Satsahasrikahevajratika

SATSÄHASRIKÄ-HEVAJRA-TIKÄ

SATSÄHASRIKÄ-HEVAJRA-TIKA • • • A Critical Edition

Edited by

Malati J. Shendge

PRATIBHA PRAKASHAN DELHI! 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-110007 Ph.: (O) 27451485 (R) 22912722 e-mail: [email protected] Web: www.pratibhabooks.com

Laser Type Setting Creative Graphics Delhi-53

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

Dedicated to the Memory of My Teachers

Professor R.D. Vadekar and

Professor V.V. Gokhale in their Birth Centenary

Preface I am delighted to present this critical edition of Sat-sähasrikä-hevajratlkä, the first fruit of my research endeavour, to the Buddhist world. Along with it, other material relevant to the Hevajra-tantra is also included. All this work was done between 1960-63 as part of my doctoral dissertation. As many readers may recall, hardly anything was known about Vajrayäna at the time. Nor is the situation any the better now. But personally I think after all these years I have developed some insights into 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 in order to conduct scientific research in this field, it is essential to observe certain principles. First, Vajrayäna should be treated in its totality as one religio-philosophical system... Instead of treating various texts as independent isolated works, they should be treated as parts of a system (of thoughts) and should be interpreted in connection with other correlated texts which will lead to the understanding of its philosophical background. This is of first-rate importance in Buddhist Tantrism as it is not only a philosophy but also a religion, and certain practices severed from their philosophical background will lead (as in reality they have) to many a misunderstanding about the nature of Buddhist Tan trism as religion." Now I would like to add that in order to appreciate the true significance of a given religion, it needs to be studied inits indigenous context and it is unjustifiable to analyse its concepts and doctrines from the standpoint of the concepts of other cultures or religions. Such a study does not lead to the understanding of the system in hand. In fact, its true understanding may be marred and the study may result in a mere verbal circus leading to intellectual obfuscation. The task of understanding a given culture by a practitioner of another is itself a daunting one, and in fact some social anthropologists like Henry Frankfort have thought it pratically impossible. I have independently come to the conclusion that understanding of an alien culture is indeed difficult, and more so that of Indian culture by a foreigner as it was

Vlll

born and developed over five millennia, and carries within its fold innumerable survivals of earlier ages. This is not to say that I have succeeded in bringing the Vajrayanic teaching any way within the grasp of the present day reader—far from it Only point I can add after all these years that systems like Vajrayäna are not for mere intellectual discussions carried on in contexts of philosophy, philology, collation of manuscripts, critical editions and dissertations. The awakened ones i.e. those apparajakkha-jätikas, as Pali Buddhism calls them, must really search for an experienced guru and then drink deep at that fountain of knowledge only to experience all that. No amount of wordy knowledge is complete without that experience and once set on the path the traveller never looks back. Buddhism is world's first rational religion, thought out logically by a human being who existed historically. In this event man's religious thinking 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 intervened between the Buddha and the onset of Vajrayäna, still there is an underlying thought and conceptual continuity which must be noted. What appear to be the changes, are attempts to spell out the psychic experiences and also they endeavour to bring Buddhism closer to the aspirants through use of new yogic techniques which may not have been known earlier or also could have been rejected by the Buddha because of his preoccupation with self dependence. In fact the Buddha's preachings do not describe the psychic experiences. He discouraged his disciples from indulging in philosophical speculations and also descriptions of experiences barring a few landmarks. But later on this aspect came to be developed in detail. Vajrayäna has to be looked at as such a development. All that looks obscure in Vajrayäna are generally the inner experiences of the practicants expressed in words. Unless one undergoes them, it is practically impossible to recognise or understand them. In the initial stages of my study of Tibetan language, I appealed to His Holiness the Dalai Lama who had just arrived in India (1959), for advice and assistance. I owe a deep debt of gratitude to His Holiness for prompt reply and arrangement for my study in Mussorie. Mrs Mary Tering gave me lessor^ to \ egin with. I remember her with affection and gratitude.

IX

I must also express my sincerest gratitude to Late Professor R.D. Vadekar for all manner of assistance, encouragement and unsparingly bestowed care, affection, and guidance in the interest of enhancement of knowledge. I am deeply grateful to Late Professor Dr. V.V. Gokhale who is sadly enough no more with us to see the work done under his guidance in print. I cannot help reminiscing in the manner of his guidance. After reading the manuscript of Hevajratikä the problem of tracing the quotations arose. I expected his expert help and advice. However, he left all that to me and I must confess that I was baffled but was compelled to find my own way. Ultimately I succeeded in tracing all the quotations from multifarious and more often than not unheard of texts. This I considered more of a miracle than an intelligence oriented pursuit. But Dr. Gokhale's greatest gift to me has been the opening of a critical eye which has stood me in good stead through these years. Thanks are due to K.P. Jayaswal Research Institute, Patna for lending the use of the photographic negative of the manuscript of Satsähasrikähevajra-ükä through the University of Bombay and also to the Bihar and Orissa Research Society which gave me access to their collection of Tibetan Manuscripts. Thanks are also due to the Department of Buddhist studies, University of Delhi for making available to me a microfilm of another manuscript of the said ükäaxid of Srisahajasiddhi from the Bir library, Kathmandu with the generous permission of the Nepal government and the Indian Aid Mission (Nepal) and also its copy from the collection of Oriental Institute, Baroda. I must also mention the facilities extended to me for the collation of the Tibetan Text (sDe.rge edn) available in the collection of Benares Hindu University, Varanasi. Finally this work was possible at that time because of the financial support by way of a fellowship extended to me by the Department of Buddhist Studies, University of Delhi. Amongst those who rendered multifarious assistance and to whom I would like to express my sincere thanks, I mention Mr. Ryojun Sato, Lama Chimpa, Mrs. Yang and Mr. Raghavendrachar. Saraswati-Prasad, 1603SadashivPeth, Pune-411030

Malati J. Shendge

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 the collection of K.PJ. Research Institute, Patna, Bihar. (b) B = Microfilm of Bir Library ms. c 93 (M.L. 250) in the collection 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 Abbreviations

vii-ix x

Introduction Satsähasrikä-hevajra-tlkä (Sanskrit Text) Satsähasrikä-hevajra-tlkä (Tibetan Text) English Translation English Summaries Notes to Sanskrit Text Notes to English Translation Appendix I Colophons of the patalas of the Hü Appendix II Srisahajasiddhi, with Tibetan translation, notes and English translation Appendix III The literary forms of tantras Appendix TV The place of Hevajratantra in the Tibetan canonical literature

1-6 7-66 67-140 141-209 210-239 240-274 275-283 284-288 289-309

Index

364-375

336-348 349-363

Introduction 1. Description of the mss : In the preparation of the critical edition of Hevajra-tikä two manuscripts were utilised. One is a photostat copy of the manuscript discovered in Nor monastery, Tibet, by R. Sänkrtyäyana (RS). The other is the microfilm of the manuscript preserved in the Bir Library, Nepal. Both the mss are incomplete. The present photostat copy of the Nor ms. belongs to the collection of K.P. Jayaswal Research Institute, Patna. It was photographed by RS in 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 pinned on a wooden board and many letters are lost under the pins. There are in 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 on each page is Dasasähasrikä-hevajra-tikäwritten in devanägari, (obviously by the photographer) accompanied by plate-number. On the first folio of 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 to be, in the course of the text, the author of the iikä. The manuscript is written in one handwriting throughout and is fairly legible. Wherever the scribe has made mistakes he has put two dots on the top of the letter to indicate cancellation. There are a few scribal errors or slips of the pen. The manuscript must have been used very carefully as none of 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 grains donated to a monastery called Sri Raudharmamahävihära in the Samvatsara 210 i.e. circa 1098. Paleographic Data of the mss: Numerals: The method of pagination is a mixture of ancient and modern style i.e. the figure numerals are similar 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. later than 8th century. But from the evidence furnished by Bendall's Catalogue of Sanskrit Buddhist manuscripts in the Cambridge University library2 it is clear that this manuscript belongs to the early part of 11 th century or a little earlier than that, as the numerals of the ms. no. 866 Astasähasrikäprajnäpäramitä agree with this except in the zero written below the figures indicating 10, 20, 30. The script is hooked Newari and many letters are similar to those given 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 in many places; but fortunately no letters are lost. Many times the letters are 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 the contents of this foL 29 are not a continuation of the previous page and a big gap becomes obvious from the Nor ms. Thereupon follows a folio numbered 44, the last two lines of which are inconsistent and added from 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 third manuscript, I am told, is available in the library of Field Marshal Samsher Jung, but it is also fragmentary. The extent of the Tibetan translation available in Peking edition of Tibetan Tripitaka4 is 130 folios and a comparison of the Sanskrit text of the Nor MS. shows that the fragmentary Sanskrit text is only a fifth part of the whole commentary. I have used the Peking edition of the Tibetan Tripitaka, collating it with the sDe.rge edition (Benares Hindu University Collection) which was found to be deficient in Folios 3 and 12-24. The emendations suggested in the text are in general based on the Tibetan translation, unless otherwise mentioned. All the variant readings are noted in the footnotes. The additions to the ms. in cases where the readings of the MSS. are found defective are based on the Tibetan translations and marked by square [ ] brackets. The verses are numbered in order to facilitate references. No such arrangement is followed in the MSS.

Introduction

3

2.The authorship : The author of the tzkä describes himself as Dasabhumisvara Vajragarbha. He probably lived about the beginning of the 8th century. But there are certain points which may perhaps lead one to hypothesize that the commentary was begun by Vajragarbha and completed by somebody else. The reasons are as follows : (i) Both the available Sanskrit manuscripts of the commentary are incomplete (as well as the third which I had not the opportunity to use). The Tibetan translation was also interrupted after the tenth pariccheda (yons.su.bcad.pa) of the tzkä.

(ii) The colophons of the Sanskrit fragment and its Tib. translation up 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. Hevajrasya nitärthatikäyäm... patalasya-tikä ...). As is obvious the title and colophon is completely changed and moreover, for no obvious reason. The title of the tzkä as given in the colophon of the first ten chapters seems to be its legitimate title. Because in the introductory chapter he says : "This tzkä following the mulatantra and containing 6000 slokas is inspired by Hevajra in order to explain the tantra." Thus the extent of the tzkä supposedly is six thousand slokas, but a rough calculation shows that it is less than six thousand. (iii) In the first ten paridchedas, every pariccheda does not necessarily constitute a complete commentary of the corresponding patala and at the completion of the commentary on the patala another colophon stating the name of the patalais added and paricchedasare counted independently of the patalas. But after the 10th pariccheda, the paricchedas vanish altogether and only the patalas are counted and each patala has a corresponding patala in the commentary. This means that the original plan of the izkäwas completely changed. What could be the possible reason for such a drastric change? Perhaps the part of the commentary written by Vajragarbha was upto the ninth patala and later on somebody else has compeleted it.

