp. HT I.vi. 22.

18. MSS f atsarvam

19. MSS ma instead of yanna

20. MSS parijnäna

21. cp.HTI.viii.44.

22. MSS svabhävayante

23. O panatu; B paratu

24. B adds sväbhäva- after ätmabhäva; cp. HT I.viii. 45.

25. MSS tesämeva

26. MSS /?ara fantae

27. svasamvedhya

28. cp. HT I.viii. 46.

29. svasamvedämayam

30. cp. Tib. trans, gnod.pa.las. points to bädhanäd which agreeswith HT I.viii. 47.

31. O prabhu; cp. loc.cit.

32. MSS -tathivesamäha

33. MSS mäna

34. MSS pancasuklam saiva

35. MSS drastavyam

36. MSS vidyärajni

37. B mahäsukham

38. MSS defective. Tib. reads bgres.pa.dan.ni.skom.pa.yi(s)//gnod.par. ma.gyur.gan. de. tshen. // bsan. dan.gci. sogs. hjug.pa. med//bde. tshes.grub.pa. dag. tu. bsgrags.

Appendix II 335

39. MSS yanti

40. MSS sukhävatyamidveviro

41. MSS panamartham

42. MSS satyarätya

43. Tib. points to siddhyati.

44. Tib. omits this.

45. MSS pancabhijnatvä abhinnavati

46. MSS -manomayasceti

47. MSS stitänah prabhusaktissa-

48. B omits from in to siddhau; O Sri-Dombi-Hemka-pädä-krti-räcärya-sahaja-siddho.

49. O mamaya

50. MSS omit trtiyah

Appendix III

The Literary forms of Tantras

Besides the different classes of tantras, there are certain literaryforms in the tan trie literature and they are : mülatantra (rtsa.bahi.rgyud),laghutantra (bsdus.pahi.rgyud) or alpatantra (nun.nuhirgyud) and äkhyäta-tantra (bsad.pahi.rgyud). These three are interconnected and muchdepends on the proper understanding of the internal relation betweenthese three.

The meaning of the word müla is "original, basic" and is translatedinto Tibetan as rtsa.ba. This meaning when applied to a form of tan trieliterature does not refer to the nucleus or essence of the text but theoriginal form in which the tantras once existed and this is clearly broughtout by a similar usage found in the Hti, 1.5 where the author CcJls itmahätantra (Tib. rgyud.chen) and also in 1.68 he calls it äditantra (Tib.dan.pohi.rgyud). This is the interpretation and may be translated intoEnglish as % ur-tantra'.

No doubt these mülatantras existed and were distinct from thelaghutantras. Mülatantra is defined in the Sekoddesa-tzkä as follows : "Inall the yogi-yogiriitantras etc., uddesa (enumeration) is of three types asalso nirdesa (explanation). Here the meaning of uddesais clear from itsown name; pratyuddesa is the second; mahoddesa is the third. Also themeaning of nirdesais clear from its own name; pratinirdesais the secondand the other, the mahdnirdesais the third. The tantra system comprisesof both uddesa and nirdesa. There the uddesa system is the whole oflaghutantra, as for example the Guhyasamäja of 8000 si. The nirdesasystem is the whole of instruction of mülatantra-räja as in the case ofGuhyasamäja of 25000 si Thus the pratyuddesa means the panjikä oflaghutantra. Then on the side of nirdesa, pratinirdesa is the panjikä ofthe mülatantra. Similarly mahoddesa means the tikä of the laghutantraand correspondingly the mahänirdesa is the tikä of the mülatantra, thatagain is the samgitz, panjikä and tikä all three."1

Appendix III 337

This can be tabularised as follows :

uddesa — laghutantra

pratyuddesa — laghutantra-panßkä

mahoddesa — laghutantra-tikä

nirdesa — mulatantra

pratinirdesa— mülatantra-panfikä

mahänirdesa — mülatantra-tikä

Thus from the above it will be clear that laghutantra is the uddesa i.e.the enumeration of the subject matter and mulatantra is the nirdesa i.e.the explanation of the uddesa. So naturally the mulatantrawill be largerin extent than the laghutantra. The subsequent two divisions of uddesaand nirdesa are the commentaries, though of different nature, on bothlaghutantra and mulatantra. Thus it is clear from this that laghutantraand mulatantra are two separate tantras related by the relation of subjectand its explanation. This is supported in turn by the actual findingsfrom the Satsähasrikä-Hevajra-tikä. Here the commentator quotes themulatantra in a number of places and he does so in order tö explainsome obscure points of the laghutantra. So doubtlessly laghutantra wasthe nucleus and mülatantrawas the nucleus plus its explanation. Thusnaturally its extent will be quite large.

Now it seems only yogatantras and mahäyogatantras in theirsubdivisions in upäyaand prajnähad such mulatantra, though it appearsthat the application of this term in the case of yogatantras only indicatesthe importance of a particular tantra in the whole class but not thesame connotation as explained above. The upäya- and prajnä-tantrashave the cycles of tantras devoted to particular tathägatakula and inthat the mulatantra seems to be the main source of information, thenucleus of which is the laghutantra which is in turn explained with thehelp of so many other forms of tantras.

The point of view of the Sa.skya.pas is represented bybSod.nams.rtse.mo. In his explanation of the method of tantras in generalhe says "whatever is produced first and is the cause of the commentaryis the mulatantra and whatever comes after it and is expository is thecommentarial tantra (äkhyäta, Tib. bsad.rgud)11. Again the mulatantra issaid to be of two types - larger mulatantra and shorter mulatantra. Thislarger mulatantra is spoken mainly for the disciples of the present andshorter for those of the future who would be dull, of short life andunable to grasp the larger tantra. The larger mulatantra is frequentlypreached in the circumstance of the dharmacakra-pravartana. Theäkhyäta - tantras axe also of two types : ordinary (Tib. thun.mon.pa) and


extraordinary (Tib. thun.mon.ma.yin.pa). The characteristic of theformer is based on its not mainfesting the clauses of tantras and thelatter is characterised by its manifesting the peculiar classes of tantras.2

Sa.skya tradition seems to differ from Indian tradition in itsassumption of two mulas of which actually the larger can be legitimatelycalled müla whereas the latter corresponds to the laghu from itsdescription. (We do not know his sources.) And actually this becomesclear from the terminology he uses in connection with the mülatantraof Hevajrawhere he says: "The short mülatantrahas two kalpas"3 i.e. heis referring to the present Hevajra which contains two kalpas. AgainVajragarbha, author of Hevajratikä time and again refers to this tantraas laghutantra. From this it can be concluded that this shorter mülatantrais nothing but laghutantra. Thus the larger mülatantra corresponds withthe mülatantra mentioned in Sekoddesatikä. I think that in order to avoidany confusion it is better to designate larger mülatantra as 'mülatantra1

and the shorter mülatantra as the 'laghutantra!.

Again here is another point of controversy which is raised byBu.ston's classification of tantras.4 In this classification he has mentionedthe mülatantra and äkhyätatantras in most of the cases but he deals withHevajra cycle in detail and mentions mülatantra, laghutantra, uttaratantra,uttarottaratantra, bsad.snin.po and hbras bu.5 Under the name mülatantrais given the first kalpa of laghu-HT whereas the second kalpa along withDVP is called the laghutantra. I wonder how far this is correct as mostof the commentaries refer to the HT of two kalpas as the laghutantra -and the DVP is the extraordinary äkhyätatantra of HT. In the case ofHT, I feel Sa.skya.pa tradition could claim greater valid consideration.Hevajratantra being their main scripture they must have preservedancient traditions of Hevajra and of course it is an older tradition i.e.older than dGe.lugs.pa which is represented by Bu.ston.

Following the view taken by Bu.ston some modern scholars seemto think that the larger mülatantra did not exist at all and they wouldprefer to call laghutantras as mülatantras which does not seem to besupported by the tradition and literature discussed above. Though wedo not have any of the mülatantras, so many quotations are found e.g.in Sekoddesatikä and in Hti the mülatantra of Hevajra is quoted and thatis ample proof of its existence at one time. It is not impossible thatthese mülatantras, which consisted amongst other things the nitärtha

Appendix III 339

of the practices, must have been circulated at the secret gatherings ofthe Buddhist tan tries and were not circulated at large. This perhaps isone of the causes which led to extinction and among others may becounted, the oral tradition. The laghutantraswhich formed the nucleus,i.e. the bare outlihe, might have been circulated at large, but as isobvious it is not very easy to understand a laghutantra without explana-tions.

So it may be that Bu.ston not finding any translations of mülatantrasmay have left them out of consideration. But that does not mean theydid not exist at all.

The last point in connection with the müla- and laghu-tantra istheir chronological relationship. It appears that müla must be olderand from it a shortened form might have been compiled for somereason or other. Moreover we have ample proof to say this as in thebeginning of the Hti it is said that this shorter tantra has been abridgedfrom the larger tantra (1.5) and also Tibetan tradition holds that thelargertantra existed earlier and the shorter was compiled from it (Seethe Tibetan colophon of HT).

We know nothing about the contents of the mülatantra and it isdifficult to say anything about it as no indication to the effect is foundin my investigation. The extent of all these tantras is unimaginably largeand that makes it all the more difficult to say anything about thecontents. From the nature of the quotations found in Hti andSekoddesaükä from the mülatantra of Hevajra, it may be said that themülatantra consisted at least the neyärtha and nitärtha of the laghutantra.But it is difficult to convince oneself that this nitärtha can be as extensiveas 5 lakh si. in the case of Hevajra as stated in the Hti (Chap. I). It is notimpossible that besides the nitärtha etc. these mülatantras also containeda mass of floating literature available on a particular subject.

The äkhyäta-tantras are of two types, ordinary and extraordinary,as is explained above, but there are six methods of explanation, foundin the äkhyäta-tantras.

