Tantric Texts Series 07 Shri Chakrasambhara Buddhist Tantra - Arthur Avalon 1919_text

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TANTRIK TEXTS UNDER GENERAL EDITORSHIP

ARTHUR AVALON

VOL. VII

SHRTCHAKRASAMBHARA tantra A BUDDHIST TANTRA

EDITED BY

KAZI DAWA-SAMDUP

LUZAC &

CO.,

THACKER, SPINK & 1919

LONDON CO., CALCUTTA

PRINTED BY

TH ACKER, SPINK CALCUTTA

ft

CO

"

FOREWORD. iT'was

my intention in

starting this Series of Tantrik

Tefctsflo include therein specimens

Agama,

from

all

the various

Vaishnava,

Shaiva, Shakta and whatever may be the difference as regards doctrinal and ritual details, there are marked

schools

of

Bauddha.

For,

similarities

in

between

the

all

spirit,

general

outlook,

and

method

Agamas

said, the use of the

and though, as I have often ; phrase " the Tantra " is vague and

an examination of the Tantras of the Agamas do enable us to extract therefrom certain common features which, when found in any work, incorrect,

of differing schools

enables us to describe character.

The

it

as being of

a " Tantrik

inclusion therefore of Tantras of varying

will establish this point. So a coming volume will contain a Tantrik Prakarana of the Kashmir School called Kamakalavilasa. The Buddhk Demchog Tantra here printed is the first Buddhist Tantra to be published, and the first to be translated into any European tongue. As in the case of the Indian Tantra, the Buddhist Tantra has suffered neglect. In both cases one of the reasons has been the great difficulties of the work. Nevertheless, as in the case of the Indian Tantra, a very imperfect knowledge and understanding of the subject has not stood in the wa; of adverse and absurd

schools in this Series

judgments. Thus, when speaking of the doctrinal theories of the great saint and poet Milarepa, it has been said,

";;

iv

[

the

by

mine

being

italics

the Rev.

]

(" Tibet

Graham Sandberg,

and

260):

the Tibetans

" As

invariably

is'

the case in Buddhist philosophical statements, were* we to quote here (as

we do

later) these enunciations, -4hey

would be found to contain no real recondite wisdom, nor even any scheme of metaphysics and morality which could be dignified with the title of an ethical system. They are, mostly, mere pretentious phrases which have little consistency, and the profundity is only apparent and will not bear analysis. There is nothing ennobling to the individual, or calculated to

make

the world better

or even, in the Buddhist sense, less steeped in misery,

and indifference to earthly claims with which Buddhism, whether Indian

in the doctrines of sublime vacuity all

or Tibetan, occupies of

phraseological

Even the

It is essentially the religion

itself.

and onomato-poetical

terms

positions.

becomes would condescend to practical indiThough perhaps this is an extreme statement, many other Western authors expatiate on the " meaningless" " charlatanism " and " degeneracy " of Northern Buddhism. When will they learn, in this as

degenerate

universal

when

philanthropy

preached

it

vidual exercise."

in other cases,

not to discredit

common humanity by

supposing that any large body of men have devoted themselves throughout the ages to "meaningless" doctrines it is is

and practices

If

!

because they do not

yet

indeed.

known

they are meaningless to them,

know the meaning.

Buddhist Tantra

of the

?

And what Very

little

Religious prepossessions will naturally assign to

the

critic's

for

if

own religion

he did not believe

not presumably follow

(if

it

it.

he have one) a superior worth superior to all others, he would Racial prejudice often grudges

to the Asiatic the possession of any real merit,

much

less

[

v

]

superiority over Western theories of

life.

Nevertheless

the true spirit of scholarship will endeavour to be just,

and

any doctrine or practice is not understood, it is and safer to admit this ignorance than to allege a charge which often implies nothing more than irritation in the face of what is not if

better

meaningless and absurdity understood.

—

We are, many of us, too disposed to hold that

what we cannot understand has no meaning at is

That

all.

because we overflatter both our abilities and know-

acme of absurdity to deny that Northern Buddhism has any scheme of metaphysic, when it has developed some of the most subtle and logically It is surely the

ledge.

welded themes which the world has ever known or to deny that it has an ethical system, seeing that Buddhism as also Brahmanism have produced the most radical analysis of the basis of all morality and have advocated every form of it which any other religion has affirmed to be of worth. It is a commonplace however, which is nevertheless to be remembered, that in all religions ;

there

is

a mass-religion suitable to the

less

developed

community and the

religion

of the highly educated, the spiritually developed,

and the

minds of the majority

of the

Even present-day Christianity, which prides on having no esoteric teaching, shows those differwe might naturally expect when minds differ in both capacity and knowledge. There is thus a high philosophic Tantricism and that of the crowd sages.

itself

ences which

its cruder beliefs. Whilst the adherents of the former are blamed for " their sublime vacuity and

with

indifference to earthly claims, " the majority are called

to

book

gain— as pray

for if

making

man

all

religion a

means

to secure material

the world over did not seek and

for earthly benefits.

So whilst the mass believe -in

[

the

of

objectivity

the

vi

]

multitudinous

Devatas,

the

aware that they exist only in the mind, and by means of the mind, which gives them the life which they possess. But though their existence is that of the mind, that is not to say that they are nothing. And so the Brihadaranyaka Upanishad says that those who adore the Devas, thinking that they are different from themselves, such men the Devas make their beast of burden. In the philosophic presentment and its accompanying ritual, the idea of the Void (Shunyata) dominates. After the Chela has gained a clear vision of the Devatas occupying the different parts of the Mandala of worship, he arrives at a point in which the Devatas gradually melt the one into the other, and are all absorbed in the principal Devata which occupies the centre of the Mandala, and this in its turn gradually effaces itself and is absorbed in the Bindu (Thigle) between the eyebrows (Ajna-chakra) where is the Point of Light which itself disappears in the Void. Similar principles govern the worship of the Indian Shri-chakra. Both are instances of the Tantrik method by which the Sridhaka is made to practically realise that he is one with all that is, and that all is at base Shunyata or Paramatma, as the case may be. It is not enough to theoretically affirm that identity, Proof must be given of it and the only real proof anywhere is direct (Pratyaksha) experience. So to take another instance the mass of Buddhistic believers may think that union with the Dakinls consists in gaining the favour of female-spirits. Esoterically however the adept projects his creative will into the Matrix of the MotherEnergies which are the Matris and Dakinls and there engenders active forms and powers which are indeed initiate is

;

:

himself as such,

since all

that

is

without

is

within.

[

And

vii

]

Buddhas project the Bodhisattvas who turn. But beside all this mysticism which,

so also the

create in their

whether rightly founded or not not concerned),

is,

(a

matter with which I

am

as a system, philosophically profound,

there are to be found amongst Buddhist

Tantrikas inferior

practitioners

and Indian given over to an evil

magic which is yet by no means always " charlatanism " as most Orientalists aver, and to abuses in connection with what in India

is

known

ignorant lay-folk in these

as the Chakra ritual. The and other countries envisage they come to be called

spiritual truths so grossly that

All evil

superstition.

and ignorance

is

so

much by

its

nature on the surface and affords so apt a subject for adverse judgment that it is readily seized upon, and the

more so that Nevertheless

it is

I

convenient material for religious polemic.

repeat that

we must do

credit

both to

our intelligence and sense of justice by endeavouring to understand any religion in its highest and truest aspect.

The Tantras, whether Buddhist or

Indian, contain

both a profound doctrine and a wonderfully conceived praxis. And so it was said of Marpa, the founder of the Kar-gyu-pa sect, that " his Dorje (Vajra) revelled in the profoundest of Tantras."

The translator of this work is a Sikkhimese, Kazi Dawa-samdup (zla-va-bsam-hgrub) who, when I first made his acquaintance,

was chief interpreter attached to the

staff

H. E. Lonchen Shatra, the Tibetan Plenipotentiary to the Government of India. Before that, he was Translator

of

and Interpreter to the Government of India in Buxa-Duar and Rajshahi, and (as he is now) the head of the State school at Gangtok in Independent Sikkim. He was also attached to the political officer's staff on the visit of His Holiness the Dalai Lama to India. Kazi Dawa-samdup is a

C

viii

]

Tibetan scholar, whose version of some portion of Milarepa's

Hymns have

been adopted by the Government of India as

a text-book for the high proficiency examination in Tibetan. He has also got a good knowledge of English and some

knowledge of Sanskrit which has been very useful in we have had as to the rendering to be given to particular passages or words. For it is to be

the discussions

remembered that the Tantrik doctrines were introduced into Tibet from India, and many Tantras which are in Tibetan were formerly in Sanskrit. The Mantras in the text translated are in Sanskrit, though Tibetan script is employed.

These

Mantras

are

generally

incorrectly

them correctly. I have kept to I have not in general attempted to do so. the spelling and accents of the texts. As regards some of the longer and more important Mantras, I have suggested a correct reading. As regards this, I acknowledge with thanks the assistance of Mahamahopadhyaya Satish Chandra Vidyabhushana, Principal of the Sanskrit College, Calcutta, and himself a Tibetan scholar. I have not had more than one part of this Text translated for two main reasons. The first Part will give the ordinary English reader an idea of the general written,

and

it is

often difficult to state

character of the ritual work, which

is

sufficient for

my

In the next place, the translator and through their death the advantage of the very

present purposes.

myself lost

learned assistance of the

Guru

of the former

and

of the

Enche Geshe. The translator not being an initiate in this particular Tantra was unwilling, for the present, to continue the translation of the other Parts without its

given of

the assistance of

Summaries have therefore been the Parts subsequent to the first which has been

learned

votaries.

"

[

ix

;

]

This will probably serve the purpose

fully translated.

of the ordinary English reader.

here the text to translate

if

Tibetan scholars have

they can.

The

translator j

has given

full

explanatory notes

written a useful

to the text,

and hasi

Introduction on the Vajrayana and

Mantrayana, to which this Demchog Tantra belongs, the valuable manuscripts of which, with others, I acquired

some

which the preparation volume was begun. The term Vajra (rDo-rje) has as one of its meanings " diamond," and so we get the quaint translation by those who do not understand the subject " Diamond Sow " for the Goddess Vajra-varahi (rDo-rje-Phagmo) and so also we find Vajrachitta translated as (though in this case more congruously) " Pensee de Diamant, five years ago, shortly after

of this

;

"diamond thought."

Want

Vajra also means thunderbolt. knowledge and a predilection for facile and which the

of

gross meanings leads to absurd results, of Orientalist sible

for

in the

(whose lack of information

them) complains.

summary

I

have

I

is

alone respon-

have already pointed out

elsewhere given (" Origin of

the Vajrayana Devatas ") of the fifth

Chapter of the

(Padma diamond is hard and the thunderbolt is powerful and irresistible, so Vajra is used for That which is steady, lasting, indestructible, powerful and irresistible, and is used in connection with its expressions in the phenomenal world. Thus in the Tantrik ritual we Golden Rosary

of the history of the Lotus-born

thangyig-serteng), that just

as the

and

practically

find

Vajra-bhumi (Vajra-earth), Vajra-pushpa (Vajraand so forth. These are not " diamond " earth

indestructible

flower)

or flowers, but limited phenomenal expressions of the

ultimate Vajra offered in worship to that Vajra.

Again,

x

[

]

the chief priest in the Tantrik rites

is called

Dorje-Lopon.

We

read of Vajra-jnana and Vajra-chitta as in the phrase from the Subhasita Sangraha (II. 59) " Smaranam sarat sarataram

citta vajrasya

param."

Here Vajra

The Bodhgaya where Buddha attained enlightenment

indicates firm, steady mind, free from Kalpana.

spot at is

called Vajrasana.

Vajradhara (rDo-rje-hChang) embodies in Himself or Drug-pa-dorji-chang is

all

Buddha (Drug-pa-rDo-rje hChhang) who

the five Dhyani Buddhas and

is

called the sixth

Buddha of the thirteenth highest Vajra Bhumi in Sambhoga-kaya (bcu-sum-rDorjeThe five Dhyani Buddhas are Vajra-

the Dhyani

state or

hDzin-pahi-sa).

sattva (East),

Ratnasambhava

(South),

Amitabha

(West),

Over all there is Vajradhara. He is of a blue colour and has two hands, which are crossed on his breast. The right hand holds a rDo-rje (Vajra) and the left a bell. Vajra-sattva (rDo-rje-Sems-dpah) is the Eastern Dhyani Buddha, Milarepa is believed to have been an of whom incarnation. He is white. The right hand is on the heart and holds a Dorje (Vajra) pointing upwards, and the left on the lower body and holds a bell the right and left hands holding a Vajra and Bell. He is invoked Amog-hasiddhi (North), Vairochana (Centre).

;

for the absolution of sins. is

one

of

the three

Buddhahood, who

way

thereto,

Buddha

;

viz.,

who

are

Vajrapani

(Phyagna-rDorje)

Bodhisattvas, or at

certain

beings near

Bhumis

on the

represent the three principles of a

Jampal-yang,

or Manjusri (hJam-dPal-

an orange colour, representing Wisdom, holding in the right hand a sword emblematic of Prajna (Shes-rabs), and in the left a lotus with a book on it, signi-fying learning and pure rebirth; Avalokiteshvara dVyangs),

of

;

xi

[

white

a

(Chen-rezi) of

]

with

colour,

four hands (two

joined in prayer, the others holding a crystal rosary and eight-petalled lotus), representing the

and Vajrapani,

of a blue colour

and

Mercy of a Buddha fierce type (Krodha

Bhairava), representing the Might or Power of a Buddha,

holding a Vajra in his right hand.

He

a menacing Mudra. is

His

left

hand makes

stands with legs wide apart and

surrounded by flames instead of a rainbow halo. Vajrayana, (Dorge-thegpa) or Vajra-vehicle,

called

because of

methods

the

for

(Bhumi), which

is

its

powerful

Vajra

Consciousness.

who have

is

so

attainment of that thirteenth Vajradhara (rDorje-hChang). Buddha thus

the

Vajra too

is all

is

the eastern Dhyani

is

primordial

pure

Tathagatas, that

aforetime become illuminate.

Vajra-sattva

is

ritual

state

Vajra-sattva (rDo-rje Sems-dpah)

Buddha.

and

disciplines

Vajra is

those

The image

of

represented sitting with the legs crossed,

holding the Vajra (rDo-rje) in his right hand and in his

The Bell is Shes-rab (Prajna) or Wisdom, Shunyata the Void, and the Vajra is Thabs (Upaya) or Method, which is Karuna or Compassion. This indicates that by means of the high and indestructible (Vajra) method, which is Compassion for all sentient beings, one attains the final end (Dharmakaya or Chos-Sku), which is the imperishable unchanging state of the " Two in one " wisdom (Zung-hjug-yeshes), which

left

a Bell.

which

is

is

Bhumi or state called Vajradhara (rDo-rje-hChang). What then is Shunyata (sTongpa-nyid)? The word

the

sTong-pa means empty, and sTongpa-nyid or the Void.

This means " nothing "

in the sense of

what

is

commonly

;

is

Emptiness "

but not " nothing

called Nihilism.

It is

absurd to suppose that the Buddhist seeks, and is on the to, this. It is " nothing " in the relative sense-«-that

way

,

xii

[

nothing

is

things which

J

it

has none of the qualities of

we know, such

as form, colour, taste, smell,

to us,

because

weight, and temperature.

These are of the material plane.

The state here described is beyond the phenomenal world and cannot be described in the imagery of that world. Of it, as of the Indian Paramatma, it can be only said "

it is

not this," "

not this "

it is

(neti, neti).

In fact, the

Indian Tantra also employs the term Shunya to denote the Brahman. (See, for instance, Tantrik Texts, Vol. II, and " The Serpent Power," which I hope to have ready shortly after the appearance of this.) in the

Bindu

is

The empty space

designated the quiescent Parabrahman,

as the form of the

just

Bindu

itself

is

the creatively

active Ishvara.

This leads

me

to say a few words on the Buddhist

doctrine of Anatma.

Without claiming

have studied I have

to

the Buddhist doctrines in the same degree that

done some of those leads

me

of

Brahmanism, what

I

know

of

them

to the conclusion that the alleged difference

between the Advaita Hindus and Buddhists (at any rate of the school here represented) on the subject of Atma is, to a considerable extent (though there are also differences),

a question of words.

It

has been said by a Western

Buddhist scholar that the Hindu

belief in

Atma

is belief

an immortal, unchanging Ego, a subtle form in the body and not of it, being a separate entity whilst a personality or Pudgala according to the Buddhists is an aggregate of Khandhas, material and immaterial, in the way of body, mind and tendencies, in which there is no

in

;

abiding Atma.

Man

The

states of

mind lead

to rebirth or

no sense an abiding entity. At death the general result of the mental workings cause a arise in accordance with the Vasana new consciousness to

liberation.

is

in

[

xiii

J

or general tendency, which fresh name and form (Namarupa) is " the same and yet not the same " ; a being which is

the resultant of the previous one.

It

however, a

is,

mistake to suppose that Indian Monism (Advaitavada)

an unchanging immortal Ego.

posits

—supreme,

It

speaks of three

physical, the second the psychical

The latter is the body of mind, viz.,

Buddhi

Manas,

bodies

subtle,

(including

and

gross.

Ahangkara),

the

senses

(Indriya), the five Pranas, or, according to Sangkhya, the

as the " 17."

The third or spiritual five Tanmatras known body is that of Qliss (Ananda) which is the eternal, changeless Atma. TThe subtle body is the soul which may be said to be an entity in the gross body. Ahangkara, which is one of its elements, is the Ego-making function of the mind. This subtle body survives at death and trans-

But

migrates.

contrary, is it

it

it is

not changeless, nor immortal.

being a product of Prakriti,

as such immortal, for

when the

individual

changeless and eternal thing,

an

object,

Ego is

it

is

On the

changing.

Nor

ceases to be on liberation

What

also ceases to be.

the Atma.

This

Atma

is

is

not a

an Ego, or person, but relatively to

worldly experience a state of consciousness. Relatively to this experience it is called " Being-Consciousness-Bliss,"

but in truth nothing can be said as to what It is in Itself. This is only known by being It. For, to truly know a thing is to be that thing. By knowing, that is realizing in oneself

Brahman, one becomes Brahman.

It is this

ultimate State which in the Indian Shakta Tantra

is

and by the Vajrayana Buddhists, Shtinyata call it the Absolute (sTong-pa-nyid). The former Real, though the Buddhists appear to be satisfied to say no more than it is Shunyata. It may be contrasted with appearance (sNang-va-dang) or name and form (Namarupa). called Shiinya,

[

xiv

J

Shunyata (Shes-rabs) is associated with Karuna (Thabs). The latter is the Power, Means (Upaya) or Method by which anything is done as compared with Shes-rabs, the wisdom (Prajna), which guides and utilises it. Shes-rabs (Prajna) utilises

may

seek liberation it,

Thabs (Upaya) in order that Nirvana The Mahayana Buddhist does not (or salvation, as the Christian would call

be attained.

though the

term belongs to a different order of His object is that all beings

latter

ideas) for himself alone.

may

share that lot

a truly noble doctrine.

:

purposes of worship,

Wisdom

Power or Method as*^ale. in sexual union, the

to

him with

is

In and for

regarded as female and

They

are pictured as being

Male standing and the Female clinging

either one or both lower limbs circling his back.

This denotes that

Wisdom and Method

are ever in union.

This also teaches the Sadhaka to avoid the extremes passive Nirvana and eternal active Sangsara or phenomenal universe. The two are one. This doctrine " Not two knowledge " (gNyismed-yeshes), that is,

of

is

Monism

Advaitavada.

or

chub-sems)

is

aspects of the five

the purified

The Perfect Mind (Byangmind of the Buddha. The five

Buddha Consciousness

Dhyani Buddhas and

are exoterically the

esoterically the five

Wisdoms

(Yeshes or Jnana) which are described in the notes to

The causal chain leading to the appearance in mind of the phenomenal universe are the Nidanas, according to which, as in Brahmanism, the world springs from the desire generated by the Vasana which is the seed of it and of the will to worldly life. Despp. 4-5 of the translation.

truction of this desire leads back to Nirvana which

is

not

annihilation in the sense of nothingness, but a supremely blissful state of

Changeless Being.

here worshipped

is

called

Hence the Devata

Demchog (bDe-mChog), which

xv

[

]

means Great or Highest Bliss (Mahasukha or ParamSnanda). The Buddhist, like all Mankind, seeks as his end unchanging and indestructible happiness. " Annihilation " means annihilation of the world-experience of forme, which, as forms, are bound up with suffering. Liberation is

sought from suffering, that

Maya

is

in Tibetan

is

Gyuma

form.

(sGyuma), which means

a magical and illusory show, such as that of a magician or conjurer.

Mayavin

So Shangkaracharyya

calls

or Magician, the world being a

Magic Power.

Knowledge

is

also real

the Lord a

show

of

His

(Paramarthika)

and empirical (Vyavaharika). The similarities between this doctrine and Mayavada Vedanta are obvious. This was long ago perceived when the Padma Purana spoke of Shangkaracharyya's system called Mayavada as " a bad doctrine and a covert Buddhism " (Mayavadam form of asachchhastram prachchhanam bauddham). It is however equally obvious that there are also differences between the two doctrines. It was Shangkara's object to refute the

Buddhists and Atheists (Nastika), in the sense in which is used in Sanskrit, namely, persons who did

that term

not accept the Scriptural authority of Veda.

Probably it would be correct to say that Shangkara adjusted his

exposition of Vedanta to meet the original

of

the Buddhists and so promulgated a

of

Mayavada new presentment

Maya

without abandoning what he believed to be essential principles of Brahmanism. In fact he was a worshipper

Supreme Mother or Shakti whose Shri Yantra may The Shakta Tantra is also a form of Advaitavada presented in a way suitable for its purpose, namely, the practical end of worship. Therein Maya is a Power (Shakti) of the Supreme Consciousness. In of the

be seen in his Maths.

.

[

xvi

]

Northern Buddhism, as in Brahmanism, the Bodhisattvas andDevatas are accompanied by their energies (mi-ma) in female form, the Deva being called Yab and his Shakti Yum.

On

the ritual side also there are

ween this form

many similarities bet-

Buddhist Tantra and the Indian Shakta Tantra, such as the use of images, Mandalas, Bija, Mantra, of

Mudra, Upachara, Abhisheka, Dhyana, Symbolism, the worship of Avaranadevatas and so forth. The reader

some very

will find

interesting

methods

of meditation

both in the text of Part I and in the Synopsis of Part VII which describes the concentration on Points of Light by

which the sense organs are controlled in the face of distractions and the temptation to lust and other passions caused by objects of enjoyment. The movement of some forms of the Mantra-Shakti is described at pp. 52-53 of Part I. Where ritual details vary, the spirit, purpose and psychological method are similar. To my mind, one of the most distinctive marks of the Tantrik system is its profound application of psychology to worship, and the manner in which it not only formally teaches through

symbols, but actually creaks, through

its ritual

methods,

the states of mind which are set forth as the end of

As the

teachings.

translator

and

acutely observes, the Buddhist Tantra does not so say, " Here believe so "

its

editor of this text

much

the answer or theory. Train your mind to but " Here are the problem and the means. Work out the answer for yourself." Any ritual which accomplishes this (whatever be its form) has true value. It is ;

can, however, only achieve this of the workings of the

by profound observation

human mind and by

the framing which are in conformity therewith. The I cannot deal with The reader may find some explanations, which

of ritual forms

subject it here.

is

both deep and extensive, and

[

xvii

]

be of use to him on this point in my " Shakti and Shakta." Here, however, I may give an example of my meaning. The Tantra is called Shrt-chakra-sambhara, and deals with the worship of the Deity (bDe-mchog). It

may

is thus a Demchog Tantra. Shri is an auspicious prefix. Chakra means here Mandala (hKhorlo), that is a material or mental image of the Deity in His abode with its guardians, and surrounding Devatas, and so forth. The Tantra has been given the Sanskrit name Shri Chakra Sambhara. The last word, however, is spelt differently in the Text. Sometimes it is spelt Sambhara, sometimes Sambara, and again Sambara. Sambhara, Sambhara and Sambara and Sambhri (root) have in Sanskrit the sense

of

" collection," that is of the materials, means and any purpose and here mean, in this sense,

requisites for all

that

is

:

Mandala of Worship, surrounding or Avarana

collected together in the

the Ishtadevata, His abode,

The equivalent sDompa, which means a collection, and added figure or sum, and also a vow in restraint of certain In this latter sense, it is outer, inner, and hidden. acts. The obscuring or defiling passions (Klesha) of Lust, Anger, and Delusion (Moha) are in the outer vow restrained, together with Egoism (Ahangkara) by Jnana By the inner vow, belief in a self and outer (Yeshes). material objects are restrained in the Chakra of the Devatas. By the hidden vow the Nadis, Vayus, and the Sukshma Bija of the body are restrained in the Chakra of the heart. And, lastly, ,all consciousness and ideas are restrained in the pure state (gNyug-ma), which The Tibetan word (bDeis the Void (sTongpa-nyid). mchog) means Highest Bliss (Mahasukha), which is the state of the Devata here worshipped, and who is also

Devatas, guardian Spirits, and so forth.

Tibetan word

is

b

"

[

.thus

called

Demchog.

xviii

J

Vajra-yoginl

rNal-

(rDo-rje

hbyorma) or Vajra-varahl (rDo-rje Phagmo), the so-called " Diamond Sow," is His consort. He is Method (Thabs) or Compassion, and She is the Wisdom (Shes-rabs) which is the Void or Shunyata. The same Devata is addressed by both names. She is called Vajra-yoginl, as consort of Vajradhara, and Vajra-varahi when She is the chief Devata of the Varahl Mandala. On the subject of the Three Bodies of Buddha to

which reference is here and in all Tantras made, I would Opuscule " Les trois corps du Bouddha which its author M. Masson-Oursel was good enough to send me on its publication the year prior to the war (Extrait du Journal Asiatique, Mai-Juin 1913). The word which we translate as " body, " but which must not be refer to the

here understood

in the gross sense of that term,

is

in

Sanskrit Kaya, in Tibetan Sku, and in Chinese Chen.

The

first or Dharma-kaya (translated by M. S. Levi as " essential body ") is beyond form (Arupa), mind and

speech, the eternal omnipresent

holding within

itself in

Dharmas and in what is referred

law of

all

undifferentiated mass

Becoming,

all

particular

creation manifesting as them.

Dharmadhatu

to as the

substance from which Matrix

Tathagatas, issue.

This

Nirvana and the base

is

of the

all

or

This

is

Dharma-

the Blessed Ones, the

the body of the Buddha in two others which are its (rela-

tively) passing aspects to the dual consciousness of form.

The Sambhoga-kaya

is the body of bliss or enjoyment with form (rupa-van) and therefore visible to the Bodhisattvas in Heaven consisting of the five Skandhas— Rupa, VedanS, Samjna, Samskara, Vijnana and is an intermediate manifestation of the Dharmadhatu. The third or more "material " body of the Buddhas is Nirmana-kaya or that

—

[

xix

]

which is " made " and incarnate on earth as a human personage. The Dharma-kaya is an indivisible unity beyond all duality. The Sambhoga-kaya without dividing

and

particularising itself

is

Bodhisattvas

to the

only

the Body of Glory manifest who more nearly approach

the state of a perfect Buddha.

In Nirmana-kaya the

Buddha is exteriorised

into multiple individual

essence of

appearances visible to men, such as the forms in which the

Buddhas have appeared on

earth.