4

Satsähasrikä-hevajra-tikä

This is the only possible explanation of the change in the plan of the tikä, as there is no reason for Vajragarbha to change it, had he himself completed it. Moreover it is not at all likely that the translators would have anyway tampered with the text. If at all there had been such a change in the composer of the commentary, the next problem that is to be faced is of the identification of the person. No direct clues in this connection are available but a statement in the colophon of the Hevajra-tikä may enable us to form a plausible hypothesis. In the colophon he says "Vajragarbha has written the commentaries on the Hevajra of five lakh, Paramäditantra and Laksäbhidhänatantra etc." Out of these tikäs referred to here the first mentioned only is available and that is the only work attributed to Vajragarbha in bsTan.hgyur ard the one writer who seems to have commented on the other two tantras is Änandagarbha5 and it might be he who has perhaps completed the Hevajratikä. We do not know much about his date, but since he also refers to the mülatantra in the course of the part of the ükä written by him, he may not have been far removed from Vajragarbha himself. It is not impossible that he was one of the immediate disciples of Vajragarbha himself and was well-acquainted with the ideas of his guru. But Vajragarbha was no doubt a person of authority and this name is his assumed name or one which was bestowed on him at the time of his initiation. The fact that he is not included in the list of 84 Siddhas does not make him any the less important. To me the cause of this appears to be in the fact that he lived long before the tradition of the Siddhas. The very fact that he could found a separate school is a testimony to his critical acumen as well as authority. In the colophon of the ükä are laid down the injunctions as to the study of the tantra. He recommends discussion of the tikä without acrimony and the comprehension of the secret, the avoidance of association with hypocrites and the secret worship of Vajräcärya. He also points out to the manner in which this ükä should be studied, i.e. the relation between the nitärtha and neyärtha should be the main concern without paying attention to those self-assured people who would not believe in the authority of this commentary.6 In the arrangement of the tikä a definite plan is followed by the writer. The tikä is introduced by a lengthy pariccheda of general nature in which the author condemns the bad teachers who advocate

Introduction

5

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

From the point of view of relation between mülatantra, laghutantra and the ttkä, the first pariccheda is of great importance. Also the extent of each is given by the author. The verse runs as follows: "This commentary, inspired by Hevajra, contains 6000 slokas and follows the mülatantra in its revelation of the tantra. The smaller tantra with 750 slokas and containing many vajrapadashas been selected from the larger tantra of five lakh slokas." This reference to the extent of the mülatantra, shorter tantra and the ttkä seems to be wrongly interpreted by Snellgrove. He says, "In his Introduction Vajragarbha announces his intention of explaining the short version of 750 slokas which comes out of the long version of 500,000 slokas 'in conformity with the basic tantra (mülatantra), the fundamental text of 6000 slokas.' He confuses the matter by sometimes referring to this work as the 'basic tantra of 500,000 slokas\ a confusion probably arising from vagueness concerning this long version, the existence of which tradition maintained."7 However, there is no confusion in Vajragarbha's statement. His 6000 slokas clearly refer to the extent of the ttkä and not that of the mülatantra, as has been interpreted by Snellgrove. 3. Language of the tzkä: It is not necessary to go into the linguistic details. However, here a few characteristics are noted. First and of frequent occurence is the interchange of masculine and neuter genders e.g. instead of sattvah, sattvam is used, abhävah bhävyah instead of abhävam bhävyam. No attention is paid to the use of anusvära or visarga leading to the above mentioned result Secondly, of equal frequency is the interchange of singular and plural numbers. Some peculiar sandhis like ürdhvamukhVdhomukhi etc. (chap. 4) occur. No major emendations have been made and minor emendations of anusvära and visarga in palces where such an emendation gave proper form 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.

6

Satsähasrikä-hevajra-tikä

4. Contents : There is nothing of outstanding meirt in the part composed by the commentator himself but his quotations from the mülatantra of Hevajradeserve a special mention. These quotations seem to come from a work of considerable antiquity and contain information which might have been the common heritage of the Hindus and the Buddhists. In this it must be said to the credit of the commentator that he was well versed in the ancient yogic lore. Also he must have been well-acquainted with the various linguistic theories of the Hindus and the Buddhists. To bring out the many aspects of this commentary a thorough investigation of the whole of the Tibetan translation of the commentary is necessary. However, the part that is not available in Sanskrit mss. is summarised here chapterwise from the Tibetan translation. In the Sanskrit text, quotations from HT are marked with asterisk. Notes 1. 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 University Press, 1959, pp. 16-17.

Satsähasrikä-hevajra-pkä [FoLlb]

11111

112 11

^^Milc^cfii «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 11 178

fäf^RT sn^^Tra?T: II 114 11

48

Satsähasrikä-hevajra-tikä

nSH^TT H^l'HT«! ^^RTrirrf^HT^Tn 11 1 1 5 11

II 116 11

[Fol. 22a] ^ : 11 117 11

ip

11118 11

119

112011 ^fl5|cfj qi^vJtpHIIH,'I 121 II ^ f "

I

^T3[r W ^ ^ J F T T|2L|IVlFHl: 11 1 2 2 11

:

II 1 2 3 11

185

f

s

A 86 rs

N

TCTTT r f ^ T H«QIIUII ^

•

•

fv

«y

r

187

|q*4SiHoHTict)l 1115911

^j

^i

fc

160 II

II

^T ^ ( 2 )

(2)

^ ^ ^ f ^ ' H ^ ' C ^ ^u^lM'M ( 2 )

"^(2) ^FFT I %

r

II 5 2

S3 11

11

64

Satsähasrikä-hevajra-tikä

-EJM -EJTCPT ( 2 ) ^^5^1^TtfZ ( 2 ) q^icn^H « H ^ H I H I - ^ 1 ^ ( 2 ) \

( 2 ) d •

^

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

^

Satsähasrikä-hevajra-tikä

88

'^

^

^o

^

^

^

MY

O

^

Satsähasrikä-hevajra-tikä (Tibetan Translation) \\

\

-r

\ ^ i ^2TJ p;'(acr ^

Ov.

\^

\

89

o

^:-

°

v j | *q s-

rt^

90

Satsähasrikä-hevajra-tikä

*' S c ''-3

.

O

\ ivf,"*$( encase* c•

%

ex ^

^|

Satsähasrikä-hevajrä-tikä (Tibetan Translation)

^

^

117

118

Satsähasrikä-hevajra-ttkä

^ ^

j

5 ^

^

^ ^ ^ \ ^

^ ^

^>

119

Satsähasrikä-hevajra-tikä (Tibetan Translation)

^ ^

Satsähasrikä-hevajra-tikä

220



1 12 %• 1 1

S

bo

•o

•5

1

s I CO

'S

I

I

1

S «t

s

©

z

CO

00

CO

r-l

.a

1

co

P

PS

o

s.5

JS

Z Q

I

I .1' 5P

Satsähasrikä-hevajra-iikä (English Translation)

183

Thus all are fourfold. The thirty-six qualities which are the constituents of enlightement. The thirty-six elements, as is said before, are classified in four parts. All above-mentioned items having divided into fours should be allotted to the four cakras according to the differences of kula. As is said according to the ur-tantra and the other tantras individually, the samvara is in six cakras and according to the differences in six kulas; by the differences in five kulas, the samvara is in six cakras and according to the differences in six kulas; by the differences in five kulas, the samvara is in five cakras; by the differences in three kulas, the samvara is in three cakras. That is the rule. (1) The tantra contains three, four or five or six kulas the distinction between the (object) pervaded and the pervader, the support and the supporter. Here the substratum is one family, so by its distinction the supporter has one face. The substratum is three families, so the supporter has three faces; by the distinction of four families, the supporter has four faces; by the distinction of five families, the supporter has five faces; by the distinction of six families, he has six faces; by the distinction of eight 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 have two 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 Kälägni he is said to have four faces (of the nature of) body, speech, mind and knowledge; by the distinction of five spheres, five faces and by the distinction of six spheres, six faces. Twice moon, twice sun and twice Rähu and twice Kälägni by the eightfold difference make (him) eightfaced. Bheda

Place

The nerve centres

moon

forehead tongue heart navel

the back of tongue throat. the top of the head

sun

rähu kälägni

guhya

184

Satsähasrikä-hevajra-ükä

As is said, (2) "The sun stays on the head of Rähu; the moon is above the sun and 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 navel and at the secret centre. He is said to be the Vajrasürya where Candäll resides. (4) Where nectar is, Hamkära resides there. The Vajrendu showers bright 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. She also burns the goddesses Locanä and others. Having burnt Ham the moon trickles down." This is to be explained : The explanation of this statement is quoted from the ur-tantra. There the Lord said, (6-12) "Vajragarbha, listen to the secret of secrets, that I am explaining which is the cause of all perfections and the bestower of liberation on the yogins. (7) That Jnänakäya which is explained by Vajrasatlvais inconceivable. At the three-peaked centre, the lord resides in navel and the inside of guhya. (8) His rays resembling the streak of lightening have gone up and down. They awaken the spheres of senses and perceptions residing in the body. (9) She, Bhuvanesvari, resides in the navel on the middle peak and in the guhya, on the right peak like the falling lightening. (10) She is called the self-effulgent wisdom and hence she is called Candäll. There are three peaks above and 66 below her. (11) The peak of Brahma is at the centre and that of Visnu on the left; on the right is the peak of Rudra through which flows excreta, 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 right through which flow water, fire and space." (13-19) Lalanä is said to be on the left and Rasanä is on the right and in the middle is Avadhüti. Dombinl is called Wind. (14) Having made 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

Satsähasrikä-hevajra-tikä (English Translation)