(i) The manifestation of the unmanifest(ii) Completing the incomplete

(iii) Dissimilar method(iv) The brief meaning


(v) Infallible results of the harmonious parts(vi) The separation of words and meaning(i) The manifestation of the unmanifest : The explanation of

something unexplained in a tantra makes the tantra, which explains itthe äkhyä-tatantra of the former e.g. If there are two tantras A & B, Bwill become an äkhyäta-tantra of A, if a point mentioned in A is explainedinB.

(ii) The completion of the incomplete: Whatever is left incompletein a tantra is completed in another tantra, then that other tantra becomesthe äkhyäta-tantra of the former.

(iii) The method of dissimilar parts : When some parts which areexplained in a tantra in detail are explained in another tantra briefly ina different context, then the latter tantra becomes the äkhyäta-tantra ofthe former.

(iv) The brief meaning: Whatever is spoken in detail in a tantra, ifthe same is given in brief in another tantra, then that tantra becomesthe äkhyäta-tantra of the former.

(v) Infallibility owing to harmonious parts: Whatever is spoken ina tantra, if the same or harmonious statement is given in another tantra,then that becomes the äkhyäta-tantra of the former.

(vi) The separation of words and meaning: Whatever is spoken ina tantravery briefly, if that same is clarified in another tantra then thatbecomes the äkhyäta-tantra of the former.6

One interesting point raised by bSod.nams.rtse.mo is that if a tantrahas various äkhyäta-tantras, then all the tantras will become äkhyäta-tantras of each other. His reply to this is that it is not so. The äkhyäta-tantras of a tantra can be distinguished from the dissimilar method, thecompletion of the incomplete, etc. which are distinct.8

The other two forms of tantras are uttaratantra (Tib. phylmahi.rgyud) and uttarottaratantra (Tib. phyi.mahi.phyi.ma). Uttaratantra is alsoa commentarial tantra. What does the word uttara suggest? Does it referto the latter part of the tantra or its place in time? It perhaps suggestsboth. The best known example of uttaratantra is the 18th chapter ofGuhyasamäja which is always referred to as the uttaratantra of Guhya-samäjaand from the close scrutiny of the nature of the contents of thischapter, it is evident that it was an addition which served the purpose

Appendix III 341

of explaining so many terms which, in those days of the infancy ofVajrayäna, were perhaps not known.

Uttarottara (Tib. phyi.mahi.phyi.ma) is palced after uttara-tantraandis also commentarial.

Thus a complete cycle of a tantra may consist of the following formsof tantras which will be of great use in the study of any particular tantra.Thus can be easily formulated the system of studying a tantra in thetraditional manner.

(i) Mulatantra(ii) Laghutantra with its commentaries

(iii) Äkhyäta-tantras with their commentaries(iv) Uttaratantra with its commentaries(v) Uttarottaratantra with its commentariesThus studying one cycle means studying a number of texts

connected with the tantras. In order to understand the tantras it isnecessary to understand their mutual relations and a comparative studyof the contents is also necessary. The modern method of treatingindividual tantras as isolated texts, read perhaps with the help ofcommentaries, is not a thorough method.

Notes1. Sarvasminneva yogiyoginyäditantrauddesastrividhah/ nirdeso'pi/

tatroddesah svanämnaiva kathitah/pratyuddeso dvitiyah/mahoddesa-strtiyah/ evam nirdeso'pi svanämnaiva vyäkhyätah/ pratinirdesodvitiyah/ apara iti mahänirdesastrtlyah/ uddesanirdesau dväveva/tantras amgitih tatroddesena samgitih samastalaghutantrarn/yathäy stadasasatagrantha samäjädikä / nirdesena samgitihsakalamülatantraräjadesanä/ yathä pancavimsatisahasrasam-äjädikä/ evam pratyuddesena laghutantre panjikä/ iha nirdesahpratinirdeso'bhimatah/ tena mülatantra panjikä/tathä mahoddesenalaghutantre tikä sapunah samgitih panjikä tikä ca tisro9pi/

Sekoddesatikä, ed. M.E. Carelli, pp. 4-5. G.O.S.no. 90, Baroda, 1941

2. Then in these there are three distinctions.1. The peculiarity of the words of the Sam^tikäraka.2. The peculiarity of the meaning of the subject commented

upon.


3. The peculiarity of the questioner or disciple.Therefore, the first: As is said by the slob.dpon (Nag.po) sPyod.pa

in the gSan.bahi.de.kho.na.nid.rab.tu.gsal.ba.ies.bya.ba. (Skt. Guhya-tattva-prakäsa-nämaby Krsna, PTT Vol. 51. 2167). In the yogatantras, tathägatathus etc. is said and in the yoginitantra (the tathägata) always dwelt inthe supreme secret joy of the nature of all. Following this precept theGuyasamäja etc. tantras beginning with evam etc. forty letters (i.e. evammayä srutam ekasamin samaye bhagavän, sarvatathägata käyaväccittahrdayavajrayositbhagesu vijahära) are the yogatantras and Cakra-samvara etc.beginning with the joy in the supreme secret bliss etc. are the yogini-tantras. But the mütoanfra of Hevajra begins with evam etc. likewise theVajrapanjara begins with the supreme secret joy. From the Samputaaxederived both and hence it (i.e. Hevajra) is prajnopäyädvaya-tantra. Inthe second i.e. the peculiarity of the meaning of the subject are threeparts :

(a) The peculiarity of utpatti-krama

(b) The peculiarity of utpanna-krama

(c) The peculiarity of the purifying mode of life.(a) The peculiarity of utpattikrama: From the Vajrapanjara (=DVP).

The däkinis of all the Buddhas is the holy group and because of theattainment of the five däkinis the tantra is called dakini-tantra. Followingthese words it is said that the tantra in which the gods are predo-minating, it is upäya-tantra and (whenever) the goddesses are verypredominating, it is yogint-tantra. By the word the dakini of the Buddhasis indicated in the body of tathägatadäkini, and hence it is the däkini-tantra. Also by the body of the gods is indicated the Buddha and hencethe Guhyasamäja etc. are the upäyatantras. Those tantras like Hevajra inwhich even though the gods are predominating the däkinis are alsothere, such tantras are advayatantras.

(b) The peculiarity of the utpanna-krama: From DVP : The upäyaof the prajnä-päramitä is called yogini and wherever that is preached isthe yogatantra. Following this, the prajnätantra is that in which ispreached the utpanna-krama through the mandala of prajnä and upäya;upäya-tantra is that which preached the suksma bindu etc. kramas andadvayatantra is that which preaches both.

(c) The peculiarity of the purification : That {tantra) which

Appendix III 343

preaches the purification of the skandha, dhätu, äyatana is stheyogatantra. As is said in Guhyasamäja: Briefly the rules of five skandhasare all Tathägatas. From the Cakrasamvara: In this place stay the yogiriisin the charming form oinadis. In Hevajra both are spoken. 'The sphereof form is Vajrä' etc. and 'Every two nddis are presided over by a yogini'(see HT. H.iv. 24). The third is the peculiarity of the questioner or thedisciple. From the DVP : In order to discipline the male (disciples) theyoga-tantra is spoken of. In order to control the ladies, the yogirii-tantrais spoken of. Following this in the Guhyasamäja etc. tantras it is saidMaitri etc. Bodhisattvas request (the Lord) and hence it is upäya-tantra.From Vajra-däkini etc. it is said : 'The Lord, having been worshippedand bowed down by the goddesses, was thus requested.1 Hence it is themother-tantra. Hevajra is a prajnopäyädvaya tantra as it is said First Hevajra(tantra) as spoken by the Victorious Ones was the yogatantra, but laterin order to favour the ladies it was made yogirii-tantra. If Hevajra is yogini-tantra then it is spoken of as yogini-tantra-Hevajra and Hevajra is alsoincluded in the fourteen mätr-tantras mentioned in DVP. If it is saidthat in DVP also it is called däkini-tantra then it is true that it is alsodäkiriitantra and therefore there is no contradiction in its beingprajnopäyädvaya-tantra as a prajnä-tantra is necessary in the advaya-tantra(i.e. it is necessary for an advaya-tantra to possess the qualities of yogirii-(tantra). Again it is said, 'Do thou listen to the tantra of the nature ofprajna and upäya. And it can be understood from the above quoted(words of the) scriptures 'Hevajra is yogatantra, etc.

bSod.nams.rtse.mo,rGyud.sde.spyihi.rnams.par.g'zag.pa,Sa.skya.bkah.hbum, ga. Fol. 34b-36a.

3. (In the third i.e. determining the prajnopäyädvaya class). Thereare two parts (in this). The general system of the tantras anddetermining the Hevajram particular. In the first there are four points :a. The peculiarities of the mülatantra and äkhyäta-tantra, b. The methodof vijahära, c. Vaipulyasutra, d. estimation of the extent

a. In this there are two (parts) : characteristics and differences, a:Whatever, is created first and is the cause of the exposition is themülatantra and whatever is created subsequently and is expository isthe äkhyäta-tantra. b. There are two differences: in the mülatantra thereare two : extensive and abridged. In the äkhyäta-tantra there are two—ordinary, and extra-ordinary. From that the extensive mülatantra is


frequently preached in the state of dharma-cakra-pravantana and is chieflypreached for the disciples of the present. The abridged is mainly spokenfor the disciples of the future who will be of short lives and by beingdull will be unable to grasp the extensive tantra. Ibid. Fol. 36a

4. Burston's classification of tantras

Tantrai i

1. Rriyä-tantra 2. Caryä-tantra 3. Yoga-tantra 4. Anuttara-yoga-lantra

1. Kriyä

Tathägatakula Padmakula Vajrakula Ratnakula Inas-rigs loka-kula

(pancakula ?)

2. Caryätantra

Tathägatakula

rtsa.rgyud

(rnülatantra)

1Upäyatantra

Padmakula

3. Yogatantra

1bsad.rgyud

(äkhyäta-tantra)

4. Anuttarayogatantra

1Prajnätantra

Vajrakula

Icha. mthun. rgyud(bhägiya-tantra)

1Advayatantra

Aksobhya Vairo- Ratna- Amitäbha Siddhärtha Vajradharaa. mxilatantra cana sambhavab. bsad.rgyud

(Äkhyäta-tantra)

connected with Heruka Vairocana Vajrasürya Padmanartesvara tta.mdio.grub.pa\the six families A. Cakra rdor.je.hcha —'mentioned samvara

above i. müla-tantra

ii. äkhyäta-tantra

a. thun.mon.ma.yin.

b. thun.mon.pahi.bsad.

c. tantras about which there's

discussion whether they are

pure or not.