We have

here with what in Western language

may

thus to do

be described

as a doctrine of emanation or transformation orTul-pa (sPriilpa).

Similarly in the Indian Tantrik doctrine

of

Abhasa, the Supreme whilst resting one and the same in Its

own

true nature (Svariipa) produces in Its creative

aspect a principle (Tattva) from

another and so on, each

itself

which again evolves

cause remaining what

it

was

whilst producing an effect. I

append here a short summary

of the

general

principles of Buddhist doctrine as given in the " Path of Good Wishes " of the Buddha Samanta Bhadra called

Thogmahi Sans-rGyas Kuntu-bZangpo or sMon Lam-stopspo-che translated by Kazi Dawa-samdup. The " Good in italics. The brackets enclose explanations in roman character.

Wishes " are

THE GOOD-WISHES. "

Then

the

Buddha,

all-good

Kiintu-bZangpo,

uttered these good wishes whereby the sentient beings of the Sangsara cannot but be saved. i.

Ho

[Listen]

which

All

!

is

(sNang-srid), whether Sangsara

visible

and

Nirvana,

or

invisible

is

at

(gZhi) one (that is Shunyata) with two paths (Avidya

Vidya) and two ends [Sangsara and Nirvana.

mate base called

is

in

This

base

and ulti-

Advaita Brahmanism the Parabrahman also

Shunya.

By

liberation (Moksha)

its Shaktis Vidya and Avidya and bondage (World) is attained].

These (paths and ends) are the wondrous play of Ignorance (Avidya) and Knowledge (Vidya). By the power of these

good wishes of Kiintu-bZangpo,

may

all attain

in the Dharma-dhatu [Chos-dVyings

;

that

is

Buddhahood the ultimate

Dharma-kaya in Nirvana which is Shunyata or Void. All have an inherent right and capacity to Enlightenment. But all beings do not attain it simultaneously. Therefore Sangsara

is

Eternal]. 2.

The Foundation of

all

[Kun-gZhi.

Kun = all;

gZhi =

basis or underlying principle, which according to Atiyoga

(rDzogs-chhen) objects are

is

simple or uncompounded.

compounds]

is

uncreated

All visible

(Rang-byung or

xxi

[

'come

]

and independent, uncompounded (hDus ma-byas) and beyond Mind and Speech. Of It neither the word Nirvana nor Sangsdra may be said [these are terms of the dualistic world, Nirvana (Myang-hdas) being contrasted with, and having meaning only in out of

self")

reference to, Sangsara (hKhorva). They are both ideas formed by the mind of certain states. But Shunyata, the Void, is beyond the finite mind with all its imaginings. The state of Shunyata is free of all defined notions which have no meaning in this absolute state.

Brahmanism the Parabrahman

Similarly whilst in Advaita is,

relative to the Sangsara, Being-Consciousness- Bliss or

Sachchidananda,

what

except by and to

and not

May

sentient

it

is

Itself is

in

unknowable a Buddha,

realise It is to be

into

Sangsdric being.

three

Regions

stray

to

beings

realise this indescribable

in

is

To

Itself].

realise

to

all

It

the

Basis of

(Lokas)

all.

3-

/ KUntu-Zangpo knowing cause

to

that It

the

Basis which

be self-produced, did not sully

was without or within.

darkness of unconsciousness.

darkens " Snang "

it

The

is

It is not obscured

No

faulty

without

by the thought

by the

notion of self

word means self and notion or appearance. That is the notion

[Rang-snang. is

it

first

The apparent self is the cause of all error]. For those who are in the state of true knowledge [RangRig is knowledge, that is knowledge rig. Rang = self and that the sense of self is unreal and phenomenal only, and

of

self.

'

'

'

that the ultimate

is

'

Shunyata]

to

the objects of sense enjoyment.

experience

beyond

ideas

no fear, were even They are not attached

there is

all the three regions to be destroyed.

To

[rTog-med.

the

self-subsisting

rTogpa

is

-in

[

xxii

]

and rTog-med means without that or Nirvishesha Jnana, beyond all limited knowing, for ideas are limitations] there is no material form [dNgos-pohigZugs that which can do something or fulfil some purpose or Ddn-byed-nus-pa-dNgospo. That is, things with form (riipa). Form is the work of the finitizing principle of Maya] or the five poisons [that is Lust, Anger, Infatuation, Pride, Jealousy, which are sinful attachments to form]. Then from clear unobstructed mind [Rigpa or pure Buddhi. Sems, Bio, and Rigpa all mean mind, but the last is, though Sangsaric, purified mind (Sems) and Sanskrit Kalpana,

;

therefore something lower than Prajna (Shes-rabs) or Yeshes (Jnana), into which by training it may be and is

The

here exalted.

arts

and

sciences

are

also

called

Rigpa, because they are the proper

field of

By

mind is obstructed. mind which may be

high

intellect.

the action of Avidya and Moha,

Here Rigpa

is

that pure state of

trained into the Yeshes, the embodiments of which are

the Dhyani Buddhas] come five Wisdoms (Yeshes, see notes pp. 4-5, post) though they are in essence one, from which

Buddhas (Vairochana and the rest which either Kuntu-Zangpo or rDorje-hChhang of the Kargyudpas embodies). From the going forth of the Wisdom of the five Buddhas the forty peaceful Buddhas are produced. [The term " Buddha " is here used to describe the whole class. These are the five Dhyani Buddhas and are produced the five

their Spouses, the eight Bodhisattvas called Nyevahi-Sras-

chen-brGyad, namely, Manjusri, Avalokiteshvara, Vajrapani, Akashagarbha,

Kshitigarbha,

Bhadra, and Dib-pa-nam

make

16,

and the

six

sel,

Maitreya,

Samanta

which, with their Consorts,

Buddhas who work on behalf

of the

These 32 occupy the Heart-chakra. There are ten other Devatas of the Throat-chakra. These beings of the Lokas.

L

xxiii

J

42 peaceful (zhi) and 58 wrathful (khro) make in all an 100 Devatas. Forty are here mentioned and sixty in the next verse in round numbers instead of 42 and 58. Such round numbers are also used to guard the mysteries.] 5-

From the shining forth of Buddhas come

the

the

Power

(rTsal)

60 Mood-drinking (that

of the five wrathful)

is

[60 should be 58, made up as follows, viz., the ten Herukas, aspects of the Buddhas and their Shaktis,

Devatas.

Buddha-Heruka, Vajra-Heruka, Ratna-Heruka, PadmaHeruka, Karma-Heruka four door-keepers eight ;

;

Devatas in the eight directions (S.),

(S.

Pramoha

—Keurima

Cheurima E.), Kasmari

(E.),

(W.), Petali (N.), Puskasi (S.

W.), Chandika (N. W.), Smeshali (N. E.); the eight

animal-headed Devatas called Phramenmas

Avalon's " Essay on the Vajrayana Devatas door-keepers with heads of

Snake

;

and 24 Yoginis

Tigress,

(see

")

;

Arthur

four other

Sow, Lioness, and

in four sets of six, each performing

and stern or The Blood-drinking Devatas are situate in the Brain Mandala.] In Me there has been no error in straying away from knowledge of the Foundation. As I am the Buddha, may all sentient beings in the

peaceful, grand or nourishing, fascinating,

destructive

powers.

power of this My good wish gain the wisdom (Yeshes chenpo) through the self-produced

three Regions by the

great

Mind

(Rang-byung-Rigpa). 6.

There will be no end of my Avataras (sPriilpa), who millions of numbers and will appear in inconceivable shapes,

and who

will adopt various methods suitable for the

control of every kind of being.

By

the

power of

My

grace

xxiv

[

and good

may all

wishes,

]

sentient beings of the three Regions

(Lokas) escape from the six Sangsdric worlds (that

of

is,

Deva,

Asura, Men, Preta, Tiryak, and Naraka). 7-

Beings who aforetime erred, did so because they knew not

by

overpowered

were

the

This was the cause of ignorance and Immersed in ignorance and obscured by delusion

error.

state.

[which produces the of

They

Foundation.

the

unconscious dark

"I"

and

afeared

Maya

all

of selfness.

of " other "

comes that

" thine " and

errors

confused.

" Other " and hatred.

From

the notion

then " mine " and and sins], the knower (Mind) was Then came the idea " I " and

As

these

;

gained force a continuous

chain of Sangsdric evolution was produced.

Through

that

poisons of the obscuring passions of lust, anger, covetousness, delusion, jealousy increased, and an endless

the five

stream of

evil

Karma

issued forth.

Therefore, as the root

source of error in sentient beings is unconscious (Dran-med)

ignorance, the

may

all

by the power of the good wishes of

Buddha, attain

the clear

disturbed true level of

When

pure mind [Rigpa

mind which

is

Me,

the un-

;

that of Dhyana.

this is had, enlightenment comes] inherent in every

and may be attained

[Pure mind is being. by all. It is said that the essence of the Sugatas or Buddhas pervades all beings, as butter in milk. As milk when churned, yields up butter, so each mind being inherent in

developed, Nirvana

all

arises.] 8.

The

root-ignorance

[Lhan-skyes-Marig

Avidya, the general ignorance of the true called

Kun-brTags-Marig when

so

or

state,

Sahaja which is

intensified

as

to

XXV

[

]

produce the notion of " other," " mine " and so

forth

(Parikalpita Avidya)] is the abyssal ground of the knower's

The

unconsciousness (Dran-med Marig).

(Kiin-brTags-Marig)

and

to be different

are

the root

other ignorance

which regards

is that

and

self

others

These two forms of ignorance

separate.

cause of error

in

sentient

all

By

beings.

power of these good wishes of Me, the Buddha, may the gloom of unconsciousness (ignorance of the

the

which

true)

obscures

May

dispelled.

inherent pure realised.

[That

beings

in

the

be

cleared

of

their

know

is

admitted, but

being

attainment of

the product

is

it

Anatma,

the doctrine of

permanent

be

which

error

from one another, and

may

their

mind (Rigpa-rang-ngo-shes-par-shog) be is, may Vidya arise. May it come The phenomenal or Vyavaharika self

to

itself.

Sangsara,

all

they

regards beings as separate

for

it

of

has

Maya. This is no independent

(rTag-gcig-rang-dvang-can)

the true or essential

the

for

shows

state

this.]

9-

The thought which regards beings as separate (gNyishDzin bLo-ni, literally " as two") begets a hesitating doubting (the-Tshom-za).

state

which on being allowed

A

subtle feeling of attachment arises

to

gain force gradually resolves

itself

and a craving for food, clothing, and friends— the five objects of enjoyThese are ilve chief wives, and husbands.

into strong attachment dwellings,

ment

—

wealth,

lovers,

errors of worldly people.

There

is

no emd

to

the

action

flowing from the ideas of dualism [which regards things as external reality, and the Mind which perceives

them

as inner reality.

If

Sangsara be

therefrom, effort guided

by wisdom

left

To

goes on producing Sangsara for ever. is

to

itself,

it

attain release

necessary.

This

[

release

xxvi

]

Brahmanic

the Buddhist Shunyata and the

is

.

Moksha]. The fruit of these cravings is birth as a Preta (what English Orientalists call " tantalized ghosts "), who is

tormented by pangs of hunger and thirst [that

ordinary normal being gives

way

to desires

is,

the

and covetous-

punishment whereof is in Pretal Loka. If the Karmic act be influenced by anger, then Hell (Naraka) is man's portion. Acts done under the influence of

ness, the

stupidity, such as killing for sport, or " for the fun of it,

ignorance of the Karmic results, procures for

" in

the actor birth in the

good wishes,

may

desires, strive not to give

way

to

who

suffer

these,

from

My their

studiously avoid them, nor (weakly)

to

them,

By

brute world].

those beings,

all

but to

let

the

kmwer

[Shespa

= Mind

Rigpa terms which essentially denote the same thing. Shespa conveys the idea of

that

is

Sems,

bLo,

:

mind engrossed in perception of external objects subject to feeling and so forth] take its own course and attain its own (exalted) position. [Shespa-rang-so-blod-pa-yis, " detaching

literally

that

is,

thus letting is

it

attain its

a profound counsel.

no is

the

teeth-hold of the

detaching the knowing mind from

cure.

own

level

free

of

knower," its objects,

them.

This

Merely to run away will effect

The same temptation

will recur.

to lose the fight for the supreme end.

To surrender Let the mind

take up a position of detachment from the objects which attract, and let it detachedly examine them, and the cause of their power over

it,

and so attain dominance.]

May it realise the discriminating wisdom that

is, is

[Kun-rTog-yeshes,

So-sor-rTog-pahi-Yeshes of the

Demchog Tantra

5 of the Text post.

described in notes pp. 4, (Yeshes)— (whereas Kiin-brTags-Marig-pa

which knows that

all

is Jnana Avidya)—

This is

ideas (of separate objects) are illusory].

xxvii

[

j

10. r

From

of something external, there arises a

idea

the

Brahmanism

subtle feeling of dread [As

unity

and

this hatred

Buddha, may

realising

at first faintly.

resolves itself into

it

"it will

the thought

kill

As

a vague

me"

arises.

evil Karma, burning in Hell power of the wishes of Me, the

produces Us

By

becomes intense.

knower

the

gains strength,

sense of enmity,

When

moves

fearless]

is

this feeling

arises

says, fear

He who becomes Brahman by

from duality.

the

all the sentient

beings of the six Lokas, whe'n

they feel great anger arising in their mind, learn neither to

avoid

leave

it

position.

[It is

not possible at once to totally eradicate

an

evil passion, or to

to

it.]

That

May is

way to it (weakly), but to mind attain its own (exalted)

studiously, nor to give

it

to itself ahid let the

it

avoid

all

attain the clear

acts which might conduce

wisdom [gSalvahi-Yeshes.

the mirror-like wisdom Melong-lTabuhi-Yeshes,

described in notes to p. 5 of the Text post}. II.

From

pride which puffs up the

feeling of contempt for others,

This leads

self-conceit.

these have

[The is is

Karmic

to

Mind

is

together with

disputes

and

produced a overweening

quarrels.

fruit, there is birth in the

Deva

When world.

Deva though higher than that of a man the highest. The cause of birth in Devaloka

state of a

not of

pride combined with good action, which, without pride,

would have produced better result, yet with pride confers only the lesser boon of Deva-life. A Deva has a long life of pleasure, but, like fall

when

term

human

beings,

is liable

his stock of merit is exhausted.

of a Deva's life his

his fountains

run dry.

and Towards the

to death

beauty fades, his gardens wither,

Upon

his wish-granting Kalpataru

xxviii

[

a

blight

]

His companions and the

falls.

Devls

can-

not approach him because of the stench his body com-

mences to emit. Being endowed with Deva eyesight, he where he will be reborn in a lower world. He is

sees

conscious that his stock of merits

He

stock acquired. life

is

and no fresh

spent,

conscious of the evil result of the

is

heaped over against him,

of thoughtless pleasure

him to rebirth on a less happy plane. He is weighed down with remorse. He foretastes the miseries of his fate in the comparison he makes of the pleasures of the Deva-life he is leaving behind and the miseries of the life to come. This is the fate and misery (hPho-

leading

lTung) which prevails in Devaloka.

them

highest (Klesha).

and As

Pride

best.

is

is

their

obscuring

Devaloka.]

From

By

power of

suffering Hell after death.

may

has taken passion

like seeks like, pride seeks the plane

pride prevails, that

wishes,

Pride

because the Devas think themselves the

there,

the

such as are given

all

to

where

there they fall, these

pride

My good

know how

to

detach therefrom the knower [Shes-pa = Sems, bLo, Rigpaj different

names and

state clear

of

mind

;

the latter being in

freed of all obscurity.

The

its

highest

highest state

naked of imaginings and void is called the Great Perfection Here Rigpa is not part of the (rDzogs-pa-chenpo). Skandha, but

may

be said to be the innermost essence of

Vijnana (rNam-shes)

Mind

(Rigpa) attain

]

:

its

thus letting the feeling alone

own

and

the

May

(exalted) position.

it

realise the truth that all is one, that each is (in essence) alike.

[For

all

being

is

pervaded

by the Sugata

Dhatu

Essence of the Buddhas (bDe-gShegs-sNyingpo) in

Brahmanism Brahman

is

the All-pervader.

realisation is that of one of the five

wisdoms

;

or

just as

Here the

called

Nyam-

nyid-vYeshes described in notes to p. 5 of the Text pbst.]

xxix

[

]

12.

From

[Bag-chags, that

the propensity

predispo-

is,

from habit. Thus the Bag-chags of dreams what has been done in the day] to regard

sition arising

at night oneself

is

and

others as different arises

oneself and depreciate others

When

wish

the

to vie

and

:

an

act

to suffering.

fight with others is strengthened,

birth in the Asuraloka,

there is

the desire to praise

which leads

wherein beings are ever

engaged in wounding and killing each other.

By

them into Hell. the

Buddha, may

other as

enemies.

and

let

the

May

it

Let the feeling of enmity alone by

knower

attain

its

realise the unobstructed

[hPhrin-las

This hurls

power of these good wishes of Me, such beings cease to look upon each

the

all

pronounced Tinlas.

(Pudgala) becomes,

by

own

(exalted)

itself

position.

power of Divine Service When a SamsSric being

virtue of his merits, a Saint, then

he devotes himself to the service of sentient beings. Bodhisattvas and Buddhas are ever thus engaged. The acts they perform for the benefit of others are of four kinds,

the peaceful (Shanti), the grand

(Pushti),

or nourishing

the fascinating or overpowering (Vashlkaran-

am), and the stern or destructive (Maranam and the

These are Tinlas

—their Mission].

memory (Dran-med, a

Lack of

and

state of unconsciousness), indiffer-

ence, distraction, being overpowered by sleep

and

like).

intelligence

and

forgetful-

forms of stupidity leading to By the power of these good wishes of Me, the Buddha, may the overpowering gloom of stupidity be dispelled and lit up by the rays of ness, swoon,

sloth, are all

birth in the brute world

clear consciousness.

(Tiryakloka).

May

such attain

[rTog-med-Yeshes, unrestricted by the thought].

the

pure wisdom

finite

forms of

All sentient beings of the three worlds (Loka) are

in their essence alike

to

Me,

the

Buddha.

Unconsciousness

:

xxx

C

]

(want of true knowledge or AvidyS) is the Cause of At present they are engaged in useless actions these errors. (Don-med-las, that is, such actions as do not tend to selfdevelopment and emancipation). The six acts aforesaid

done in the six Lokas which lead to rebirth in them) and delusions. I am the most ancient Buddha [that is, of the most remote past known to man not the first in status or time. Both Nirvana and Sangsara being eternal there is no first Buddha in point of time] that (acts

are but dreams

;

My incarnations

may

By

the

the

power of

(Kiintu-bZangpo), tion, attain

which

is

control the beings of the six Regions.

good wishes of Me, Samanta Bhadra

may

all sentient beings,

without excep-

Biiddhahood in the Dharma-kdya [Chos-dVyings

the Void (Shunyata) and Compassion (Karuna)

].

This great subject being for want of exploration one of difficulty,

treatment

its

is

not

to

likely

escape

all

But those who are free of wrong notions as to the meaning of Shunya, of Anatma (in Buddhism), and of (in Atma Advaita Brahmanism), and have some knowledge

error.

both systems, will I think discern between the two. To quote the words of a review of a recent work on Buddhism " With each fresh acquirement of knowledge as to Buddhism, of the Tantric ritual in essential

similarities

:

it

seems more

out of which

difficult to

it

separate

it

from the Hinduism

emerged, and into which

it

relapsed."

Arthur Avalon. Ranchi 27th September, 1918.

INTRODUCTION. The term Thegpas

or Yana, to give it the Sanskrit means Vehicle, and presents the same idea as sect, school, and method. There are broadly two chief Yanas commonly spoken of, namely, Hinayana, and Mahay ana. The Southern Buddhists of Ceylon and Burma belong to the former, and those', of Tibet, China, and Japan to the latter. The term Hinayana, which is equivalent,

not of a complimentary character, selves

is

not given to them-

by the Southern Buddhists but by the Mahayanists, The Southern school of the Greater Vehicle.

followers is

called Lesser Vehicle because its followers seek

and Arhatship each

for himself, whilst the

Nirvana

Mahayanists

enlightenment of the whole universe. be saved oneself if others are still lost and Vajrayana, or Mantrayana as it is also called, suffering ? is a development and particular branch of the Mahayana. Vajrayana is a form of Tantrik Northern Buddhism. The strive

What

for the

is

it

to

Mantrayanic Buddhist doctrine speaks of nine Yanas, each Yana being divided into four parts, namely, the view (ITa-va; in Skt. Drishti), the meditation (sGompa; in Skt. Dhyana), the practice (sPyodpa ; in Skt. Charya),

and the The

fruit first

(LBras-bu

;

in Skt. Phala).

three Vehicles constitute the original divisions

as they existed in the time of the

first

three convocations

which were held after the Pari-nirvana of Our Lord the Buddha in India. These three Vehicles are (i) Shravakayana (Nyan-thos-kyi-thegpa) (2) Pratyeka-Buddha-yana ;

(Rang-rgyal-gyi-thegpa)

chub sems-dpabi

;

(3)

thegpa).

Bodhisattva-yana Subsequently

(Byang-

these

three

;;

xxxii

[

]

He was

developed in Thibet into nine.

Mantrayana school

the

Padma-Sambhava

with the advent of

Vehicles were

in

the

founder of

Thibet and of

the Great

Perfection school (rDzogs-chen).

The development or " fruit " of the first three is the Vajrayana and Mantrayana which is divided into six parts or stages

:

kyi-thegpa)

(5)

;

(4)

Kriya-tantra-yana (Byavahi-rGyud-

Charya

Up3ya-tantra-y3na

or

(Spyad-pahi-rGyud-kyi-thegpa)

(6)

Yoga-tantra-ySna

The

latter is again sub-

;

(rNal-hbyor-rGyud-kyi-thegpa).

three into Maha-yoga-tantra-yana (7) (Maha-yoga or Ma-rgyM-kyi-thegpa) (8) Anuttara-yoga(Anu-yoga or Blamed -rgyud-kyi-thegpa)

divided

:

;

tantra-yana

and

(9)

Ati-yoga-tantra-yana (Ati-yoga hi-thegs-pa).

Ati-yoga

is

considered the

the pure Advaita-tantra

here rendered

med = One,

by

that

in Buddhist

(3)

ing to the

;

The

Shunyata.

Philosophy

Sems-tSampa

are

:

(1)

The Tibetan word

first all

be

so.

sense

there

in

;

a position accepted

modification.

In the third

mind alone is so.

last school neither external objects

nor

mind are real, in the sense that they appear to But the real, if it can be called such, for reality in a denied to it, is the Void or Shunyata for which no word, since it is beyond mind and speech. admit the phenomenal " I " or personality

is also is

:

—

school external objects are not real, but the

internal

gNyis-

Bye-brag-smrava

(2)

second with some

According to the

is

four accepted schools

—

(4)

is all

mDo-sDe-pa or Sautrantika a term which means " only mind " or dVuma-pa or Madhyamika. Accordthings (Dharma), both outer and inner, ;

that is, matter and mind, are real

by the

This

all.

the Sanskrit term Advaita

is

Sanskrit Vaibhashika

Vijnanavada

Buddha.

the Eternal

as

is realised

highest of

or monistic school in which

All -schools

:

[

which

xxxiii

]

a being or aggregate so long as he is not truly enlightened; but they all deny that this "I" which they call Atma is real. The Tibetan definition clings to

of the

Atma, which they deny,

is

something which

is

one

(gCig) independent or free (rang-dvang-can),

nent and eternal

(rtag).

Shunyata

is

and permaan inexpressible

mystery in and behind the incessant flow of the stream of seeming, which can be described by no term borrowed from the world of appearance, for none of these terms has a "

meaning except in relation to its opposite. Thus " one is an idea belonging to the world of numbers freedom and permanence are only understood with reference to the phenomena of dependence and change. The Advaita ;

Buddhist Tantra is thus the doctrine of Shunyata. This means that the universe (hKhorva = Sangsara), and

Nirvana are not two but one or Shunyata, just as the mind and body in any individual are aspects of one unity. So the Prajna-paramita-hridaya-garbha says " gZiigs-sTong-pa-ho, sTong-pa-nyid-gZugs-so ": that is

Form (Rupa) The one

Matter

or

Form.

is

is

the Void and the Void

not other than the other.

is

The work

here published belongs to Anu-yoga the highest but one division of Anuttara-yoga which Tantra (Ma-rgyud-lung), which,

three Mandalas

(i.e.,

is

known

it

is said,

as the Motherdeals with the

in ordinary worship the Devata,

His

abode His court-followers) known as the Eternal Self-existing Mandala (Ye-ji-bzhmpahi-dkhyil-hkhor), the Eternal

Mandala (Rang-bzhin-lhun-grab-kyi-dKhyilhKhor) and the Great Bliss Mandala which is that of Self-created

the male or

known as The highest

or

or

The Maha-yoga-tantra Father Tantra (Phargyiid). Atiyoga Tantra is the "not two"

the Bodhisattva.

Tantra

(gNyes-med-rgyud).

My

is

informant a

non-dual

Khamba

xxxiv

[

]

Lama Tshewang-Runchen gave me from

a Thibetan

Manuscript (which he said he had studied thoroughly),

a short summary of these Yanas showing the various views

entertained

at

these several

stages

regarding

Anatma, Momentary Cognition, Appearance and Reality, the Void (Shunyata), and the four dogmatical extremes " is, is not the appearance is true the Void (Shunyata) ;

is

;

As, however, the definitions given were not

true."

approved by the learned Enche Geshe-Ch6n-mdzad La who has helped me in this work (but who unfortunately died last April), I forbear to give them. The Sanskrit term Sambhara is the equivalent of

sDompa, that is, "a collection " meaning the Mandala of the Devata and all therein. It has also the meaning " vow of restraint" as explained in the foreword of the general

The

Editor.

state of the

Himself, His Mandala

mChog).

bDe-mChog

Devata embracing, as part of

that of the Highest Bliss (bDemeans " Bliss highest "; in Sanskrit is

ParamSnanda or Mahasukha. The present work is a Tantra of both the dKar-rgyud-pa and the Saskya-pa sects.

By

Dem-Chog

this is

meant that there are several

rites of

which the number of faces, hands of the chief Devata and surrounding Devata vary as also the in

;

text.

One

sect

may

therefore follow this Tantra in one

form, and another in another. The yellow-hat sects of the state monastery of Tashi-Lhiinpo have also got this Tantra, and my late Guru, a highly advanced Lama of the Dukpa-dKargyud sect, wrote to me to say that the Mandala with 62 Devatas (very difficult of practice) exists also in Bhutan. The former has two divisions, the Karma-dKargyiid whose chief seat is sTod-lung-Tshoorphug, about two days* journey to the north of Lhasa. Its Avatara Hierarch is the highly venerated rGyalva-Karma-pa.

[

XXXV

]

This school has several adherents in Sikkhim and

The second

as well as in other parts of Thibet.

Khams

division

is

the dBrugpa dKargyud sect, which counts several very rich

monasteries in Khams, the

Ladakh, and In Thibet

is

Hemis monastery

there are the Ralung, Sangachelling

several other smaller monasteries near the Tsari

Poba

in

the state religion of the whole of Bhutan.

itself

The Saskya Sect

districts.