185

throat, it goes. (15) Having made three paths in the forehead and the centre of the throat, it goes. Having made three paths in the centre of the forehead and the top of the head, it goes. (16) Having made three paths in the top of the head and the nose, it goes. Lalanä resides in the left nostril. (17) In the right nostril resides Rasanä and at the centre (resides), Avadhüti. There are the navel etc. five cakras of five kinds and having three paths. (18) The coming and going of Avadhüti takes place in every knot (pericarp). Lalanä and Rasanä are said to pass from petal to petal. (19) That nädi which penetrates through Rähu at the navel and then sun, moon and the moonlight and goes to the top of the 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 of Dornbl and then having penetrated through Rähu and moon, she touches Ham. (22) From Harn touched by her, oozes out the white nectar, burning the spheres and elements bearing five mandalas. (23) Having suppressed the senses and their objects and the Bliss etc. being created, the bindu (semen virile) trickles from the moon, while Ham dwells in the head. (24-31) Then the Rähu goes in the moon from the forehead and in the sun from the throat. The Candälikä, having entered the navel, goes to the guhya-cakra. (25) Having gone into the guhya-cakra, he (? She=CandälI) is called Great Beast and (this guhya-cakra) is located below the trisüla where the opening of three nädis is described. (26) In seven births Pasu (animal) becomes the bestower of the perfection called khecari (the ability to move in the space). When swooning, it takes away all the diseases and when (it) dissolves, it removes the spheres and the elements. (27) At the annihilation of the senses and their objects, it bestows sovereignty. Being endowed with the qualities like animä (ability to reduce oneself to minute stuff like atom) etc., it bestows khecaratva (ability to move in space). (28) It bestows the buddhahood quickly following the states of wakefulness etc., just as the mercury is solidified from outside so also this essence of knowledge is solidified. (29) Thus (when) Brahma, Visnu and Pasu (animal) fall at the guhyacakra, (it) bestows long life just when (being) carried away by

186

Satsähasrikä-hevajra-tikä

Subversion (dissolution). (30) In the upper (part) Rähu is called the Pasu and sun and moon (are the) Great Animals (Pasavah). When they fall in the Brahmarandhra, it bestows the fruit of enjoyment and freedom. (31) (Therefore), blood as well as sinews and marrow should be made to fall with great effort. These should be known as animals and none others outside the individual. (32) The being born seven times in this body is the lord of animals. Now I narrate to you the manner in which the body undergoes seven births. Please listen. (33-35) All the food, drink and essences of six types, eaten and drunk, 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) In the fifth it becomes veins and in the sixth bones are formed. In the seventh it is turned into marrow of bones. Then it becomes one with seven 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 called semen virile .(37) its power is said to be menstrual discharge which is said to be the cause of the creation of the body. The consciousness is the extensive knowledge which resides between these two. (38) Heruka, who is of the nature of the three worlds, the chief of the assembly of däkinis 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 the head, thirty-two nädis are there in the cakra at the throat and the cakra at the forehead consists of sixteen nädis. (40) Eight nädis make the cakra at the heart, sixty-four nädis are said to make the cakra at the navel and thirty-two (nädis), that one at the guhyaka. (41) The spokes of cakra are called either nädis or the lotus-petals. The objects (to be received) are the yoginis, doing manifold actio#ns, the natures of the senses, their objects and sense-perceptions. (42-49)Then all the seats and minor seats are the nädis and the lotus petals. Mahämäyä is said to be in the cakra in the top of the head along with the four goddesses. (43) Its rise is at the navel centre in the first circle. At the forehead is the PicüvajrcF1 with the eight nädis, (44)

Satsähasrikä-hevajra-tikä (English Translation)

187

in the pair of eyes, so also in the pair of ears and nostrils, tongue and the back of the tongue. Gauri and other goddesses are form etc. (spheres) and earth etc. (elements). (45) (By) these differences of the phases of the moon, in the form of Nairätmyä is described in this (in the forehead) only. He (Picüvajra) alone having three faces and six hands has thirty two nädis in the throat. (46) This great Visnu, born in the family of Aksobhya (according to Tib. trans.) having four hands, resides in the heart along with the eight goddesses. (47) The mover of three worlds resides in the navel along with sixty four yoginis. These are known 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) accompanied by the thirty two däkinis. (49) The six cakras having 156 goddesses are called the Kälacakra of the six-families, rolled into one. (50-54) Those twenty nädis which are at the forehead and in the head carry the nasal discharge and so also forty at the throat and heart carry bile. (51) Those sixteen nädis at the navel and the eight at the guhya are the carriers of wind. At the guhya-cakra there are ten nädis which by nature, descend. (52) The three nädis up and down are the stoppers of six-cakras.The minor nädis dwell in the body having filled it with many elements. (53) They are 72000 and there are as many goddesses in the body. The number of hair on the body is three and a half crores. (54) As outside so also in the body the number of hair is perfect. One pänipala (time-measure) is equivalent to the time required for six respirations and sixty pänipalas make one ghatikä (equivalent to twenty-four minutes). (55-56) One muhürtais equivalent to twoghatikäs and by three and 3/4 ghatikäs is made 1/2 prahara and byfiveghatikäs one lagna is calculated. (56) One and a half prahara is one lagna and two praharas make one samdhi. Four of that (i.e. samdhis) make a day and night for the creatures.38 (57-61) Thus 12 lagnas (make a day and night for the creatures) as also the breathings equivalent to 21,600 and solar dandas (measure of time); (58) 24 fortnights and also 12 months and six seasons which in turn are said to be equal to four yugas. (59) So also the three Kalos and two 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 by 5400 (breathings). Käla is made of 7200 (breathings) and ayana of more than 10,800 (breathings); (61) 10,000 (breathings) or two ayanas make one year. In the twelve samkräntis there are medium breathings 5600 in number along with the pädas, numbering 67,500/10 (62*64) Thus if the wind blows through Avadhüti by 100 breathings and for three fortnights; and three years, then the time {käla) becomes the bestower of death on the living creatures. (63) If the breath blows in Lalanä day and night, then in three years death takes place on account of the moon's death. (64) When the breath of creatures flows for five nights in the sun-(nädi i.e. Rasanä), the death takes place in three 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 three days, then the petal in the zodiac is abandoned and thus in three years there is a loss of ayana (i.e. 6 months). (When the breath blows) in the second» for a period of six days, then in three months it certainly descends downwards. (66) Thus in every three months, three days will be increased. (In this way) this abandons the eleven petals in a period of three years gradually. (67) When the left (nädi) will flow continuously for 33 days then by the difference of three gunas, (it, i.e. breath) enters the sun-(nädi), (68) Then for a period of three days, it will enter into pericarp. Then in one night the präna (breath) discards respiration on account of death. (69) When the wind flows for ten nights in the right nädi and if it flows in the second petal of the räsi (the signs of Zodiac), then the death will take place in two years. (70) If in the third petal 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 take place) in six months. (71) In the fifth if it blows for 25 days, (then the person will die) in three months. In the sixth petal, if it blows for twenty-six days, then (the person) will live for two months. (72) In the seventh, if it blows for twenty seven days, then the person will live for one month only. Then if from this it will blow continuously for thirty three days, (73) then eighth, ninth, tenth and eleventh petals should be abandoned gradually multiplying the days, date and direction by five.

Satsähasrikä-hevajra-tikä (English Translation)

189

(74-76) The wind goes to the left-nädi abandoning the right. Then two days are spent in the left and one day in the middle path. (75) Then having destroyed the breath, this gets up from death. The expended semen virile goes downwards and the menstrual fluid goes upwards. (76) The consciousness united with the breath is bound to the propensities of one's deeds. After death rebirth takes place but not without 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) from another seal or as the face (as seen) from the face reflected in the mirror, (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 born without a sun, and just as the sallival secretions would not be coming forth without eating tamarind. (79) As the tamarind tree is not created without another tree, as a sprout (comes out) only from a seed and is not born without it, that is the nature of result and cause. (80) Neither from 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 of the father and mother respectively, as also the pair of inhaling and exhaling (of breath) combined with consciousness. (82) Amitäbhaand Ratnadhrk are inhaled breath and exhaled (breath) respectively. The attachments of body, speech and mind are the mouths of the one endowed with thunderbolt consciousness. (83) The moon is born from the semen virile; and the sun arises from the blood; Rähu is created from the präna (inhaled breath) and Kälägni from apäna (exhaled breath). (84) From the semen virile, the nerves are created and also the bones are produced from semen virile. From the menstrual blood, the blood is produced, as well as from blood, flesh is created. (85) The skin is created from flesh and marrow (is created) from the bones. The semen virile is Vajra; the menstrual blood is Ghantä (bell) and the lotuses of the nädls is the precious jewel. (86) The blood is cakra and bones, and also flesh is called sword. The utpala (the blue) lotus and the white lotus are skin and marrow respectively of the embodied

190

Satsähasrikä-hevajra-tikä

creatures. (87) These eight are in due order the eight mouths of one's mind. 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 is called the sphere of flesh. From the semen virile arises the hard earth equipped with stones and bones. (89) From the moon, the water is created and from the blood, fire is produced. The birth of präna is from 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 of the tongue (lambikä) of all the embodied creatures. The right and left eyes are created from the menstrual blood. (91) By life, indeed, are created the two cavities for inhalation and exhalation as by void are produced the two ears. (92) By exhalation are created the three channels of discharge in the lower portion. Those, which are produced from Rähu, are the two breaths. (93) The pair of testicles which are the body elements are produced from the exhalation. The three spheres are produced from semen virile as well as from menstrual blood. (94) (Therefore), the body is called satkausikä (having six sheaths) and the bodily 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 are said to be the three upper nädis. From the wind is born the left nädi and from the earth (are born) the middle and the lower. (96) The right nädi is, no doubt, produced from exhalation. At the forehead, in the full lunar disc, resides the adamantine body (käyavajra). (97) At the throat in the complete solar disc resides the adamantine speech (väguajra). The adamantine consciousness (cittavajra) of all embodied creatures resides at the centre of Rähu-mandala. (98) The jewel (Ratnasambhava?) no doubt resides in the earth at the Rähupuccha (?). In the disc of Kälägni, Amogha resides above the Visvavajra (four-peaked Vajra). (99) There are six families viz., Cakra (Disc), Padma (Lotus), Vajra (Thunderbolt), Ratna (Jewel), Khadga (Sword), these five and the 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 who are 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 exhaled breath, the sphere of Dharma (is created). (102) So also it should be known that the mental organ of all the embodied creatures is formed there only. Yamäntaka is produced from bones. Prajnäntaka is produced from blood. (103) Padmäntaka is produced from veins. Vighnäntaka is produced from flesh. Acala is produced from marrow. Tarkviräja is produced from skin. (104) Niladanda is produced from hair (on the body). Mahäbala is produced 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 the basis 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 with their divisions. The upper and the lower teeth of the creatures are here the constellations . (107) The polar star is the semen virile gone to the head and Agasti (Carnopus) who goes downwards is the menstrual blood. As outside so in the body, it always arises from the embryo. (108) Heruka becomes twelve-armed because of the suppression of twelve parts 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 he is the knower of the reality with sixteen aspects. On account of the suppression of the eight apertures, the Lord has eight faces. (110) He has suppressed moon, sun, darkness and fire by his feet and after having suppressed 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 the suppression of sixteen vowels. Vajrabhairava has nine mouths because of the suppression of the nine openings. (113) Thus the Victorius One has 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 to instruct the ignorant, a little is spoken (here). The free behaviour of the nädi of this same family should be understood from the short commentary 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

192

Satsähasrikä-hevajra-tikä

is the abbreviated meaning of the chapter on the Hevajrakula spoken by the Lord in the ur4antra in 30 verses. Colophon : Here ends the fifth chapter in the Kulapatala which is occasioned by the samhära (destruction), utpatti (creation) and^ogvzof Candäli in the Hevajra-ükä containing 6000 verses.