Appendix III 345

a. thugs, rguyud

b. gsan.rgyud

c. sku.rgyud

d. hphrod.pahi.rgyud

B. Hevajra

i. mülatantra

ii. laghu (samhsipta)

iii. rgyud.phyi.ma (uttara)

iv. phyi.mahi.phyi.ma (uttarottara)

v. bsad (äkhyäta)

vi. snin.po (hrdaya)

vii. hbras.bu (phala)

C. Buddhakapäla

D. Mahämäyä

E. Arali

5. In the äkhyäta-tantra there are two parts : ordinary andextraordinary. Also that is the ordinary äkhyäta-tantra which clarifiesmany classes of tantras. That is the extraordinary äkhyäta-tantra whichclarifies mainly its own class of tantras. In general for a tantra to be anäkhyäta-tantra there are six methods : a, clarifying that which is notclear, b. completing the incomplete, c. the dissimilar method, d. Thecondensed meaning, e. creation of the positive similarity in parts, f. byseparating the meaning of words.

Then how is the first type of äkhyäta-tantra which clarifies that whichis not clear? From Hevajra: whichever type ofseka is given it should begiven through one's own mandalavidhi. (In this) the meaning of sekawhich is not clear is explained clearly in DVP. Similarly the blessing ofkrodha-räja, the kulas are partly described separately as also in thecondensed way. As far as the method of completing the incomplete isconcerned, the incomplete in Dvikalpa is spoken in Panjara (DVP) inthe fa/Va-names. So far as the similar parts are concerned Nairätmyäand other 15 goddesses are described similarly. So far as the dissimilarmethod is concerned, the signs and mantra of Gaurl etc. are stated in aslightly dissimilar way. So far as the äkhyäta-tantra of the condensedmeaning is concerned, the caryä-patala in Hevajra-tantra is described indetails whereas the same is given in brief in the DVP. Similarly thewords and meaning of Vajragarbhäbhisambodhi etc. has also been


Condensed. As far as the separation of meaning and words is concerned,the ne.rgyu (secondary cause?) in the 8th chapter of the 2nd kalpa isspoken in brief whereas in the 15th chapter of DVP, the time etc. arealso explained, and in the mülatantra indivisible etc. only the names ofthe nädis, pitha and upapitha are mentioned and nothing more. As issaid in Samputa: Indivisible is the place on the head etc. refers to theplace wherever it stays and this is clarified by saying the pramuditä-bhümietc. Whatever tantra has these forms, it is the äkhyäta-tantra. If theäkhyäta-tantra explains that which is not clear and separates the wordsand meaning then how the methods of similar and dissimilar partsand the brief exposition and the completion of the incomplete areincluded in the äkhyäta-tantra? If it is assumed that the tantras aredissimilar to one another and what is found in one is not found inanother and all are like that, then all will become the expository tantrasof each other. That is not correct as these similar (explanations) createa distinct confirmation of the meaning of tantras. In the dissimilarmethod the deity is the same in the same rite but the complexion ofthe body and the signs are different in the brief and detaileddescriptions and this is the tantra of dissimilar method and stand inneed of completion, then by the completion of the incomplete thetantra is called an äkhyäta-tantra. Also the condensed meaning is (likethis) : As it is spoken in the mülatantra in great detail, the same is easilyunderstood from the äkhyäta-tantra, then that becomes the äkhyäta-tantra. Ibid, Fol. 36b.

6. In the second general meaning i.e. determining the speciality ofthe Hevajra(tantra) there are four parts : .a. müla-tantra, äkhyäta-tantra,b. the method of vijahära, c. the vaipulya-sütra and the extent. In thefirst i.e. (a) there are two parts : the mülatantra is extensive and shortand the äkhyäta-tantra is ordinary and extraordinary. From this the first: The extensive müla-tantra consists of 32 kalpas 30,000 chapters andfive lakh slokas. Thus it is said in DVP : The tantra like an ocean,consisting of five lakh slokas is preached in detail and also by its having30,000 chapters it is called an ocean of five lakhs. And also Vajragarbhä-bhisambodhikalpa-räja is the first (kalpa) and following this 30 kalpas arequoted. This is quoted from DVP. Also it is said in the dvikalpa (i.e.Hevajra-tantra) derived from the 32 kalpas, also the shorter mülatantraconsists of 2 kalpas, 23 patalasand 750 gäthäs. There if it is asked whetherthe laghutantra of the wütoanZra is selected from the extensive {tantra)

Appendix III 347

or it is additional then some like in Pal.pha.mthin etc. hold that it isadditional tantra. The extensive tantra consists of 32 kalpas: next to it isthe one consisting twelve kalpas, and next to that is one with nine kalpasand this is the shorter having two kalpas. This is correct. So from the(i.e. HT. Tib. colophon) mäyäkalpa of mahätan-traräja is derived thetantra of thirty two kalpas is contradictory. Also Narotapa and othersmaintain that this (shorter tantra) is derived from the first two kalpasof the larger-tanfrvz. As is said in DVP : Vajragarbhäbhisambodhi-kalpa-räja is the first kalpa and mäyäkalpa is the second kalpa. This ismaintained (on the basis of what) is said in the HT the Vajragarbhä-bhisambodhiräjanäma and mäyä-kalpa-näma because of the similarity innames and because of its having the subject arisen from the beginningof the tantra. This also is not correct. As it is said the eleventh patala(whatever is spoken) in details in the above 12 kalpas is abridged andalso it is said according to the tantra-vidhi the püjä, daksinä, the waterfor cooling the feet is as before. These words are improper. To makethe similarity in name, the cause, is not correct. In the first kalpa of thisthe fourth and tenth chapters both are called 'abhiseka-patala1 but ifthey are examined (it will be found that) they are not the same.Therefore the first two do not exist (i.e. Hevajra of thirty two and (9kalpas) but the latter two exist. Therefore, that also by (its being)abridged meaning of the previous ones, it is also the shorter-tantra andhence it is also derived tantra. How is it known to be like that? It is saidin this only it is derived from the tantra of 32 kalpas. As is said in theäkhyäta-tantra DVP : It is spoken in 30 kalpas; and thus having spokenthe names of the thirty kalpas it is said after that: 'the pure essence ofevery däkini is condensed and is explained by Vajradäkint. This is therule of the tantra. The first above of the two is this. This (statement of)DVP the Dvikalpa forms the first kalpa of the larger tantra and thenthere is fault. If it is taken to represent the latter then both are indicated.Therefore, it is said in the beginning of the DVP, the clear sphere ofspace etc. Having thus begun, and having condensed the meaning ofthe larger tantra without leaving anything, it is said at the end of the15th chapter : Thus have I heard once upon a time. In front of me,the Lord having dwelt in the yosiddharma; the attraction of the gaze,the language of physical signs, the power to do good and the varsäpana-vidhi etc (are spoken). By this is condensed the second kalpa. Also inthe DVP is expalined the necessity to abridge the larger tantra and


therefore, the Dvikalpa is known to be the later. Here some hold theopinion that the shorter tantra is the Vajra-panjara (i.e. DVP). As is saidin the DVP: the Victorious Ones had spoken the first (kalpa) Hevajra asyogatantra; later it becomes yoginitantra in order to favour women. Thusby this it is said that there are two kalpas in the laghutantra. Its first(kalpa) was spoken for the male-disciples and latter for the womendisciples. This characteristic spoken does not appear in the Vajrapanjaraand as it appears in the Dvikalpa, the meaning arisen from the largertantra of Dvikalpa is the shorter tantra. Also some maintain the viewthat the Vajrapanjaraand the Dvikalpaboth do not exist and the shortertantra is another which is a false assertion on account of the absence ofproof. Therefore this is the shorter tantra. The fault of similar names isabandoned and the uncertain reason of the existence of the subject isspoken above. Secondly, the äkhyäta-tantras of Hevajra: extraordinaryäkhyäta-tantra is the Vajrapanjara, as only the Pancalaksa Hevajra andthe Dvikalpa are clarified. The ordinary äkhyäta-tantra is the Samputaon account of its having clarified many classes of tantras. Here kingIndrabhüti has explained in the äkhyäta-tantra of the tantra of 36 lakhthe classes of tantras. Now in order to benefit directly the classes oftantras are made 16 or 17. This Vajrapanjara had been held to be theshorter tantra by äcärya Mahämati and others. Some äcäryas considerthe Dvikalpa and (DVP) to be mutually related tantras. It is notcontradictory as the Dvikalpais the abridged meaning of the deep clearunderstanding of the meaning of the larger tantra and it is abridgedcompletely; DVP is the abridgement from all the parts of the wordsand meanings of the 5 lakh slokas and having changed, it becomes theshorter and hence there is no contradiction. But the clear understndingis not at all abridged. Also these two being mutually related it is theäkhyäta-tantra as one is clarified by the other. Ibid, Fol. 37b-39a.

7. See note 6.

Appendix IV

The Place of Hevajra-tantra in the Tibetan canonical literature

It seems that in ancient days some controversies revolved roundthis problem. The Indian tradition has been followed by Sa.skya.pasbut dGe.lugs.pa tradition differs.

According to the Indian tradition as reflected in the Hevajra-tantraitself (1.1.7) it belongs to the advaya-class as it is described as"prajnopäyätmakam tantram". The DVP says : "In the beginning, theHevajra-tantra was spoken by the Victorious Ones as the yogatantra butlater on in order to favour women, it was made yoginztantra.wl

Does it mean that in the beginning the tantrawas yoga-tantra and bythe addition of the female deities it became yoginitantra? If it is so, thenthis will throw light on the composition of the Hevajra-tantra in thesense that the second kalpa was a later addition. But this same verse isinterpreted differently in the Sa.skya.pa tradition. bSod.nams.rtse.moquotes this verse2 and comments on it. He inerprets it to mean thatthere are two kalpas in the laghutantra of HT, out of which, the first isspoken for the sake of the male-disciples and the latter, for femaledisciples. This interpreation, he says, is not made manifest in DVP.