Saskya in Thibet over which

still

has

and

and the

centre at

its

Hierarchs ruled shortly

its

Lama. The line of the bDe-mchog-Tantra Gurus (Saskyan branch), here is given from the Pag-Sam-Jtfnzang (History of Buddhism in Thibet) by SumpamKhan-po-Yeshes dPal-hbyor. The Gurupangkti

before the date of the fifth Dalai

is

follows

as

dhara a (Hog-min).

(2)

celestial guru.

Saint.

:

—

celestial

(4)

(i)

rDo-rje-hChang

guru

of

the

Vajra-

Heaven

Phyag-na-rDo-rje or Vajrapani another (3)

mDah-bShum

or Suraha an Indian

Klu-sgrub or Nagarjuna.

or dPal-lDom.

or

Akanishta

(6)

(5)

Shri Shvavari

Looyipa, an Indian Sage.

dpon-rDo-rje-dril-bu-pa.

He

is

also said to

*

(7)

SLob-

be another

Demchog Tantra having obtained teaching from Shri Chakra Sambhara (dPal-hKhorlosdompa) Himself and thus was invested with a fresh power. (8) Rug-stsal-zhabs or Kacchapada. (9) JalanKrishnacharyapada. dhara. (10) Nagpo-sPyodpa or (12) rNam-rgyal-Zhabs or Vijayapada. (11) Guhya. (13) Tailopa. (15) A Newar Phum-mthing the (14) Naropa.

source of the directly

greater

or (18)

(hjigs-meds-grags).

Ngag-dVang-phyug.

(16) (17)

Ngag-dVang-Grags-pa Ngag-gi-dVang-phyug.

The Saskya (19) hGro-mGon-hPhagspa-Kun-dGah-sNing-po

gLag-Skya-Shes-rab-brtregs.

Hierarch

shortly called hPhagspa or Su-chen (b.ciic 1233 A..D.).

[

to

whom

reference

is

xxxvi

later

J

made.

The remaining Gurus

can only be obtained from Saskya. From a note at the end of the MS. that

it

was written out

Pandit

it

would appear

at the dictation of a venerable

(Phagspa = Arya), whose name is but the places and dates are stated where

Lama

not given

;

Chapter or Part was completed. In the " Blue Records " of Thibet (Teb-ther-sNgdnpo) a history of

each

Buddhism and

its different

schools

— —one of the Hierarchs

Saskya the abovementioned Guru hGro-mgon-hPhagspa by name, attained great celebrity as a Saint and learned man. He had several eminent disciples. The " Blue Records " say that he became the Guru of the Sechen (Tartar) Emperor of China. The MS. says that the first part was written at Svayambhunath (Shing-kiin) in Nepal at the request of a prince called Ji-big-Demur. This may be the name of either a Newar or more of

probably Tartar Prince, for Demur may be Temuror Taimur which is part of the name Tamerlane to whose

Sechen Emperor of China belonged. It is the Hierarch who visited both China and Nepal may have been attended by a Prince of the Imperial Chinese Tartar family on a pilgrimage to the holy Buddhist Temples of Nepal then under the rule of Newar Buddhist Kings, and caused a Thibetan translation to be made from a previously existing text in Sanskrit. In such case the very valuable MSS. which Mr. Avalon, the general Editor, has acquired should be 660 to 665 years old. For this was the Hierarch to whom the Chinese Sechen Emperor made over the whole of line the

possible that

—

Thibet and the date of his accession to the sovereignty is given as being some time about 1253 A. D.,

over Thibet

in Thibetan almanacs.

"

:

xxxvii

[

The

original

MSS.

]

in the old

is

" headless " style

Thibetan writing. It is noteworthy as denoting the importance of the personage on whose

(dVu-med)

of

behalf the

work was written

out, that in this

volume

of ninety leaves of seven different parts, each bears the

name

of the copyist

and the date and place

they were written. Two or three writers employed, each of them highly trained.

The whole

in the

which

were

thus

some 240 folios all namely, Demchog, in its But the other books are not the same age, though they form

series consisting of

bear upon the same subject, different stages

at

and

—

parts.

same hand, nor

of

a very valuable collection.

Unfortunately

it is

not quite

complete, though sufficiently so to enable the Sadhana prescribed to be carried out successfully.

The

—

collection consists of eleven parts, viz. (1)

A

set of dances according to the

bDe-mchog-

Tantra called " Dance Book

of the Best of Gifts " (Mchog-dbyin-rDo-rjehi gardpe), conof

sisting (2)

Another

four

folios.

Vajram&la

dance (rDo-rje-hphreng-

vahi-Kiin-bsKyod-kyi-gar), three (3)

folios.

The Sadhana of Sambhara or Demchog entitled " Method of attaining the highest simultaneously

born

(bDe-mchog-lhen-

bliss"

skyes-kyi-bgrub-thabs) of seven (3)

" The Method of meditation on

(4)

" The

folios.

Demchog

(bDe-mchog-lhan-kye-bGom-thabs)

of

five

folios.

feast

or

worship

of

Vajra-yogini

(zDorje-rNal-hByor-mahi-tsogs-hkhor) six

folios.

178th.)

(173rd

folio

to

front

of

page

[

(5)

Homa

of

xxxviii

]

VajrayogiM

Shri

(dPal-rDo-rje-

rNal-hByor-maM-sByin-sreg-gi-choga).

Front page of 178th folio—last two lines—to

(6)

the back page of 181st folio. (4 folios.) " Notes on the method of making the waters of initiation enter

(dVang-chog-

oneself "

bdag-hjug-la-lT5s-pahi-tho-yig).

(Of 82 from 372nd folio to the 453rd folio.) Meditation on the twenty-one Taras 10 folios folios

(7)

—

= 259th (8)

"

to the 269th folios.

The King of Shri-Sambhara-chakra Tantra" named the Ca-ma-Gala-grita ornament of

—

sepulchral

pahi

-

things "

(dPal-hkhor-lo-sdom-

rgyud - kyi - gyalpo

-

dur - Khrdd-Kyi-

rgyan dPal Heruka), in twelve " Sepulchral things " has a two-fold cation.

Exoterically reference

is

folios.

signifi-

made

to

by the Heruka obtained from the skulls and bones in the

the bone ornaments carried cemeteries.

Esoterically

meditation

on

the

it is

Heruka

denoted that (Demchog)

extinguishes existence in the Sangsara.

The

end of worldly life is the cemetery or death. But from the cemetery which is Sadhana is born enlightenment. (This is in a very different hand, and of much older date. It the name of the Indian Pandit Gayadhara, and the Thibetan translator— Shag-Yeshes and contains very finely written footnotes under each line of text.) " The Rosary of worship of Demchog " (bDemchog-chod-Phreng), in twenty-one folios. (This also is in the same hand as the Part 8 gives

—

(9)

.

xxxix

[

—and the name

]

of the compiler or contri-

butor of this part is given as BLo-gros-rGyalmtshan and the place is " Khai-phing-

—

hoo,"

the great king's palace,' possibly

'

somewhere in China because this is neither a Thibetan nor Nepalese name. Date WaterDog year, 25th of the month of rGyai. 10th Part.—The Homa-ritual (burnt offerings) or sacrificial fire, of dPal-hKhor-lo-sdompa, :

explained nine

at

Homas—the (rgyaspa),

(mNgGn-rtogs)

length

There

folios.

four

are

peaceful

dVang-va

(the overpowering

and

fascinating—Vashikarana) or

stern

kinds

in of

(Zhiva), the grand

the

(Marana).

destructive

or

fierce,

It

is

be done by one Pandita (sLobdp on-Rinchen-rDorj e) said

to

(n) The work here published " Vajra-yogini," Shri Mahamaya and Tara (dPal-hKhorlo-bDe-mchog, rDo-rJe-rNal-bYor dPalsGyuma-Chen-mo-sGrolma) in nearly 90 This last

folios.

is

divided into seven parts,

which have been here printed

all of

in the with heads (dVuchen). part which closes at the 27th folio I

printing character

The

first

have translated in

full

so as to give the

reader a general idea of the

work and the methods

nature of the

of meditation.

Of the

other parts a short Synopsis has been given following

Gangtok, Sikkhim: 1st

May,

1918.

on the translation

of the First Part.

Kazi Dawasamdup.

;

;

SHRI SAMBHARA CHAKRA. Vajra-yoginl, Shrl

Mahomayd and

(dPal-hKhor-lo-bDe-mChog

;

Tdra.

rDo-rJe-rNal-hByor.

dPal-

sGyuma-Chen-mo sGrolma.) This is a clear exposition of the ritual of the Mandala 1 Chakra of Great Bliss. 2 Obeisance to the Guru and Shrl Heruka. 3 Having

of Shri

bowed with reverence to the Guru, the essence of all the Buddhas and to Shrl Heruka I now expound the Sadhana * Chakra Mahasukha.

of Shrl

He whose mind who has '

is

firm in

Bodhisattva resolve

obtained the highest initiation, 6

6

who understands

is foremost among Yogis will of a surety obtain the highest boons, both temporal and spiritual, if he follows the course prescribed, namely, the imagina-

the Mantras and

tive

7

and meditative

tranquil

and

if

;

if

he

8 ;

offers rice

if

he practises to make his mind

cakes

9

and other food

offerings

in short he assiduously applies himself to all the

four branches

10

of a Yogi's duty.

(2) Shrl-Chakra- Mahasukha; the Devata whose (3) A Vajrayana Devata. whereby Siddhi (success, here spiritual attainment) (4) may be obtained. (5) That is whose mind is firm in righteousness. " Conferring of power " (dVang). (6) Literally (7) By this is meant the mental process whereby the imagination is exercised to produce certain pictures and ideas. (8) That process whereby the mind ceases to imagine and passes into the tranquil state. In the first the mind projects and in the second withdraws its own projections. (9) gTorma. (10) Namely, pertaining to Samadhi, the Path (or conduct), Offerings (of rice cakes)

(i)

state

dKyil-dKhor. is

that of great bliss (Mahasukha).

Ritual

:

practice

partaking of food.

[

2

]

The devotee when about to go to sleep should firstly, imagine his body to be that of Buddha Vajra-Sattva and then at length merge into the tranquil state of the Void.

1

Arising from that state he should

the double

proclaiming the Mantras of the

heavens Heroes.

3

think that

drums 2 are resounding from the midst

of the

twenty-four

Arising from his sleep in this state of divine

Shunyata (sTong-pa-nyid or emptiness) or the ultimate formless Reality as contrasted with appearance (sNang-va) or (Ariipa) form (Rupa). This is not, as has been ignorantly supposed, absolutely nothing, and therefore the term nihilism is out of place. It is relatively nothing that is to us since it has none of the qualities of the things we know, such as form, colour, taste, smell, weight, temperature. There is nothing to which it can be likened and therefore no words can define it. It is beyond the circle of phenomenal existence and therefore the state is marked by neither Avidya, Sangskara, Vijnana, Namarflpa or property of any kind. As the Prajnaparamita-hridayagarbha says of it (like the Paramatma), it can only be said, "not this," " not this " (neti, neti). Shunyata is united with every form of experience as its background. (2) Damaru small drums of the shape of an hourglass such as that held by Shiva. (3) dPahvo (Vira) that is the twentyfour male DevatSs of the twenty-four Tirthas. The ordinary use of the term Hero in Thibet as elsewhere refers to the martial hero. But it has an application to Sadhana also. Here the reference is to Divinities. A Yogi who has attained Siddhi through certain Sadhana with meat, wine, and women, may be called a Vira or as the mad Heruka; such Heruka of Kongbu, Kongsmyon Heruka, otherwise called Lhabtsiin-nam-mkhah-hiigs-rned, the pioneer rNyingma Lama Saint, who entered Sikkhim some 300 years ago by the Kangs-chcn Pass and whose school is now the Chief of the State Monasteries in Sikkhim, viz., Pemiongchi and hBrug-sMyon Heruka, otherwise called hBrug-smyon-Kundgah-legs-pa who entered Bhutan at a still earlier date. The YoginI or Heroine is rNal-hByorma and sometimes dPah-mo. By these terms is generally understood in (i)

;

—

;

Thibet the divine Dakini, Vajra-varahi, or some manifestation of Her. In Sikkhim, according to pre-Buddhistic Bon beliefs, still there prevailing, the Seer of the wild men of the highlands is called dPah-vo and Nal-hByorma (pronounced Naljorma), a woman who claims to be

a medium for local spirits and those of dead persons plaguing people with their evil influence.

—

;

3

[ 1

body

he should regard

Mandala

stituting the

all

]

things around

he had done

as

him

as con-

of himself as Vajrasattva. 8

If beneficial to his devotions,

ablutions

Then

he

while

may

perform the

receiving

initiation.

seating himself with ease facing the South let

sanctify his

body by

;

him

tasting the drop of Amrita. 3

Then he should begin by repeating the Refuge 4 and the Good Wishes formula. 6 Then let him meditate on himself as Demchog 6 and his Consort. 7 Imagining his own body to be that of the Devata is formula

Saying " Shrl He-

the bliss pertaining to the body.

ru-ka

Aham,

" 8

he should meditate on each syllable

Mantra as follows " Shrl "

is

and the void

"Ka" (I)

known

is

non-dual experience

or

not

of the

:

Dhatu; abiding

10

"Ru"

;

9

is

anywhere. 12

"

He

"

is

the cause

uncompounded

11

Thinking oneself

Lhahi-Sku, that is Deva-deha. The body is divine in fact, and to be such when consciously identified with Divinity. (2) He

thinks of himself as

Buddha Vajrasattva

(rDorje sems-dpah)

objectivity as the

Mandala

the latter.

(v.post) of

(3)

and

of all

Rilbu,

The

Amrita, is a drop of wine (the extra-ritual use of which is forbidden) taken on the tips of the ring finger. (4) Buddham sharanam gachchhami, Dharmam sharanam gachchhami, Sangham sharanam gachchhami (I

take refuge in Buddha, the Law and the Assembly). (5) May all have happiness and be endowed with the cause thereof. beings be free of pain and its causes. May all sentient

sentient beings

May all sentient

beings ever enjoy happiness unalloyed with pain. supremely equable (i.e., free both of Raga and Dvesha).

May (6)

they

feel

Mahasukha,

the state of the Devata of this Tantra. (7) Vajra-VarShi or Yogini. (8) "lam the revered and glorious Heruka." (9) gNyismed-yeshes which literally means " not two-knowledge ; " monistic or advaita experience ; yeshes being Jnana. (10) Het'u and Shunyata, i.e., rgyusogs-sTong-pa-nyid. (11) tshogs-dang-bralva, separation from comIt is not a compound. It is homogeneous as is pure binations. Kevala, or Shuddha Jnana. (12) Gang-duhang-mi-gnaspa. It cannot be said to be in any place for it is all-pervading (Sarva-vygpin) and dependent on nothing (niralamba).

.

[

to be the Self

man

says

is

1

4

]

which embodies

all these,

whatsoever a

Mantra. 2

Let him imagine in the centre of his own heart the "A" evolved from the experience which knows that

letter

forms are unreal. 3 On it let him think of the clear Lunar which symbolises world-experience, 4 and upon that

disc

the Mantra " objective

stands

Hum,

content.

for

6

" which symbolises mind 5 devoid of " Of this " Ham " the letter "

U

which

knowledge

the

works; 7 the body of the letter " H " which distinguishes 8 the top of the ;

accompUshes for that letter "

all

knowledge

H

" for the

bDag-nyid. The first word is" I:" the second points at something the very I or self. He thinks "I am the non-dual experience, single (homogeneous), all-pervading, the Dhatu. (2) That his speech is pure and holy as is his whole body. (3) is, literally " thinking-not " knowledge Mi-rtog-pahi-yeshes that is Jnana which is that Wisdom which knows that all forms have no real existence as such in themselves, that is which knows that the The definition is Mi-rtogtrue nature of forms is ShQnyata. yeshes, bDen-pas-ma-grub-pahi-khyad-par-du-byas-pahi-gzugs-rTogspahi or shortly Dehi-ngo-vo-ham-ye-nas-gNas-lugs-shes-pa-la-zer. The mind which regards forms as real things (which they arc (i)

—

:

not) (4)

called

is

:

hJig-rTcn-pahi-yeshes

or

"Worldly

hjig-rtenpahi yeshes ; world-knowledge of objects

Sems

Mind (sems)

;

Wisdom."

Vishaya Jnana.

distinguished from objective contents or thoughts. (7) There are five " wisdoms," " knowledge," or aspects of consciousness (Yeshes= jnana) which are here defined from (5)

:

chitta.

(6)

as

the seventeenth century Tibetan work by Buston Rinpoche, called Buston-Chos-hbyung. The fi rst here described is Amogha-Siddhi or Bya-ba-grubpahi Yeshes, (pronounced Ja-wa-dub-pai-yeshes,) literally " having done act successfully." Amogha-Siddhi is irresistible power of doing everything omnipotence. The first is defined by Buston Rinpoche as " The wisdom which accomplishes all works (Bya-va-grubpahi-yeshes), is that which fulfils all the needs and interests of sentient beings by manifesting itself in various forms and under varying condi;

tions (sN«-tshogs-su-sprul-nas-sems-can-gyi-don-bsgrub-pas-bya-grubyeshes-so) . (8) Sosor-rtog-pahi yeshes, (pronounced sosor-togpai-yeshes) literally" different

knowing;" that knowledge which

is

defined

by

;;

:

[

knowledge

1

mirror-like knowledge

2

equalising

5

3

the crescent (Chandra) for the

and the Bindu (Thigl6) above Meditation on these Mantra symbolising the mind is the

that for the changeless knowledge. 3 different parts of the

Buston Rinpoche as the " Distinguishing Wisdom " (Sosor-rtog-yeshcs) the knowledge of all objects with their differences (that is the knowledge which knows all which is abstract or concrete with their different names and so forth). (So-sor-rtog-pahi-yeshes, shes-bya-thams-cadthogs-med-du so-so kiin-rtogs yeshes-so.) (i) mNyam-pa-nyid-kyiyeshes (pronounced Nyampa-nyid-kyi yeshes,) literally " equalintensifying of knowledge." Whereas in the last form of experience there is the recognition of difference here is seen the sameness (Samya) of all Samata Jnana. This is defined by Buston Rinpoche as " The equalising wisdom " (mNyampa-nyid-kyi-yeshes) and is the result of meditation on the sameness of the nature of all beings, oneself and others, producing attainment of the highest Nirvana. (Rgyu-bdaggzhan-mNyam-par-sGom-pahi-hbras bu, mi-gnas-pahi-Myang-hDas-labzhugs pas-na, mNyam-nyid-yeshes-so.) (2) Melong-lta-buhi-yeshes (pronounced Melong-tabui-yeshes,) literally " mirror-like knowledge," denned by Buston Rinpoche as " The Dharmadhatu " being perfectly

is

:

:

;

—

pure and uncognising, like the mirror, is called mirror-like (Chos-kyidvyings-rnampar-dag-pa-dang melong-ltar-gsal-la-mi rtog-pas namelong-lta-buhi-yeshes-so). The mirror is itself pure reflects but is not itself affected. (3) Dharma-dhatu- Jnana or Chhos-kyi-dvyingskyi-yeshes, pronounced Cho-kyi-ing-kyi yeshes. The explanation of this term (obtained from Geshe-La, the most learned Lama now living in Sikkhim named Kusho Cho-mzad La, of Enche (dVen-bchas Monastery) is, " That which is not liable to change or transition is Dharmadhatu." Dharmadhatu- Jnana is said to be " The wisdom which knows that the

—

;

:

things which are coloured differently and the like are really not so, but they are all of one nature and taste." The Tibetan word, Tingle" or Bindu in Sanskrit. (See Arthur Avalon's " Shakti and Shakta " and " Studies in the Mantra Shsstra") means a spot or point or drop

such as a spot on a leopard's skin, a drop of semen, a cypher and the metaphysical " point " which is the Mantra expression of the Indian Ishvara and the Highest Truth in the Tibetan rNyingma doctrine called the " Great Perfection " (rDzogs-pa-chenpo). So Dharmaksya or Chos-sku is defined as that which is devoid of all natural and accidental

Hum

impurities.

knowledge

;

•% is

is

in

Sanskrit

the second

;

characters

—is the third

;

'

w6

is

the

first

frs

is

the fourth ;"and

— C

°

]

method by

which the latter is qualified for pure arises from experience and enjoys the bliss which contemplation on the bliss I of the divine mind. 2 From the Mantra " Hum " rays of blue, green, red, and yellow light shoot forth through the four heads of the Devata 3 and gradually fill the whole universe. Then think in the following order: "

May

be —" May they beandfreed — " " May they never —" May highest happiness "

sentient beings enjoy happiness

all

endowed with the cause thereof " of all pain and of the causes thereof

be separated from the they be free both of attachment as well as hatred, and may they have all their eight worldly wishes 4 pruned and levelled." 5 Think fully on these wishes in their order the one after the other.

Then snapping the thumb and middle finger of the left hands and pointing the latter in the ten directions 6 let him think it to be such directions and repeat the Mantra " Sukhe bhavantu " (Be happy). By this means he dedicates all the merits that he acquires to the benefit This is the meditation on the four abodes. 7 of others. Again think that rays of various coloured light beam forth from the Mantra " Hum " filling the whole body and shining thereout in all space, cleansing the sins and ignorance and the propensities born of habit of all sentient beings, changing them all into myriad forms of

O is the (4)

fifth, (i)

Gawa-(dgahva).

Name, fame, wealth,

but cut down and

(2) Thugs. (3) That isbDe-mchog. (5) That is they are not to be extirpated moderated and if possible brought down to

etc.

levelled,

their minimum force.

(6) The eight points of the compass, Zenith and That is the four states of Dhyana comprising thirteen lokas the first stage and three in each of the others, from BrahmakSyika to Brihatphala.

Nadir.

four, in

(7)

:

;

;

7

[

Khorlo-De-mChog. 1 wards all the rays of

own

self,

—

;

;

;

)

Then having withdrawn 8 light and absorbed them into

meditate again as follows

in-

one's

:

Rupa-skandha3 to be Vairochana; 4 his Vedana-skandha5 to be Vajrasftryya; 6 his Samjna-skandha7 to be Padma-nateshvara 8 his Sangskara-skandha9 to be Raj a-Vajra and his Vijnana-skandha 10 to be Buddha Vajra-sattva. 11 Let the worshipper think the

Meditate thus upon

all

the principles constituting the

having become each a Tathagata the whole constituting the revered and glorious Heruka. (Then meditate

self as

:

on the five senses as five male Devatas.) Heruka's

body

eyes

Vajra-delusion

are

mouth Vajra-greed; nose

Vajra-anger;

Vajra-jealousy

Vajra-Ishvara. 13

12

and

all

(Moha)

;

ears

Vajra-miserliness

the

(Ayatana)

senses

(The five constituent elements of the

body should then be meditated upon as five female Devatas.) The Earth element 14 is Tung-bar-byed-ma 15 element 16

water

the

element 18

is

Sod-par-jed-ma;

Gug-par-jed-ma

19

the

17

the

fire

element

air

20

Shri-chakra-mahasukha. (2) This is an (i) hKhorlo-bDemchog. and meditative method above instmce of the imaginative rNampar-sNang-mdzad Bodily aggregate. (3) (4) (6) rDo-rje-Nyima. (7) Aggregate of (5) Aggregate of sensation. " Padma Lord of Dances." feeling. (8) Padma-gargyi-dVang-phyug

described.

(9)

(11)

Aggregate of cognition. Aggregate of tendencies. (10) rDo-rJe-sems-dpah. Just as the five Yeshes are personified as

Buddhas in the case of Adi Buddhas, so in this mandala (the whole body being such) there are five Devatas. (12) That is the eyes and so forth are considered to be Vajra the five Dhyani

zhe-sdang-rdorje miserliness wrath, gTimug-dorje covetousness (Dots-chags-dorji), jealousy (Phrag-dagwho Prithivi. "She causes Dorji-Wang-chug. (15) (14) (13) gSod-par-byed-ma "She who kills." Apas. (17) (16)

delusion,

;

;

(Serna-dorji), dorji).

fall."

(18) Agni.

(19)

hGug-par-byed-ma " She who summons." (2o),Vayu.

;

8

t

Padma

gargyi-wang-chug

Padmai-dra-wa-Chan.

by means

3

1

3

and the ether element 8

As one

is

desires a precious object

which only one can acquire merits the and mental transmutation of all the aggreand the functions of the various the senses into Devata furnish such an

of

purification

gates the elements,

organs

of

object.

Again with the beams of the "

Hum "

light shooting forth

from

in the heart, let the worshipper invoke his

4

surrounded by the line of Gurus in the upper Heavens before him. Below them is the principal Devata (Khorlo-Demchog) surrounded by the sixtytwo Devatas of the Khorlo-Demchog Mandala (Chakra-

Vajra-guru

Then having imagined that the above Divion the fronting Heavens let the

sambhara). nities

are

seated

worshipper think that he ably.

Each

is

himself multiplied innumer-

of his counterparts should repeat salutation

to the Gurus (namogurubhyah) and salutation

Mandala

of Shri-chakra-sambhara

(Namah

to

the

Shri-chakra-

sambhara-mandalebhyah) in honour of the Guru and the Devatas respectively and let each bow down to them.

Then

let

him

offer

the offerings in their order.

They are Arghya, Padya, Pushpa, DhGpa, Aloka, Gandha, Naivedya, and Shabda 6 saying the following Mantra " Om Sarva-Tathagata-Shrl-chakra-Sambhara-

" Padma-gargyi-dvang-phyug-ma. The Lady of Dances." " She who has the net of (3) Padmahi-dra-va-can Lotuses." rDo-rje-chfis. Water, flowers, incense, (4) (5) lights, perfume, food, music. See A. Avalon's "Principles of Tantra." (i)

(2)

Akasha.

—

— [

9

]

Mandala-Chakra-Sarva-Vira-Yogini." 1 repeated before follows

each of the

should be which are as

This

offerings

:

Arghyam

svaha 2 Padyam pratishVajra-pushpam 3 Ah Hum VajraDhupa* Ah Hum; VajraAloka Ah Hum Vajra Gandha, Ah Hum ; Vajra Naivedyam, Ah Hum Vajra Shabda 6 svaha

thayai

pratishthayai

;

;

;

;

Ah Hum. Then

after the last

Mantra

6

having

off ered

music 7

let

the worshipper think of every possible object worthy

of

offering

which

is

not any one's private property.

Let his mind create for itself every imaginable worship and worship with them.

Then making the Mudra he should say

article of

of the heavenly treasury,

:

" Obeisance by the grace of the

Dharma-Dhatu, 3

the Buddhas, Bodhisattvas, Mantras and the power of

Mudra by the grace of my own faith and Samadhi and by the power of all my good wishes let every kind of ;

;

offering for worship existing in this world, not held in

by any one, which is as inconceivably grand and by the Bodhisattva Samanta Bhadra (Kuntu-Zangpo) appear before my Guru and the Buddhas of the Mandala Chakra and let them be on the grandest scale."

possession

magnificent as the cloud of offering that was offered

(i) Quaere Yoginibhyah. (2) The text has " pratitcha ye," which is a mistake for "pratishthayai," that is that which is truly and firmly (3) The flowers and other things are mental offerings. The mind also resolves, " May they be Vajra," that is the

established or the Devata.

embodiment of the great irresistible enduring Vajra. (4) The text has Pushpe Dhupe, etc., ending with Shabda. The nominative form would appear to be correct. (5) Bells, drums, cymbals, conches, etc. <6)

See p.

8,

note ante.