Satsähasrikä-hevajra-tikä (English Translation)

193

(1) Having bowed down by my head to the sambhoga-käya, which has been described in many words concentrating on the meaning alone I explain the same mantrain this path in order to indicate the symbolical meaning of kula etc. (2-4) The Buddhas revealed the sign of mantra in two types in the tantras. First is the sign of Thatness (absolute speech) and second is the practical speech (ordinary speech). (3) The sign of Thatness is the sounds of speech of all creatures. The conch of Dharma sounds loudly. The dharmagandi (the bell of the Dharma) makes loud noise. (4) The all pervading speech is declared to be unestablished Nirvana and the same ordinary speech is as much as a mantra indicates, the meaning of sign. (5-12) A person taking his stand on the middle status (napumsaka pada) should recite mantra without voilating its parts (i.e. the syllables constituting the mantra) in a way which is excellent, signless and following 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 lakh eight thousand recitations will be made. Starting with the first day of the dark fortnight three rounds of recitations should be completed. (8) Again beginning with the first day of the bright fortnight three rounds (of 5 days) of recitations should be completed. He will attain perfection at dawn on the full-moon day. (9) Having bowed down to the Vajrasattva, he should turn the wheel of Dharmaby reciting 48,000 times. (10) He will attain perfection in one month by means of 6 lakh recitations of präna-japa (inhaling and exhaling). Neither the rosary exists, nor the recitation exists as also fire-offerings and mantra. (11) For those ignorant followers of Mantrayänawho are incapable of reciting this mantra worship and other rituals are destroyed, and (12) in order that those followers of Mantrayäna desirous of outward enjoyment may obtain merit, this practice of rosary is revealed for them.

194

Satsähasrikä-hevajra-tikä

(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, it bestows the perfection of moving in space (khecaratva). (14) If killed, while in the heart for a month, it bestows immortality on the yogins. If it burns at the navel for six months then it gives omniscience. (15) It is that which is made unconscious, bound, killed, burnt at the centres of forehead, throat, heart and navel in order. (16) By the suppression of the inhalation and the exhalation freedom from attachment is desired. But by the two i.e. burning and killing, the mantrin attains the Buddhahood. (17) By the destruction of inhalation and exhalation, the twelve parts are destroyed. By the suppression of cause and effect, who will not be enlightened? (18) So long as the breath of the living creatures moves, there will be becoming again and again but when the breath ceases to move, there is no death and no becoming. Thus the sign of mantra the automatic (effortless) repetition (of mantrai.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 offering oblations to all creatures." 'All and creatures' means all beings. His and their mantra accordingly Om Akäro mukham sarvadharmänäm ädyänutpannattvätiti. Here by

the syllable a is indicated the uncreated sound (anähata). (19) "The syllable a is the best syllable, is endowed with deep meaning and is the supreme letter. It is the great breath, is uncreated, devoid of gross utterance etc." By these words it is understood in the Mäyäjäla. All means omniscient. (20) "The highest Lord of knowledge is self-knower, the knower of others, the whole (equal to sarvajna) beneficial to all, the supreme person, going beyond all popular comparisons is to be known." This is the mantra of the omniscient. The speech, which is the being of all creatures, is the absolute meaning. 'Elemental' means those who are born from earth etc. elements, those whose natural state is of the essence of the five spheres. Their mantra is constituted of the five spheres, meaning five syllables :

Satsähasrikä-hevajra-tikä (English Translation) Mantra

Sphere

State attained

Result achieved

195 Mudrä

1. Om 2. Äh

Form Käyavajra Solana (purification) Left hand Sense-percep- Vägvajra (Bodhana) (?) Right hand tion (Understanding) 3. Hum Consciousness Cittavajra .Pradipana Folded hands (Burning) 4. Svä Feeling — Amrtikarana Garuda mudrä (Changing into nectar) 5. Ha Past impre—Ävähana Trailokyavissions (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 the different tantras. Thus there are as many bija-mantras (seed-syllables) of the Tathägatas. Thus Bija-mantra

Taihägata

1. Bum 2. Am

Vairocana Ratnasambhava Amitabha Amogha Aksobhya

3. Jrim 4. Kham 5. Hum

Place in the psychic centre Head Navel Throat Guhya Heart

Thus having made the nyäsa (ceremonially indicating the place on the body and imagining it to be established there) on the body of Picüvajra43 the same should be done with those of other Vajradäkas. That is the rule. 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 goddess emerges. The rest of the bija-mantra indicates the anga-nyäsa (to locate the 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

196

Satsähasrikä-hevajra-tikä

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 and conclude with svähä; in the middle is put hum in order to 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 hum and phat are to be understood from the instruction of the teacher. * "The mantra of bestowing blessings (literally, establishment) on the body, speech and mind of all." Blessing on 1. Body 2. Speech 3. Mind

Bijamantra Om Äh Hum

Tathägata Vairocana Amitäbha Aksobhya

The Planet Moon Sun Rähu

Now is explained the conventional meaning of the vowels of Nairätmyä 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 bright fortnight and are not spoken by the Lord for the sake of the ignorant as 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, sa are the cerebrals; u, pu, va and upadhmäniya are the labials. /, tu, la, sa are 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 of mantras, it should be known according to the instruction of the teacher. In the ur-tantra, the absolute meaning of the instruction is the thirty muhürtas (Time measure equivalent to two ghatikäs (i.e. 48 minutes) of

Satsähasrikä-hevajra-tikä (English Translation)

197

äli (vowels) according to the difference of the phases of the moon and in every day the sixty consonants according to the difference of the danda (time measure equivalent to 60 vikaläs) of the sun should be recited. A, ka, ca, ta, ta, pa, ya, sa represents the äli-käli (vowels and consonants) in the absolute meaning. By reciting äli-käli japa one lakh times the mantrin harasses the three worlds, then what to say of one city? Äli-käli are as follows : aäiirfuül le ai ar är o au al äl ha hä ya yä ra rä va vä la, lä. Thus is the japa of äli by the srstikrama (the process of creation) at the time of the inhalation of breath. At the time of exhalation, the recitation of käli ka kä kha khä ga gä gha ghä na nä; ca cä cha chäjajäjhajhä na nä ta tä tha thä da da dha dhä na nä; pa pä pha phä ba bä 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 the mantra for attraction (äkrsti), the vausat should be given. Thus is the Puraksobhamantra which when recited, should be uttered in accompaniment of meditation of a goddess, japa by red flowers and the offerings to the fire. Thus, the mantra of Kurukullä is described. The substratum is established through Om, which is the creation of the body. The syllable hrim 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 Llä Having inhaled fully one should recite one lakh times and at the time of exhalation one should not move the rosary. That is the Kurukullä mantra. Now is explained the absolute meaning of Raksä-mantra (mantra for protection). Om indicates the soft seat, as also the place on the scented earth is like the beautiful moon; Ra suggests the solar disc in front. The syllable ksa is the visvavajra (the crossed Vajra which the consort of the Dhyäni Buddha bears in her hand). Then, having drawn a wheel with ten spokes indicating the directions upper, lower and all the rest,

198

Satsähasrikä-hevajra-tikä

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 be placed Sumbharaja, Then the second recitation : The syllable Ra indicates the solar disc. The syllable ksä indicates the visvavajra. Its mixture indicates the threefold Vajrapräkära. The threefold hum indicates vajrabhümi (the adamantine ground), kütägära (the room on the top floor) and the Vajrapadmäsana (the adamantine lotus posture). The syllable phat symbolises the destruction of the wicked. The syllable svä symbolises the awakening of the Buddhas and the Bodhisattvas. The syllable hä symbolises the explanation of all worship etc., and the confession of sins. This is the absolute meaning of this mantra. Now follows the explanation of the twenty four letters of the mantras described in the ur-tantra and which are the means of karma. In this shorter tantra everything is hidden by successive and reversed orders for the sake of the wicked ignorant teachers; it should be understood through the order of the line of succession of good teachers and not by reading the text. Seeing all the tantras, whatever is the consensus of many tantras, that speech of the Lord should be accepted and not merely on senseless faith. As is said by the Lord "my speech is beneficial in the beginning, beneficial in the middle and beneficial in the end." Thus again, not merely, beneficial in the beginning and not beneficial in the middle, beneficial in the beginning, middle and end, just as is imagined by the ignorant. In the beginning the meditation with ideation, in the middle, the meditation on the pleasure of two sense organs, and in the end the meditation on the void free from ideation and on the Great Bliss etc. are the evil words. (21-22) The cause and the similar effect arising from it is seen everywhere. From the seeds of the kodrava (Paspalum scrobiculatum, a

Satsähasrikä-hevajra-tikä (English Translation)

199

lower species of grain), paddy is not produced. If the seed emerges from false ideation, then result will be one with ideation and if it is a product of (a state) free from ideation, then the result is also free from ideation. (23-25) Hence from this cause which is beneficial in the beginning, beneficial in the middle and beneficial in the end, (beneficial) result will be produced. As is the seed, so is the tree; as is the tree, so is the fruit; this is seen all over this world and this is the dependent origination. (24) That mantra which is created for one (purpose) will not attain another action. Nowhere in the world does the sun bring comfort from the heat. (25) As is explained to me clearly by Hevajra in the ur-tantra only, its explanation is given by me in the short tantra. (26-31) By the seeds of the earth should be performed the rite of stambhana (stiffening), mohana (stupefying), kilana (killing) and by the seeds (grown) in water should always be performed the rites of säntika (pacification), paustika (nourishing?) and nirvisa (removal of the effects of 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 be performed by the seeds of the wind. (28) By the seeds of void should be performed the rite of visaccheda (removal of poison), märana (killing) and fivana (bringing to life) and by the seeds of knowledge should be attained life giving, bringing up and the delight. (29) The mantrin should bring about dumbness, deafness and impotence by the seeds of mind, speech and body respectively. (30) The best among aspirants should attain the stambhana etc. rites through the mandalas of 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, in a bower of trees or on the banks of ocean, or in the cemetary which is perfected from the beginning. (33) He should recite the mantra as well as meditate, burn the offerings in the fire, and draw mandala, each according to the nature of each rite; otherwise perfection will not be attained in any other ways. (34) In other places (too) the goddesses and the mantras are propitiated by men and women. Thus exhorted