In the determination of the class of the prajnopäyädvaya, threepoints are taken into consideration by bSod.nams.rtse.mo :

I The peculiarity of the words of the samgitikärakaII The peculiarity of the meaning

III The peculiarity of the disciple or interlocutorI. The peculiarity of the words of samgitikäraka

In this are to be considered the initial words of the tantra. If it beginswith evam mayä etc., then it is an upaya-tantra but if with "(the Lord)dwelt in the supreme bliss of the nature of all" then it is yoginitantra. Inthe case of Hevajra the miilatantra begins with evam mayä but DVP, itsakhyata-tantra, opens with "(the Lord dwelt) in the supreme bliss ofthe nature of all", and Samputa has both. Therefore, Hevajra is theprajnopä-yädvaya-tantra.

350 Sat'sähasrikä-hevajra-Ukä

II. The peculiarity of the meaning

There are three parts of this :(a) utpattikramavisesa: Those tantras in which devas are chief are

upäyatantras and those in which devatäs are chief are yoginitantras. InHevajra even though devas are chief, devatäs are also there. This makesit advayatantra.

(b) Utpannakramavisesa: That tantra in which the uptannakramainstruction is imparted through the mandala of Prajnopäya, isprajnätantra; but if instruction about süksmabindu etc. is given, then itis npäyatantra. So in Hevajra both are preached and hence it isadvayatantra.

(c) Visuddhi-visesa: If the instruction about the purification ofskandha, dhätu etc. is imparted, then it is yogatantra; but if it speaksabout nädis etc. psychic yoga, then it is yoginitantra. But the tantra inwhich both are connected is advaya-tantra. e.g. in Hevajra it is said"riipaskandha is ruled by Vajrä" and also "a nädi is presided over by twoyoginis."

III. The peculiarity of the disciple or interlocutor

Those tantras in which the interlocutors are Bodhisattvas areyogatantras. e.g. Guhyasamäja etc. But those in which it is said "the Lordhaving been worshipped by the devatäs said this" are the mother tantras.But in Hevajratantra in the first kalpa, Bodhisattva Vajragarbha is theinterlocutor and in the second Nairätmyä and other goddesses seekinformation from him. Thus the presence of the interlocutors of bothsexes makes it advaya class.3

Although, apparently this description of the peculiarities oiadyayarclass may look superficial, a consideration of all the processes underlyingthe various rituals like utpattikrama, utpannakramaetc, will reveal mostcomplicated psychological states. And these complex states, rather thananything else, give it its advaya character. Advaya also represents thehighest stage.

The mülatantra of Hevajra

(a) Mulatantraswere perhaps that mass of floating literature writtenby various outstanding personalities living at different times and indifferent places. It was referred to as one work because all the subject

Appendix TV 351

matter revolved round a central subject integrated by an organisedtradition in which it was transmitted orally and as such many recensionsmight have been in circulation.

Thus the composition of mülatantra might have continued forcenturies at the end of which it became an accumulated mass ofliterature neither easy to remember nor to refer to and thus perhapsarose the necessity for an abridged version or a handy nucleus. At thisstage were perhaps introduced the shorter versions or laghutantras.This work of abridging might be attributed to an individual or a teamof workers and for this we have to depend solely on the tradition. Theselaghutantras were fortunately enough documented, which good fortunethe mülatantras did not have.

It is difficult to indicate the reasons of the non-existence of anymülatantras but it is not impossible that the mülatantras of various cycleshave never been documented and they became extinct as the traditionthrough oral transmission was for some reason or other broken.Another possible reason was the very secret use and transmission ofthese tantras as they contained not only the neyärtha but nitartha alsoand as such they must have been used only at those secret gathering oftantrics. They must have been guarded from all publicity andtransmission to unfit persons which in turn reduced the number ofpersons who knew their existence and contents. Perhaps the non-existence in documentary form might be of deliberate doing and inreality meant to protect it from misuse but it has affected the tantrasadversely.

(b) Authorship of mülatantra : Now to turn to the authorship ofmülatantra of Hevajra. As is stated above, the composition of mülatantracannot be attributed to an individual author; but our aim here wouldbe to find out the last link in the tradition in which it was transmitted.In the case of Hevajra, it seems that Vajragarbha, the composer ofSatsähasrikä-hevajra-tikävtdLS the last person in this link. He refers to themülatantra in his tikä and also calls himself the compiler of laghutantrawhich formed the essence of the mülatantra consisting of five lakh slokas.Moreover other commentators do not refer to the mülatantra whichmight suggest, that it was not available to them, because had it beenaccessible they would certainly have availed themselves of it. In thisrespect my observations do not seem to agree with those of Snellgrove.


He says: "I remain persuaded that this particular 'basic text' is in anycase later than the tantra itself and the early commentators Saroruha,Känha, Bhadrapäda and Dharmakirti are unknown to Tankädäsa andRatnäkarasänti" (HT, vol. I, p. 18). First I do not quite agree that themülatantra came to be composed later than the laghutantra. Here thetraditions must be taken into consideration as such traditions areconnected with many great works and in most of the cases the shorterversion is prepared from the longer version and this case cannot bethe only exception to such a tradition. Morevoer, it is quite reasonablethat a shorter version will spring from a longer one instead of vice-versa.

The concept of mülatantra itself will not allow us to attribute it to aparticular writer, living at a particular time. For these very reasons wecannot attribute that work to Vajragarbha. But Vajragarbha mightperhaps be the last one to whom it was available and could make use ofit. But all the other commentators who do not refer to it, either had noaccess to it or they did not agree with certain ideas expressed in themülatantra and hence did not make use of it in their commentaries onthe HT. This would amount to conscious neglect of mülatantra andgives rise to a new problem.

Tson.kha.pa in his zin.bris on Hevajratantra states that Vajragarbhawas the founder of an important school of criticism of Hevajra and theother school was followed by Saroruha, Dombi Heruka etc.4 So here itwill be obvious why Saroruha, Känha, Bhadrapäda etc. commentatorsdo not refer to the mülatantra. It is perhaps because they did not agreewith the mülatantra in the interpretation of certain practices. Aninvestigation of the differences of these rival scholars will be aninteresting study which would amount to a comparative study of theSatsähasrikä-hevajra-tikä on the one hand and the rest of thecommentators with the exception of Näropä (guru of Atisa, who livedin the 11th c. A.D. hence Näropä might have lived in the last decadesof the 10th c. A.D.) on the other. But here to hazard a guess, the mainpoint of difference might have been based on the nitärtha of the tantrabecause what is obvious from Vajragarbha's commentary is that hisinterpretation of the laghutantra was based mainly on the nitärtha. Infact in the colophon of the commentary he has laid down the methodof studying the tantra, i.e. the nitärtha should be learnt and not the

Appendix W 353

neyärtha.5 ¥rom this point of view alone, he condemns all the esotericpractices. Perhaps this might have been the speciality of his school. Itmight be that Näropä another commentator to quote miilatantra in hiscommentary and Maitrpä who had a manuscript of the commentarywere the last ones of this school.

Again as Snellgrove understands it, Saroruha and Kampala hadplayed some important role in the preparation of the laghu-Hevajraand might be that, after the actual preparation, they documented it orsupervised it and it was no doubt an important thing but the actualcompilation of the laghu-Hevajra may be attributed to Vajragarbha.

There is evidence to show that the Hevajra-tantra existed even beforeSaroruha and Kampala, and Dombi Heruka who is said to have receivedthe essence of Hevajratantra from the däkinzsmid who had written theworks : Nairätmyäsädhana, Sahajasiddhi, etc., makes use of this versionin his Sri-Sahajasiddhi (See Appendix II). Sahajasiddhi is a short workand the contents, with the exception of a few slokas can be traced tothe present Hevajra. Those slokas which are not found in HT are saidto be quoted from HT and those ones which are found in HT are notacknowledged as quotations. This means that he used some version ofHT which contained present HT plus something more. And theconclusion that he used the mülatantra could have been drawn; but asit stands, this conclusion cannot be arrived at for some reasons : Thefirst is that he does not mention the mülatantra either directly orindirectly i.e. he neither mentions the word mülatantra nor thePancalaksa-Hevajra, as can be seen from Satsähasrikä-hevajra-tikä or fromthe references by the Sa.skya.pa. Instead he speaks of "Hevajrayogini-tantra".6 That means he may perhaps be referring to the laghu-Hevajra.This is turn indicates that laghutantra existed even before Saroruhaand Kampala. If we take Vajragarbha at his words and attribute thecompilation of laghu-Hevajra to him, then he must become apredecessor of Dombi Heruka. And Dombi Heruka in turn was seniorto Saroruha and Kampala at least by half a century. Snellgrove hasfixed the date of present HT as the end of 8th c. A.D. and Vajragarbhais the compiler, then by reasonable datingit will still go back by a centuryor 75 years i.e. the present Hevajra might be existing by the beginningof 8th century or the late 7th c. A.D. This will incidentally fix up thedate of Vajragarbha and that is the last quarter of 7th century and thebeginning of 8th c. A.D.


Another point which may be referred to here is the composition ofthe Hevajratantra, already referred to in Section II. 1. It may be notedthat since Vajragarbha and Dombi Heruka both speak of the HT asyoginztantra, the transformation of HT from a yogatantra into ayoginitantra must have taken place even before Vajragarbha.