—

— [

Having uttered fingers and thumb.

this

10

j

wish he should snap with his

Again making the Mudra on the Mantra

heart, he should repeat this

Om

; ;

:

sarvavid pura pura sura sura avarta avarta

ho nama samanta buddha nam abhismaraye spharana immam gagana kham dharmadhatu akashya samantama sarva tathagata apari shadhale mandale mama pranite punya jnana balena sarva tathagata balendha bandhasa sthana balena ca

"Om,

le

svaha. 1

fulfil (my desire), fulfil (my come forward, come forward be round, and round (the Mandala) Salutation to Thee I remember the Samanta Buddha

all-knowing one,

desire)

;

;

;

;

Let this upper space be clear (of obstacles) Let Dharmadhatu the unchanging be everywhere May the Tathagata be in the petalled ;

Mandala which is opposite to, and made by, me. Svaha to all Tathagatas who are holy, knowledge and power, who are the fuel of strength (strong as are the all

Power

fire

of this

issuing from fuel)

Mandala, and

,

who

who are

mighty."

Snap the fingers and thumb again, and worship with the above Mantra. Then let the worshipper say (i) I seek absolution for the sins which I have :

committed, or attempted to commit, or in (i)

The Mantra

in the text is in corrupt Sanskrit the

meaning

of

The following is perhaps the correct rendering. pura pura sara sara avartasva avartasva ho namah samanta-buddhanama abhismare spharanagagana imam kham (astu> dharrnadhatuh akshayah samantatah (astu) sarva-tathagata apare sadale mandale, mama pranite, punya-jnana-balaya sarvatathsgata

which

is

not

clear.

Om sarvavit

valendhanaya bandhasamsthanatodaya baliyase svaha.

— [

which

II

:

:

;:

]

have taken pleasure when com-

I

mitted (by others) by bod}-, speech, mind proceeding from motives of lust, anger, sloth, stupidity during all the states of my previous existences time without beginning. seek absolution for each and every sin so committed in the presence of my Guru and the Devatas of this holy Mandala will not commit them again (and then he I

(2)

I

(3)

I

should further say):

(naming himself) do hereby seek refuge in the Buddha, Dharma and Sangha from this

moment

until I attain the glorious state of

Shrl-Chakra-Mahasukha

mChog) (4)

I

vow

(dPai-khorlo-bDe-

:

to continue in the practice

ance of

and observimposed

the rules and conditions

by Shrl-Chakra-Sambhara (5)

I will feel

and take delight

satisfaction

in the

merits acquired by laymen, noble Shravakas, Pratyeka Buddhas, Bodhisattvas and

by

all

(6) I will free (7)

I will

(8)

I will

(9)

I will

the highest perfect

those persons

Buddhas

:

who yet remain unfreed who are dispirited

give courage to those

help those

who have not

same

plete Nirvana to gain the

entreat those

tions

Buddhas

who do not

set

:

of the ten direc-

the

wheel of truth

(Chos-kyi-khorlo) in motion to do so (10) I will

gatas

:

attained com-

:

pray and entreat such of the Tatha-

who

intend

passing

away

into

Nirvana not to pass away into Nirvana: 1 (1) So that they may remain to aid others who are not yet liberated from suffering.

— 12

[

(n)

]

remain sincerely and earnestly in the two-fold path of Shri-chakra-Sambhara.

I will

And by

the merits of

resolutions

may

I

my

and

practice of these

all

sentient

speedily attain the state of

beings

Shri-chakra-

Sambhara.

The worshipper should repeat

this

and

clearly

remembering at each time the deep words which he is repeating. Then he

distinctly three times,

meaning

of the

should think that the Divine Beings are addressing him in reply, thus

whom

he has invoked

:

" Oh, son of noble descent, 1 well have you adopted your abode. If you abide therein of a surety you will attain the highest stage.

Then again worship the Devatas with the

brief

form

of worship already given.

The worshipper should repeat the invocation Mantra in his mind " Pniy come." These means of acquiring merits. Then

Vajra-muh 2 and say

constitute the thirteen

from the Bija Mantra Hum which lies in the heart emanate ten female Devatas (Dakini) who are the keepers of the doors. There are eight of them in the eight points of the compass and Khanda and Roha are above (zenith) and below (nadir). They are on the east, south, west, north, and then south-east, south-west, north-east, and north-west. Then repeat a syllable (Pada) of the Mantra of the four-faced Devata and as each Pada is repeated make a snapping noise with the finger and thumb of the left hand. By these means let him think that he has expelled all mischievous Spirits. Then on a

(i)

Rigs-kyi-bu. Sanskrit Kula putra.

(2)

Of the Mandala.

;

:

13

I

make

proceed by stages to

next the

J

from the "

flood of light issuing

wall, ceiling,

Hum "

in the heart

the Vajra-bhumi (ground)

ceiling curtain

with fringes, and

net-work of arrows 1 and outside all a fence of divine He should commence this work from within and flames. proceed outward in their order.

Then form the fingers of the left hand into the Mudra 2 and point it at the ten directions, making the snapping noise abovementioned, repeating threatening

solemnly

the

dhana hum

Hum.

medinl-vajra

phat. 3

(Wall)

Om

4 (Ceiling)

bhava vajra-ban-

Om

Vajra-prakara

Vajra-panjara

Om

Vajra-jvalanalarka

Having protective

concentrated

Hum. 6 (Fire-

Hum Ram Hum. 8

the

mind on

the

above

from the " Hum " in the with Vajra-hilts, and Vajra-clubs.

create

circles,

heart Vajra-daggers

9

Placing these in the

left

and

right

innumerable attendants resembling himself his

Hum Yam

Om Vajra vitana Hum Kham Om Vajra-sharajala Tram Sham Tram. 7

(Cloth)

(Network) fence)

Om

hum

Hum Vam Hum. 5

Mantras thrice

following

(Foundation)

mind on the innumerable attendants

hands of the let

him centre

filling

the skies

who summon the Spirits, including those powerful ones who guard the four directions of the world-system. (1)

There

is

the Mandate.

ne tting

(2)

work

at the top of the sides of the building in

TarjanI Mudra

:

the

thumb on the bent middle finger

Om earth- Vajra worldly VajraOm Vajra-fencc Hum Vam Hum. (6) Om Vajra (5) Om Vajra dome or ceiling Hum Yam Hum. ceiling cloth Hum, Kham, Hum. Vajra net work of (7) Om arrows Tram (protect). Sham (bliss), Tram. Om vajra (8) The word jvaliLnalarka is not clear fire-fence Hum Ram Hum. and the index bondage hum

but

finger raised.

hum Phat

fire-fence is the

(3)

(destroy)

meaning.

.

(9)

(4)

The Phurpa.

— C

Those who are white of

14

]

take the refuge and enter the path

1

Think of those who are black as crown of

righteousness. 2

being transfixed with a dagger 3 through the their head.

Then

orally recite

:

Om gha gha ghataya ghataya dukhtan) Phat

—Vajra-kUaya jnapayati

7

(in

4

vajra-dhara

(in

text adjnapayati)

bhignan)-kaya-v5kya citta)-kilaya

sarva-dukham

(in

—Kilaya kilaya sarvapapam hum

hum

(in

text

dharod)

text

phat 6 adya 4

—Sarva-vijnana-(in text

text vakka) chitta

8

(in

text

phat. 9

At the same time imagine that they are pounded by strokes from the Vajra-Hammcr.

into dust

Then again repeat the Mantra

hum

gara vajra-kilaya akotaya

:

—Om

vajra-mud-

phat. 10

Concentrate the mind on the absolution of the sins

and imagine that their Vijnanahave been transferred to the Realm of Buddha Akshobhya. Then the attendants take up their position Imagine that they guard at the outer fence of Vajras. of the mischievous Spirits

principles

the devotee so long as he does not attain Buddhahood. This

is

the method by means of which one guards against

the possibility of being interrupted whilst seeking to acquire

wisdom through meditation on the magical protective (i)

Phurpa. of

Righteously (4)

delusion

inclined.

Om may :

of

(2)

Bodhisattvik

mind.

(3)

The

the dispersal of the dense mass of darkness

AvidyS

(gha « ghanapatalavidyamohandhakaravig-

hatakam) be brought about ; may all misery be destroyed. may all sin be destroyed. (6) The text (5) Bind bind (Avidys) hold firm ; now proclaims has vajra-dharod-ad. (7) Bind firm sei.qu. (8) Text has bhignan-kaya-vakka-chitta. (9) Bind all consciousness, body, speech and mind may all (enemies) be dispersed, :

;

:

(to)

Om vajra-clubs hold

(under you) firmly, break in pieces

HOm Phat.

—

— [

This

fences.

15

acquiring

is

;

3

causal

of

Then

merits. 1

all outward and inward objects to be illusory dreams say

regarding like

:

Om

svabhava-shuddha

sarva-dharma-svabhava-

shuddho'ham. 2 Again, meditating on Maya (sGyuma, that is the world) as being Shunyata (the Void) inconceivable by thought, say

—Om

:

shunyata-jnana-vajra-svabhavatmako'ham. 3

This

is

the acquiring

two-fold merit

is

of

acquired thus

spiritual

merits.

The

:

Imagine arising from Shunyata the Mantra Yam, from which issues the Mandala of Air of the shape of a

bow

bent

the Mantra

(semi-circular)

with banners at each

end

Ram,

evolving the Mandala of Fire red in colour and triangular in shape with a flaming gem ; the

Mantra Vam, from which issues the Mandala of Water round of form and white in colour with a pot the Mantra Lam, from which evolves the Mandala of Earth square in shape and yellow in colour, with three pointed Vajra Then from the Mantra Sum (Dorji) at the four angles. imagine Mount Meru the King of Mountains the four are crystal which of on the East, gold in the of fences North, ruby in the West, and emerald on the South. It is ;

;

quadrangular in shape with three

and

eight turrets.

(i)

all

Merits are of two kinds either

nams-kyi tshogs

The

Imagine

;

(b)

Resultant

tiers of

squares thereon

these to be placed, the (a)

Causal (Dhatu) rgyu-bsod-

(Phala) hbras-bu-yeshes-kyi-tshogs.

which accrue from virtuous acts and the second is Jnana. That is wisdom (Prajna) acquired with energy (Virya) and through meditation. (2) Om, I am the pure which is the true nature of all things. (3) I am of the nature of the Void and Vajra knowledge. Maya in Tibetan is sGyuma, a term applied to the illusive magical show of magicians and conjurers. The phenomenal world is compared (as Shangkara does) to such an illusory exhibition. first

are those

;

—

— 16

[

:

]

one above the other in their order, and on the top of all a multi-coloured, four-headed Vajra, blue on the East, green on the North, red on the West, yellow on the South,

and

in the Centre dark-blue.

again place the Mantra

Pam

On this dark blue ground from whic*h emanates an

In the centre of the lotus again imagine a ring formed by the sixteen Sanskrit vowels, eight-petalled lotus.

twice repeated, going from right to the a, a,

i,

I,

u,

ft,

ri, rl, lri,

In,

e, ai, o,

left,

au,

thus

am,

:

ah.

Consider these thirty-two letters as constituting the essence of the thirty-two signs of physical perfection

and that from meditation thereon there disc a upon which imagine the letters

1

arises the lunar

:

Ka, Kha, Ga, Gha, Nga; Cha, Chha, Ja, Jha, Nya; Ta, Tha, Da, Dha, Na Ta, Tha, Da, Dha, Na (hard) (soft) Pa, Pha, Ba, Bha, Ma Ya, Ra, La, Va Sa Sha, Sha, (hard), Ha, Ksha; Ya, Ra, La, Va, Dha, Ha.* ;

;

;

;

when set on the lunar disc going from left to and duplicated, make the Essence of the eighty

These, right

exemplary graces 4 the contemplation of which produces the

solar

disc symbolising the

Equality of Wisdom.

Imagine, between these two revolving discs, the Mantra " Hum " white in colour and know it to be the essence of Discriminating Wisdom.

again imagine the Mantras

On

the surface of the solar disc

Om, A,

Hum the

essence of the

ordinary physical body, speech, and mind.

(i)

As

regards

hair, eyes, teeth, tongue, voice, skin, shoulders,

body, etc. The membrum virile should be sunk into the body that is not apparent. (2) Typical of the mirror-like aspect of the divine wisdom. (3) In all 40 letters, which are given in Tibetan characters in the text though they are meant to refer to the Sanskrit alphabet. (4) Bodily symmetries and beauties, graceful walk and so forth.

17

t

]

Above all these, meditate upon a Lotus Disc, the pure emblem of the female organ of the Female Deity, 1 and above that on the Lunar Disc, emblem of the male seed of the Male Deity. 1 Over these again meditate upon the Mantra Hum as the true emblem of the Clear Light of one's own mind. 2 Having meditated upon each of these as being placed the one above the other, imagine that each of the Discs, beginning with the lowest, merges into the next one above it, and all at length into the Mantra

Hum.

Then imagine that the Mantra Hum itself graduUkara into the body of H or Hakara, the the latter (Matra) into the Nada, and the latter

ally disappears,

top

[of

into the Bindu. 3

Then concentrate on the fine, of the Nada, thinking of

Mantra

it

light-red

waving flame

as emitting a sound, 4

humming

Heroes

(Viras). Think and as giving forth of it as vibrating very sound. Next imagine that this vibrating wave of sound Finally the Mantra Hum merges pierce the Solar Disc. with, the Solar Disc. 5 This into, and is mingled

the

the twenty-four

of

quickly

is

the

Consciousness

which

accomplishes

everything

by the mind, the Male according to the Tantrik Buddhists being the Symbol of Power and the Female of the mind which guides and uses it. (2) Scms-kyi-rang-bZhin-hodgSalvahi-ngo-vo. The real clear light which is the nature of the (I)

The

Deities created

Its nature is clear light super-consciousness undistracted

Mind.

that of deep

sleep.

Hum

is

;

the

the

clear

state of uncognizing

by thoughts which

emblem

of

mind.

is

likened to

(3) If.

First

w

in——; this again in and the " sound " (Shakti) last in o. (4) 1° the Indian Tantra, Nada is subtle which in its more missive form as Maya produces the universe. (5) The disappears

in i|

;

the

latter

subtle point of this waving current of force, which is Nada, pierces the Solar Disc. That which waves or bends and quickly moves is the sound

(sGra pronounced Da).

[

18

(Amogha-Siddhi-Jnana). 1

All

]

these considered

as

one,

ncluding the objects of worship, 2 and their receptacles, 8

and forming one Mandala is the Consciousness which Eternal and Immutable (Dharma Dhatu-Jnana). 4

is

Concentrate on the above until to the mind's eye.

magical

the

Then proceed

protective

it 5 is

created

fences,

vividly present

as follows

:

—Within

above by

as

Mantras imagine a grand temple (Vihara), quadrangular, with four entrances, built of various precious metals, on the summit of Mount Meru

Imagine the walls to be

6

on each of the four sides. 7 and of five different

five-fold

colours in the following order, black, white, yellow, red,

and green. These walls are surmounted by a yellow metal cornice ornamented with moons, to which are suspended bells with half and full loops of jangling metal

(ij

Bya-va-grub-pahi-yc-shcs (pronounced Jawa-dubpai Yeshe) see Exotcricallyitisthc DhySni Buddha of the North, 7.

ante p. 4, Note

called Las-rab-mdjes-pahi-zhing khams,

most beautiful and best works Attribute

or

succeeds

in

:

and

accomplishing

acts.

meaning

esoterically

function of the Perfect

Buddha

(2)

Realm

the it

—the

is

of the

the Almighty

Wisdom which

The Mandala

and

the

Devatus which constitute the Mandala. (3) The Devatas are the objects of worship, and the places they occupy are the receptacles. Dharma-dhatu-jnana is the Sanskrit rendering of the Tibetan {4) " Ch6s-kyi-dvyings-kyi-ycshes," the changeless Jnana. At core nothing has absolute independent reality or permanence. They have only a relative truth. (5) That is, the " Chos-kyi-dVyings-kyi-Yeshes"— The Dharma-dhatu-jnana. (6) Because the Mind has to be exercised in imagining the great, the high, and the exalted; Mount Meru, being the highest thing imaginable, is selected as an object of meditation, as the site of the Vihara of the God-head or Deity the devotee is going to create and worship with his mind. (7)

of

The four side-walls, each being five-fold, e.g., a black wall, built some precious material like jet for instance, then conch, then and emerald the ceilings are treated separately.

gold, then ruby,

:

;

;

;

;

19

[

bells

:

waving in the wind.

;

;

]

There are domed-roof towers

supported by red corbels, ornamented with the figures Devis bearing offerings for worship. Each of

of

the

four entrances have pillared porticos,

being surmounted by four-tiered cornices.

by the Wheel

are topped

of

Dharma,

the pillars

These again

figures of antelopes, 1

umbrellas, banners, as also yak-tail fans with jewelled

Imagine

handles.

2

a beautiful arrangement of flowers,

and gems and decorations and bannerets.

The

corbels

supporting the cornice on the inner side are coloured blue on the east, green on the north, red on the west, and yellow on the south.

The

mounted by a dome

in the

with four

tiers

fourfold central wheel

is

sur-

form of a Stupa (Chorten) 3 at the base. Then imagine that outside

the Vihara there are the eight Great Cremation Grounds of the

dead as follows

On

the East

tsing-Khrigspa the South

5

:

Tumdrak; 4 on the North Tsangon the West Wur-Wur-Barva 6 on 7

on the South-East Nagson the South-West MiinpaNorth-West Kili-Kili-da-dok-pa 10

Jig-su-rungva

tshalphun sum-tshogs-pa

8

mizadpa; on the on the North-East Ha-Ha-G6dpa. n 9

In each of the burning grounds respectively meditate

upon the following Devatas (i) The ancient Viharas seem to have borne these symbols of the peaceful character of these edifices. (2) On the top of the gates

and of the Vihara. (3) There are four circles one within the other. Over this supported by columns is a stflpa-shaped roof, that is, dome. gTum-drag, i.e., " gruesome ;" " awful." (5) Tsang-tsing-hKhrigspa " dense thicket or jungle." (6) Wur-Wur-hBarva " burning with the (4)

;

Wur Wur sound."

hjigs-surungva "the terrible." (8) The per" The ever gloomy " or " Interminable (9) gloom." (10) Kili-Kili-sgra-sgrog-pa | " Resounding with the cries Kili Kili," that is the shrill notes of eagles and other birds of prey. . (11) Ha-Ha rGodpa ; " resounding with the wild laughter Ha Ha ." fectly

endowed

(7)

forest.

;

—

:

[

i.

20

]

Yellow Indra, mounted on an elephant, holding

2. Yellow Yaksha, mounted on a horse a thunderbolt. and holding a mace. 3. White Varuna, mounted on a Makara 1 and holding a noose. 4. Blue Yama, mounted on a buffalo holding a lance. 5. Red Agni, mounted on a goat, four-handed, whose two right hands make the gesture of giving boons, and hold a three-headed mace, and whose two left hands hold a rosary and a vessel con-

taining drops (rilbu

:

that

is

of wine).

6.

Black Rakshasa,

resuscitated dead body, holding a sword

mounted on a and a skull.

Green Marut, mounted on a deer,

7.

holding a banner. 8. White Vang-Dan, 2 mounted on a bull, holding a three-pointed thunderbolt. All these are beautifully

with jewels.

by all

They

garmented and bedecked

are each accompanied on their

left

same colour as themselves, and bow towards the Victorious One (Chom-dan-da). 3 their consorts of the

Again,

think

of

these

cemeteries

as

respectively

adorned with the eight kinds of Gigantic Trees, one kind in each as follows Shirisa, Ashvattha, Ankola, 4 Tsuta, 4 Karanja,

rakati,* Partipata,

trees

and Bhata. 5

LatapaThese are eight great

which adorn the burning grounds.

A mythical

animal in part

There are eight

an alligator, the vehicle of Varuna the Water God and of Ganga. (2) dVang-lDan = (Mighty, {a) The Powerful) Sanskrit, Nagaraja. They are of two kinds, viz. ordinary Tiras-chan-Naga animal-scrpcnt or Snakes and (b) The Divya-Naga= Serpent-Spirits which are represented as being half (1)

like

:

;

human and half snake, the portion above the waist being human, and when females much more beautiful than human women. The body of, and the portion below, the waist is said to be that of a snake. And these Nagarajas (King among Nagas) are decorated with 3, 5, 7 or 9 hooded heads of serpents which appear as a hood over their human head. (3) bCom-lDan-hDas or the " victorious one," who having conquered the host of Mara has passed away from misery. Here ShriCbakra-Sambhsra.

(4)

Qu,

(5)

Qu. Parijata, Vata. Cf. eight Kulavriksha.

—

[

21

]

Female Devis, headed by Drag-Tum-mo, 1 who as doorkeepers guard these places. Then there are the eight Serpent-spirit-kings, 2 to wit the eight who are Norgyay, 3 Jogpo, 4 Top-kyi-Gyu, 5 Padma, 6 Hulunta, 7 Rigs-Dan, 8 Dung-Kyong, 9 and Maha-padma. 10 Then there are eight Clouds namely, Dra-drag-pa, 11 Mugs-pa, 12 Mun-pa, 13 Kuntu-Khyilva, 14 Gang-pa, 15 Babpa, 16 Dragpo, 17 and Khrigspa. 18 These are the eight clouds. Again there are the eight Rivers, the eight Fires, and the large Stupas, in each of the great cremation grounds. Then there are in each cemetery and according to each sect of (worshippers) Avataras, 19 Vlras, Yoginls, ;

Vidyadharas, Pretas, Rakshasas, Yakshas, 20 " Ghouls, Elementals, 21 the male and female " sky-goers 22

Siddhas,

and

Thinking that each of the cemeteries

Jackals.

full of these,

is

then imagine that these eight burning grounds

enclose the Vihara.

Next imagine within the

latter a circle within

again picture an eight-petalled lotus.

think of himself in the centre

of

which

Let the worshipper the Lotus as being

" The greatly angry " (or The Angry and (i) Drag-gTum-mo, Haughty One). (2) Naga (Tibetan = Klu [pronounced Loo]. " = Increasing wealth (3) " Nor-rgyas. (4) " The Carpenter " = hJog" The cause of might "«=Stobs-kyi-rgyu. (6) Lotus (PadmaP°> (5) nagaraja). (7) Hulunta=Huludu = a Nagaraja. Rigs-ldan = Of (8) Nagaraja. noble birth. (10) (9) Dung-sKyong=Shangkha-pala Great Lotus=Maha Padma. (11) sGra-grag-pa, The noisy (Thunder clouds). (12) rMugs-pa=the misty (Mists). (13) KuntuhKhyilva=the dark or gloomy (fogs). (14) The wreathing (clouds). (15) The filling those which envelope the whole sky or landscape. (16) hBab-pa=the descending (Rain clouds). (17) The fierce (Fast drifting clouds which move before the storms). (18) hKhrigspa The enshrouding. (19) That is each of the sects such as Karma;

kargyuts, Siddhas,

Dugpa-Kargyut,

Nying-mapa,

etc.,

have

their

own

etc., and these are in each of the cemeteries. (20) Giving the Sanskrit equivalents for the Tibetan in text. (21) hByung-po.

<22)

mKhah-hgro-dang-mKhah-hgro-mas.

:

22

[

]

the Chief Devata, Khorlo-Demchog (Chakra-Mahasukha)

with four faces symbolising the four Purified Elements, 1 the four Boundless Wishes, 2 the four Emancipations, 8

and the four Acts. 4

The

face in front

at the back

on the

blue, that

is

and that on the

red,

left

green, that

yellow.

right

To

symbolise that he does not change from the Dharmadhstu-jnana, that

all

the body

the three Lokas

He knows To show

He knows

of

To show and that

7

each Face has three eyes.

the process of the evolution and

twelve Nidanas

the

by the chain

together

of a blue colour.

are under His vision

is

6

the Three Times

that

involution

(i)

5

of

8

(categories

hByung-va-bzlii (pronounced jung-va), that

water (choo) (compassion)

fire

;

;

(me)

;

air (rlung). (2)

dGah-va

bound

mutual dependence,) and that

(affection)

;

is,

earth

(sa)

;

Tshad-med-bzhi or dNying-rje

and Byams-pa (Love) bTang-

sNyoms

(equal regard or impartiality). (3) rNampar-tharpa-bzhi. These are (a) dNgos-po-sTong-pa-nyid (Bhava-shunyatii); (b) dNgdspo-med-pa-s>Tongpa-nyid (Abhava-shflnyata) (c) Don-dam-sTongpanyid (Paramartba-shunyata) (d) gZhan-gyi-dNgovpohi-sTongpa-nyid (the voidncss of others that is all objectivity). Emancipation is the :

;

;

of these four truths. That is the (4) hPhrin-las-bzhi. peaceful (Zhi-va) the grand upholding (zGyas-pa) the fascinating and producing (dVang-va) and the fierce, stern and destructive (dragpo). (5)

realization

4, 5. (6) The three Lokas arc Kamaloka or sensual world, Rupaloka where there is form without sensual craving, and Arupaloka

See ante, pp.

—

the formless spiritual world. There are six of the first, viz. Deva, Asura, Human, Preta, Tiraschan, Naraka seventeen of the second or Brahmalokas, and four of the Arupalokas. (7) Past, present and the chain of causation, i.e., causes future. (8) The twelve Nidanas :

:

of existence:

The

(1)

Avidya,

(2)

Samskara,

(3)

Vijnana,

(4)

Namarupa,

Vedana, (8) Trishna, Jara Marana; that is, (9) (1) Ignorance, (2) Impression, (3) Cognition, (4) Name and form, (8) Desire or Attach(5) The six senses, (6) Touch, (7) Sensation, ment or Craving, (9) Enjoyment, (10) Existence (11) Birth, The first five are the Avidya, Sangskara, (12) Old Age and Death. Buddhi, Ahangkara, Manas and five senses of Hindu philosophy.

(5)

six

Upadana,

Ayatanas, (10)

(6)

Bhava,

Sparsha,

(7)

Jati,

(12)

(11)

;

i

He knows

the twelve

23

3

Projections

1

thoroughly,

He

is

represented as with twelve hands.

To show that the Perfect Mind 2 is both the Void 3 and Compassion 4 he holds in the upper hands a Dorje and a Bell. 5 To show that Power 6 and Wisdom 7 (i)

Phowa

or projections.