200

Satsähasrikä-hevajra-tikä

by the tantras and mantras, the goddesses do the deeds (i.e. bring about the desired result). (35-38) Therefore, the wise should recite the name and meditate on 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) Thus the mantra uttered in mind is the innermost core (upahrdaya). It is called 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 the mülamantra (the basic mantra). Thus knowledge, mind, speech, and body should be meditated upon and their mantras should be recited in order. (38) They should be worshipped and recited with great effort, till the perfection is bestowed. Or else if done without proper ritual, it will 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 and southeast, southwest, northwest, northeast respectively. (41) Ha, hä should be placed above and below and am and ah should be worshipped at the centre. A mandala of all the Buddhas with the teacher at the forefront should be drawn. (42) Another (mandala) of the five Victorious Ones should be drawn for the recitation of the good dharma. to the east is the round Videha having the characteristics of the mandalas of wind. (43) By the nature of the mandala of fire the Jambudvipa is triangular; in the western corner is the square Aparagodäna (a country westofMahämeru) having characteristics of the mandala of earth. (44) Uttara-kuru is of the shape of half-moon possessing the characteristics of the mandala ofwater. The egg of the universe (brahmända) is of the nature 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 the mountain of gods. Thus having drawn the mandala worship it with mantra etc. (46-53) Then draw another mandala, like that of the mandala of dust, on the ground. The six spheres, the elements and the six senses and their objects, (forming in all) thirty-six, should always be worshipped. (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 called as consisting of six elements. (48) The designations guttural, palatal, cerebral, labial, dental and nasals are also of six types suggesting the meaning of existence and non-existence. (49) Through eyes, ears, nose, tongue, body and mind the sphere of knowledge is also said to be of six types as arising from eyes etc. (50) Thus the feeling is said to arise from the perception of form, sound, smell, taste, touch and that of the sphere of dharma. (51) Thus the promoter of knowledge through the six organs of senses is the predisposition which is said to be of six types and impelling the senses towards their objects. (52) The sphere of knowledge is also of six types which constantly carries the inhaled and exhaled breath in the six lotuses (i.e. centres) and nädis, in the three paths, above and below. (53-60) The yogin should worship the Great Mind surrounded by thirty six elements and thirty seven great elements by ädi and kädi (vowels and consonants). (54) Those six classes of letters by the difference of long and short are by the nature of ädi and kädi seventytwo elements. (55) They are said to be seventy two and the vowels are thirty 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 ädi and kädi) the rosary is said to be with 108 letters. Another rosary consists of thirty six short consonants and eighteen vowels. (57) That rosary is said to be consisting of fifty four letters. The third (rosary) should be recited by the difference in the constellations (i.e. twenty seven). (58) By the use of half the constellations the fourth should be recited. The fifth should be recited by the differences in thirty six vowels. (59) The sixth, by the difference in naksatra-bhoga (?). By the difference of eighteen vowels the seventh is recited. (60) Then again by the difference in the thirty six consonants, the eighth should be recited. These are the eight types of rosaries of the ascetics. (61-65) An ascetic should perform the rite of pacification by the one made of eighteen crystals. The rite of nourishing should be performed by thirty six pearls representing the vowels. (62) By the twenty seven constellations and by human teeth should be performed the rite of killing. By the teeth of the ass should be performed the rite of creating hatred and wrath and the rite of driving out too. (63) By the thirty six pure consonants and the rosary ofPutrafivaka (the rosary made of Bodhi-tree) should be performed the rite of overpowering.

202

Satsähasrikä-hevajra-tikä

Thus vowels and consonants together with the lotuses more than four (64) or with the sandal-wood beads fifty in number should be performed the rite of attraction. Elsewhere the rite of charming is said to be performed with the soap-berries in number equivalent to half of the constellations (i.e. thirteen). (65) In the rite of causing stiffness is used the pure rudräksa (elaco arpusganitrus) the same in number as the vowels and consonants. Thus the pure and purer actions are narrated in eight different types. (66) Here the mixture of various types of seeds or precious stones or the metals varying in colours, whatever is available, should be used. (67-73) Now henceforth I will explain the characteristics of mantras for the yogins by which mantra arising in a particular family produces perfection quickly. Sounds of the Class of Mother Suggestive nature of vowels sounds elements syllable and consonants A, ku, ha, ksa gutturals Ma space Ya wind 7, cu, ya, sa palatals fire Ra R, tu, ra, sa cerebrals water Va upüpadhmäriiya labials earth La L, tu, la, sa dentals — knowledge Anusvära 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 when acquired, bestows benefit. (76) Even he, one perfected in mantra and an omniscient, instructs through mantra for the attainment of all perfections and not by the recitation of the ignorant. (77-80) Those vowels and consonants which are mixed as in guttural-palatal, guttural-labial, and those others which rise from two places, are not pure by nature. (78) Those produced from one place like 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

203

Satsähasrikä-hevajra-tikä (English Translation)

by the syllable a and which does not leave its place, which is naturally pure, 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) : The syllable of Direction Colour Origination La Eastern yellow Va white Western Ra red South-eastern Ya black North-western Ha blue Space all colours Visarga & anusvära Knowledge (84-89): Class of consonant to-class jbö-class

to-class ca-class ÄöKrlass

sa-class ;ya-class so-class ia-class

te-class

Colour of the mandala yellow white red dark blue yellow white red dark blue

Arising from vowels I u r i a

al om e

e a

(89-90) a, i sa, u, /are the naturally pure sounds, a, e, ar, o, al are split 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, the mandala-näyakas (the ruling god of the mandala who is always at the centre) 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

204

Satsähasrikä-hevajra-iikä 4. kha, chaythay pha, tha 5. ka, ca, ta, pa, ta

Water Earth (94-100) According to the major differences in the nature there are six families, due to the difference in the classes and by the difference in each letter, each family is five-fold. (96-97) : Element 1. 2. 3. 4. 5.

Planet

Colour

Sphere

Sense-organs

Bodily organs Puccha(?) Yellow Form White Sense-perception Tongue Moon Red Sun Feeling Eyes Dark Rähu Past-impressions Nose Black Mental perception Ears Dhruva Blue Knowledge Agasti Mind 6. Jnäna (98) Thus spheres of smell, colour, taste, contact and sound and the 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 virile are all arising out of earth etc. families. (101) Thus there are proclaimed six elements, six spheres, six sense organs, six objects, six organs of actions and six actions of the organs of action. (102) By the difference of six spheres, there are thirty six elements and thirty seventh is the wisdom i.e. the realisation of the emptiness of the phenomenal world. (103) The elements are outside as well as in the body; as they are in 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) and others are with the mixed. Earth Water Fire Wind Space

205

Satsähasrikä-hevajra-tikä (English Translation)

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 meditation and not through recitation of mantra^ rosaries, fire-offering, mantra or worship. (114) Thus the mantras of three, four or six families, perform the endless actions ritually according to the nature of the elements. (115) Thus there are the mantras of six families which are pure and (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 mantras according to the nature of five elements, (and also) for the sake of creatures. I will narrate their (i.e. of the elements) enmity, friendship and indifference. Their classes

Mantra of elements Void & wind Wind

Sound A, ku, ha,jna I, cu, ya, sa

(guttaral) (palatal)

Fire

R, tu ra, sa

(cerebral)

Water & fire

U, pu, va, sa

(labial)

Relations friend enemy of those born of water enemy of those born of earth enemy of those born of fire

206

Earth Wind & void Wind & water Fire 8c wind Fire & earth Earth 8c water Earth 8c wind Water & earth Water &

Satsähasrikä-hevajra-ükä l, tu, la, sa -

(dental) -

enemy of those born of wind friend indifferent friend indifferent friend indifferent friend indifferent

(124-126) Having abandoned the sound om the initial letter of the mantra becomes the family; that is also the mind of the mantras and is the cause of the creation (appearance) of image. (125) Others accompanied by the consonants become initial letters of mantras. Then that which is grasped at beginning with a view to pronounce it first, (126) that same becomes two-fold by the difference of vowels and consonants. 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 to be vowels. And those who are enemies, friends and indifferent of body are consonants. (128) Undoubtedly an enemy vowel takes away the life of the sädhaka (one who is striving for Bodhi) and the characteristic of an inimical consonant is that it makes the body diseased. (129) Those kaetc. five (consonants) of the nature of consonants, even if in one class, 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 known as before. The initial letter of the mantra is either of one's own class or of another. (133-134) The letters of the sädhakas are two-fold : obtained at birth and through the name. That should be shown as two-fold by the

Satsähasrikä-hevajra-tikä (English Translation)

207

difference of consonant and vowel. (134) By the junction which is accomplished in the time equivalent to 5 dandas (i.e. 24 minutes), should be purified the consonants of men and women born on the capricornus etc., junctions. (135-138) At the capricornus kä etc. should be purified by the difference of five (dandas?) At the aquarius nä etc. should be purified by the difference in five voids. At the pisces cä etc. (should be purified by the difference offivedandas). At the aries näetc. (should be purified by the difference offivedandas). At the taurus tä (from Tib.) etc. (should be purified by the difference of five dandas).

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

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

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 offivedandas). At the scorpio sä etc. (should be purified by the difference of five dandas).

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

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 by the difference in seasons and fortnights just as it is in the external world exactly likewise in the individual. (140) The vowels should be purified amongst the phases of the moon by the 30 divisions. Beginning with the first day of the bright fortnight upto the new moon day, there will 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 to be 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. five vowels are the 11th day etc. (of the dark fortnight). (144) At the full

208

Satsähasrikä-hevajra-tikä

moon day is the dot (the anusvärä) and on the 30th is the visarga. By the difference in moments each is said to be corresponding to the phases of the moon. (145-150) Whichever vowel is chief, it rises in that phase. (Those consonants of five qualities are the earth etc. families). That vowel which is at the first moment, becomes the vowel of the birth. (146) Then second of the second and so on respectively. By the division of thirty moments the vowel is spoken as (the vowel of) birth. (147) By the letter, by the vowel or consonant which is at the beginning of the mantra, the death or any great disease of the sädhaka can undoubtedly be brought about. (148) In case of the ignorance of birth vowel (janmasvara) and incomprehension of the birth consonant, the initial vowel in the name should be taken, as also the consonant that is at the beginning of the second (letter). (149) And for the propitiation of the initial consonants or vowels of mantras, sixfold meaning actions are spoken of, while attending on and reciting the japa. (150) First the mantrin should hit, inspiring, burning, then nourishing, increasing as well as gratifying. (151-156) If he subdues with the help of the mantra accompanied by visarga and anusvärä (=Sünya?), then struck by the king of mantras,

he (?she) will attain the unconscious condition. (152) If he recites the mantra one lakh times then that unconscious goddess having abandoned her pride, will be under the power of the sädhaka. (153) Thus first she, subdued by the wind, enters the yogin. She burns when subdued by fire and waxes by the water. (154) The earth goddess residing on the head (of the earth), when recited (i.e. when her mantra is recited is nourished. When on the head, she who is marked by the phases of moon, is pleased and bestows boons. (155) Thus recitation of mantra six lakh times is said to form the preliminary worship. The Sugata has spoken this in all the basic tantras of the attainment of the desired aim. (156) The syllables phat, hum, vausat, om, svähä as well as vdsat should be uttered by the ascetic at the end of the mantras of six rites. (157) Having placed Vairocana at the beginning, the recitation of mantra should start over again. Having recited the mantra one crore times, fire-offerings should be made in ten parts. (158-165) If, after the performance of all the rites explained in

Satsähasrikä-hevajra-tikä (English Translation)

209

the tantras, the goddess manifests hereself and thus manifested, she will 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 and the family of the mantrin are different, if the place, direction and substratum are different then all the actions will be unfruitful. (160) Those men who practise sädhanä through mantras, read from the books and devoid of tradition will come to grief in this world. (161) What type of tradition is it, if it can be obtained just by reading books as the obvious meaning is made manifest by reading what is written? (162) Those sädhakas who have rejected the existence of mantra and wishing to 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 by reciting the mantra, the sädhakas and those who pray for others, will attain the desired mundane perfection. (164) Those who do not perform the rites properly, do not succeed by the recitation of mantra, as also by the offerings to fire, bath, worship, etc. rites. These words are true. (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 spoken of by other means in order to accomplish the rites of stiffening (stambhana) etc. In this shorter tantra the meaning should be understood through 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.