(c) The extent and contents of the mülatantra ofHevajra : There is nodoubt that the mülatantras of the various cycles of tantras existed. Themülatantra of Hevajra is said to be of five lakhs and indications aboutthis are found in various places, particularly the HT and DVP are verymuch explicit in this respect. The present text of HT does not directlymention the mülatantra but some indications of it are found e.g. HTI.xi.12, a sädhana of Kurukullä consisting of 12 kalpas is mentioned.This is explained in Yogaratnamälä-näma-Hevajra-panjikä by Krsna as'in the vistirnahevajra and by Bhavabhattapäda as 'the 12th kalpa ofHevajra' (which I think is not correct). The list of the kalpas given belowfurnished by DVP mentions a Kurukulla kalpa; but its serial number isnine. Another mention of mülatantra is found in the colophon of theTibetan version of the HT but Sanskrit colophon does not containthat reference.7 But actually I find that the colophon of the Sanskrittext of HT is not complete as it is in fact the colophon for the secondkalpa and not the whole of HT. Whereas the colophon to the Tibetanversion seems to be for the whole of HT and hence complete. It says"Here ends the mahätantraräjamäyäkalpa of the Hevajra-däkini-jälasamvaramahätantra-räja-näma containing two kalpas selected out ofthe 33 kalpas."*

In the introductory verses of the Hti the following stanza is found :

pancalaksätmahätanträdalpatantre samuddhrte/särdhasaptasatepyasmin bahuvajrapadänvite//

Hti. 1.5Besides this the author of the Hti every now and then quotes the

pancalaksa Hevajra (hbum.phrag.lna.pa) or the mülatantra (rtsa.bahirgyud)in order to explain the nitärtha of the esoteric practices and actually hesays in the introductory verses of the commentary on chap. 1.7: "Fromthis short version just as it is taught, one learns the conventionalmeaning (neyärtha); the absolute meaning is to be learnt from themülatantra.^

Appendix TV 355

The mülatantra of Hevajra contained 32 kalpas - this tradition isfairly well confirmed by the Chinese tradition where the mülatantra issaid to have 31 kalpas. DVP has counted 30 kalpas and the names arealso furnished. They are as follows :

1. rdo. rje. snin.po. mnon. chub, brtag.pahi. rgyal.po. dan.po

(Vajragarbhäbhisambodhikalparäja prathamam)

2. sgyu.mahiMagpa.ghis.pa (Mäyäkalpam dvitiyam)

3. rdo. rje.gar. ni.gsum.pa (Vajranrtyam trtiyam)

4. sna.tshogs.brtag.paMi.pa (Visvakalpam caturtham)

5. rdo. rje. brtag.pa. Ina.pa (Vajrakalpam pancamam)

6. rt.ag.pa. drug.po. stobs.po. ehe (Mahäbalakalpam sastham)

7. brtag.pa.dbun.pa.mi.gyo.mgon (Acalandthakalpam saptam)

8. brgyad.pa.gzuns.kyi.rtag.pa.ste (Dhdranikalpam astamam)

9. mkhah.hgro.kurukulle.dgu (Ddkini-kurukulld-kalpam navamam)

10. bcu.pa.hdul.bahi.brtag.pa (Vineyakalpam dasamam)

11. rnam.par. snan. mdzad (Vairocana-kalpam ekädasam)

12. dnos.grub. brtag.pa. bcu.gnis.pa (Siddhikalpam dvädasam)

13. Sgrol. mahi.rtag.pa. bcu.gsum.pa (Tdrdkalpam trayodasamam)

14. rdo. rje.phag. mo. bcu. bzi.pa (Vajravärähi-kalpam caturdasam)

15. gzi. brjid. ehe. bcu. Ina.pa (Mahäprabhäva-kalpam pancadasam)

16. hdag. med. rtag.pa. bcu. drug.pa (Nairätmyä-kalpam sodasam)

17. gsin. rje.gsed. kyi. bcu. bdun.pa (Yamäntakakalpam saptadasam)

18. Hum. mdzad. la. bcu. brgyad.pa (Hümkära astadasamam)

19. dbyans. can.gyi. bcu. dgu.pa (Sarasvati-ekonavimsatitamam)

20. sbyin.bsreg.rtag.pa.ni.su.pa (Homa-kalpam vimsatitamam)

21. rab.gnas. rtag.pa. nl. su.gcig (Pratisthä-kalpam ekavimsatitamam)

22. dkyil. hkhor. chen.pohi. brtag.pa. ni.su.gnis.pa (Mahämandala-kalpam dvävimsatitamam)

23. gtor. mahi. brtag.pa. ni.su.gsum.pa (Balikalpam trayovimsatitamam)

24. sta.gon.gnas.rtag.pa.ni.su.bzLpa (Adhivdsanakalpam caturvim-satimam)


25. mnon.par.rtogs.pa.rtag.pa.ni.su. Ina.pa (Abhisamayakalpampahcavimsatitamam)

2 6. phyag. rgya. rtagpa. hi. su. drug.pa (Mudrä-kalpam satvimsatitamam)

2 7. bked.pa. rtag.pa. hi. su. bdun.pa. (Kärakakalpam saptavimsatitamam)

28. gar.gyi.dbari.phyug.brtag.pa.ni.su.brgyad.pa (Nartesvara kalparnastavimsatitamam)

29. (not mentioned)

30. brtag.pa.gsum.cu.pa (Trimsatitamam kalpam)™

This establishes the fact that mülatantra had at least 30 kalpas.Sa.skya.pa tradition maintains that there were 32 kalpas, three thousandchapters and five lakh slokas.n The source of this detailed informationis unknown.

As far as the titles of the kalpas indicate, the subject matter was anall-sided instruction of Hevajra.

It seems that besides these two versions there had been some otherstoo, which tradition is maintained by the Sa.skya.pa sect. According tothis school there were in all four versions oiHevajrai.e. one of 33 kalpas,second of 12 kalpas, third of 3 kalpas, fourth of 2 kalpas.12 We havealready discussed (in the earlier part of this section) the two i.e. thelongest and the shortest versions but the mention of the other two isnot found anywhere else. Tsori.kha.pa in his zin.brisrefers to two versions- the large and short version.13 Bu.ston mentions a version of Hevajracontaining 100,000 slokas. I wonder to which of the abovementionedrecension it may correspond to.

It seems that some controversies were revolving around the relationbetween the mülatantra and laghutantra i.e. whether the laghutantrawas an essence of mülatantra or it was an essence of some part of themülatantra ox the laghutantra was additional.

Na.ro.ta.pa (?) and others thought that the tantra has arisen fromthe first two kalpas of the longer tantras, the reason stated being thesimilarity in the names and their being at the beginning of the tantra.bSod.nams.rtse.mo refutes this point of view by saying that it is wrongto make the similarity in names a cause for such a statement.

dPal.pha.mthih, etc. thought that this laghutantra was additional i.e.additional to the three other versions referred to above and

Appendix IV 357

bSod.nams.rtse.mo calls this correct.14 Tsoh.kha.pa also refers to thiscontroversy but he explains it away by tracing the origin of laghutantrain mülatantra}0

We do not know who were the supporters of the view of thelaghutantra being the essence of mülatantra. But this appears to be themost reasonable and logical view to hold.

Another controversial point connected with HT is whether theDäkini-vajra-panjara is also the laghutantra of HT, as is later indicatedby Bu.ston in his classification.16 bSod.nams.rtse.mo resolutely refutesthis and on the basis of a quotation from Däkini-vajra-panjara itself. It issaid there : 'The first kalpa of Hevajra was spoken by the VictoriousOnes as yogatantra and in order to favour the ladies, he explained thelatter part which is yoginitantra. '17 This is a correct description of Hevajraand not of Däkini-vajra-panjara, the structural plan of which is quitedifferent. It will really not be justifiable to include Däkini-vajra-panjarain the laghu-Hevajratantra. No doubt it is closely connected with Hevajraas both the traditions Sa.skya.pa and dGe.lugs.pa place it next toHevajratantra.

3. Extant literature on Hevajra: (Numbers refer to PTT volumes)

A Commentarial literature on Hevajra

a. Available in Sanskrit MSS.

1. Yogaratnamälä-näma-Hevajra-panjikä- Krsna, D.L. Snellgrove,(ed.), London : OUP, 1959.

2. Hevajra-pindärtha-tikä- Vajragarbha available in thecollection of K.PJ.R.I, Patna.

3. Hevajra-tikä-ratnävali-mälikänäma- Yogi Kelikulisa. Availablein the above-mentioned collection.

4. Hevajra-panjikä- Srikamalanäth (Field Marshal RaisherSamsher's Library).

b. Available in Tibetan sources

1. Hevajra-pindartha-tika-Wajragarbha, 53.23102. Hevajratantra-panjikä padmini-näma- Saroruha, 53.23113. Sn-Hevajrasya-vyakhya-vivarana-nama-TShadrapada, 53.2312


4. Yogaratnamälä-näma-Hevajra-panjikä - Krsna, 53.2313

5. Sri-Hevajm4antraräja-tikä-suvisadasarnputanäma - Tankädäsa,53.2314

6. Kaumudi-näma^panjikä — Sri-Dhütadurjayacandra, 53.2315

7. Vajra-päda-särasamgraha-panjikä- Näropä, 53.2316

8. Hevajm-näma-mahätantraräja-dvikalpa-mäyasya panjikä (?) smrtinipada-näma-Krsna, 54.2317

9. Hevajra-näma-tantraräja-tikä - Padmahi.myu.gu.rdo.rje,54.2318

10. Sri-Hevajraânjikä-muktikävali näma -RatnäkarasäntI, 54.2319

11. Sn-Hevajra-mahatantrarajasyaânjikanetra-vibhanga-nama -Dharmakirti, 54.2320

12. Suvisadasamputa-tikä-näma - Vrddhakäyastha, 54.2321

13. Sri-Hevajrasyaânjikä-vajrapadoddharanä-näma- Kamadhen-upäda, 54.2322

14. Sri-Hevajrasya-tanträrtha-samgraha - author unknown, 54.2323

15. Sn-Hevajrapradipa'SÜlopamävavädaka-näma - Saroruhavajra,56.2349

16. Hevajra-tattva-vibhanga *- author unknown, 56.2341

17. Sn-Hevajra-panjikäyogaratnamälä-näma - Samayavajra, 82.4687

18. Hevajra-pindärtha-prakäsa-näma - Santigupta, 82.4697

19. Hevajra-pindärtha-kalpa, rgyud. LXXIV.32 (mentioned in Mile.Lalou's Repertoire du Tanjur d'apres le catalogue de P.Cordier, Paris, 1933)

II. Conmentaries by Tibetan authors

a. Sa-skya:1. brTag.gnis.tshig.hgrel - bla.ma.lna.ris.pa (Sa.skya.kum.Ka)

2. brTag.gnis.dkah.hgrel - sGyu.chu.pa (Sa.skya kum.Ka)

3. brTag.gnis.dkah.hgrel-Kun.dg3h.snin.po. (Sa.skya kum.Ka)

4. 6rTag-.gni5.niam.6iarf-bSod.nams.rtse.mo (Sa.skya kum. Ga)

5. brTag.gnis.bsdus.don -bSod.nams.rtse.mo. (Sa.skya kum. Ga)6. brTag.gnis.rnam.hgrel.dag.ldan - Grags.pal.rgyal.mtshan

(Sa.skya.kum.Cha).