This

is

a very secret science, known to

adepts in the Demchog-Tantra, in

itself one of the most advanced Such adepts, it is said, may be found in the Monastery of Punakha and in Tsari and Khams in Thibet. One form of it is

doctrines.

taught publicly to those who desire to practice it. It enables a person to project his Consciousness (Vijnfma-skandha) just before his death into some other form. (2) Byang-chub-kyi-sems. The mind is the source of both good and evil thoughts, so the Text says not merely mind (sems) but well-trained or perfected mind (Byang-chubsems). This is Bodhi or the purified mind. Hence the term Byang-chub-sems dPah for a Bodhisattva or one aspiring and next to Buddhahood. (3) sTong-pa-nyid or Shunyata. See p. 2, Note (1), ante. Karuna. The goal of the Mahayana Buddhist is ex(4) sNying-rje pressed in the wish " May I attain Buddhahood in DharmakSya and for the good of others may I empty the very last pits of Sangsara (worldly existence) by the acquisition of indestructible compassion." Again it is said " Not erring in existence (Sangsara) nor remaining

—

inactive in the tranquil state (zhiva

= the

passive state of Nirvana)

May I be able to emancipate sentient beings as infinite as the Heavens." The Mahayana Buddhist seeks not mere tranquillity, but working for the benefit of all so as to attain the state which is both Void (Shunyata) and Compassion (Karuna). (5) That is, these are symbols of Shunyata (for Vajra is ultimately this) and the Power to do and the Means (Upaya) or Karuna. (6) Thabs method by which anything is done as compared with Shcs-rab the wisdom (Prajna) which guides and utilises it. According to Tantrik Buddhism the first is a male and the second a female This is mere symbolism for worship. Such and other principle. statements are not mere Dogmas but a means of training the mind to reach Shunyata which in its essence is Compassion or Love for all. The Buddhist Tantra does not so much say " Here is the answer or theory, train your mind to believe so," but " Here are the problem and Prajna. the means, work out the answer for yourself." (7) Shes-rab She utilises the former in order that Nirvana may be obtained. Thabs is associated as phenomenal objects, (sNangva Rupa) bliss ;

=

=

24

[

]

two hands embrace The next two hands hold the raw elephant-

are ever in union the

His Spouse. 1

first

or uppermost

emblem of ignorance, over the upper part of the The third (right) hand holds a drum (Damaru),

hide,

body. 2

He

to signify that

The fourth

proclaims the most joyous

tidings.

hand brandishes a battle-axe, to signify that he cuts off births and deaths, root and trunk. The fifth (right) hand holds a dagger 8 to show that He cuts off pride and the six sins. 4 The sixth (right) hand (right)

holds a trident, to signify that

He

destroys the sins per-

taining to the three Lokas. 6

To show supreme

by a

bliss,

Dorji).

To

the fourth

left

left

signify

ideas which regard

Mind 6 is endowed with hand holds a staff (surmounted that He does away with all

Perfect

that

the third

things as material

hand holds a

or immaterial,'

skull filled with

Mood.

To

(bDeva), clearness (gSalva), pure intellect (Rigpa), Shunyata. The two are inseparable. The above are systematic stages of progress. The essence of this Buddhistic doctrine is Thabs or the great Compassion and

jfShunyata are ever associated with

it

as the supremely Pure Experience

which is beyond all worlds, (i) The hands embrace the spouse to show that Thabs and Shes-rabs are ever in union. See Notes, ante. (2)

In the Tibetan Tantras, the Ishtadevata (Yidam) is the Ideal at His form, colour, hands, implements,

which the worshipper aims. etc., is

are particular

means of attainment.

provided in the explanation given.

The key to these symbols As He tears the elephant

He

holds the raw elephant-hide aloft with His two next hands to clothe the upper part of his body. (3) Gri-gQg, a Nga-rgyal. (b) knife, dagger and scraper combined. (4) (a) Pride of ignorance asunder,

= =

=

D6n-du-gNyerMa-dad. (c) Want of serious devotion Dis-belief va-med-nyid. (d) Distraction = rNamg-gYengs. (e) Inattention Nang-sdud. (/) Boredom =skyo-vas-nyan-pa. (5) That is the root sins, Anger, Sloth and Lust. (6) Byang-chub-kyi-sems-bde-va-chenpodang-ldan-pa, that is, Bodhi-chit. (7) dNgos-po-dang-dNgds-po-medpabi-rnam-par-rtog-pa-bcad-pa As He destroys the notion of sabStance and no-substance. By contemplation on the Heruka,

=

=

Sarayag-jnana

is

attained.

25

t

show the

He

]

that knowledge holds the nature of sentient beings,

fifth left

hand holds a Vajra-noose.

has shaken

the world of sentient beings, stretched right leg the prostrate figure of time

He

left

To

Brahma.

the four-faced

of

signify that out of His great Compassion

2

To show that

Samsaric delusions, 1 the sixth

off all

hand holds the head

He

still

lives in

treads with the out-

body

of

an emaciated red

holding a curved dagger and skull,

who

represents the extreme of Nirvana, being a state of utter

passing away. 3

To show

that to His great Consciousness there

is

neither subject nor object, 4 His bent left leg treads the

form of a Black Destroyer 5 lying stretched (face downwards) holding in His two right hands a drum (Damaru) and curved dagger, and in His two left hands a staff (Khatvanga) and a skull symbolising the extreme of eternal Sangsara. 6 To signify that merits have been acquired in the fullest measure, He (the Heruka) ties His hair in a knot on the crown of His head, which is adorned with a gem which grants the Bodhisattvik

the

left side of

(i)

gTimug

mind

all desires. 7

attains higher

His knotted hair

(Stupidity)

;

Moha— Skt.

is

(2)

To denote and higher

Dus-mtshan-ma ;

having the sign of time, a Devi representing time. is

therefore coloured red

;

she

is

that

degree,

surmounted by the She

literally

lives

and

emaciated, for she does not produce.

The posture and the figures symbolise the extremes of various doctrines. Here the Devi is the type of belief in the extreme of passive Nirvana, and the Black Destroyer the type of belief in an eternal action Sangsara. (3) That is of all phenomenality, or the belief that Nirvana a belief to be also, as an extreme, avoided. is the sole eternal reality

—

to His great wisdom (Shes-rab-chenpo=Maha-PrajnS) no Pudgala (gang-zag) andDharma (chos) subject and object, or enjoyer and enjoyment. (5) hjig-byed, translated by Csoma •de Koros as Vidhvangsaka. (6) See Note 2, ante. (7) Yid-bZhin(4)

To show that

there

norbu, those

is

i.e.,

Chintamani

who ask Him.

denoting that

He

grants

all

wishes

of

[

first-day

26

phase of the moon. 1

]

To show

that His various

acts serve the purpose of all sentient beings, the top of

His head is adorned with a multi-coloured Vajra (Dorji) having four points. 2 To signify that the five kinds of

wisdom are is

in

Him

perfectly developed, each of the heads

adorned with a crown of

five

dry

skulls. 8

that the fifty letters have been purified,

garland of

fifty

Mara and

all

freshly severed

heads. 4

To denote

He

To

wears a

signify that

heresy are overcome, His faces frown and

His teeth are

set.

His earrings stand for fortitude,

necklace for charity, bracelets for chastity,

girdle

for

energy, and the wheel of bone on the crown of His head for

Dhyana.

Ashes from the cremation ground (rubbed on His body) and worshipping objects borne outside 6 denote Wisdom. 6 Thus He is adorned with the six bone orna-

ments symbolising the

six Paramitas. 7

Being heroic in His destruction of Mara and having cast aside all belief in the reality of matter and mind, 8 He wears round His middle a Tiger's skin loosened, 9 (i) The first day after new moon. (2) These point to East, South, West and North which are coloured white, yellow, red, and green respectively. (3) The bones of the head, with the skin taken off, quite clean and dry. (4) The letters of the Sanskrit alphabet are fifty in number and the heads stand as the gross manifestations of them. See Arthur Avalon's " Shakti and Shakta " :

Chapters on Origin of Mantra and Varnamala. (5) The text reads Thalchengyi-rgya-dang-mchod-ph yir-thogs-shes-rabs-ste. The seal of the Cremation ground Ashes, and worshipping objects borne outside (represent) Prajna (Shes-rab). (6) Prajna=Shes-rab. (7) Charity, Chastity, Fortitude, Energy, Tranquillity, Wisdom. (8) gZung-hDzin is put aside. gZung-hDzin-spangs-pas = to denote that He has forsaken the holding of certain things to be permanent and such notions or beliefs. The tiger skin denotes gZung-hDzin and His wearing it (9) loose

denotes

perceiving

casting

subject.

off .

gZung=outward

object.

hDzm = inner

"

27

[

]

showing that the virtue of His three principles axe fully developed and that He graciously follows after and saves erring beings overpowered and maddened by obscuring passions. His body has symmetry and grace, His visage '-

is heroic,

inspiring,

stern and severe, He is full of energy and aweand yet He is compassionate and His features of

a peaceful

cast. 2

These are the nine different aspects or

grades of His splendour and magnificence.

He who

is

embraces Vajra Varahl who clings to Him 3 and 4 of colour 5 because She is devoted to the

red

service of all sentient beings.

note that

To

all

She has only one face to de-

things have but one taste

signify that

=

6

" in the " That. 7

She comprehends both Truths, apparent

=

=

=

Speech (Vak). Thugs Body Sku (Kaya). gSungs (i) Mind=(Chitta). (2) This Devata (Demchog) is depicted as being of a semi-wrathful type neither terrible like the Krodha-Bhairavas nor yet wholly peaceful. He is serious, energetic and stern. standing. She is in sexual union clinging to Him (3) He is with the legs passed round the Devata 's back, as represented in the Tangkas. (4) She is red because red is the colour of love. She :

loves

all

beings in the

Sangsara and would save them. Therefore to the Male who is emblematic of the

She is coloured red and clings Method (Thabs) to save, e.g.,

Sadhana and Dhyana. (5) She is Red the colour of Love to show that She is Love and actuated by Love to the service of all sentient beings. That is, all are at base one considered as the " That " (6) Ro = rasa. the bliss of which has been compared by Kamalasila to the virgin's represented

—

—

love. Chos-thams-cad-de-bzhin-nyid-du-ro-gcig-pas in (7) In the " That " everything. The " That " (De-bzhinnyid or De-Khona-nyid, or Ji-bzin-nyid) is thus explained. The

bliss

zhal-gcig-pas.

ether or Akasha (nam-mKhah) is that which offers no resistance to motion and therefore induces no feeling of touch. So that which can only be described by saying " hot that " " not that " when

every picture of everything

is

Itself indescribable is called

smell or any other thing is

?

nothing ? No. There it cannot be named.

since

presented to the mind and is yet " That. " Has it form, touch, and so on with the rest. Then there something which to us is nothing

the

No is

;

It is the ultimate Mysterious

" That.

"

28

C

and

real, 1

human

]

She has two hands.

With the left holding a She embraces the Male, denoting Supreme Bliss. The right hand holds a

skull full of blood,

that She confers

curved dagger with a Vajra Consciousness which destroys

all sinful

cuts

hilt

symbolising that

away every

and Maras, She

obscuring passions

thrusts this dagger menacingly in

all

Wisdom2 and

thought

the ten directions.

To show that She has untied the knot which holds all things is loose and flowing. To denote

as they appear, Her hair

Her freedom from the obscuring

veil of evil passion She is She is three-eyed, garlanded with fifty, and crowned dried skulls. She wears five bone ornaments. 3 To show that She is inseparate from Method, 4 She encircles the body of the Bhagavan with Her limbs and

naked.

with

five

embraces Him. passion

7

Appearance, 6 Method

are the Male Deity whilst

Tranquillity

10

and Great

6

and Great Com-

the Void, 8 Prajna, 9

Bliss 11 are the

—

Female Deity. 12

They are Drang-don truths. bDen-pa-gNyis the two apparent or vyavaharika truth and Nges-don or real or paramarthika truth. The first is the world-experience of the phenomenal world. The second is noumenal truth or Shunyata, the wisdom which knows in actual experience that all things exist only in the mind but have no independent reality either as mental or external objects. cuts Jnana which (2) rTog-pa-thams-cad-bCad-pahi-yeshes, the away all rTog-pa that is Kalpana, Vitarka. In Dhyana ( or " Meditation on the Supreme) the simplest notions " yes " or " no, " is " or " is not " not to speak of such qualifications as " is good, " is bad, " etc., are obstructions to and interceptions of the Dhyana. All such thoughts are rTogpa, that is Kalpana, something by which the mind is arrested and prevented from flowing on. Her Sadhaka is freed from all these. (3) She has not the ashes which are the Sixth. that is, the phenomenal (4) Vide ante, p. 23, Note 6. (5) Snang-va universe. (6)Thabs. See ante, p. 23. (7)sNying-rje-chenpo = (MahaKaruna) Lhag-mthongs=A super conscious state in Dhyana. (8) Tranquillity= Shunyata -sTongpa. Shes-rab= Prajna. (10) (9) ZM-gnas. (11) bDeva- Bliss. (12) She thus represents Shunyata or (i)

—

the Great Void.

29

C

To show

that these two

depicted as in

sexual

contact.

To denote

burns up

all

in

union, 1

union touching at

that the

obstacles

J

must be

and

fire of

all

They

are

points of

Supreme Wisdom 8

(the influence of)

malignant

without (the two Devatas) should be meditated upon as in union in the midst of a halo of

Spirits within or

flames emitted

by

the.

Supreme Wisdom. 3

Passing to the four petals of the Lotus, blue Khan-

doma*

on the

is

Northern

petal, red

Eastern petal,

green

Lama 6 on

Khanda-Rohe 6 on the Western

the

petal,

yellow Zugs-chen-ma 7 on the Southern petal.

Each

of these has one

head but four hands.

hands of each hold a drum (Damaru) and a curved dagger. The two left hands of each hold a They are quite naked skull filled with blood and a staff.

The two

right

with their right legs outstretched. On the four intervening points (of the compass) that is, South-East, North-East, North- West, and South- West are four urns made of precious 8 On the top of filled with the water of wisdom.

metals and

these there are the five nectars in skull-bowls, thus making

(1) In the XVIIth Chapter on Prajna-paramita of the Dvags-pothar-rgyan by Dvags-Lha-sGampo rje-btsiin, Mila's foremost disciple it is said that Prajna separated from Method binds to Nirvana and method without Prajna. to Sangsara. (2) Yeshes-Chenpohi-mes. The aura which is surrounding these energising (3) Ycshes-kyi-me. Deities manifests as flames. She clings to Him with the left

hand which holds the Cup of Blood. (4) That is, mKhah-hGro-ma (Dakini). " She who moves through the sky." (5) Not a Tibetan priest probably but a female Devata so named. (6) This is as in text the corruption of some Sanskrit name. (7) gZugs-chen-ma meaning " she having body "=Rupini. (8) Yeshes-kyi-chu literally, " water " but it is generally meant to signify the wine which is of wisdom the nectar of wisdom, i.e., Jnanamrita. In the Indian Tantra Wine is known as Causal Water (Karanavari). :

:

:

30

[

the Chakra of great

beams,

rafters,

is

and

]

Outside these are fences,

made up

ceilings,

Mandaja

blue

the

of

pillars,

of curved daggers

the half of a Dorje as their hilt.

each having these

bliss.

the

Outside

Mind 1 with

eight

points. 2

In the

eastern

point

thereof

lies

Pulira-Malaya

3

where abide Khanda-Kapali and Rab-Tummo. 4 In the northern point thereof lies Jalandhara where abide Mahakamakala and Tumpahi-mig-chen-ma. 5 In the western point thereof

dan-ma. 8

lies

In

Ugyen where abide Kamakala and Wod-

the southern point thereof

Arputa

lies

Chewa-nampar-tsegma 7

and Na-chenwhere abide ma, 8 In the south-east point thereof lies Godavari where dwell Sura-vairi and Tanpai-lo-chen-ma. 9 In the south-west point thereof lies Ramesvari where abide O-pa-me 10 and Mihu-thung-ma. 11 In the northwestern point thereof lies Devikota where abide Dorjewot 12 and Lankai-Wang-Chugma. 13 In the northeastern point thereof lies Malaya where abide Dorje-

and Shing-dib-ma. 16 The Jbjue Mandala_^f Mind 16 is in the sky and enj oying there. They (the Devatas

yi-ku 14

of the Mandala) purify the spaces above the surface of the (i)

Thugs

—Sanskrit = Chitta.

spokes. (3) Puliramalaya—These

Rab-gTummo

rTsibs:

(2)

are

literally,

twenty-four

ribs

or

Tlrtha-Sthanas.

meaning " The furious or very angry." (5) gTumpabi-mig-can-ma—She with fierce eyes. (6) H6d-lDan-ma effulgent "«=Prabhavati. meaning "The (7) mCheva-rNamparbTsegma : meaning " She who has her teeth ever set on end." meaning " She with a large nose." (9) bTan(8) sNa-chen-ma pahi-blo-can-ma "She with the firm mind." (10) Hdd-dPag-med"» " Boundless light." (11) That is, the " Dwarfish lady." (12) rDo-rjeup Hfid—Vajra-prabha vajra light or brilliance. {13) Lan-KahirDor)e-hi-sKu=Vajrakaya. dVang-Phyug-ma ==Lankeshvari. (14) (4)

:

— :

;

Sbing-grib-ma-" (15) kyfl-lchor.

Shadow

of

the

trees."

(16)

Thugs-kyi-

— 31

[

Earth. 1

and

This Mandate

pillars,

is

3

surrounded by a fence of Vajras

beams, rafters and ceiling made of Vajras. self of the incomprehensible

This constitutes the very secret of the Mind. 2

is the» red Mandate of Speech At the eastern point is Kamarupa where abide Anguri and Airavati. At the northern point lies Otre where abide Dorje-Ralpachen 3 and the Great Destruc-

Outside the above there

'

with eight points.

tress. 4

In the western apex

Pa-wo-chenpo 8 southern point

lies

Trisha-kun 6 where abide

At

Lungi-shug-chen-ma. 7

and

the

Kosate where abide Dorje-hung-zad 8

lies

and Chang-thung-ma. 9 In the south-east lies Kalinga where abide I^btu-zangpo 10 and Shamadeyl. 11 In the south-west lies Lampaka where abide Dorje-zangpo 12 and Shintu-zangmo. 13 In the north-east lies Kantsi where live In the north-east Jig-jed-chempo 14 and Ta-na-ma. 15 16 and Khagana. lies Himalaya where abide Mig-mi-Zang (i)

Probably

Mind

the

trained to think of

is

the Devatas

the sky because the sky being unobstructed by as being in other objects offers no impediment to the forming of a complete

mental picture. By being in the sky they purify it. (2) The occupants and surroundings denote the mysterious Vihara, its The Sadhaka begins forces which are the Devata and Chitta. by endowing the mind principle of the Devata with virtues and functions so that he does not meditate upon an un-thinking form alone. who has the Vajra matted hair = Vajra-jata. (3) He hjigs-byed-chen-mo— Destructress. (5) Trishakune (one of (4)

—

the twenty-four Tlrthasthanas

or places of pilgrimage)

v>chenpo: Mahavira: great "She of the force of the Wind."

hero. (8)

.

(6)

dPah-

rLung-gi-shugs-can-ma (7) Vajra-hung-kara. (9) Chhang-

hThung-ma—" She who

drinks wine." Rabtu-bZangpo (10) (11) Qu. Shyama-Devi. (12) rDorje-bZangpo—Vajrabhadra. Shintu-bZangmo "She who is very good." (14) hjig-jed-

Subhadra. (13)

Chenpo— "The the

—

great

horse's ears."

(16)

Destroyer."

(15)

rTa-rNa-ma—" She with

Mig-mi-bZang (Virupaksha)

•eye attributed to the Shivarafirti.

:—the

slanting

C

32

]

These which constitute the red wheel of speech dwell upon the surface of the Earth and purify it. It is surround-

ed by a fence of Lotuses, and by pillars, beams, rafters and It is the very Self 1 of the incompreceiling of Lotuses. hensible secrets of Speech. 2

Outside the Mandala there

lies

again the white eight-

body (Kaya). At the eastern point Pretapuri dwell Top-po-che^~ and Khorlohi-shugschenma. 4 At the northern point Grihadeva dwell Rinchendorji 6 and Khanda Roha, at the western point Sourakhta dwell Tamdin 6 and Shondini. At the southern point Suvarna-dvipa 7 dwell Namkhai-Nyingpo 8 9 and Khorloi-go-chama. petalled

Mandala

of the

At the south-eastern point Nagara dwell Shrl Heruka 10 and Shintu-pah-mo. 11 At the south-western point Sindhu dwell Padma-gargyi-wangchuk 12 and Topschen-ma. 13 At the north-western point Maro dwell

—

that is, the true self. (2) Vak (gSung) ; having (i) Ngo-vo thus dealt with the Mandalas of Mind (Chitta) and Speech (Vak) text proceeds to the description of the Mandala of the the the mighty. There Body (Kaya). (3) sTobs-po-che—Mahabala ;

arc

twenty-four Tirthasthanas (gnas-yul) in Jambudvlpa which to the Hindus and Tantrik, Bauddhas. As regards

are sacred

Arthur Avalon's ^Origin of the Vajrayana see the latter, DevatSs." (4) hKhorlohi-shugs-chenma— " She who has the force of (6) rTatheChakra. (5) Rinchen-rDorje—Ratnavajra=gem-vajra. mGrin Hayagriva; horse's neck. Though the paintings denote him with a horse's head, yet the name refers to the neck denoting connection with "Vak" (speech). (7) In text Suverna. (8) NamhKhorlohi-go-chama—She Khahi-sNyinghpo—Akasha-garbha. (9) who has the armour of Chakra. (10) dPal-Heruka. (11) Shintugreat heroine. or the very heroic is who She dPah-mo— Padma-gargyi-dVang-phyug—Padma Nateshvara Padma Lord

—

;

(12)

:

ol dances.

(13)

sTops-chen-ma= Mahabali

;

She

of great might.

33

[

3

Narapar-nang-dzad1 and Khorlo-gyurma2 At the northeastern point Kuluta dwell Dorje-Sempah3 and Tson.

du-chen-mo 4

.

This Mandala

is

white in colour.

These enjoy beneath This Mandala is It is the very self

the earth and purify the nether- world.

surrounded by a fence of

Chakras5 .

mystery of the Body 6 All the Heroes7 have each one head and four hands. The right and left upper hands hold a Dorje and a bell respectively and hold their Spouses in embrace 8 The lower right hand holds a drum (Damaru) and the left hand a staff surmounted by a Dorje (Khatvanga) 9

of the incomprehensible

.

male

.

.

Some Lamas say whilst the staff

is

that this

hand

holds

a skull-bowl

held in the inner bend of the elbow.

In dress, ornaments and posture they resemble Dorje Phagmo10 Outward of this is the circle or conclave of the .

rNampar-sNang-mDzad

—

Vairochana. (2) hKhorlo-sGyurma of the Chakra. (3) sDorje-sems-dPah= Vajrasattva. brTson-hGrus-chen-mo=MahavIrya: She of great energy. (5) The offensive weapon used by the Sikhs Discus: hKhorlo. and the ancient Mahabharata heroes. (6) Sku-hiin battle (i)

—The wielder

(4)

gSangva-bSamgyis-Mikhyabs-pahi-ngo-vo-ho. This is the real incomprehensible mystery of the Body of the Bhagavan or Shrl Heruka made up of an aggregate of other Devatas or the purified and deified constituent principles which have been enumerated. dPah-bo=Vlras. Kha-sByor-chenpohi-tshiil-gyi-bzhugs(8) (7) pa-ho ; that is, they are in the condition of the great coupling, coitus. Shiva's Khatvanga is, according to Indian (9) surmounted by a skull. Here the Khatvanga is surmounted by a trident. The Khatvanga is variously surmounted by a trident (Dorje) skull or gem according to the Devata Thus the DakinI Varahi has a Khatvanga surmounted by a Dorje on a triple head the lowest being a fresh bleeding head, the next one in decay and the topmost a dry skull the Dakini Singhamukhi's Khatvanga bears a trident (Trisala) and so does that of Guru Padmasambhava. They are each in (10) rDorje-Phagmo=Vajravarahi.

i.e.,

iconography,

—

,

;

;

contact at

all

points

—that

is,

in the act of coition.

3

;

34

C

3

The northern entrance is guarded by the crow-headed guardian 2 the southern by the owl-headed 8 the eastern by the sow-headed guardian* guardian In the and the western by the dog-headed guardian 5 sacred devotion1

.

,

,

.

southern entrance dwells Shinje-tanma 6 the

whose body

is

blue and the

left half yellow.

right half of

In the south-

west dwells Shin-je-pho-nya-ma' the right half of whose body is yellow and the left red, in the north-west Shin-je-

on guard. The right side of her body is red The guardian on the north-east is is green on the right and blue on the left. All these resemble the Chief Devata Vajra-yogini as regards the number of faces and hands and the different implements which they hold. All the VirSs and Yoginis10 have features of the wrathful type. They are themselves filled with great bliss. Their brows are crowned with a garland of Dorje 11 from which shoot

cheva-ma8

and the

is

left green.

Shin-je-jom-ma9 whose body

(i)

viz.

:

In particular the guardians

miraculous rays.

forth

The

—Jnanl

Deities

created

by

the Mind

and Bhakta

(Yeshes-pa)

arc

of

(Damtshig-pa).

of

two classes, The latter

imagined and they invite the Jnani-devatas, wait upon, serve, and worship Them. At length the Jnanis are these into absorbed in the Bhaktas the latter in the Mantras are

those

first

;

;

the Bija conclave

and

finally

all

disappear

in

Shunyata.

It

is

the

Bhakta Devatas which is here meant. (2) Kha-gDong=»Kaka-mukhi Kakasye, etc., is the Mantra of this door-keeper and so with the rest. (3) Hug-gDong= Ulflka-mukhi Phag-gDong= Varaha-mukhl Shflkara-sye, UlQkasye etc. (4) = Kukkura-mukhi Shvanasye, etc., (6) gShinetc. (5) Khyi-gDong rje-brTanma=She who is the Pillar of Yama. (7) gSin-rje-pho-fiama= Female messenger of Yamaraja (skt= YamadQti). (8) gSin-rjernchevama. (9) gSin-rje-hJoms-ma. The mantras are set out in Tantra. rNal-hByor-ma. (n) another fascicule of the (10) Vajra-nttla: rDo-rje-Phrengva. Not fierce but terrible on account of the awful glory and beauty so that men can scarcely look upon of

the

;

;

;

them.

t

35

J

the doors are seated on Pretas1 and are very fierce and

Thus meditate upon them. Various and nutritious aliments and nectar fill the and corners in the space between the Devatas. There are also eight urns of gems the necks of which are adorned with knots and bows of celestial silk and surmounted by wish-granting trees2 laden with flowers and fruit. There are pillars, beams, rafters and ceilings ornamented with vari-coloured, four-pointed Vajras. The worshipper should meditate upon all this Mandala consisting of the dwellings and their inmates quite clearly and distinctly and without any vagueness and dimness. They should be meditated upon as being the DualUnity which is, as appearance, form and in itself the formless Void or Shunyata 3 blazing of mien.

drugs, rich

angles

.

With regard

a

with

Devatas are

view

which held

avoid

to

differences

mind-created

one

should

and

think

in

the

self-existing

thus*.

These

unhappy spirits or ghosts. Each Deity has (i) Pretas: Kalpataru. (3) Literally appearone Preta. (2) dPag-bsam-shing ances (sNang-va-dang) and Shunyata (sTongpa) united of (zungduselfness (bdag-nyid)—having—in—do, hjugpahi) the meditate meditate (upon it) as being (can-du-bSgom-par-byaho.) That is :

:

—

of the united being of Aloka (appearance) and That is Form (Rupa) and the formless Void (Shunyata) united in One what in other schemes is called the phenomenal and the real or spiritual. Shangkaracharyya if (as western critics development ol Buddhist philosophy after the allege) he lived may have borrowed from it substituting Atma for Shunyata which it resembles but asserting that this Atma was eternal substance. this is:—We are- generally in the habit of (4) The meaning of underrating the products of our own mind as being not divine, which however ought not to be so. One should regard these products of one's own mind—the sixty-two Devatas who constitute the

the very

self

Shunyata.

:

Mandalas—as being the very Devatas, incarnated the Jambu-dvipa.

Or, in

other words, as an

for the benefit of artist

regards' the

36

[

Beings1 which are

made

which constitute the Mandala the Devatas in

who

Jambu-dvlpa.