210

Satsähasrikä-hevajra-tikä

By hrim the elements wind, fire and space are accomplished and äkrsti 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 of creation) does not lead to the Enlightenment. (167) The perception through yoga is the realisation in oneself. This perception in the utpannakrama (the process of complete production of Reality) is the ultimate (supreme) knowledge leading to the Buddhahood.45 (168) In the Dharmasamgraha, it is said to be of five different types at the beginning, middle and end and five are said to be the eyes of the protectors. (169) The physical eye, the divine eye, the eye of the Enlightened one9 the eye of wisdom and fifth, is the eye of knowledge. (170) First the yogins who are the beginners have the physical eye; then their 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 of the monks. Then the Sugata's eye is that of knowledge etc. (172) The eye of Bodhisattva is the eye of wisdom. The knowledge obtained through this eye is of four types. (173) By the division, of the knower and knowledge, two things are indicated. The eye of Bodhisattva knowledge of the protectors is called the knower (only). (174) From the beginning the Enlightened One, the Tathägatawho is without end or 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 world and the dependent origination, i.e. having obtained this, this will arise, as in, red colour will rise through the combination of turmeric and quicklime 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 Enlightened Ones. This is the rule for accomplishing actions. Colophon : (Here) ends the sixth chapter viz. the profound accomplishment of action in the chapter on mantra and families of Hevajra-tikä consisting 6000 slokas.

Satsähasrikä-hevajra-tikä (English Translation)

(1) Having bowed down to Hum in Hevajra-(tantra) is spoken the accomplishment of varied actions (like) bringing showers on the earth in order to favour all creatures. * "Having made the image of Ananta, making the twofold sounds ah phüh " 'To it' here means to the image of Ananta, made out of fragrant sandal wood; above the navel it has the human form and below, that of the cobratail; it has four hands, in the left hands, the human skull containing nectar and lotus, and in the right hands the nectar-fruit and jewel; above the head there are seven hoods (spread out) to the outer limits (circumference). So also on his left is the queen of näga, represented by the syllable am. She (i.e. the image) should be bathed by 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 nägadamanaka and her head, by the hastimada. Having made pair of cups into two equal bowls (samputa), they should be filled with the milk of a black cow. Four fingers at the forehead, nose and the end of chin should keep twelve and half fingers' measure. With the thread cut by a dark girl and dyed dark blue, cover (wrap round) the eight directions. Then, on the bank of a lake in the north-west direction, having drawn the mandala, place that Ananta, the king of cobras. Then again in the mandala 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

211

212

Satsähasrikä-hevajra-tikä

brick found in cemetery, and green from the leaves of caura, mixed with a little bit of the powder of human bones. Having drawn the mandala with these five powders. In the beginning by the thread from the cemetery etc. (means) having made the thread from the muscles of the dead body, having threaded the mandala three hands and three fingers in measure, it should be made by threading it criss-cross from centre to the circumference. The half of the mandala is the eight petalled lotus, in which are the three pericarps and in one pericarp is the seat of the sun and above it Ananta and the queen of Ananta. On the sole of the left and right feet of Hevajra should be dravvn Jayä and Vijayä. Hevajra is decorated with eight faces, four feet, and sixteen hands, and twenty four eyes and Nairätmyä, embracing the neck who is said to be enriched by twenty four eyes. Then, the eight cobra-kings are in the lotus petals and have five hoods. The rest should be drawn like the image of Ananta. In the left petal is Ananta on the right Väsuki, on the west Taksaka, to the east Karkotaka, to the south-east Padma, to the north-west Mahäpadma, to the south-west Sankhapäla, to the north-east Kulika. In the midst of the seed of the mantras of these (should be written) äphüh and in the right and left petals phüh (8). Having created eight cobras from these eight 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 of them 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 decorated by Pancarekhä, Ratna-pattikä, Bakuli and Sirsä flowers. In the comer is the Visvavajra and outside is the burning garland of Vajras. Then having drawn the mandala in this fashion, having made offerings to fife in the round fire-altar for the sake of pacification, then having established ritually the mandala ceremonially having made the fire-offerings, by pronouncing Inda yama jala jakha etc. mantra.

Satsähasrikä-hevajra-tikä (English Translation)

213

* "The teacher with his mind hardened by meditation should 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 of the mandala, having placed ten jars on which are placed cups full of milk and having set up blue banners outside, in ten directions, this mantra should be recited. * "Om ghuru (2) ghata (2) mas a (2), ghuta (2), ghotaya (2) anantän ksobhakaräya, nägädhipataye he he ru ru kam saptapäläla gatän nägän äkarsaya varsaya garjaya tarjaya, hüm (8) phat svähä. Thus it will rain. If it does not rain then the mantra should be recited in reversed order. häsväphat (3) hum (3) phuh (8) yarjatayarjaga, yarsaka (2) nägänäntägalatäpäptasa kaka ruru hehe yetapadhigänäyaräka bhaksonantänaa yatagho (2) tagha (2) sama (2) taghu (2) taghu (2) Om. If having recited the mantra thus, the nägäs do not bring rain then their heads will burst, like the manjan (the pod of the blossom) of the arjaka tree." Arjaka is similar to krsnarnallikä, with white stalks. As its manjari bursts open with the sun's heat like that. It is the rule. This is the rite for bringing rain. The preliminary recitation of this mantra is one lakh and with a crore recitations the mantra is perfected. If it is not perfected by ten lakh fire offerings, then if the sädhaka recites the balidäna mantra, the nägas will bring rain. In that case there is no mandala-rite. In the mandala-rite the preliminary is of lakh recitations, fire-offerings accompanied by ten thousand recitations. Then only the nägäs bring rain, not otherwise. This is the rule in the ur-tantra. Now the explanation of the bursting of clouds. Here if it rains voilently, then that Ananta should be bathed by cupfuls of the cemetery ashes. * "The mantrin, having seated himself on a piece of cloth from cemetery, should recite this mantra. Om äryasmasäna priyäya hüm (3) phat svähä." Thus it will split. The preliminary fire offerings and the japa are as before in the rite for splitting the clouds.

214

Satsähasrikä-hevajra-tikä

Now the way of attaining the Vajrakartari is spoken. This is for the sake of disciplining the untameable creatures. The Vajrakartari is accomplished by a crore recitations vfjapa. By ten lakhs of fire-offerings the khatika (a type of conch shell) can be perfected. * "Having rubbed the conch shell it should be covered with pancdmrta and along with kuthdracchinna," The small balls of the size of eye-balls. Then having gone to the temple of Heruka and having thrown them i.e. (those balls) into the mouth of Heruka 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 is accomplished in one sitting. Having acomplished that, a line should be drawn on the neck of the begging bowl (kamandalu). After seeing the line on the necks of the king accompanied by his retinue, if the begging bowl breaks at the neck, then all the enemies are 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 desire to split the heretical deities." Here too the perfection of the mantra is as before. Then * "On the full moon day in the Pusya constellation should be obtained a seed of the Brahma tree (?)" [Brahma tree] is also called Paläsa (Butea Frondosa). Its seed * "mixed with the equal amount of kuthdrachinnd should be crushed with Aksobhya. Having powdered it make an axe (hatchet)" and dry it in the sun. * "Then stepping on it recite the mantra Om Vajrakuthdra pdtaya (2) hd (3) hum (3) phat svdhd. Thus having recited 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 with it. Then having done that, whichever goddess the sddhaka salutes, the axe 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. Having perfected the mantra as before, * "the name of the enemy should be written with the juice of poisonous mustard on the petal ofarka, with a desire 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 lighted fire above, the mantra should be recited 10 thousand times. Then if accomplished, the person gets fever and (if it is i.e. the leaf) washed with the overflown milk of cow, it leaves. This is the burning fever rite. Now the way to accomplish vomiting forth wine. Having perfected the wine-vomiting-mantra, with a desire to vomit forth the wine imagine a wind mandala containing the syllable yamin the navel of the sädhaka. Above it imagine fullgrown man the stomach containing wine, with open hair and vomiting wine. If accomplished the object will vomit forth the wine. Om vajramudgiranam hum (3) phat svähä. Thus recite the mantra more than 800 times. Now the rite of charming is spoken of. As before accomplish the mantra of Kurukullä with the rite of one crore recitations, as spoken before. Then, * "with a desire to charm women, on the asokästami (i.e. the 8th day of the first half of the month Caitra) having gone to the Asoka tree wearing a red garment, a fruit of the madana tree should be eaten (there); having made a drop of kämäcikä juice the mantra should be recited. 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 in the perspiration (on the steam?), place them in a cup with four fingers deep Vo/ra-water