Appendix IV 359

7. brTag.gnis.bsdus.don - Kun.dgah.rgyal.mtshan (Sa.skya.kum.Cha) (Sa.skya kum.Na)

8. brTag.gnis.hgrel.ba.dag.chun - bLo.gros.rgyal.mtshan.(Sa.skya.kum.Pa)

b. dGe.lugs.pa

1. dPal. brtag.pa.gnis.pahi. hgrel.par. mdo. rgyud. kyi. luh. drans.pahi.hgrel.pa.ni.mahLhod.zer- Bu.ston.rin.chen.grub(Bu.stongsuris Na)

2. brTag.gnis.hgrel.barJun.drans.pahi.bsad -Bu.ston.gsuri.Na

3. rGyud.brtag.pa.gnis.pahi.zin.bris- Tosn.kha.pa (Tson.kha.pa.gsunsDa)

4. Kye.rdo.rjehi.rgyud.kyi.zin.bris-Tson.kha.pa (Tson.kha.pa gsunsDa)

5. dPal. brtag. ,pa.ghis.pahi. rnam.pa. bsad.pa. rdo. rje. mkhah. hgro. ma.rnams. kyi.gsan. bahi. mdsod. ces. bya. ba—mKh as. grub. dge. legs,dpal.bzari.po (mKhas.grub gsuris Ja)

B. Literature pertaining to rituals

1. a. Sädhanas ofHevajra

I. By Indian writers

a« Available in Sanskrit Mss.

1. Hevajrasädhana— author unknown. Available in the collectionof K.P.J. Res. Instt, Patna.


1. Sri-Hevajrasya-sädhana - Padma, 56.2347 :

2. Sri-Hevajra-näma-sädhana - Bodhigarbha, 56.2356

3. Sn-Hevajra.sädhana -Domblpäda, 56.2361

4. Prakäsa-näma-sri Hevajrasädhana - Rähuguptapäda, 56.2367

5. Hevajra-näma-sädhana - Avadhüta Advayavajra, 56.2372

6. Bhagvaddhevajrasädhana-tattvacatiirkramanäma - Kampala,56.2377.


7. Sn-Hevajra-sädhana - Anarigavajra, 56.3378

8. Sri-Hevajra-sädhana - Sukhavajra, 56, 2379

9. Hevajrasädhana-tattvodyotakaranäma - Krsnapäda, 56.2382

10. Sfi-Hevajra-sädhana - Nadapäda, 56.2415

11. Hevajrasädhana - Anarigavajra, 57.2420

12. Sri-Hevajra-sadhana-Ratnapradipa näma - Sri Diparikara jnäna,57.2424

13. Sri-Hevajm-sädhana-Ratnälokanäma - (Padmärikuravajra?),57.2431 (?) (PTT,Sanskritindexonly,57.2431?)Thissädhanais found mentioned in the Sanskrit index of the PTT, Tokyo,1957. Other indexes do not record i t Moreover the numbergiven is also not correct.

14. Hevajrasädhana-Mdinjusnjnänapäda, 57.2431 (?)

15. Hevajrasädhana - Author unknown, 80.4115

16. Sn-Hevajra-näma-sädhanopäyikä - Sri Änandavajra, 57.2432

17. Hevajrasädhanopadesasthänanäma - Kalahampakumära,87.5160

18. Hevajradvipänisädhana - Vajrälala, 56.2364

19. Hevajradvibhujasädhana -Tärasri, 56.2393

20. Hevajrasodasabhujasädhana -Krsna, 57.2427

II. By Tibetan writers

1. Kyehlrdo.rjehi.sgrub.thabs - bsTan.pahi.fii ma (gsuris ca)

2. Kyehi.rdo.rjehi.sgrub.thabs - dPal.ldan.yes.ses (gsuris ca)

a2. Commentaries on the Sädhanas

I. Written by Indian writers :

a. Available in Sanskrit Mss,

(i) Hevajrasädhanasya-tippani-suddhi-vajrapradipanäma-Jälandharapäda (Available in the collection of K.P.J.R.I.,Patna).


(i) Hevajrasädhanapanjikä - Rüpyakalasa, 56.2362

Appendix IV 361

(ii) Hevajrasädhanasya-tippani-suddhivajrapradipanäma -Jälandharapäda, 56.2366

a3. The Sädhanas of other deities related to Hevajra and his tantra

Written by Indian writers

a. Available in Sanskrit Mss.

1. Hevajrakramakurukullä-sädhana - author unknown, 81.4390

2. Hevajratantrakramena-Svädhisthäna-Kurukulläsädhana -Sahajalalita, 57.2444

3. Hevajroddhrtam-Kurukulläsädhanam - Karunäbhidhäna.

4. Hevajratantroddhrta-amrtaprabhä-näma-sädhanopäyikä - DombiHerukapäda. (not found in bsTan.hgyur). All published inSädhanamäla Volume II, B. Bhattacarya, GOS, Baroda, 1928.


1. Sn-Hevajra'tantrakramena'Svadhisthana-Kurukulla'Sadhana -Sahajalalita, 57.2444.

2. Hevajrodbhava-Kurukulläyähsädhana - Sahaja-viläsa, 57.2446

3. Hevajrodbhava-Kurukulläyäh^ancamahopadesa - Säntiraksita,57.2447

4. Hevajrakrama-Kumkulläsädhana - author unknown, 81.4390

5. Sri-HevajratantroMhrta-Kumkulläyäfa 81.4391

6. Hevajraikaviräsädhana - Krsna, 56.2381

2. Hevajramandalavidhi

I. By Indian writers available in Tibetan sources

1. Hevajramandalakarmakramavidhi - Padmavajra, 56.2348

2. Hevajramandalavidhi - Saroruha, 56.2350

3. Sri-Hevajrapaddhatimandalavidhi -Krsna, 56.2383

4. Hevajra-mandalakarmakrama-vidhi - Saroruhavajra, 56.2419

5. Sri-Hevajramandala vidhinäma - Jnäna-däkinl-Ni.ga.ma,57.2426


3. Hevaraja Balividhi

I. By Indian writers available in Tibetan sources1. Sri-Hevajrabalividhinäma - Author unknown, 56.24102. Hevajranämabalividhi - Author unknown, 56.24113. Sri-Hevajrabalikrama -Author unknown, 57.24284. Sri-Hevajrabalividhinäma - Sri Änandavajra, 83.4689

II. By Tibetan writers

1. Kyehi.rdo.rjehi.gtorxhog—KunAgahri^ (sna.tshogs I)

4. Hevajrahomavidhi

I. By Indian writers available in Tibetan sources1. Hevajra-homa-vidhi-Bodhigarbha, 56.23572. Hevajra-homa-vidhir-liodhigarbhay 56.2385

II. By Tibetan writers1. Kyehi.rdo rjehi.sbyin.sreg-bsTan.pahi.ni.ma (gsuris.Ca)

5. Miscellaneous

I. By Indian writers1. Sri-hevajräbhisamayatilakanäma - Säkyaraksita-päda, 56.23992. Sri-Hevajra-bhattärakastotranäma - Saroruhavajra, 56.23543. Hevajra-stotra - Author unknown, 56.23514. Hevajraikasmrti - Garvaripäda, 56.23655. Hevajropadesa - Kusala, 82.47016. Hevajrasya sekaniscayanäma -Jetari, 56.2394 already published.

II. By Tibetan writers : (from gSun.hbum in Patna collection)1. Kyehirdor.gyi.rim.pa.dan.po. - bsTan.pahlni.ma (gsuris.Gha)2. Kyehi.rdor.tshogs.hkhor - bsTan.pahi.ni.ma (gsuns.Cha)3. Kyehi.rdor.bsnen pa - bsTan.pahi.ni.ma (gsuns.Cha)

4. Kyehi.rdor.dban.chog. -bLo.bzan.bstan.hdzin (gsuris Ga)

Appendix TV 363

Notes

1. PTT, vol. I, p. 225, Fol. 268b. The same view is expressed its Htl V.,14ff.

2. See Appendix II, note 6

3. Loc.cit.

4. rGyud.brtag.pa.gnis.pahi.zin.bris, PTT, vol. 160, 6200, p. 177,fol. 3-4a

5. See Appendix I

6. Srisahajasiddhi HI. 1

7. Mahätantraräjamäyäkalpo dvitiyah, HT vol. II, p. 100.

8. HT I, vol. I, p. 101.

9. HT I, p. 17. Snellgrove's translation.

10. PTT, vol. 1.11, p. 225, fol. 268a.

11. bSod.nams.rtsemo, Sa'skya.bkah.hbum, ga. fol 37b-39a.