(Nirmana-kaya2)

]

appear by means of Mantras

to

of one's

mind

are in truth

inhabit the twenty-four sacred places

And

same Devatas are the

these

manifest

forms

of

the

perfect

Sambhogakaya 2 Beings who inhabit the pure Wogmin8. And these again are in no wise different from the Dharmakaya2 In this way one should dispel the 'notion that they are in any way inferior on account of .

which may be regarded with indifference and one should know that these sixty-two their being mind-evolved images ;

Mandala Devatas, which appear

in one's mind, to

be none

other than the manifest (Nirmana-kaya) Devatas existent in Jambu-dvlpa who in turn are no other than the Sambho-

ga-kaya Devatas existing in

Wogmin who

again are not

product of his mind and brush or pencil with adoration and fondness, so should the Sadhaka adore the Devatas produced by his mind and regard them as the real manifestation of the Deities of the Jambu-dvipa. And these again as not only wielding influence in the Jambu-dvipa, but throughout the whole universe, being the concentrated rays or manifestations of the Sambhogakaya and who reside in the Akanishta Heavens. This Sambhoga-kaya in its turn is

not any other thing than the Dharmakaya. Ordinary people regard the Devatas as objectively existing and venerate them because of this supposed objectivity. Here the Sadhaka is led to guard himself against such notions. They are of the mind and as such one with the Devatas of the Wogmin. (i) Pho-nyas=» Messengers. (2) Chos-kyi-sku.

The bodies here referred to are as follows :—(a) Dharmakaya (The body of Dharma or ultimate reality). That which is free from inherent obscuration and accidental obscuration is said to be Dharmakaya. (6) The embodiment of all that is wise, merciful and loving in the Dharmakaya—as clouds on the surface of the heavens or a rainbow on the surface of clouds— is said to be Sambhogakaya - Longs-sku. (c) The still more concentrated ray from the Sambhoga-kaya which is shot forth to affect any particular person, place or time is the Nirmanakaya (Sprtil-sku). (3) A state (Akanishta

Loka) from which there

is

no

falling

back into Sangsara.

—

[

separate from the

37

3

Dharmakaya1

In this

.

way one should

dispel the notion that they are in any respect inferior to mind-evolved images upon which one looks with indiffer-

ence

;

and should know these sixty-two Mandala Devatas

which appear in one's mind to be none other than the Manifest

who

(Nirmanakaya) Divinities existent in Jambu-dvlpa no other than the Sambhogakaya Devatas

in turn are

existing in

Wogmin 2 who

Dharmakaya.

again are not separate from the So should one accustom the mind to regard

the Divinities as superior beings3 is

subject of meditation

This entire Mandala4 by a highly developed mind. Each .

—

Chos-kyi-sku. (2) v. ante p. 36 n 3 ., Hog-min Akanishta Heavens. When we create images of Devata with our mind we are apt to regard them with indifference because they are mind-evolved. But this is not right. They are equal in all respects to the actually existing images Devatas in Hogmin. If we merely think to ourselves " I am creating with my mind " no more advancement is made than by solving any merely intellectual problem. But the Sadhaka's occupation is not merely mental. He should train his mind to regard these exercises with exalted regard, veneration and devotion looking upon the (i) (3)

They are none the less so Devatas as real, holy and divine. because mind-produced, for the mind ultimately is That and its ideas Mandala may be drawn as follows forms of That. (4) The Draw a circle within which is the Principal Devata Shrlchakra-Sambhara. Give it eight petals in the N, E, S and W, which are Lama, mKhah-hGro-ma, Rupini, Khanda-Rohe. Outside these eight petals draw eight other larger ones. This is the inner Mandala of Chitta in which are Maha Kamkala and others. Outside this, draw again eight larger petals to form the red middle Mandala fenced with lotuses called Vak Mandala, containing in each petal Otre, Sthana, and Devatas rDorje-Ralpachan and other Sthanas and Devatas. Outside this again draw eight larger petals which is the Kaya Mandala fenced by Chakras containing Griha Deva, Rinchen— rDorje and others. Oulside this last is the fourth circle (Phag-gDongma, called the Damtshig-hKhorlo) containing in its eight divisions the gate-keeper and warders who guard the good faith and worshipping female Devatas Hug-gDong-ma and others. Then draw the outermost circle of flames enclosing and guarding all. :

[

3»

J

Mandala and its petal with its particular DevatS must be meditated upon with special veneration and faith. In the Mula-Tantra1 it is said that The three classes of Devatas when well known confer boons on the devotee. This is the mode of acquiring practical knowledge. Then with a view to dispel doubts about the Devatas and the Path2 identify the thirty-seven Devatas created by, and meditated upon by, the mind with the thirty-seven branches of the Dharma3

which leads to Buddhahood and these again must be thought of as being within the worshipper h imself in the form of the thirty-seven Devatas. This practice is for

men

of the

(i)

Men

highest intellect.

and lower intelligence should of the body to be Khando-ma4

—The

rTs-a-vahi-rGyud

of

identify the ;

Ihe

fourteenth

middling

recollection

recollection of the of

the

fifteen

parts

volume of the Tantra section of the Kah-gyur. (2) Sadhaka may doubt whether the Devatas are red and efficacious for whether the purpose invoked they exist independently of the Sadhaka's belief, in which case what about non-ego or Shunyata? So with a view to dispel such doubts the Sadhaka is enjoined to identify the Devatas with the saving of the last

The

:

Dharma; so that he may realise the truth that enlightenment and liberation are to be obtained from himself and by himself effort and not from any external help or favour. The thirty-seven Devatas are previously enumerated, the chief being dPal Heruka (Shrl Chakra-Sambhara). The two principal Devatas are Sambblra and Varahi the attendants Khahda Rohe, through his own

;

etc., are four the Deities of the Sthanas are twenty-four, each couple being taken as one : the door-keepers are four and four others are :

;

Shinje

The

Tanma,

Shinj e-phonyama, Shinj e

Chewamo,

Shinj e-j om-ma.

(3)

Dharma in Pali are :-—(«) Cattaro Sammappadhana 4 (c) Cattaro Iddhipada

thirty-seven branches of the

Satipatthang 4

•

(b)

Cattaro

;

(e) Panca Balani 5 4 (d) Panca Indrayani 5 Satta(/) Bhojanga 7 (g) Atthanga-Magga 8 = 37. (4) Khah-hGro-ma Dikinl, i.e., to be represented by the Devata. To recollect that one's body ;

;

;

;

:

(Rayasmriti upasthana) |>arts, functions, etc.

identified with

is

made up

of several elements, ingredients,

This recollection regarding the body

mKhah-hGro-ma.

is

to be

;

[

39

3

nature of things 1 to be Khanda-rohe

the

;

recollection

the miraculous feet the mind to be Zuchen-ma2 good and strong motive to be Khanda-Kapall 8 and Rab-tum-ma* the miraculous feet of energy to be MahaKam-kala and Tum-pai-Mig-chen-ma5 the miraculous feet of investigation6 to be Kam-kala and W6-dan-ma 7 the miraculous feet of the mind to be Cheva-nampartsigpa8 and Na-chen-ma9 the faculty of faith to be Suravairi and Tanpai-lo-chen-ma10 the organ of endeavour to be Wo-pa-me 11 and Mihu-thung-ma12 the organ of memory to be Dorje-W6d13 and Lankayi-wang-chugma 14 the faculty of deep meditation to be Dorjehi-sKu 16 the faculty of wisdom to be Anguri and Eravati ; the power of faith to be Dorje Ralpachan 16 and the Great Destructress the power of strength and endeavour to be Pawo-chenpo17 and Lungi-Shu-chan-ma 18 the strength of memory to be Dorje-Hung-zad19 and Chang- thungma strength of deep meditation to be Rab-tu-Zangpo 20 and Shyama Devi 21 and the strength of wisdom to be Dorjiof

;

of

;

;

;

;

;

;

;

;

;

;

zangmo22

.

—

—

Dharma. (2) gZugs-canma (Rupini or Rupavatl.) (3) (i) Chos Khanda-kapali The " miracle " which can be accomplished by good motive and perseverance by the mind as a whole. (4) RabgTum-ma. (5) gTumpai-mig-canma v ante. (6) dPyed-pa-Vichdra. Hod-lDan-ma. (8) mCheva-rNampar-gTsigspa. (9) " He who (7) fiercely". sNa-chen-ma— big nosed. (10) shows his teeth bTan-pahi-bLo-canma She of firm intellect. (11) Amitabha. (12)

—

—

The

dwarfish lady.

(13)

rDorjihi-H6d

—Light

of Dorje

or Vajra.

Langka-hi-dVang-phyugma=LankeshvarI. (15) rDorjehi-skuVajrakaya. (16) rDorje-ralpaehan—having mane of Dorje. (17) dPahvo-chenpo— Mahaviryya. (18) rLungi-sugs-can-ma—She who has the wind. (19) rDorge-hum-mdZad=Vajra-hung-kara. might of the In text—Shyama Devi. (21) (20) Rab-tu-bZangpo-(Subhadra). rDorje-bZangmo— the good Dorje and the very good' Lady. (22) (14)

[

40

The seven Bodhyangas are

]

(the aspects of the Perfect

Wisdom as Ecstasy1 represenandTa-nama 8 Pure Wisdom as

Experience), namely, Pure

ted by Jig-jed-chenpo a

,

Energy 4 represented by Migmi-zang 5 and Khagana, 6 Pure Wisdom as Love7 represented by Tob-po-che8 and Khor-loi-shug chen-ma 9 Pure Wisdom as Action10 Khanda-Roha6 represented by Rinchen-Dorje11 and ,

,

Pure Wisdom as Dharma represented by Tamdin 13 and Shondini, 14 Pure Wisdom as Clear Memory15 12

represented by Nam-khayi-Nyning-po 16 and Khorlohi-gochama 17 Pure Wisdom as Detachment 18 represented by Heruka and Shintu-Pahmo 19 The eight branches of the Noble Path are Rightview 20 represented by Padma-gargyi-Wang-chug 21 and Tob chen-ma 22 Rightmindedness or Right resolve 23 by Nampar-Nang-zad 24 and-Khorlo-Gyurma 25 Right speech 26 represented by Dorje-Sem-pa 27 and Tson-duchenmo 28 Right Action 29 represented by Khva-dong,

.

:

;

;

;

(l)

Ting-nge-hdzin-yang-dag-byang-chub-kyi

yan-lag

= Samadhi—

Sambodhyanga. (2) hjigs-byed-chenpo. (3) rTa-snama. (4) brTson-Griisyang-dag-byang-chub-kyi-yanlag = Viryya-Sambodhyanga. (5) Virupaksha. (6) In Text-Khanda-Roha. (7) dGah-va-yang-dag-byangsTobs-po-che. (9) chub-kyi-yanlag. « Priti-sambodhyanga. (8) hKorlohi-sugs-can-ma. (10) Sintu-sbyangspa-yang-dag-byang chubkyi-yanlag

—Prasrabdhi-sambodhyanga.

(11)

Rinchen-rDorje.

(12)

Dharma, Chos'-rab-tu-rnam-par-hbyed-pa-yang-dag-byang - chub-kyi» Dharma-pravichaya-Sambodhyanga. (13) Hayagriva rTa-

yan-lag

:

mgrin. (14) In Text. (15) Dran-pa-yang-dag-pa-byang-chub-kyi-yanlag—Smriti-sambodhyanga. (i6)Nam-mKhahi-snyingpo.(i7) hKhorlohi-

go-chama. (18) bTang-snyoms-yang-dag-byang chub-kyi-yan-lag= Upeksha-Sambodhyanga. (19) Shintii-dpah-mo. (20) Samyag-drishti or Right belief =Yang-dag-pahi-lTa-va. (21) Padma-gargyi-dVang-phyug. (22) sTob-chen-ma. (23) Samyak-samkalpa or Right aim.=Yangdag-pahi-r Tog-pa. (24) rNampar-sNang-mZad. (25) bKhorlbs-sGyurma. (26)

Samyag—vak;

(28)

brTsdn-hGrus-chen-mo.

pahirlas-kyi-mthah.

Yang-dag-pahi-ngag. (29)

(27)

rDorje-sems-dpab.

Samyak-Karmanta

=

Yang-dag

;;

41

[

ma1

]

by Wug-dong-mas by Khyi-dong-ma 6 ; Right Mindfulness6 represented by Phag-dong-ma' and Right Meditation 8 represented by Pal-Heruka 9 and Dorje Phagmo 10 Right Living 2

;

Right

represented

Endeavour4

;

represented

.

The production of unborn meritorious acts is represented by Yamadhadi. The careful guarding of meritorious principles, when produced, is represented by Shin-jehi-Pho-nya-mo11 ; avoidance of irreligious principles

which have been produced is represented by Shin-jehicheva-ma12 prevention of the birth of unborn religious ;

acts

is

represented

by Shin-je-Jom-ma 13

Having uttered these

.

the Sadhaka remember

let

these Devatas are but symbols representing the

things which occur on

the

Path

all

various

such as the helpful

impulses and the stages attained by their means.

Should doubts

arise as

one should say

Devatas,

to the divinity of these " the DakinI is only the

body " and remember that the One should meditate on Deities constitute the Path. the pure and sacred outer Mandala of the Nirmana14 the first step on the Path. Thus as kaya recollection

the

of

(i) Khva-gDong-mal her mantra Kakasye, etc. (2) Samyagjivanam; including right means of livelihood Yang-dag-pahi-hTsho-va. her mantra Huluka-sye. (4) Samyag-vyapara or (3) Hug-gDong-ma :

:

;

Khyi-gDong-ma her mantra Samyak-smriti=Yangdag-pahi(6) her mantra Shfikarasyc. (8) Samyag-

cheshta= Yang-dag pahi-rTsol-va. Shvanasye or Shvanamukkhi. dranpa.

(7)

Phag-gDong

ma

;

(5)

;

dh.ya.nam: Yang-dag-pahi-Ting-Nge-hdzin. (9) dPal-Heruka. (10) rDorjeor Vajravarahi. (11) gShin-rJehipho-nya-mo. (12) gShin-

Phagmo

gShin— Je-hjoms-ma. (14) Sprul-pahiBuddha namely, Dhaanfckiya

rJehi-mCheva-ma.

(13)

sku=One

three bodies of

of

all error

t

the

Bodhi which is true experience free of Sambhoga-kaya the reflected body of glory of the "same

the essential

formless

42

C

all

who

]

Mandala must be clearly brought This mental movement, together with

reside in such

before the mind.

the lower and upper Vayu 1 in motion, cause the Ham 2 sound at the crown of the head to hum, and the A-shaped 3 vital principle 4 to pass through the Sukshma-nadi 5 where

both the Vayus meet in the heart and unite in one.

From dents

6

the gradual combination of residence and resi-

into one, vividly impressed

upon the mind, there

evolves the many-coloured Vajra 7 at the crown of the head.

Meditate upon the heels as the Vajra foundation, the ribs as Vajra-fence, the skin as dome, ceiling cloth and curtains of Vajra

and on the downy hair in the body as a net-work 8 Think of the hair of the head and on the nails

of arrows.

as a fence of divine magical

fire

protecting the whole.

Think of the heels as being air, the trijunction 9 as fire, the stomach as water, the heart as earth, and the vertebral column as Mount Meru 10 Think upon the head as being Imagine the body, one the upper portion (of Mount Meru) fathom in length and the same in breadth, to be the squareshaped Vihara 11 of which the four doors are the four airs of the four elements issuing from the heart the eyes to be .

.

;

the ornaments of the Vihara

;

the legs

its pillars.

of the human Buddhas. The the essential, the second the reflected, and the third the prac tical aspects of the one Wisdom. See Foreword, (i) The Ap5na Vayu the seat of which is below the abdomen and the Prana Vayu which is above it in the region of the chest and throat.

Nirmana-kaya the transformed body

first is

(2)

(6)

(4) ITe-vahi-A-tshul. (3) The Akara. rTen-dang-rTenpahi-dKyil— hKhor=the Mandala.

The Mantra

Tshogs-rdo-rje.

(gsum-mdo) of

Mdah-hi-dra-va. Ida, Pinggala and (8)

(9)

Possibly

the

Sushumm below

dVuma.

(5)

(7)

Sna-

junction

the

navel

the Muladhara. (10) In Sanskrit the spine is called Merudanda, i.e., Meru axis. (11) Temple-gZhal-yas-khang. The Text head as the upper part of Meru. centre or

gives the

-

[

43

3

Meditate upon the whole Mandala consisting of the residence

and the

"

Hum" which dwells in the heart

as the

Divine Heruka and His Consort as above explained. Meditate upon His twelve hands as

follows 1

:

—The

uppermost right hand— Mam, Khah-gro-ma. 2 The next uppermost right hand Lam, Lama. The uppermost left hand Pam, Khanda-rohe. The next uppermost left hand Tarn, Zug-chan-ma. 3

—

—

—

The other Of

eight hands as eight long

these, the four right

owl-faced, the dog-faced

Hums.

hands are the crow-faced, the

and the sow-faced Dakinls.

The

four left hands are (the female Devatas) Shin-je-Tan-ma4

Pho-nyama

5 ,

Cheva-ma

6 ,

Jom-ma

7 ;

and

in

the

twenty-four sacred places, including the crown of the head

imagine the twenty-four

letters,

Pu, Ja, U, A, Go, Ra, De,

Ma, Ka, O, TrT, Ko, Ka, La, Ka, He, Pre, Gn, So, Su, Na, Si, Ma, Ku, 8 to be the twenty-four Viras 9 and..Yoginis 10 .

(i)

Here the true

signification

o£

the

Shrl

Heruka's

twelve

explained. (2) Khah-hgro-ma= Dakinl. (3) gZugs-chanis ma=RupinI. (4) gShin-r Je-brTan-raa, meaning the anvil or firm post of Yama. (5) Meaning messenger of Yama (Yamaduti). (6) mCheva-ma meaning fangs of Yama (Yama-danta). (7) hjomsma meaning Destructress. (8) These stand for the names of the twenty

hands

four Sthanas given later. (9) dPah-vo. (The Heroes.) (10) rNal-hjormas. Viras and Yoginis are exalted Maha-Siddhas worthy of special vene-

Tluy have attained Siddhi through the four Vajra-sadhanas. The body is purified of gross material substance. Language is purified The thought of all useless utterances and becomes efficacious Mantra.

ration.

is

purged of the notions begotten of the contact of the internal senses

and external objects displayed as likes, and dislikes. Mind is tranquillised and filled with exalted clearness and wisdom. Thus is obtained the undecaying body, speech, mind and knowledge, Vajra-kaya, VajragSungs-rDorje, Thugsvak, Vajra-chitta, Vajra-jnana (sku-rDorje, These are the four Vajras of the four Chakras.

rDorje, Ycshes-rDorje.)

The Chakras are the obtained by them.

beings and the Vajras are the results of the Siddhi

44

[

3

Thus (i) in Puliramalaya1 (the crown of the head) 2 reside Khanda-Kapali and Rabtu-Tummo (2) In Jalandhara, the centre of the crown reside Mahakamkala3 and Tumpahi-mig-chan-ma 4 (3) in Udyana, the right ear, reside Kamkala5 and Wod-Danma 6 (4) In Arputa, the nape of the 8 neck, reside Cheva-Nampar-tsig-pa' and Na-chen-ma .

—

.

.

.

These are the sacred places 9 (5) In Godavari, the left 10 ear, reside Suravairi and Tan-pahi-lochan-ma (6) In .

.

Rameshvari, the spot between the eye-brows 11 reside Wodpag-me 12 and Miwa-Thung-ma13 (7) In Devikota, the two ,

.

15 eyes reside Dorje-yi-wod14 and Lang-kai-Wang-chugma

.

In Malava, the two shoulders reside Dorji-yi-sku16 and These are the secondary 18 sacred places. Shing-dib-ma17 (8).

.

These belong to the blue Mandala of the mind which occupies the Heaven. (9)

In Kamarupa, the two arm-pits, reside Amkuri and

Erapati. (10) In Otre, the two breasts, reside Dorje-RalpaThese four are the Realms 21 chen19 and Jigj ed-chen-mo 20 .

.

head =Spyivo—the crown of the Kam-kala. (4) gTumpahihead. Rabtu-gTum-mo. (3) Sic: (2) mig-chan-ma. Her Mantra seems to be Om-Tsanda-akshi-ye-Hiimthe

(1) (In

Hum

Phat.

on

Text)

(5) Sic

:

the

Kam-kala.

(6)

Hod-lDanma=PrabhavatI.

(7)

The Mantra seems mCheva-rNampar-gtsigs-spa = Grinning fangs. (8) sNa-chen-ma= Bigto be Om-Tra-sa-ya Tra-sa-ya Hum-hum-phat. Om-Ksho-bha-ya, Kshonosed or She with big nose. Her Mantra Sthanas=gnas. (10) brTtan pahi-bLo bha-ya, Hum hum phat. (9) chan-ma = Vlra-mati. (11) What the Hindus call the Ajna Chakra. :

:

(12)

Hod-dpag-med whose Mantra is Om-Rhoum Rhoum,

dwarfish

lady =

Om

kharba-ri-ye,

etc.

etc.

(13)

rDorje-hi-hod

(14)

The

= Vajra-

Om-Rha, Rha Hum Hum, Phat. (15) LangPrabha. The Mantra The Mantra in Text is Omkahi-dVang-chug-ma = Lankeshvari. Lankeshvarl ye, etc. (16) rDorje-lii-sku. Mantra Om Phem, Phem, etc. Hum- Hflm-Phat. (18) Druma-Tshaye Om Mantra Shing-grib-ma. :

:

:

:

(17)

Having Nye-vahi-gnas= Literally, "nearer." (19) rDorje-Ralpachan of Vajra. The Mantra of this Devata is Om-da-ha-da-ha-hamhum-phat.(2o)hJigs-byed-chen-mo=The great Destructress. Mantra: :

mane

Om

Maha-Bhai-ra-vi-ye

:

Hum-Hflm-Phat.

(21)

Zhing- field = realm.

45

C

3

(n) In Trisha-kune, the naval, reside Pah-ho-chenpo1 (12) In Kosala, the nose-tip, and Lungi-shug-chan-maa These Chang-thung-ma4 reside Dorje-hum-zad 3 and form the nearer realms of sacred places, second in import.

.

mQuth, reside Rabtu-Zangpo6 and Shyama Devi. (14) In Lampaka, the neck, reside 6 and Shintu-Zangmo 7 These are the Dorje-Zangpo

ance. (13) I n Kalinga, the

.

warm

regions 8

.

(15)

In Kantsi, the heart, reside

Jig-

and Ta-na-ma 10 (16) In Himalaya, the Jed-chen-po private abdominal regions which form the warm regions Mig-mi-zang 11 and dwell grade, second the of 9

.

Khagana. These belong to the red Mandala of speech. In Pretapuri, the sexual organs, dwell Tob-po-che 12 Grihadeva, the (18) In

(17)

and Khorlohi-slmg-chan-ma 13

dPah-ho

(1)

-

.

= Maha - vira

chcn-po

(Great

hero).

His

=

" She who (2) rLungi-shugs-chan-ma. whose Mantra is Vayu-begc-hGm, etc. Om-BaksharDorje-Hum-mdZad=Vajra-hum-kara. His Mantra

Mantra

:

Om-Patsa-Patsa,

etc.

has the strength of the wind

"

:

:

(3)

Baksha-basaru-dira-antra-mala-balambi-ni-ye-hum-hum-phat.

(4)

Chang-hThung-ma=She who drinks wine. Om-sQra-bakshi-ye-HumHum-Phat. (5) Rabtu-bZangpo= Very-good. His Mantra: Om-grihanagrihana-sapta-patala-gatama-bhuj anga sarvam-va-tapj aya-tapj_aya. The righteous or good Vajra. rDorje-bZangpo = Vajra-Bhadra :

(6)

The

Mantra is Om-A-Katdya-Katdya. (7) Shintu-bZangmo. Whose mantra is=Om-su-bhadre. (8) The body is likened to Jambudvipa wherein are warm and cold places. Here the neck is said to be a warm region. hjigs-byed-chenpo = The great Destroyer. Mantra is = Om-Rhini:

(9)

rTa-sNa-ma=The horse-nosed lady. Rhini-Hum-Hum-Phat. (10) MigmiOm-Jnydm-Jnyom-Hum-Ham-Phat. (11) The Mantra bZang=Virupaksha. (12) sTobs-po-che - Very mighty (Mahabala). His Mantra seems to be Om-Kshmam Hum-phat. (13) hKhorlohishugs-chan-ma=She having the force of the wheel. :

[

46

anus, dwell Rinchen-dorje 1 and the junctions 2

the

.

dwell

legs,

Gochama4

.

(19)

J

Khanda Rohe.

These are In Suvarnadvipa, the two calves of

Nam-khahi-Nyingpo3

and Khorlohi

(or secondary) junctions 5

These are the nearer

.

In Sourakhta, the two thighs, dwell Tam-dim6 and Shondini. These are the junctions 7 (21) In Nagara, the (20)

.

sixteen (22)

fingers 8 ,

reside

Heruka and

Shintu-Pah-mo9

.

In Sindhu, the ankles, dwell Padma-gargyi-Wang-

chug10 and Tob-chen-ma 11 These are the cremation 13 dwell Vairogrounds12 (23) In Maro, the four thumbs chana14 and Korlohi-gyurma15 (24) In Kuluta, the two 16 knees, dwell Vajra-Sattva and Tson-Dubs-chen-mo 17 These are the nearer cremation grounds of the second These occupy the whole Mandala of the body order. .

,

,

.

.

.

beneath the surface of the earth. The nature of these Devatas have been above described.

Having thus vividly brought the outer and inner Mantra Opt and think that the outer and inner Chakras, the Nirmanakayas, the Sambhogakayas, which make the four Chakras, and those (mentioned hereunder) are vividly present and insepaiably Deities before the mind, repeat the

-^ Ratna- vajra, Precious Vajra. (2) IiDu-va. (3) (1) Rinchcn-rDorje Nam-mKhahi-sNingpo = Akasha-garbha. (4) hKhorlohi-gochama = She wearing the armour of the wheel. Om-cakra varmlni-ye-Hum-HumPhat. (5) Nycvahi hDu-va. (6) rTamgrin = Hayagrtva. (7) hDu-va. That is, fingers and toes excluding thumbs and (8) Sormo-bcu-drug. The great heroine. (10) Padmabig toes. (9) Shintu-dPah-mo. gargyi-dVang-phyug = Padma Natakeshvara, Lord of Dancers. (11)

sTob-chen-ma=Mahabala or Lady of great strength. Her Mantra Hum Phat. (12) Dur-khrdd. (13) That is, two : Om Mahabale Hum thumbs and big toes. (14) rNampar-sNang-mdZad=Vairochana. (15) hKorlohi-sGyurma== She who turns the wheel or rules. (Om-cakra Vartini ye-Hum-Hflm-Phat.) (16) The heroic Vajra minds=rDor-rjesemsdPah. (Om-Dhili Dhi-li-ye.) (17) bTson-hGrus-chen-mo=She of Om-Maha-vlrye-Hum-Hum-Phat. great perseverance. The Mantra is

is

:

47

t

3

when repeating the Mantra " A " one should meditate upon the four-fold Mandala of speech (Vak) and when repeating Hum one should think of the four-fold Mandala of the mind (Chitta). Similarly

one.

;

Then repeating Sarva-vira-yogim one should think of the twenty-five heroes (Vira) and of the thirty-seven YogiRepeat " Kaya " (Body) thinking of the Body of all. nis.