216

Satsähasrikä-hevajra-tikä

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 candra etc. When recited ten thousand times moon or sun stops. When held in urine, they will be free. This is the rite of stopping sun and moon. Now asking the question in Vo/Va-astrology. Having accomplished the mantra as before by ten lakh recitations and one lakh fire offerings of the red lotuses. There the mantra, * "Om Nagrä (2) Kumärike divyalocane svähä. In the evening having consecrated (cp. Snellgrove trans, as enchanted) the eyes of a maiden, by this mantra recited more than 108 times and having worshipped her with flowers, incense etc. five ingredients, should summon her. On the 14th or 8th day in the morning, having kept the jar, on the jar the leaves of the ksiravrksa, having kept the oil in the brass vessel and lac juice in another vessel the previous mantra should be recited more than 108 times and consecrated and having dipped the left hand toe in the lac, wash it with the sesamum oil. The mantrinshould recite the mantraand another asks, "Speak, who has taken my thing?" Should anything be done or how will it be seen? There, having seen the toe, (she) says this one has removed the thing (or) this work will be done. 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 in the middle and at the end comes Hevajräya svähä. Having accomplished this 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 repulse animals" 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. Thus propitiated by the recitation of mantra and fire offerings, it will be

Satsähasrikä-hevajra-tikä (English Translation)

217

accomplished and not by reading the books. This is the rule of the Lord laid down in the ur-tantra. Now, the realization of the goddesses for the rites like stambhana etc. is spoken of. * Vajrä etc. Here Vajrä is the sphere of form and by it stambhana (stiffening) is performed. 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 impressions by it uccätana (driving off) is performed. Nairätmä is the sphere of cognition by it vidvesana (hatred) is performed. Bhücari is the sphere of contact by it äkarsana (attraction) is performed. Khecari is the sphere of Dharma by it märana (killing) is performed. Through Pukkasi is performed stambhana. Through Sabari is performed Säntika. Here through Candäli is perfected the sphere of vasya. Here through Dombi is perfected the sphere of uccätana. Here through Vajradhatvlsvari is perfected the sphere of vidvesana. By the sphere of Jndna is performed märana. Thus the yogins should know the inside and the outside. Stambhana etc. should be accomplished by recitation of the mantra, ceremonial offerings to the fire, by the realization of the goddesses and by the colours yellow, white, black, green, blue. This is the rule of the lord in the ur-tantra.

Colophon: Here ends the seventh chapter viz. the insturction on the accomplishment of profound actions in the Hevajra-tikä of 6000 slokas 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) see only their own mind and that is the meditation mind which assumes all forms. (2) The state of mind at the beginning of sädhanä is not of one type. This mind bereft of mental function becomes pure on account of three types of liberations, and experiences everywhere the three divisions of time; having bowed down to this Vajrasattva (in the form of the above-mentioned mind) by my head, (3) a commentary on Devatä-patalabased on an understanding of the ur-tantra, is being written by me viz. Vajragarbha, in order that the creatures may find their path. The utpattikrama (process of creation) is one by having its support in the nature of being. The utpannakrama (the process of complete production 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 words and ending words. Here the lord said, (4-6) "Vajragarbha, I will narrate the rite of propitiating the goddesses by which a yogin, meditating by mantra and mudrä attains perfection. (5) At dawn, having passed urine and excreta, and having purified himself, the mantrin should sit down on a soft and even seat. (6) Having made a small pill often different substances, he should put it in his mouth and in the front, should make a mandalawith pancämrta and cow-dung. (7-14) He should offer flowers, incense etc. to Gauri and others in order. In the direction of Indra i.e. east, stays Gauri. In the direction of Yama i.e. south, stays Gauri. In the direction of Varuna i.e. west, stays Vetäli. (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 worshipped in order. (9) In the south-east is Pukkasi, in the north-east is Sabari, to the south west is Candäll, to the north-west is Dombinl. (10) At the centre of the mandala should be worshipped Hevajra along 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 initial letter of the name is the seed, accompanied by the syllable ä and an anusvara. Gauri goes to the sphere of form. Caurl goes to the sphere of sound. Vetäli goes to the sphere of smell. Ghasmari goes to the sphere of taste. (13) Bhücari goes to the sphere of contact. Khecari goes to the sphere of dharma. Pukkasi resides in the eyes. Sabari resides in the ears. (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 seed syllables gam, cam, gham, bham kham, pant, gam, cam, tarn, ham, nam in

the spheres. Then think of the protection of the (chosen) place. * "One should imagine, in front of oneself a (solar disc) arising from 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 upon raksä-cakra in order to repulse the wicked and in order to destroy the dangers, he should make a piercing weapon with the idol of Krodharäja (wrathful form of deity) and afterwards should propitiate the tutelary deity. This Hevajra-tantra devoted to prajnä and upäyaw&s a yoga-tantra

but afterwards because of the association of the yoginzs, it is called yoginltantra, at the point of the way of attaining Nairätmyä. Therefore according to the method of yogatantra, Yamäntaka etc. wrathful kings7 should be meditated upon in raksä-cakra. Vajrahümkära is the lord of the cakra: and he is Heruka with six arms. Having meditated upon the solar disc which is in front arising from ra and in it the Hum, perfected by the crossed- Vajra having fpur faces, the mantrin should imagine a Vo/ra-balustrade and a Vo/'ra-canopy (arising from) the same crossed Vajra and the solar disc and various terrific weapons of all the invincible Märas, of all quarters and intermediate quarters, outside, above and below the balustrade. Therefore, another quotation from the ur-tantra. There the lord said,

220

Satsähasrikä-hevajra-tikä

(15-16) "As before I speak of the seats of the Krodharäjas, as also their faces, complexion, the weapons in their hands, and the sitting postures. (16) Then a cakra with eight spokes should be placed in the Vajra-canopy and again it should be meditated upon. (17-18) So also above and below the canopy two spokes should be made and then solar discs arising from eleven ras (i.e. semi-circles of half ra) respectively. (18) As there are eleven solar discs so also there will be eleven feet to the sun. Then in each disc of the sun, the syllable hum should be placed ceremonially. (19-24) Then imagine Krodharäja in the solar place arising from the hum and in the seat of the central solar disc, the chief of the Vajra-Hümkära should be meditated. (20) He has three faces, six hands, blue (complexion) and is sitting in a pratyäüdha posture (with the left leg stretched). The main face is blue, having terrible tusks, terrible and terrifying. (21) The left and right (faces) are white and red as are the three veins and in his right hands he is holding a Vajra, a short sword and a trimla. (22) In the right hands are Vajra, bell and a human skull as also khatvänga (a club having a skull at the top) and a crossed- Vajra. The hair are matted and on the head, there is Aksobhya and half moon. (23) Round his neck (lit. on his shoulders) is the garland of heads and on the head too, the skulls; the waist is covered with the bones of five mudräs and the tiger hide. (24) He has nine eyes and a dangling 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 Hümkära and is sitting in the eastern solar disc in pratydlidha posture. (26) He has three faces, black, white and red, he is big-bellied; he has three eyes and he wears a tiger-skin round his waist (and) a garland of five skulls of mudräs. (27) On all the crowns are the Nägendras with the ensemble of crossed-t;z/ with the mind uncontaminated by passion; detachment means the meditation by passionate mind. Vajradharma indicates their nature as speech, the .Buddha indicates their nature as body, and by its force one should know the mind. Thus the unificatioin of body, mind and speech is taught. Thus the music and dance are for the internal and external development of the vows and perfections. By understanding the nature of this, all the three worlds can be empowered and that itself becomes mantra. Then the problem connected with mudrana. Mudrana means to indicate the kula by the help of characteristics and signs of mudräs. Unless the practicant finds out his kula through meditation, he will not attain perfection. Whatever kula he belongs to, he should be marked by the sign of that kula* This is the rule of tathägatas. The meaning of this from the mülatantra: Krodha-mudrä Nairätmyä Aksobhya Moha-mudrä Vajrä Vairocana Pändarä Mätsarya-mudrä Ratnasambhava Värini Räga-mudrä Amitabha Däkinl Irsyä-mudrä Amogha The bya-mantras of the fifteen deities in the Nairätmyä-mandala are given as follows :

250

Satsähasrikä-hevajra-tikä

Adhyätmaputa

Nairätmyä first of the äli i.e. a Vajrä second of the äli i.e. ä Pändarä third of the ali i.e. i Variyoginl fourth of the äli i.e. i Vajradäkinl fifth of the äli i.e. u Pukkasi sixth of the ali Leu Sabarl seventh of the ali i.e. r Dombini eighth of the äli i.e. f Dombi ninth of the äli i.e. / Pändarä tenth of the ali i.e. / Cauri eleventh of the ali i.e. e Vetäli twelfth of the ali i.e. ai Ghasmari thirteenth of the äli i.e. o Bhücari forteenth of the äli i.e. au Khechari fifteenth of the äli i.e. am (v. 28) How should the Bodhicitta be created? As is said before by following the ordinary vows, by drawing mandala and taking äcärya etc. seven abhisekas; the svädhisthäna is white in the samvrti (?) and from the pleasure arising from it one should create thoughts. In the samvrti the 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 is of the nature of vivrti. (v. 37) Here päyayet has two meanings : According to neyärtha it means the flavoured matter should be taken and in nitartha it means that flavoured phallus should be taken. (v. 49) The meaning of this as follows: To hold in the body wrapped outwardly in the shawl etc. a host of impurities, also the four cardinal sins, and all, the uncertain phenomena is preached for the attraction of the fools; but in the supreme path of mantras, the neyärtha and nitartha is preached. In the external (exoteric) samvaras the vows about the cardinal sins etc. unworthy acts are to be observed. In the esoteric samvara, non-voilence etc. as well as the mode of purity etc. are made bounden 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 immovable path (mi.gsigs.pahi.lam) and having abandoned the karma, jnäna etc. mudräs and by the further development of the sukhasamvara all the nerves become like Vajra and that is the guhyasamäpatti. The three käyas are said to be in the body itself in the form of the cakras 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 resides in the middle having abandoned subject-object relation and hence is the dharmakäya. Thus mahäsukha has pervaded everything. As is said by someone else also, 'How are all the creatures born?' From that which is the firm place of creation and hence it is nirmänakäya. Hence the firm place is the navel which is also the nirmäna-cakra. Dharmakäya is at the heart centre. It is said 'pleasure and pain should be grasped and non-characterised state will arise from characterised one. The noncharacterised state cannot be an assemblage of different parts; therefore dharmakäya is at the heart centre. The enjoyment of six flavours is the sambhoga and sambhoga-cakra is at the throat and at the head is the place of Great Bliss as it is the root of all pleasures. All the beings are actually the Buddhas, only that state is covered with impurities, and when that is made manifest, the beings no doubt are the Buddhas. If one purifies (v. 78) the senses according to the methods of the supreme path, he will certainly attain the supreme Enlightenment. The four änandas are corresponding to the four actions. (v. 80) The body is imprinted by the sign of mind because as Upäya without Prajnä and Prajnä without Upäya can not achieve any action so body 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 a few details are added. The nltärtha according to the mülatantra : The disc indicates the salutation to the guru, and tutelary deity residing in the twelve cakras. The earrings indicate his participation in the improper and abusive talk. The necklace indicates the meeting of the regulated breath in the place. The bracelet indicates the slaying of the Bodhicitta. The girdle indicates the passing beyond the 64 roots of pleasure.