12. Loc.cit.

13. See supra note 4.

14. See Appendix III, note 4.

15. Dakinl-vajra-panjara, PTT, vol. I, fol. lb.

16. Appendix III, note 4.

17. Ibid., note 6.

INDEX

Abcakra 228Abdhätukula 227Abhicäruka 209abhicäruka 209abhijnäs 154, 174abhiseka 154, 155, 239abhisekas 236, 254Acala 198Adhikära 182adhyätmaputa 307ädi 202äditantra 158Advayasiddhi 304, 305, 311Agasti 191,204Agnidhätukula 227Äh 195, 196Aharhkära 182ajapäjäpa 298Äkarsana 209Äkäsa 248Äkäsacakra 228Äkäsadhätukula 227Aksobhya 153, 155, 164, 168,

179,195,196,221,224,236,242,248,249,253,

Ali 182äli-käli 197äli-käli japa 197Am 195Amitäbha 155, 164, 168, 189,

195,196,197,236,248,249,254,

Amogha 190, 195, 249Amoghasiddhi 164Amrtakundall 221Änanda182änanda 246,Änandagarbha 4Ananta211andaja 225ariga-nyäsa 195animä 186Antyajä 227Anusvära 202anusvära 5, 208apäna 190Aparagodäna 200apyäyana 205Arjaka213arka 215asokästami 215Astasähasrikäprajnäpäramitä 2asthi 247atavyät 5Atinila 165Ativlrya 164Ätma 182Avadhüti 176, 178, 179, 180,

181, 185, 188Avadhüti-pada 193avasthäs 295ayana 188äyatana 161äyatanas 244

Index 365

bähyaputa 307Bakuli 212balidäna mantra 213Bauddha.präcina.tantra 304Bendall's Catalogue 2Bhücari 217Bhücari 219, 250bhümls 157bhümis 248bhütävidyä 226bhaga 204,bhagas 163Bharata 158Bhäsavajra 164Bhattäraka 162Bhava 226bhävaka 306Bhävakl 180Bhoga182Bhojanapatala 252Bhuvanesvari 184blja-mantra 195bindu 180,185, 245Bir library 2bkah.hgyur 292Bodhi 159, 167, 223, 225, 240,

295Bodhi tree 155bodhibija 229Bodhicitta 163, 175, 229, 230,

238,241,248,250,bodhicitta 226Bodhi-müla 155Bodhipäksikä-dharmä 165Bodhisattva 153, 155, 167, 210,

223, 300, 301, 302, 303Bodhisattva Dasabhümisvara

Vajragarbha 303Bodhisattvas 157, 209, 224Bodhi-tree 201Brahma 185,186, 214, 222, 247brahmända 200Brähmani 227Brahmarandhra 186brahma-randhra 222brahmavihäras 170Buddha 223, 236Buddha-eye 210Buddhahood 161,194Buddhajnäna 174Buddhas 153buddhattva 228Burn 195cakra 173, 186, 187, 220, 239,

252,Cakra 190cakras 183, 297Cakrasamvara 160, 306Cambridge 2Candä181Candäli 184,185,226,227,248,

320Candälini 227Candäll-yoga 184, 297candana 248Candra 182caryä 246Caryäpatala 229, 248caryäpatala 301Catuhpithaka 160Caturbhuja 196caturtha 254, 294Caurl 250celuka 155


cerebral 205chanda 249cihna 306cittavajra 168,169,190Cittavajra 182,195cittavarsa 239däkinis 187, 337daksinäyana 177däna 156dandas 178, 207danda-samkräntayah 178dantya 245Dasabhümlsvara Vajragarbha 3Dasasähasrikä Hevajra-tikä 1dbu.med 1devanägarl 2Devanägari 304Devatä 182Devatäbhisekapatala 225devatäsDharma 165,182,191,193,204,

224, 244dharma 170, 252Dharma-cakra 178Dharmadhätuvajra 164dharmakäya 165,168, 251Dharmakäya 251Dharmaklrti 309dharmas 170dhätu 161dhätus 237Dhruva 204dhyäna 237dhyänas 244, 247Dhyäni Buddha 197Dombi 248, 250DombI Heruka 305Dombinl 250

dravana 205drstl 241Duhkha182Dvibhuja 196Dvijä 248earth-mandala 179Ekära 182etüka 5Evam 169,171,175, 246evamkära 161fire-mandala 179Gädi 242'Gandharvas 224Gandhavajra 164garuda 159Gati 247Gauri 218, 253Ghantä 189Ghasmari 223, 250, 253ghata 236Gltä-dharma 158Goksädya 223grähaka 308grähya 308guhya 159, 184, 236, 239, 245,

254Guhyacakra 175guhya-cakra 185, 187guhyaka 186Guhyapadma 227, 228Guhyasamäja 236, 313Guhyasamäjatantra 159, 306Guhyasamäpatti 250guhyasamäpatti 251guna 180, 239guru 251guttaral 205Hä 195

Index 367

Hamkära 184hastimada 211hastin 242Hemacandra 5Herüka 237, 252, 295Heruka 168,171,172,186, 233,

249Herukotpatti 297Hevajraö, 6,153,155,158,160,

161,162,165,195,199,211,212,217,219,235,239,244,302,303,306,313

Hevajra tantra 311Hevajra(tantra) 156Hevajra-mtärtha-Gkä 301Hevajrapatavidhänapatala 251Hevajra-pindärtha-tikä 312Hevajratantra 160Hevajra-tantra 230Hevajra-tantra 301Hevajra-tikä 1, 4Hevajra-tlkä 174,181,192, 210Hevajra-tikä-Vajragarbhasya 1Hevajra-yoga 244homa 243homakundakarma-prasara 162Homanirnaya-pratisthäpatala

243Hrdaya 182Hrih 197Hüm 168, 169, 171, 195, 196,

208Hümkära 220, 221Indriya-pratyaksa 172Indrabhüti 305Irsyä-mudrä 249Irsyävajra 247jägrta 294

Jägrtadaivata sthänas 232Jägrtävasthä 182jägrtävasthä-ksaya 227Jambhi 164Janärdana 158janmäsvara 208japa 208, 213Jarämarana 226jaräyuja 225Jäti 226jivana 204Jnäna 182, 217Jnänacakra 228jnänacitta 228Jnänadhätukula 227jnänamudrä 173Jnänasattva 195Jnänavajra 167, 182Jriml95jvalabhyo 295jvalajvalabhyo 168jvara 205kädi 202kakkola 244, 248Kala 188Kälacakra 187Kalägni 182,183,184,189,190,

247kälägni 184, 247Kälasütra 181kaläsa 254Kali 182käli 253kaliyuga 303kämäcikä 215kamandalu 214Kampala 304, 305kampana 205


Känha313Kantha 182kanthya 245kanyä-lagna 176kapälakhanda 229karkata-lagna 176Karmakula 248karmamudrä 173karsana 205Karunä 170, 230Katyäyani 181käyavajra 169, 190Kayavajra 182, 195Khadga 190Khadhätau 234Khagarbha 164Kham195khatvänga 221khecaratva 186, 194khecari 185, 217, 219, 250kitikiti 5Kitikiti-vajra 168kodrava 198krama 244kramas306, 309, 313kriyäs 241Krodha-mudrä 249Krodharäjas 220Krodhavajra 246krsnamallikä213Krsnavarni 181ksäl98ksema-mudrä 230kslravrksa 216Ksitigarbha 164kula 186, 248kulas 183, 245, 248, 321kumbha-lagna 176

Kurukullä 197, 215Kurukullä mantra 197Kurukullä sädhana 242Kürmajä 180kuthäracchinna 214labial 205lagria 179lagnas 176,188Laksäbhidhäna 158Laksäbhidhänatantra 4, 302Laksmlrikarä 312Lalanä 176, 178, 179, 180, 185,

188Laläta 182laläta 227lambikä 180,190Lankävatära 292Laya 182Locanä 164,182Lokesvara 164Lord Hevajra 161,162lotsabah 300madana 215Madhyamaka 156Madhyapradesa 303madya 247mägadha 159Mahäbalal91,198, 222Mahäbodhisattva 173Mahämeru 200mahä-mudrä 252Mahäsänghika 182Mahäsattva 167, 300mahäsattva 205Mahäsukha 231mahäsukha 244, 251mahäsukha-cakra 159mahäsukhacakra 251

Index 369

Mahävairocana 248Mahäyäna 156,157mahäyoga 240, 241Mahesa 247Mahesvara 229mahoddesa 332Maitripäda 303Makära 182malayaja 247Mämaki 164,182mämsa 242mänasa-pratyaksa 172mandala 155,159,161,173,199,

200,211,212,213,215,234,236,239,243,252,253,307,310

mandalanäyaka 307, 309, 310mandala-näyakas 203mandala-pravesa 239mandates 155, 177, 178Mandalavidhi 239Mänini 164Manjuvajra 235mantra 157, 206, 208, 218, 222Mantra 182mantras 217, 253mantrasiddha 202Mantrayäna 193mantrin 208Mantroddhärapatala 252Mära 154, 235Märadärikä 181märana 199, 204, 217, 253Märana 210, 238Märas 153, 235Märga 182Mätsaryavajra 247mäyäjäla 194

meläpakasthäna 249mesa-lagna 176mina-lagna 176mithuna-lagna 176mohana 199, 205Mohita 179mudrä 153,157, 218, 239, 244Mudrä-kalpam 351mudräs 220, 233mudrä-siddhi 244muhürta 187muhürtas 196mülatantra 6,153,155,226,229,

236,238,242,244,245,254,302, 303, 306, 312

mürdhanya 245mütra 242Näbhi 182nädi 175,178,179,185-190,238,

251Nädi 242Nädiyoga 306nägadamanaka 211Nagara 303Nägendras 220Nairätmä 217Nairätmyä 155, 171, 237, 247

249, 250, 253Nairätmyäsädhana 305Nairätmyä-yoga 243, 244Nairätmya-yoginI 247

naksatra-bhoga 201Nämarüpa 226napurnsakajäpa 194napumsaka pada 193nara 242Nartesvara kalpam 351


NatI 227, 248Nepal 1,2Newärl 2neyärtha 4, 235, 248NTladanda 198Nilavarna 221nirälambä-karunä 170nirdesa 160nirdvandva 255Nirmäna 165, 182Nirmäna cakra 178,179nirmänakäya 158, 251Nirodha 182Nirväna 240, 245, 254nispanna 309Nispannakrama 306nisyandaphala 167nltärtha 4, 229, 234, 239, 241,