Repeat " Vak " (Speech) thinking of the Speech of all. Repeat " Chitta " (Mind) thinking of the Mind of all, and that these are inseparable the one from the other. After

—" Om-vajra-svabhaya gtmako-

thus meditating well say

ham1 ,"

thinking at the same time that

the above are of

all

—

Then repeat Om vajra-shuddhasarva-dharma-vajra shuddhoham 3 and think " every

the nature of Vajra 2

.

—

thing

the

of

is

(Vajra-like)

nature

of

the

Shunyataand that

three times (with thought

is

pure,

indestructible

Myself*."

Repeat this

clearly fixed).,^5

when one meditates on the is the first branch word6 by which one obtains the Sambhoga-kaya owing to its development by physical body the through Lord Naropa has the grace and power of the Mantra 7 said that the imagined Devata and Mandala should be This

,

sacred

,

.

absorbed into the Devotee's

self,

understand their true nature. (i)

"

I

am

that one

But

8

may

thus clearly

in the Tantras

of the true nature of Vajra." (2)

That

is

it is

Bod}', Speech

of Vajra. that pure (3) I am pure Vajra Vajra which all things are. (4) Thams-cad-kyang sTong-pa-nyid-rdorjc-lii-Rang-bZhin-du-rNam-par-Dag-pahi-Ngovo-bDag-yin sNyampalan-gSum-du-Bya-ho. Everything is in the nature of the Pure Void which is the real nature of the Sadhaka himself. (5) That is

and Mind are manifestations

the

first

process in

the course of this devotional

the Japa of which the body aware of the physical body. into Sambhogakaya. detail.

;

(8)

is

divinised.

This by

Indicating

(7)

At

exercise. first

Sadhana is some difference

(6)

By

one is only transformed of

technical

[

48

J

said "

Having mastered the two armours 1 think partiHaving mastered the combicularly of the Divine Chakra. nation of Mantras and symbols, quickly enter into the Thus it is said and in the Guru Chakra of devotion 2 Lohipa's works also the same is said. By that it is meant .

that in those portions called Sthanas3 meditation ,

is

made

on lunar thrones 4 upon which the white letters "Om-Ha5 " are placed.

On the head is the Mantra " Nama-hi6 " the letters of which are yellow and represent Vairochana. On the crown of the head are the red letters " Sa Ha Hu " representing Padma-Gargyi-Wang-chuk 7 On. the two shoulders are the black letters Pou-khat-he 8 representing the black Heruka. In the two eyes are the orange letters Hum, Hum, Ho which represent Dorje-Nyima. In all the limbs are the green letters Phat-Ham which represent the green .

Hayagrlva.

The above

constitute the

armour

of the Vira the

male

Deity.

(i)

The

clear

vivid

mental

pictures

of

the

various

letters

representing the male and bocty, armours which render the Sadhaka Damtshig-hKorlo Bhakti-chakra which is unassailable. (2) essentially the Sadhaka's own personality meditated upon as Devata as contrasted with the Ycshes-hKhorlo, the Chakra of knowledge meditated upon as being without. The Devotee imagines his own body to be the Mandala included in the chief Devata. This Bhakti-chakra. Next he imagines a Jnana-chakra without is the himself of Devatas who are worshipped with obeisance and offerings by the Bhakti-chakra and finally the former is absorbed into the latter. (3) The sacred places which are the heart, etc. (4) The white basis on which the Devata or Mantra rests. The colour of the seat of the Devata indicates whether it is solar or lunar, the former being an orange-coloured disk. (5) -> Vajrasattva. (6) In Text Nama-hi. gucere. namab. (7) Padma-gargyi-dVang-phyug. (8) Bija Mantras.

in

the

female

various parts of

Devatas,

are

the

the

:

[

49

J

In the navel are the red letters sent Vajra-Varahi. 1

Yom which

stand

for Shin-je-ma. 2

Hrim-Mom

white

Om-Vam

which repre-

In the heart are the blue letters

Ham-

In the mouth are the

representing Mong-jed-ma, 3

In the

head are the yellow Hrim Hrim standing for Kyod-jedma. 4 On the crown of the head are the green " Hum

Hum "

standing for Tag-jed-ma. 5

In

all

smoky coloured " Phat Phat " standing

the limbs are the for Chandika.

Then think that the Male and the Female ably one and not two, and

know

arc insepar-

that meditation on the

Mantras as different Devatas is merely for the sake of clearly defining the armour 6 which consists of This is the second branch (of the different Devatas. letters of the

process of meditation).

Then making with the hands on

the forehead the sign of the flaming gem 7 and turning " the hands round 8 say " Phem 9 imagining that the ,

Hum in

the heart emits rays whereby worship 10

is done whole self-existing conclave of Devatas consisting of the Buddhas surrounded by the Bodhisattvas who

of the

Here the armour of the female Devata (i) rDorje-Phagmo. gShin-r Je-ma = Yarn!. commences. (2) rMongs-byed-ma = The (3) stupefier.

bsKyod-byed-ma=She

(4)

Skrag-byed-ma = She who

(5)

frightens.

who

causes

(6) It is called

meditation on the Bljas of the Devatas on the

movements.

Armour because

different

parts of the

from the attacks of Mara. The feeling of exaltation endowed by such exercise fortifies it against the temptation to abuse the body or to employ it in wicked and is jewel the unworthy actions. Chintamani men(7) That

body

protects

with which

it

it

is

tioned in the Tantras. (8) This is called the Mani Mudra (Norbuhiphyag-rgya). Put the thumbs and first two fingers together and turn them in a circle going left to right over the head. (9) A Bija mantra. " " in the heart. The Hum emits (10) The Sadhaka imagines the

Hum

Rays. of

These are the objects with which worship

is

done.

These rays

They vibrate and cause answering vibrations compassion and love to vibrate back to the Sadhaka from the Jnana-

are

Rays

of adoration.

chakra Devatas.

,

4

— 50

[

mind

are brought to

]

as being in the

Heavens which are

in front of the worshipper.

Then say "

Hum, Bam, 1 Ho

Ja,

" and think that

Repeat

the Devatas are absorbed into oneself.

all

Om yoga-

shuddha-sarva-dharma-yoga-shuddhoham. (I through that Yoga which purines all things.)

am

pure

In saying this mantra the worshipper should think that the Devatas and himself are inseparably (indivisibly)

This

and not two.

one

is

the third

Branch

(of

the

meditative process).

Again

after invoking the sixty-two

Devatas constitut-

by Buddhas, Bodhisattvas, Krodha-devas and Krodha-devis, 2 all surrounded by hosts of countless worshipping Devis, worship them as before and pray that all the Tathagatas 3 may grant you power.

ing the Mandala surrounded

Imagine then that the Devatas utter this verse

:

" Just as the All the

Buddha was born Devatas bathed him with holy water."

So with holy

Do

celestial

I also confer

Think then that "

Om

(Om

water

Power on

thee.

Devata says

the

the

sarva-tathagata abishekha-samaye4 Shri let

there be

sprinkling given

auspiciousness at the time of the

all

by

mantra

Hum."

all

Tathagatas, Hum.)

be present, stay, Ho (interjection). (2) Terrific (i) Come, male and female Devatas (Khrovo-dang-Khromo). (3) Those who had " gone before." That is the Buddhas of which varying numbers are given and who preceded the Buddha Sakya Muni. He who has gone the same way, e.g. t as the previous Buddhas have gone, and future

Buddhas

will go.

(4)

In

text

kshe-kata-samaya-Shri-Hflm.

it

runs.

Om-sarva-Tatha-gata-abhi-

;

[

Repeating

51

above

the

]

him

let

think

.

that

the

Tathagatas have conferred the power, amidst auspicious songs and hymns.

is offered and Then think that the holy

Imagine that worship

are exorcised.

all evil Spirits

and divine water fills the whole body and cleanses it of all impurities and that then the remainder of the water surges up to the crown of the head, where it becomes the five chief blissful Devatas1 of the five orders 2 and then that all the divinities of devotion are embodied in Buddha Vajrasattva; in the Mandala in the Mandala of speech of the mind Akshobhya Amitabha in the Mandala of the body Vairochana. 2 This is the fourth Branch (of the process) wherein the ;

;

seals of the chiefs of the orders are set impressively. 8

This

Having

how

is

meditation

the

is

done in

detail.

the above

Devatas in detail the Devotee should repeat the refuge formula and 4 Having meditated upon the the good-wishes formula. clearly

defined

joys5

three

Mandala

let

and the full conclave of the protecting him think that his Guru, or at least his two

hands, are held over his head and that the Guru embodies (i)

That

is

Vajra

(Vajra

sattva

:

rDorje-Sems-dPah).

Ratna

(Ratnasambhava Rinchen-hByun-gNas). Padma (Amitabha sNangva-mThah-yas). Karma: Ddn-yod-Grub pa (Amogha-siddhi). Dharma (Vairochana rNampar-sNang-mdZad.) (2) These five Dhyani Buddhas personify each one of the Yeshes (Jnana) of a Perfect Buddha thus Padma, Vajra, the mirror -like wisdom Ratna, the equalising wisdom the distinguishing wisdom Karma, the wisdom which accomplishes :

:

;

—

:

:

:

all

works

:

and Dharma, the Dharmadhatu.

Chiefs are clearly defined

in imagination.

Buddha-Dharma and the Sangha obtain trained perfection.

May

(3) (4) I

That

is

where the

take refuge in

the

(the best of all assemblies) until I

the good that

do enable

me

to obtain Buddhahood for the benefit of sentient beings. (5) Meditation on the ordinary body as the spiritual body of the Devata ; on the

speech as Mantra Devata.

;

all

I

on the mind as the compassionate mind of the

52

C

in himself

all

3

(Triratna). 1

the virtues of the three gems

utmost his faith let him think that the Guru's body has been absorbed in his own devotee becomes the same as of the person the whereby that of the Guru. This is the middle course of medita-

Then

to his

exerting

tion (neither too brief nor too detailed).

The

shortest

method

is

that in which the worship-

per without meditating on the protective Chakra at once sets to meditate

without

binding

described, recites

and, upon the inner Mandala only himself with the armour above ;

the Mantras which

confer blessings

upon the Mandalas. This is the method wherein one meditates upon Buddha. 2 Then worship the Buddha with oneself as Mantras,

prescribed

the

external

ritual,

nectar, a

and mental products 5 and, chanting the two verses of eight feet, 6 fix the mind on the apparent yet unsubstantial7 forms of the Devatas of the Mandala and put oneself into the quiescent state. pleasures 4

Then, according to the four kinds of effects desired 8 one imagines that the Mantras assume the under ,

(i)

self

Buddha,

as Buddha.

and

his (3)

word,

and

the

Wine which is ottered

gratifies the senses, etc., scents for

assembly. is

nectar.

(2) (4)

Worship the

All that pleases

the nose, form for the eye,

mind, etc. (5) Meru, the four continents, and eight All which is mentioned, amounting to thirty-seven, imagined as offerings to the self as Buddha. (6) Given in another

praise for the continents. is

the bDe-mchog mChod-hPhreng. (7) dKyil-hKhor-gyisKu-snang-la-rang bzhin med-pa-la-yid-gtad-de-sems-mayeng-par gzhag-go. The bodies of the Devatas of the Mandala, though visible,

book

have no reality (or natural existence <= rang-bzhins) in themselves, Fix the mind on that fact and put the mind in the quiescent state. Shanti = Health, long life and (8) That is, Peaceful (Zhiva. good fortune), Grand (rgyaspa=Pushti = followers, name, fame and wealth), Fascinating (dvangva- vashi-karana=love and influence), and Destructive (dragpo«marana- power to destroy or hurt).

53

[

]

mentioned colours and shapes as they issue from the seed-mantra (Bija) in the hearts of the Devatas. (i) For peaceful results the Mantras issue in a dazzling white string shooting forth with the speed of arrows. 1

(2)

For

grand results the Mantras, assuming a bright yellowcolour and the shape of bunches of feathers, go forth

and along with a whirling motion. 2

(3)

For fascinat-

ing effects the Mantras appear in colour to be red and in

shape

linked

together like

a

chain. 3

(4)

tructive effects the Mantras are black in colour line like

For desand in a

a spinning thread darting with a quick motion. 4

In each case the colours must be like that of the Devatas themselves and bright and glorious. of Mantra-letters 6 is

The rosary seed-mantras

(Bija)

the

of

produced from the

male and female Deities

from their mouths and re-entering the male and female organs of the male and female Devatas, thus

issuing

passing

(1)

up

In the

in a circle to the Bljas in their hearts.

first

imagine oneself

Mantra vividly seen

in

the

to be the Devata with the Blja-

heart.

This

written letter but upright like a flame.

is

not

seen

flat

like

a

The Bija gradually shines

brighter and shoots out

rays of white Mantras in a fine line so swiftly as to be like an arrow. These also are each separate upright

The rays shot forth from the Sadhaka's Mantra-chakra, Jnana Devata's Mantra-chakra which also throws back him and being thus freed of evil Karmic results endow him with health, life * and good fortune. (2) Similar observations apply here, only the rays arc yellow, form bunches and produce a different result. (3) In Vashikarana the rays are red and in links like a chain. For in Vashl-kaxana one imagines oneself as binding up the beings whom one wishes to fascinate and overpower. (4) The rays 1 re black and shoot with a spin-J, figures.

excite the

similar white rays which, shining on the Sadhaka, purify

ning motion.

as the

In

all

the cases the colours are not the ordinary ones but

text says celestial, that

and luminous.

(5)

That

is,

is,

something extraordinarily bright

the Mantras previously described.

—

— 54

C

— ,

)

The Mantras are Shri-vajra-He-He-Ru-Ru-Kam-Hum-Hum(i) Om :

Dakini-Jala-Sambhara 1 Svaha. (2) Vajra-Vairocani-Ye-Hum-Hum-Phat Svaha. (4) Phat.

Om Om Hri-

(3)

Ha-Ha-Hum-Hum-Phat (5) Om Sarva-Buddha-DakiniYe Vajra-Varnani-Ye-Hum-Hum-Phat-Svaha. ;

Mantras of the male and secondary Mantras. Thirty thousand essential Mantras of both the chief male and female Devatas, five thousand five hundred for each of the twelve Yoginls, and twenty thousand for each of the Devatas of the three Chakras should be recited. These

the

are

chief

female Devatas and their

This renders one competent and capable to engage in

the

various

duties 2

of this Mandala.

This

is

the

productive 8 stage wherein Mantras are recited (and the

mind

is

engaged in meditation on certain objects).

Should one then wish to meditate in the advanced stage let

him contemplate

Imagine lotus. disc.

in

one's

as follows

navel

a

:

white

In the centre of this white lotus

Upon this disc there are

and His Spouse 6

in close

eight-petalled is

a

lunar

the forms of Vajra-sattva4

embrace, 6

the Mantra

Hum

being in their hearts. Sam- Vara. (2) The general meaning is that (1) Quaere. In text Sadhaka may henceforth without the assistance of his Guru perform the rites, periodical Pujas, and perhaps confer the initiation to others or receive Chelas. (3) bsKyed-rim or bskyedthe mind produces pictures of pahi-rimpa; the stage where Devatas, Mantras and actions, and concentrates itself upon these. the

'

Productive'

refers

to

the

producing of

the pictures,

etc., etc.,

which are the " objects." This term is used relatively to the and final process of meditation, which is called rDzogsrim (d Jog-rim), perfecting or completing stage, which consists in resolving all the mental pictures of objects into Shunyata (the void). rDorje-sNyems-ma. To indicate (4)" rDorje-Semspah. (6) (5) other

"

55

{

Then

imagine

]

rays of light issue from the

that

" Hum " in all directions, vividly denning in the mind both the chief Devata and the surrounding space as the vessel, and the other Devatas and Beings occupying it

Fix the attention on this mental

as the vessel's content.

Then

imagine that the rays of light emitted the " Hum " excite all these into activity. The

picture.

from

process

like that of a

is

dust

particles of iron

magnet exciting movement of Then as the rays are

(filings).

gradually drawn back imagine that

and

its

all

the external space

contents are drawn inwards and absorbed into

the form of the principal external Deity (Heruka and

His consort). This process of mercury by cow-dung.

is

likened to the absorption

Next

of the

two principal

Devatas the female is absorbed in the male and the two into one face and two hands. This process is likened to that of a tortoise contracting

Then the

consort

limbs. 1

its

the

of

Heruka

external

is

absorbed in the male and this into Vajra-sattva in the navel.

male. into

The consort of this Deity, too, sinks into the Then gradually the male figure itself sinks back " Hum " in the heart and the " Hum

the

gradually resolves is

itself

each other.

becomes

Then

fainter

finally

and

disappears altogether salt

into the Bindu. 2

meteoric

likened to that of

lights

even the Bindu

fainter until ;

This process

dissolving itself

fades

it

a process which

is

into

gradually

away and

likened

to

Such are the five principal meditation illustrated by what are called

dissolving in water.

processes

of

the five radical similies. their inseparable union,

(i)

A

well

Mulaprakriti and the extension of

such as the Anusvara breathing.

known Indian

its Vikriti.

(2)

simile applied to

Thigle

:

the point

56

[

]

In the uncurtailed or unabridged process the mental pictures 1

are

nature

The

they

like

process

final

thoughts

are

is

according

absorption

of

is

their

of

water

own

and

away

illustrated in

;

true

sun and ocean. 8 absence of

a bubble sinking

likened to that of

So the process

to

the

dancers,

into water, or a rainbow melting

by various

waves

dresses, light rays,

like

but in themselves and

all

back

into the skies.

various manners

similies.

Finally the keeping of tranquillity devoid

of

the

objects

is

mind

in

a state of

called the process of

concentration on Vajra-sattva. 3

Again4 imagine a four-petalled lotus

in the navel, the

petals of which, going leftward from the East, arc earth

and air on the North water and air on the West fire and air and on the South air and air represented by the j ellow La, white Va, red Ra, and green Yas ;

;

;

In the centre think of a blue-point as stand-

respectively.

ing for the ether. 6

Having visualised 7 these clearly, next imagine that when you are breathing outward a ray of light as thick as a medium-sized thread issues outwards from La through the

left nostril

sNang-va

=

going to a distance of sixteen finger

which

appears as that which is visible. The sun emits and (2) That is, the dancers put on and off the dress. withdraws its rays of light. The ocean throws up waves which again (I)

sink into

it.

(3)

that

Dorje-Sems-dPah.

De-ltar-mi-rtog-pahi-ngang-la-

mnyavn par-bzhag pa-ni-rDorje-Semsdpah-bsDu-vaho. The putting of the mind in quiescence is tJie concentration or contraction on Vajrasattva because the mental image of Vajra-sattva into Shanyata

or

the

Void.

(4)

is

Here follows

made

to dissolve

concentration on

Mantras and the Bindu (the shape of which is a point). (5) Here are the Blja Mantras of earth, water, fire and air. (6) Literally " air of the skies." ** having brought these clearly and (7) Literally vividly .before the mind's eye."

[

breadths1

57

]

and again when re-entering sinking into the La thus making a pair of breaths. 2 Then with constant ,

meditation the imagined ray of Light assumes a misty appearance. 3 When this happens sink the La into the

Va. 4 Then imagine that a white ray issues from the Va, and proceed as aforementioned until one sees the

image or reflection. 5 When this happens sink the Va into the Ra and meditate as abovementioned changing the colour of the ray from white to red which issues and reenters

Ra

When

this

follow the

same

until the ray is seen as a firefly. 6

happens sink the Ra into the Ya.

Then

process with a green ray of light until one sees a burning altar lamp. 7

When

this is seen sink the

blue point in the centre.

Ya

into

the

Then drop meditation on the

their issue and re-entrance, and concentrate the mind on the blue point itself and meditate upon these two-fold airs until the sign of a cloudless sky is seen. This is the wisdom of the path of vision. 8

rays,

This

is

that

all

concentration

on

these letters are

letters

meditating as aforementioned the Point.

It

is

(Mantras).

really the is

Thinking

point (Bindu) and

called concentration

necessary to concentrate the

on

mind on

" airs." (i) Anguli ; sormo. (2) Literally (3) Assumes a misty appearance or " sees the sign of smoke " is the literal meaning of the text. The imagined line of yellow light begins to appear smoky

or misty (4) That is earth into water, the Bhuta next above it". Tibetan word meaning an optical illusion, (5) sMig-rGyu is the visionary mirage, also reflection. The reflection must be of the •white ray of light issuing from Va. The reflection or mirage-Jike appearance of a bright white ring would be a sign of having reached a certain point in the meditation where one has to change. " sees the sign of firefly." " until one sees the (6) Literally (7) Literally sign of a burning ghee-lamp," that is such a lamp as is used for an altar lamp. (8) mThong-vahi-lam = Drishti-marga. ;

58

[

Dorjesempa at the conclusion

]

of every

mental exercise of

the productive meditation. 1

The two latter processes may be practised according to own faith. 2 Thus it has been said. This is called

one's

the final or perfect stage where the Yogi practises the

putting of the

mind into the quiescent

state.

Then meditate on one's self as embodying the united Deities Shri Heruka and His consort suddenly issuing from the midst of the Void (Shunyata). In Their heart is the " Hum " from which rays of light issue and resolve them-

and inner Mandalas. Having fixed these vividly in your mind then imagine that your own teeth and nails are Khanda-Kapali, that the hairs of the head and the body are Mahakamkala 3 that the skin and the sweat thereon is Kamkala that the flesh is ChevaNampar-tsigspa 4 that the arteries and tendons are Suravaeri 6 that the bones are W6d-pa-me 6 that the kidneys selves into the Deities of the outer

;

;

;

;

;

that the heart

are Dorje-yi-wod

the eyes are Amkuri that the bile ;

that the lungs are Pawo-chempo

Dorje-hum-zad;

(i)

that the great gut

9 ;

that the intestines are is

Dorje-zangpo

12 ;

that

—

creates pictures of

'

;

that

Productive meditation or the " Creative Stage " (bsKyed-rims) means the state in which the mind produces or It

literally.

faith'

11

8 ;

Dorje-yi-ralpachen

is

10

Dorje-yi-sku

is

or 'as

one

as earnestly as

the Devatas,

According to one's (2) ambiguous. It may mean, '

etc., etc.

This

believes.'

possible,' or it

is

may mean,

'

according to the special

teaching inculcated by one's special line of Gurus' former. (3) In text Maha-Kamkala and Kam-Kala.

•

probably the (4)

mCheva-

rNampar-gTsigspa (He who shows his fangs with a terrible grin). Amitabha. (7) rDorje-hi-Hod ; " lustre (5) Sic. (6) Hod-dPag-Med

— rDorje-hi-sku " body ;

of

Vajra."

Ralpachen

(8)

" Having

great

Hero" Mahavira.

(12)-

rDorje-bZangpo

(11)

of Vajra."

(9)

rDorje-hi-

" The (10) dPah-vo-Chenpo. rDorje-Hum-mdZad.— Vajra Hungkara.

Vajra-mane."

— Vajrabhadra.

-

59

[

]

the bladders are Jig-jed-chenpo

1 j

that the secret parts

between the thighs are Mig-mi-zang 2 that the phlegm is Tob-po-che 3 that the mucus is Vajraratna 4 that the blood is Hayagriva 5 that the perspiration is Dorjerinchen 6 that the fat is Vajra Heruka 7 that the liver is Padma-gargyi-Wang-chyug 8 that the spittle is Vairochana ; 9 that the rheum 10 is Vajra-sattva. 11 Having so imagined then proceed as follows. 12 ;

;

;

;

;

;

;

Meditate on the teeth and nails as being adorned with the Mantra " Kara-Kara Hum Hum Phat " whereby

Om

which compose them 13 become identified with the the dependents thereon are the twenty-four Yoginls. The Mula-mantra of the Male Deity becomes on repetition, the Heruka adorned with the six bone ornaments all

Viras and

which are symbols

for the six Kulas. 14

On

repeating

Om

Ha and

so forth they become the six ornaments including the wheel and so forth. These are for the six Viras. 15 The

Mula-mantra of the Yoginis 16 becomes the necklace adorned Vajra- Varahl. 17 The principal mantras 18 of the (i)

hjigs-byed-chenpo " the great Destroyer."

(2)

Mig-mi-bZang—

Virupaksha (slanting eyed). (3) sTob-po-chc=Mahabala. (4) RinchenrDo-rje=Vajra-Ratna. (5) rTa-mGrin Tamdin. (6) (Akashagarbha— Nam-mKhah-hi sNyingpo). (7) rDorje Heruka. (8) Padma-Gargyi-

dVang-phyug=Padma-nateshvara. (11)

of

rNampar-SNang-mdZad.

Nasal excretion. (Snabs the running humour from the nose.) rDorje-Sems-dPah. (12) Here follow Mantras for different parts of

the body. the

(9)

—

(10)

(13)

That

is

personality.

person's beings,

meaning

Buddhas

those above enumerated which constitute

Here Lokas

(14)

— (Rigs-drug=six

kinds

here the six lokas of the universe or the five

Vajradhara as the sixth.) (15) That is Heroes (dPah-vo). (16) Heroines fdPahmo also called rNalhbyorma.) (17) rDorje-Phagmo. (18) Mantras are of four kinds, namely, Sabon or Bija sTsa-sNgags or Mula-mantras Snyingpo or Hridaya ; There are also (primary) principal. that is seed, root and

Dhyani

with

;

;

Of these the first are generally single secondary principal (Nye-sNying) syllables or letters ; the second long the third conveniently short and .

;

[

6o

]

male Deity form the garland of human heads and the secondary mantras 1 form the ear ornaments. The heart mantras 1 of the female Deity form the Elephant and Tiger skins. From the Mantras " Om Vam " and so forth, ;

springs a waist girdle formed

by the

six

Yogims.

The

Mula-mantra of the chief female Deity and of the thirty Heroines form the weapons and other emblems and the four skulls 2 in the four intervening directions (S-E, S-W, N-E, N-W). Let the female Deity's secondary mantra3 form the tiara for Her head, and let it be thought of as being in fact the (surrounding) Deities. The long vajra-mounted staff is the body 4 of the Deity. The sound of the drum

(Damaru) is His wisdom. 5 During the day it is Bhagavan Vajra-dhara 6 and at night it is the Yogini. 7 Call these

mind and then repeat the armours of the Viras and Yogims as well as their mantras of worship. Then

clearly to

imagine that the Devatas sink each into His or Her respective place.

By

own

this protection is gained for oneself.

Having so done then repeat the Sumbhani 8 Mantra above given and make secure all the directions. Then

used in Japa in the Sadhana of a Devata whose Mantra it is. The fourth is generally short and is the Mantra of the surrounding (avarana)

Devatas which are around the chief Devata. (i) See ante, p. 59, note, 18. Kapala. (3) The secondary essential Mantras of the female Devata form the tiara of skulls for Her head. They are the surrounding Devatas (female) and the Mantras themselves personified. (4) Lhahi-sku, that is the person of the Divinity. (6) (5) Prajna (in text Shes-rab). ICom-lDan-rDorje-hchhang. (7) The Sadhaka should imagine himself to be the male Devata by day and as the female Devata by night. It may also mean that the competent Guru may expound male Devata texts by day and female Devata texts by night. (8) The Mantra is *' Om Sumbhani Sumbha Hum Hum Phat." From this the Eastern and zenith door-keepers are produced, namely, Kaka-sye and " Khanda. Rohe from '* Om-grihana grihana Hum Hum Phat

{2) or

;

6i

[

]

meditate on oneself and every visible object as constituting the Deity and His Mandala and on every audible sound to

be Mantra and

lastly

upon every thought

of the

mind as a

miraculous display of the great Divine Wisdom. 1 Then repeat " Hum " and the eight-syllabled Mantra of the Male

Devata.