252

Satsähasrikä-hevajra-ükä

The drawing of the mandala and pata of Hevajra even though of very minor importance should be done with great faith. II. vii. Bhojanapatala

The chapter deals with the ritual to be followed while writing the book. It should be written with the purified elixir of sun and moon using the pen made out of human bone. The book is twelve fingers in length. It should be guarded from the sight of unworthy people. This is followed by the rules about eating. It is not the eating of the flesh of cow etc., drinking wine and having intercourse with women, that one can attain the desired perfection. By such things even the eightyfour thousandfold sphere of dharma is useless. Only the effort of the yogin helps him to destroy the three vibhavas. So the statement that eating, drinking etc. helps one to attain the desired perfection is for the attraction of the ignorant. Whoever wishes to make a ganacakra should do it as follows : The monks and the nuns, the householder, yogis and sthaviras etc. should make separate lines and should protect the cakra from, rough people. Then out of Gauri etc. nine yoginis one should be put on the left of the chief and the rest of the six yoginis should be put in the quarters and subquarters. Then on the human hide one's own form should be written and seats should be offered. Then seated there the available eatables should be eaten—this is the worship of the mothers. II. viii. Vineya-patala

This chapter describes the mahä-mudrä who is the womancompanion 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 constitutes the last stage of these studies. II. ix. Mantroddhärapatala

This chapter can be divided in three parts: First part 1-6 describes the rite of the splitting of human complex. The second part deals with the description of Herüka's personal aspect and the third describes a collection of mantras by the help of which the beings can achieve all the desired ends. A lengthy passage from the mülatantra is quoted in connection with the third point, mentioned above. It is as follows :

253

Satsähasrikä-hevajra-tikä (English Summaries)

Having drawn the mandala of Hevajra containing eight petals, ali should be written on the first petal; kali should be written on the second petal; cadi should be written on the third petal; tädi should be written on the fourth petal; tädi should be written on the fifth petal; pädi should be written on the sixth petal; antastha should be written on the seventh petal; usmasukha should be written on the eighth petal. Then he should draw amkusa etc., at the four entrances and perform the worship and then the mantras are explained. The system followed in the mantras is as follows: The initial syllable of the mantra is almost invariably Om and that is indicated by various names, e.g. Vairocana, Aksarädhipati (the chief of the letters), Vedänäm ädinam. The next syllable is a consonant complete with a vowel. These consonants are described mechanically by indicating their position in the aksara-varnamäla. The vowels are indicated by the goddesses e.g. Nairätmyä and Vajrä indicates a indicates i Gauri indicates Vajradäkinl u e indicates Cauri > indicates Ghasmari o, and so on. indicates Vairocana om Usmanäm caturtham indicates ha Pukkasisobhanam u Sünyatakräntam '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 this is the trailokya stambhana mantra. II. xi. Sahajärthapatala The type of sädhakas and their kulas: Kula

Sign

Siddhi to be attained

Complexion Adhisthäna

Aksobhya

Nine pointed Vajra at the bottom of the ring finger Cakra with eight spokes

marana

dark

Aksobhya

säntika

fair

Vairocana

Vairocana

Satsähasrikä-hevajra-tikä

254

Amitäbha Ratnasambhava Karmakula Cittakula

Red lotus with äkrsti eight petals uccätana Jewel Sword —

uccätana all rites

red

Amitabha

yellow

—

blue yellowish

Siddhärtha Vajrasattva

II. xii. The chapter on four abhisekas According to the mülatantra, the abhisekas are divided in two types by the difference of samsära and Nirvana and the result arising from them is also said to be of two types. By the difference of body, speech and mind, these abhisekas viz. kalasa, guhya, prajnäjnäna are preached and by the difference of body, speech, mind and knowledge, they are said to be four, viz kalasa, guhya, prajnäjnäna and caturtha.

Text-notes

Sanskrit Text N.B. N = Nor monastery ms. B = Bir Library ms. 1 1, 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20.

N Hemavajräya N nirdvanda cf. Tib. bdud.rtsi (= nectar) B-sta N vimokso B sünyatäsu B pancäsyata B varnavittaratitä cf. Tib. zla.phyed.rdo.rjehi.phren points to ardha-candra-kulisa-mälä? B kapalälikam; Tib. adds mnah mss yogamuragä B dhipinah B ca naram B tsatväncanoN Hemavajra N Bhasyanti B -asminnäsanmälaB-dyatah H-dhärina B sitavasträvayavandhyäh; N sitavastravadävandhäh. The emendation is suggested on the basis of Tib. Trans, which reads bdag.phyag. hos. zer. 21. Ettevih(?) 22. B -vanijäm 23. B südräm; N

256 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. 50. 51. 52.

SaUähasrikä-hevajra-ükä

P vikriyä B abhegaparibhogenah; N abhogaparibhogenah N bhasyanti Cp. Tib. zol.ba = false, cunning N gapiyitvä N asiddham vai; B asidhi vai; asiddhyaih (sie.) N nänusamsayah mss niskrpa ükuram B stabdha .... ; mss -yata mss sotkarsanancai N kuyät mss guruh sisyanca N adds 5a before buddhimän mss desayisyanti B-foirtra mss sotkarsana N - lokatusthaih mss triskäla mss samdhyäbhäsajänanto N yäsyanti N mastakä N pubhisekägralayah mss -tathägatah N pancobhih B kälametyavandyate; kälameväbhivandyate, cp. Tib. trans. & v. 19. mss-mayamss tatrasthairyo vandyate B casekah pürväparona sah; N ;ya/i stffcaA pürväparona sah. No Tib. trans, for ;yaÄ and saA but adds de.bzin (= tathä) 53. B Nitärthatranna tanneyam; N nitärthatvatannaneyam; cp. Tib. trans. 54. N

Satsähasrikä-hevajra-fikä (Notes to Sanskrit Text) 55. N vyahärena 56. mss vajrasattvagunam tena 57. N vinito 58. B ajeyo;T\h. trans, drag.po (dran.po?) 59. 60. 61. 62. 63. 64. 65. 66. 67. 68. 69. 70. 71. 72. 73. 74. 75. 76. 77. 78. 79. 80. 81. 82. 83. 84. 85. 86. 87.

mss krpälu B karmani N krtäcäryah; B krpäcäryah B prasanätmä mss ebhiruktämss tofra rfasa bhiksuh N padaiyuta B müfe tantre mss prokta NpaksoB param mss tatrah R-pradäväya B pancasiksäsat-päde Epodhädi B-tyäg*z B -upäsakah B srävaneram mss roß N nidyäta N ^?Ötorn-; B-pade-, but Tib. trans, hbras.bu N srävaka N bauddhänämscaiva B pancapancamunermatam N sünyate mss -pälam mssparärtha N kärayeyah N svasya-

257

258 88. 89. 90. 91. 92. 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 103. 104. 105. 106.

Satsähasrikä-hevajra-tikä

B sampattim B -keranoB -phaläthiBphala N nirahetorbhasyanti N visrämayat tattvatah mss bhavisyanti N nirälambo N karunänta N jagakari Bphalana mss jäyante mss mama; Tib. trans, points to muneh N sarvakalpam Tib. gtogs.las.min (rtogs.las.min?) =akalpatah;N kalpatah B sälidhanyasya vopanam B paramärthavemya (?) bhümijam; N mänusoB susuddha R-didese'thakari which is actually a part of some other line which in turn is a part of a verse which appears earlier i.e. v. 47 both in N & Tib. trans. 107. N anävalambani 108. N cittita 109. N mantradyam desitam mayäpi; B manträdyam dasatam 110. B anägatah 111. B äcärya 112. N ato bhirmahäyäne 113. B yänatrataya; N yänataya 114. N isvaravädebhih 115. B müdhätmä nasa 116. B -dakhilän 117. B mantä (?); HT t;a/ra 118. mss prabhu; cp. HT I. viii. 47cd.

Satsähasrikä-hevajra-tikä (Notes to Sanskrit Text) 119. 120. 121. 122. 123. 124. 125. 126. 127. 128. 129. 130. 131. 132. 133. 134. 135. 136. 137. 138. 139. 140. 141. 142. 143. 144. 145. 146. 147. 148. 149. 150. 151.

Bsivi B nztädharme, N gitädharmo mss add ca B glänibhavati N Bhäratah cp. Bhagavad-gitä which reads abhyutthänam adharmasya B püjämyaham N duskrtän B samsthäpanärtha N yug£ adhunä; see Bhagavad-gitä 4.7, 9 N dharmadesanä N -mahitarh N sväbhävika N vicitrasya N mäyendrajälopamä B nitantamäB vustineyam B irft (7J N omits sahasragunitair B anyasminnapi B -tantraniye mss gupta Brnocp. Tib. trans. N -masabhya N drtam mss omit this. B neyasattva; sattva not incorrect and may mean 'essence'. N devatäh B sarikalpitau; N sakalpitä B bhltam (?) N traikäla B

259

260 152. 153. 154. 155. 156. 157. 158. 159. 160. 161. 162. 163. 164. 165. 166. 167. 168. 169. 170. 171. 172. 173. 174. lib. 176. 177. 178. 179. 180.

Satsähasrikä'hevajra-ükä N-tathai Nyä B kimvähah Tib. adds son.pa. (gatä ?) N täbhi nena N vajrasya mss fatfra B arthädyasaranam B rutakaih; N bhütakaih but Tib. trans, omits as well as it is hypermetrical. B samdesaki B saddharmam yugavacca cp. Tib. trans. -rsaiti reconstructed from Tib. trans, as the letters are hidden under the pin. B saiti B tarendra; N narendra and no equivalent in Tib. trans, cp. Tib, which reads mkhas.pa (= vita ?) B racitahsa B salaksanai B male mss näsyotpäda mss add ca B darsitäh N kescidbälata, B kascid battaro but Tib. points to naro N pragarna; B pragaka; Tib. suggests pracära No Tib. trans. B catuspithakeh; N -ke mss punamdi cp. Tib. reading brtan B -thenakänksibhih B -sähasrikam

Satsähasrikä-hevajra-tikä (Notes to Sanskrit Text)

261

2 1. cp. Tib. trans, rgyud.bstan.pa 2. B idam 3. B tävadabhibhidhänasambandhaprayojanaprayoja-präyojaprayojanarabhisamiksya; N tävadabhi.... prayaja...ryebhi samviksya 4. Tib. trans, hdinid.la points to ihaiva 5. B vajrarbhä 6. mss nairätmyäpi... etc. 7. Tib. trans, adds rdo.rje.sems.dpas 8. N samdesimi 9. B fatfra 10. B nairätmanä 11. B