243, 244, 248, 250, 251nltärtha-tikä 302, 303Norms 2nyäsa 195Nyäyabindu 309Om 168, 169, 195, 196, 197osthya 245pädas 188Padma 190, 248Padmakula 248Padmäntaka 165, 191, 198Padmaräga 242PadminI 162Paläsa 214palatal 205Paricabuddhakapälam 229pancalaksa Hevajra 312Päncalaksa-hevajra 312pancämrta 211, 214, 242Pancarekhä212

Pändarä 164,182, 250pandita 300pandita mahäcärya 303pandita Maitripäda 303pänlpala 5, 187Paramädibuddha 160Paramädi-Buddha-tantra 235,

236Paramädi-tantra 4, 302Paramänanda 182paramänanda 237, 246paramärtha 307, 308päramitäs 156parikalpita 308, 309parinispanna 308Pasu 186pata 162, 252patala 293patalas 293, 341patana 205Pätana 242paustika 199, 205, 238paustika homa 243Pävaki 181phüh 212phatl96, 208picü 5, 295Picüvajra 168, 187pilava 249pindärthatlkä 300pithas 248posadha 156Prabhuttva 182Prajnä 171, 172, 173, 174, 176,

179,182,183,220,228,230,235,236,244,246,251,297,307

prajnä-jnäna 236, 254

Index 371

Prajnäntaka 165, 198, 222prajnätantra 235Prajnäpäramitä 156, 164Prajiiopäyätmaka 165pralaya 313präna 188, 189, 307präna-japa 193pränaväyu 226, 234prasäntaka 242pratisthä 243Pratisthä 294pratltya-samutpäda 159, 308pratyälldha 220pratyekabuddhas 302Pratyekabuddhayäna 156pratyujjlvana 205pravyähära-jäpa 298premanä 181Premani 181prthivlcakra 228prthivldhätukula 227püjä 243, 244Pukkasi 250püraka 242Puraksobhamantra 196purusakära-phala 168, 228pürvasarhdhyä 182Putrajivaka 201räga-dharma 240Rägavajra 247Rähu 182, 183, 184, 185, 189,

190, 204, 247Rähuka184Rähu-mandala 190Rajaki 227rajas 239l äjavarsä 239

raksäcakra 222Raksä-mantra 197raksävidhi 243rakta242Rasanä 176, 178, 179, 180, 181,

185,234Rasavajra 164räsi 188Ratnal90Ratnadhrk 189Ratnakula 248Ratna-pattikä 212Ratnasambhava 164, 195, 236,

248, 249Raudräksl 165recaka 242Rephä 219Rohitä 179rudräksa 202rüpakäya 168Sabarl 250Sabdavajra 164sabdoccära 182Sadäyatana 226sadäyatanas 237Sadbhuja 196sädhaka 193, 208, 213, 215, 252sädhakas 206, 209sädhana 209sädhanä218Sädhanamälä 305Sahaja 182, 237, 240, 241, 245,

305, 307, 308,Sahajänanda 167, 182sahajänanda 246sahajasiddhi 305Sahajasiddhi 305Saivasiddhänta 158


sälija 248samädhi 306samädhis 309Samäja 170Samantabhadra 164Sämänyä 181samaya 155,167, 168, 244Samayasattva 167Samaya-sattva 295Samayavajra 305, 353samayavajras 303Sambhoga 165, 182, 231sambhoga-cakra 168, 178, 228,

251sambhogakäya 158, 169, 193samdhis 187samdhyäbhäsä 162samdhyäs 178, 182samhära 192samhärakrama 180Samkara 168Sämkhya-kärikäs 292samkräntis 178, 188sampanna-krama 306, 309samputa 211samputayoga 185samsära 240samtäpa 205Samudaya 182samvara 171, 184Samvara 246samvaras 183, 250Samvidäyä 182samvrti 307; -mudrä 226samvrtisarira 244Samvrti-sukha 236Sänkrtyäyana R. 1Sankhapäla212

säntika 204, 253Säntika 238saptävarta 233Saroruha 304Sarvacintä 182sarvajfia 194Sarvanivaranaviskambhin 164Sarvästiväda 182satkausikä 190sat-kriyäs 241Satsähasrikä-Hevajra-tikä 309,

312sattva 295Sekä 180Siddhä 181Siddhänta 157, 240Siddhärtha 248, 254Siddhas 157siddhi 242Siddhinirnayapatala 243simhalagna 176Sirsä212skandha161skandhas 176, 225, 235, 237,

238, 241, 243smasäna 249Snigdhavrksa 242Sodhana195space-mandala 179Sparsavajra 164sphali 305sphullinga 305Sraddhäkaravarrrlän 306srämanera 156Srävakayäna 156Sri Raudharmamahävihära 1Sri-Vajragarbha 302Srisahajasiddhi 311

Index 373

srsti-krama 176stambhana 204, 209Stambhana 209, 242Stambhi 164Sthavartlya 182sthaviras 252stobha 205südrä 255Sugata 157, 208, 210sukhasamvara 251Sukhavedanä 182sukra 229, 237, 240, 242, 244Süksmarüpä 180Sumanä 181Sumbha 165Sumbharäja 222sünyasthänas 178Sünyatä 157, 233Sünyatäkräntam 253Sürya 182sürya-känta 189süryavarsä 239Süryavarsa-mudrä 239Süryodaya 242susupta 294Susuptävasthä 182Sütränta 156Svä 195sväbhävika 168sväbhävika-käya 167, 169, 173Svädi 242svähä 196, 208sväna 242Svapnävasthä 182sväsa 241svasamvedana-pratyaksa 172svasamvit 237Svayambhü 248

tälavya 245tamas 239tämbula 246tantral61,302tantraräjas 158tantras 247, 292taptasuvarna 242Täranätha 304, 311Tärini 164, 182Tarkvi 198Tarkviräja 191, 221Tathägata210, 226Tathägatakula 248Tathägatas 154, 234, 239Tathatä 308Tathatä-jäpa 298tattvapatala 303Tattvasamgrahamülatikä 300Teja248Teja-cakra 228Theraväda 297Theraväda pftaka 159Tibetan Tripitaka 2trailokyabandhana 205trisüla 231trisvabhäva 307Trisvabhäva-theory 308trptikara 247Trsnä 226Tsori.kha.pa 347tülä-lagna 177türyä 165, 209Turiya 294Türyävasthä 182türyävasthä-ksaya 227uccätana 209, 254uddesa 160, 332

374 Satsahtisrika-hevajra-tika

upachandam 249upädäna 226upadesa313upadhmäniya 196upaksetra 231upameläpakasthäna 249Upanisads 294upapllava 249upapitha 249upäsaka 156upasänti 226upasmasäna 249upäya 170, 171, 172, 173, 174,

182,183,228,231,236,237,239, 246, 297, 307

upäyas 170upäyatantra 170upüpadhmäniya 202ürdhvareta 228ur-tantra 183,184,192,196,198,

199, 209, 213, 219usmasukha 253Usnisa 165,178,198utpäda 205utpala 189 'utpanna-bhävanä 244utpannakrama 162, 173, 236,

304,305,306,307,309, 310,311,313

utpannakrama-samädhi 307,310

utpatti 304, 306utpatti-krama 162,218,238,306,

307, 309, 310utpattikrama-samädhi 306, 307utpatti-sthäna 245

utpatti-sthiti 171uttaräyana 177Väcaspatyam 5vägmandala 234vägvajra 169,182,195Vaibhäsikas 156Vairocana 155, 164, 168, 195,

196, 220, 249, 253Vajra 155, 167, 170, 175, 189,

190, 219, 220, 221Vajrä2l7,250,253vajra-body 175vajräcärya 4, 154, 155, 244, 303Vajradäkas 195Vajradäkinl 250, 253Vajradhara 154, 155Vajradharma 249Vajradhätvesvan 164Vajradhrk 157Vajragarbha 1, 3, 4, 153, 159,

162,163,167,169,171,175,181,241,243,302,303

Vajrahümkära 220, 222Vajrahümkära Krodharäja 198Vajra-kapäla 229Vajrakartari 214Vajrakula 179, 248Vajrakuthära 214vajramani 190, 294Vajramauli 220Vajramudgara 222Vajramudgaramäkotaya 222vajrapadas 5Vajrapäni 164, 246Vajrasl70,212Vajrasürya 184Vajrasattva 155, 161, 163, 164,

Index 375

165,167,169,173,218,235,254, 295

Vajravrksa 242Vajrayäna 153, 303Vajrayosit 294, 227Vajrendu 184vakära 175Vämini 180Vamkära 182vandüka 5vanijäm 255varataka 5Väriyoginl 250vasya 199, 204, 209, 238vausat 197, 208Väyu-cakra 228Väyudhätukula 227Vedanä 226Vetäll 219, 250Vetäli 223vibhavas 252Vicitra 182vidvesa 204, 209vidvesana 199, 217Vidyädhara 241Vidyädharapada 241Vighnäntaka 165,191,198,221Vijayä 212Vijnäna 226, 238vikaläs 197Vilaksana 182Vilasyavajrä 305vimala 227Vimarda 182

Vimoksäs 170vimokso 255vimsati-varsä 239Vineya-patala 252Vipäka 182, 227vira 167viramänanda 168,182, 246viras 302visaccheda 199visamalagna 178visarga 5, 200, 202, 208Visnu 168,186, 247Visuddhipatala 237Visva-uccätana 205visvavajra 190,197,198vit 242Vittl 226Viyogä 181vrscika-lagna 177water-mandala 179wind maridala 179ya-kära 175yäkära 182yaksa 159Yamäntaka 165,191,198yoga 157,169,170, 210, 303Yogäcära 154, 307Yogaratnamälä 313yogatantra 170,171yogin 201, 218, 230, 233yogini 171,187, 231, 246Yoginl-cakra 234yogins 184, 210, 232, 302yogi-pratyaksa 310

* * *

Satsahasrikahevajratika

Documents

Transcript of Satsahasrikahevajratika