Then having

said

"

Hum

" and sanctified

all

with Mantra, every object of enjoyment 2 should be enjoyed without either undue relish and attachment or disgust.

Every

visible object is to

nature

is

Shunyata.

be regarded as a Deity whose real

Then both

in recollection of the union3 recite,

make

and

are always united. And one should preach, read,

listen to religious discourses

and books; and

water-ablutions, 4 Stupas, Chaityas, ceremonies for

the consecration of such, and Homas.

In short every one should be incessantly engaged in

doing what

which

is

and others, and

of spiritual benefit for oneself

will of a surety help

one in the path.

This

is

the

from " Om Grihanacomes Ulluka-sye keeper of the northern gale paya-grihana-paya Hum Hum Phut " issues the western door-keeper Shvana-sye and the guardian of the Nadir Khanda-rohe. From " Ora ;

anaya-ho-Bhagavan-Vajra-raja-Hum-Hum Phat " issues the warden of Sukara-sye and so on for all the ten directions.

the southern gate (1)

—

;

Scms-Kyi-rTog-palii-hDu-hPhro-thams-cad-yeshes-chenpo-hi-cho-

hPhriil-du-bsGoms-nas. The divine wisdom (yeshes-chenpo) is embodied in the chief Devata invoked here and is the Dharmaksya wisdom.

Probably the food and other offerings on the altar. (3) Thamscad-du-sNang-va-Lhahi- rNampa - dang-Rang- bZhin - sTong-pa - dang, that is gNyis-Ka hang-zung-hJug-tu-shcs-pahi-Ngang-las whilst conscious of the union of forms and Shunyata the Sadhaka should, etc. gift of water to pious Lama makes a the ghosts Every (Pretas) every (4) morning as these suffer from hunger and thirst, particularly the latter. A Lama pronouncing mantra on the water so given makes it available Otherwise the water which seems to us for, and enjoyable to, them. (2)

;

pure

would appear to them as dirty, muddy, with blood, pus, and organisms in it and therefore they could not use it.

rotting

:

[

62

]

Yoga of the conduct Path. 1 Then having recited the Sumbhani Mantra on the offerings 2 which "have been laid on the altar and censed them with spiritual incense 3 and having transformed them into the Void (Shiinyata) by the Svabhava Mantra, imagine that from the midst of the Void springs forth the Mantra " Yam " from which comes air 4 and " Ram " from which comes fire and upon these ;

;

a skull as extensive as the firmament springing from the letter " A ". 5 Inside this skull again imagine another

is

A from which

issues a lunar disc.

Upon

this latter (disc)

place (working from left to right) the letters

the centre,

Ku

for horse-flesh,

Na

in

the

Ha

North

in the

for

West

for

human -flesh. 6

imagine the letters Bi, Mu, Shu, Ma,

same order

as above beginning

which

centre),

Go

for beef in

Da in the South Elephant -flesh, and

in the East for dog-flesh,

On these Ra (placed

with

stand for excreta,

" Bi "

urine,

again in the

in the

semen and

human-flesh and blood respectively. 7 Then upon these imagine the Mantras " Hum, Bhrum Am, Dzrim

Kham "

which respectively represent the Dharmadhatu8

Yoga of the Charya Path = Spyod-lam-gyi-rNal-hByor (i) Spyodlam = Charya-marga or Path of conduct or practice or rNal-hByor = Yoga = or finding of resting place or Finding Rest or Peace. (2) Such as rice, cakes, fruit, wine and meat. " Om Sumbhani " is recited whilst of the Mantras. means By (3) the real fumigation is being done with incense (Dhupa) and the Svabhava Mantra transforms the material offerings into Shiinyata.

enjoyment

:

"Yam" is theBija of air (Vayu). (5) The rounded sphere of and is filled with the first sound A which stands for speech which manifests knowledge. (6) These are the five uneatable meats ; " essence of human flesh " (sha-chen-gyi-dangsma) the best essence of great flesh (Maha-mangsa) that is human flesh. (4)

universal space appears

(7)

These stand for the Sanskrit words for excreta,

dVyings.

etc.

(8)

Chos-kyi-

63

[

Mirror-like1,

Equalising 2

3

Distinguishing 8

,

and

All-

powerful 4 aspects of the Divine Wisdom. 6

Then on the top "

Om "

there

is

Vajra This

of these imagine a dazzling white an inverted position and upon that again " A from which comes a Lunar Disc. On this

in

another "

Hum

a "

" which transforms into a four-headed

of four different colours bearing in the centre a

Hum emits rays downwards which

air in

motion which causes

fire

excite

and

to blaze up, thus

Hum.

set the

making

the above ingredients melt and boil. The steam from this " and the Lunar Disc and rises upward causing the "

Om

the vari-coloured Vajra to drip nectar and emit rays of light.

These rays and steam

fill

the ten directions with

glorious rays of light which attract the Tathagatas

and

cause them to send down from their hearts, skulls 6 filled with

These skulls along with the

the nectar of knowledge.

Om " and the Lunar Disc are absorbed in the rice-cake which then assumes a glorious colour, emits a delicious fragrance and is of a delicious taste varied-coloured Vajra the "

besides possessing other untold virtues.

It then becomes an immense ocean of nectar. Having imagined all these, repeat the Mantra " Om, A, Hum, Ha, Ho, Hri " several times and bless the offerings with them. Then bring vividly to view in the heavens fronting you all the sixty-two Devatas7 with their mansions of residence as afore-described and imagine that the Chief Devata emits rays from the Hum in His heart which fall upon (and thus light up) the eight cemeteries. ;

(i)

(4)

Melong-lta-bu.

(2)

Bya-va-Grub-pahi Yesb.es.

mNyam-pa-nyid. (5)

offerings (particularly wine) are

remind one of the transiency

of

Sosor-rTog-pa. (3 See ante, pp. 4,5, notes. (6) Tantrik

made

in skulls which denote and forms and symbolise the Dharmaon which the rest (flesh, skin,

kaya which,

like the skull, is the basis

hair, etc. are

and from which they proceed.

and the 37 Dakinis

or Yoginis.

(7)

They

are the 25 Viras,

—

64

t

]

These eight then resolve themselves into eight perfect Mandalas consisting of mansions and their residents. Then all

the Devatas become the same as the Chief Devata. 1

They emit rays

of light

from their mouths and drink

of the nectar through the tubes of these rays.

Having

imagined all this, join the hands with open palms and repeat the following Mantras " Om Vajra, Araliho Dza, Hum Vam, Ho, Om, A, Hum, Ho, Vajra-Dakini Samaya-stvam :

—

Drikshya. 2

These must be repeated as

many

times as there are

62 times) or according to the number of Chakras (eight). Also make offerings, reciting the Mantras of the twenty-four Vlras, and worship with every imaginable object created by the mind whether external or internal.

Devatas

(i.e.,

Then praise the Devatas by repeating twice over the verses 3 Finally of eight feet and pray for whatever you wish. the Mantras of a hundred letters and pray for Then say Vajra-Mu and forgiveness of all errors and sins. entreat the worshipped Devatas 4 to go, and then absorb the worshipping Devatas into your own self. 5 Give 6 offerings to the Laukika Devatas by repeating the general repeat

(1)

This

means that

Wisdom

all

the Devatas become one in nature

Ycshes-pa. (2)

Sic in text. This shloka of (3) given in another. (4) The Devatas The Devata whom the invoked for worship (Yeshes-pa). (5) worshipper has imagined himself to be is the Bhakta or Dam-tschig-pa. The Sadhaka imagines his own body to be a conclave of Devatas called Bhakta Devatas who keep and guard the rules and faith in

they are praise

is

not in this text, but

is

;

short the faith of the Sadhaka personified as Devata.

fore-heads

and throats they emit rays which

From

their heads,

create similar Devatas in

These are the worshipped Devatas These are entreated to pass away into the whilst the former are drawn into the Inner that is of the world such as Shfiny&ta of the mind. (6) hjig-rtenpa Brahma, Lokapalas and all others who have not attained the Akanishta Realms. But such Devatas as Vajra- Varshi and His Consort, TarS, etc., Akanishta HeaVenjSj ate* lokottaraesbeyond Sangsara, and in the the

heavens

fronting

them.

(Jnsna or Yeshes Devata).

region of External Shunyata

;

:

— 65

[

Mantra of the Dakinl.

This

]

is

the

Yoga

relating to the

rice-cake offerings. 1

Then again

bless the foods.

In the same way, as

already done in the case of the rice-cake, imagine the self

Heruka

to be the

vital heat.

of this

Guru

This

in

fire fills

whose navel burns the the whole body.

fire of

In the midst

the Deities of the Mandala around the

fire set all

as the Presiding Deity.

the stomach the Deities

who

Imagine that there are in the great crema-

reside in

and all the sentient beings of the three Then having worshipped the Deity of the hands by manual worship 2 imagine that the two hands tion grounds

worlds.

Homa spoon, the mouth the triangular fire-hearth Homa, and the food to be the ingredients of the

are the for

Homa sacrifice of the taste

and then partake of the food with notice and flavour but without undue relish. Then ;

the remains should be given to the Spirits 3 with the mantra " Om-u-tsik-ta-ba-lim-ta-bakshyasi svaha. This is

the

Yoga

pertaining to the partaking of food.

The conclave of Devatas invoked in the Cariyamarga4 in which they 5 are produced from the Mantras and the Realms those constituting the Bhakta-chakra 8 and those in the outer Mandala the apparent truth ;

;

;

(i)gTorma.

Sprinkling holy water

(2)

po= Half-mischievous,

and

wine. (3)

half-helpful beings, that exist in the Air,

have command over the elements to some extent.

hByungand who

These can be coaxed

— becoming,' or excited to (The word hByungva means to as well as elements —as we say hByungva-bzhi—the four elements injure.

help,

'

'

'

and so the four Bhfitas. 'Thus hByungpo means Bhatas or spirits. " Messen4) Path of conduct or practice above described. (5) Literally gers" (Pho-nya) or Angels. The Sanskrit term Devata has been employed.

(6)

Dam-tshig-hKhorlo

:

See

ante, p. 64,

note

5.

5

;

66

[

(world of objects)

aspect

—

gestures

J

the physical

;

The conclave

of

its

Devatas produced by the mind

during the productive (or creative) stage

who

body with

these constitute the Nirmanakaya. 1

all

with oneself

exist along

;

2 ;

the Deities

the three Chakras

;

3

the

body transformed into a conclave of Devatas and the united aspect (of form and Shiinyata in union) the mantras all these constitute the Sambhogakaya. ;

—

along with

Then

in the final or perfecting

as to the three kinds of Devatas Bliss

;

the

wisdom

with ecstasy

;

6 all

4 ;

process

void

;

stage, the real truth

the Chakra of great

;

mind together Dharmakaya.

the

realization of

summarising

of

5

these constitute the

As these produce this

the

the Dharmakaya,

the various

elements of

devotion under the three headings of the three Kayas

is

regarded as the process of utilising the three bodies (Kaya)

on the Path. 7 By

this

to the four Yogas

8

may

method and constant application with their branches given above, one

attain (perfection) in the three Kayas.

One gradually carrying

attains

the

power

of successfully

out the four kinds of acts 9 as also the eight

great Siddhis. 10

(i) Manifest incarnate

See ante, p. 58, note

body See

1. (3)

:

ante, Introduction. (2)

bsKyed-rims:

literally " Messengers " (Pho-nya) or Angels.

The Sanskrit term Devata has been employed.

(4)bDe chen-Gyiat hkhorlo and Yeshes. (5) Shunyata. (6) Samadhi. (7) Where length all preceding mental exercises merge into the state of tran(o) Equalising or tranquillising the quillity. (8) The four Yogas Mind; (6) The Yoga of the Path of Conduct; (c) gTormaj and (i) Of Food. (9) That is the peaceful (zhiva), the grand (rGyas-pa), the fascinating (dVang), and the stern (Dragpo). (10) Anima, Mahima, etc. :

—

6;

[

From

J

the two-fold stages of

Meditation1 are pro-

—

duced two kinds of Samadhi 2 that which is produced by mental effort, and that which is devoid of mental effort.

Then by constant

transcends of

all

becomes and gains that knowledge which By practising SadhanS

practice in the last, one

firmly established therein

worldly knowledge. 8

Samanta-Bhadra

advances and Bodhisattva.

* for

attains

the sake of others one gradually

twelve degrees in the stages of

These secondary

causes

assist

towards

attainment of the Divine body and the forms of knowledge 5 (in their entirety) which enables one to fulfil every

One becomes act beneficial to oneself and others. endowed with great Compassion and acquires every form of

miraculous

Finally one attains the divine

power.

state of Vajradhara6

who

exists as long as the Sangsara7

endures.

The

state of vividly impressing the

Mandala (on one's

mind) consists in (picturing) the residence or mansions and the occupants thereof. 8 That being so I have first described the Mandala of the residence and the Devatas

who

reside therein.

speculative {bsKyed-rim-dang-rdZogs-rim) and (i) Creative or In the first the Sadhaka creates final (rDzogs-rim). mental pictures of the Mandala and the Devatas and in the second they are absorbed. (2) Ecstasy (Ting-nge-hDzin or Samadhi). The two kinds here spoken of are artificial (sprds-bcas), and natural (sprosmed). (3) Alaukika JnSna or Lokottara-Jnana (mjig-rten-las-hdasperfect or

—

Kuntu-bzangpo by mastering His doctrine and putting it into practice. (5) Yeshes or Jnana. (6) Dorje-chang (rDorjehChang or Vajradhara). (7) The transmigrating world of births and deaths (Sangsara) which had no beginning and will have no end pahi-ye-shes).

(4)

(hkhorva-la-thog-mthah-med).

;

Therefore

He

is eternal.

If it

came to an end then there would be no need of rDorje-hChang All would be one and the same. (8) Sthlna and Devats.

ever

as sueh.

— 68

[

With a view however

]

make

to

;

quite clear the real

meaning of the objects (here Devatas) meditated upon and to render oneself familiar with the steps of meditation one ought to refer to every work bearing on the subject written by the Precious Lord. 1

The book has been completed by the venerable one 2 at the of t repeated request of Ji-big-Demur 3

by the

possession of the right

truly enlightens

;

who

is

of the desire to obtain the highest aim. 4

of

my

who

is

blest

and best knowledge which endowed with the beauty

further

May

the merit

contribution tend to enable every sentient being

speedily to attain the highest state of the Divine Teacher5

beyond

whom

higher there

is

none.

Part

II.

This contains the prescribed form of Sadhana of the

Demchog Mandala, and is particulars)

and a

the same (except for a few

repetition of Part

from the 28th to the 45th

I,

extending

folio.

This must be the Famous Sakya (1) rJe-bTsiin-Rinpoche. hPhagspa Panchen rJe-bTsun-Rinpoche born 1233 A.D. (2) Reverend. The author of this means Noble or Venerable or Sakya hGro-mGon-hPags-pa, a great work may possibly be Hierarch of Sakya during whose time the whole of Thibet was given to him by the Chinese Emperor in 1251 A.D. (3) hJi-big-Demur evidently a Newar Prince (or a Tartar Prince) as seen from the book. The Newars were Buddhists, earlier than the Tibetans. But but foreign. But probably the name is not a Tibetan one Ji-big-Demur is a Newar Prince from the fact that the work is written at Svayambhu Nath in Nepal, called by the Sikkhimese hPagspa-Shingkun. (4) That of obtaining Buddhahood for the benefit of the world.

(5)

rDorje-hChang or Vajradhara.

— 69

[

Part

]

III.

Contains only two folios under the Title " Looyipa's prayer in seven branches passed down through

Naropa (Naropa-las rgyud-pahi-Looyipahi-Yan-LagbDtinpa)." is made to the Guru, in Dharmadhatu Mahajnana (Yesheschenpo), to Varahi, to the Vlras and Yoginls, to the Lords of the Sangsara and to Nirvana. In the third

In the

obeisance

verse

first

the second

offerings

to

made

are

of

every

imaginable object,

infinite as the

expanse of the heavens

absolution

sought of sins committed by body,

is

speech or mind.

;

in the fourth

The fifth verse contains the Refuge

Formula and refuge

sought in the Ishtadevata.

is

In the sixth resolution

is

made to

observe the

Yidam

The seventh speaks of the joy felt in the acquirement of merit and of the emulation of the wishes and the acts of the noblest amongst men and Devatas, Bodhisattvas and laws of the Mandala.

Buddhas. It ends with the prayer that Siddhi be attained and happiness found.

At the

close

above

it is

whom

written that this there

is

is

the truth.

The Tantra

none.

of

may

Mother Chakra-

Sambhara (hKhorlo-sDompa), as practised according to Looyipa handed down through Naropa. The prayer was reduced to metrical form by bLogros-rGyal-mTshan-dPal-bzangpo Lodoigyaltsan Pal-zangpo)

,

(pronounced a disciple of the great

Sakya Pandit. The composer or compiler is a Sramanera (dGetsul), and Vajradhara (rDorje-

who presides at the This bears the —" Water Mouse, month— 8th day " and

hdZinpa),

date

rites.

ist

;•

70

C

the place

The

]

on the Northern route.

called Limju-tsi

is

writer does not give his name, but the

hand

appears the same as that of the writer whose

name

is

elsewhere given as Achara.

Part IV. Contains the high praise of the Mandala of Shrl Chakra

Sambhara (dPal-hKhorlo-bDe-mchoggi dkyil-hkhorgyi-bst&I-pahi-rabtu-byedpa-zhes-bya-va).

Obeisance to the feet of the Sacred Gurus evolved

from the glorious two-fold merit Shiinyata and KarunS (compassion) inseparably embodied in the Great Bliss of incomprehensible mystery.

Obeisance to the Heruka

!

This part consists of 48 verses or stanzas in metrical praise of the Deities. It extends from the front page of the 48th folio to the second line of the back page of

the

52nd

folio.

The

first

thirty-five verses

addressed to the Deities thus stanzas (each of four

lines),

the

:

—In

first is

are

a number of addressed to

Heruka, the second to Phagmo (Vaiahi) and Demchog, the third to Phagmo or Varahi, the fourth to

hGroma, the

mKhah-

Lama, the sixth to Dum-skyesma or Kapali, the seventh to gZugs-chan-ma (Skt. RupinI), the eighth to bDemchog-hKhorlo (MahaSukha-Chakra), and so on. During Sadhana the Sadhaka has to repeat this and bow down by which means he identifies different parts of his own body with different Devatas, certain functions of his body with other Devatas and so forth.

The note

at the

fifth to

end

of this part says that the author

(hPhags-pa) composed

this at the

request of one

:

C

sTenpa Shesrab

71

3

in the Iron Sheep year (full 20 years

Nag-pa month =» 3rd and the day is given as The place is given as the Great

after the previous part in the

month = April

Tib.

the 24th midday).

or May,

Palace of Chengto (possibly Chengtu in China The writer is Achara.

?).

Part V. Begins,

—Om-Svasti-Siddham.

This part deals with the dVang

means the

which power on the Sadhaka

rites (Abhisbeka),

rites of conferring

to undertake the Sadhana.

This only proceeds for

53rd and 54th folios, and describes in metre the rite. This MS. does not give any date or place but only the author's name which is hPhags-pa.

two

folios, viz.,

brief

Part VI. bDe-mChog-Liis-dKyil, Maha Sukkha-Kaya Mandala.

The

title of this

part runs in the text

:

—dPal-hKhorlo-

bDemchog-gi-luskyi-dkyil hkhordu-bDag-nyid-hjug-

Cing-dVang is,

" This

is

bLang-Vahi-Choga-Zhes-bya-va that rite of taking Abhisheka, :

called the

(dVang or power), by entering into the Mandala of Sri-Chakra-Sambhara (or Mahasukha)." This part extends from the 56th

folio,

back page, to the

page—twenty-two —" back begins Obeisance to the Guru,

77th

folios in all.

folio, :

Heruka.

To

gain the fruits

It

and to Shrl by the power of the

which the highest of initiation has been granted by the best of Gurus, to whom having initiation to acquire

bowed down the method as the path

is

of

making

herein explained."

(use of) initiation

;

L

Having obtained

72

)

Mandala

initiation into the Bodily

of

the Highest Bliss (Chakra Mahasukha), and accus-

tomed

oneself to meditation

thereon

till

one has

attained firmness of mind, one should set about to

by means up the object

acquire Bodhi Chit quiet place, set

Samadhi. In a worship (either a

of of

picture or an image), the outer

and inner

offerings

used in worship, and three rice-cakes, two holy water pots, a bell and a rDorje. Having got together these objects necessary for the or assistant

himself into

rite,

then seek a friend

who has been accustomed to putting the quiescent state of Yoga and then

proceed. First give to the local spirits

and elementals who may

be gathered there, the Torma (rice-cakes), with the general Mantras used in offering to the Dakinis, so that they may be appeased. Exorcise those spirits who are not authorised to be present during the mystic rites, entreat those who arc so authorised to be present to befriend the performance and to remain the state of communion (Yoga = rNal-hByor). Then repeat the mantra of the hundred letters (sylin

lables)

to

cleanse

one's

own

nature.

repeat the mantras and imagine one's

self

Meditate, to be the

Devata and worship one's self. Then fumigate the (objects of) offering by repeating the Sumbhani mantra and purify them by the Sva-bhava mantra then from the midst of these, imagine an A from which issues a skull, from inside of which there

come the seven

objects of offerings in worship such

as Arghya, Padya, Pushpa.

These are offered with

the appropriate mantras, imagining them to be of the best and purest imaginable (ingredients) and on the

[

73

]

grandest scale of profusion

(literally,

as illimitable

expanse of the heavens). Then imagine, in the space fronting the Sadhaka, Mount Meru, on the top of which, within the charmed circle, there are the eight great cemeteries and in the centre a Vihara (grand hall), four-sided with four entrances, adorned and embellished with every kind of ornament. The inside of this Vihara is divided into five as

the

concentric circles (one within the other), the inner-

most of which is occupied by hKhorlo-bDe-mChog inseparably united with Vajra-Varahl surrounded

by the Devatas, numbering sixty-two in all, who constitute the Mandala. The next outer circle is the Mahasukha (great Bliss circle bDechen), the

—

mind, then that of speech (Vak), and lastly that of the body (Kaya-Chakra). The outer lower storey or foundation is occupied by the door-keepers. Then seal the whole by the members of the various kulas (classes), as was done when imagining one's own self to be the Devata. Worship again as before with outer and inner offerings Then the two holy water jars (which should be in perfect accordance with the prescribed forms) should next be fumigated and sanctified as above. One is in third that of the

the inner circle of the altar, and the other on the outer and lower platform of the altar for use during

the

rite.

The inner pot is called rNam-rGyal Bum-pa The outer one for use is called the

(the Vijaya jar).

—

Las-thams-cad-pahi-bumpa the holy water jar for purposes (Sar vakarma) The Vijaya jar is to be thought of as containing the entire Mandala of

all

.

Devatas, and the Las-boom (the Karma pot) to contain only the Deities of the Mahasukha-Chakra.

[

74

]

Both are imagined to contain the vowels and consonants. The Vijaya (rNam-rGyal = Namgyal bumpa) contains the 62 Devatas. Having imagined these vividly, let the Sadhaka worship these as before till he comes to the hymn of praise (stotra). Recite mantras, imagine threads of moving light to be issuing from the heart and attached to the Vijaya jar exciting the Devatas, from whom in turn issue streams of Amrita. (The mantras are the same as those given before.) Then having poured the water into the conch vessel, imagine that all the

Devatas

are merged therein.

(3rd.—Folio 58th).—This is the rite pertaining to the holy water jars. Then imagine one's self to be absorbed

With two hands take the dVang (Power-abhisheka) from the Guru who is into the outer Heruka.

the same with the Supreme (Devata).

Think that you perform those functions which the Guru has to perform.

The

assistant's functions are to be per-

formed by a two-handed Heruka produced from

The Chela's (disciple's) functions are by one's self. Then the Chela offers the flowers and other offerings and joins his palms together, and the Guru says " All objects (Dharma) are like reflections in a mirror. They arc clear, pure and not confused. They cannot be seized and cannot be expressed. They are born purely from the cause (Hetu), and Karma. Thus is the That (De-nyid) actually produced. May all you Chelas see the Mandala of That Truth in the vivid and clear forms without any obscurations." This is repeated thrice, then the mantra " A kham-bhira hum " is repeated and the veil is tied the

heart.

to be performed

—

'

'

*

75

[

)

over the face of the Chela and a flower

put into his

is

hands sprinkled with water from the Las-boom (the outer Karma jar), and a drop of Amrita (wine) blessed with the mantra " Omis put on his tongue A-Hum." He is asked " O Son what do you delight in ?" In answer he says " O, you of Noble

—

—

!

Destiny (Skal-bZang), I desire Great Bliss." " would that do to you ?" to which he replies is

Word

the Sacred

of the highest

Buddhas."

What " It

:

Then

the Guru places the rDorje on the head of the Chela with certain mantras and says " All the Tathagatas :

confer their blessings on you henceforth.

This holy

you must not divulge to those who have not entered the Mandala of the secret of the Tathagatas

Tathagatas, nor to those

6oth

folio

begins.

that he

is

—Then

who

are unbelievers."

the recipient

must imagine

being led out of the circle by the door-

keepers (the Female Devatas).

This

is

the outer

Then come the prayers and the by the Guru and the vows of the Chela

form of entering. injunctions

which are twenty in number.

62nd

folio.

—Then

mantra,

Guru

the

burning

repeats

incense and

the

scattering

exorcism

mustard

Then follows the washing of sins with water from the Las-boom with appropriate mantras. 63rd folio. Folio 64th of the Original MS. The Abhisheka (or initiation) rites extend to the 77th folio of the Original MS. It ends with the injunction seeds.

—

not to confer the Abhisheka not ripe enough for

it.

rites

on those who are

It is said to

be the highest

and most glorious (possession) of the venerable line It is compiled by hPhagsof the Sakya Hierarchs. Pa (Skt. Arya) at the repeated request of Du-Khal-

—

;

C

76

J

the teachings of the Indian Guru rDorje-Drilbupa.(he who held the rDorje and the Dur-Mis.

It is

Bell).

is

It

dated Water-Fowl Year, 4th

27th day, and at Shingkiin.

The

writer

month, is

again

Achara.

Part VII. 78th

folio of Original

dPal-hKhorlo-sDom-pahi-rimpa-lNga-hi-man-

tains

ngag-ces-bya-va

This

is

Text, 86th page of Printed Text, con-

:

called the five stages of the practical teachings of

the Shri Sambhara-Chakra.

Obeisance to dPal-rDo-

rje-mKhah-hGro Shrl-Vajra-Dakini. Having bowed down to the feet of the Guru, by whose gracious kindness one obtains the Advaita-jnana (gNyismed-yeshes),

I

proceed to describe here the different

or gradual

stages

processes (rim-pa)

properly accomplished Guru

having

thereof.

and hKhorlo-sDompa (Chakra Sambhaxa), and

disciple into the mysteries of the outer circles of

A

initiated the

inner

having caused him to be thoroughly developed by means of the blessings of this Mandala, the latter should set

himself to

the meditation on forms,

wherein he must attain steadfastness to some extent then should he wish to enter upon the final medi-

—the

tation)

rDzogs-rim

—the

Perfection

stage of

by meditating on the formless, he must seat himself in an easy posture cross-legged, and begin by meditating on forms as prescribed herein.

Imagine the

Hum in one's heart to be emitting rays and to gather -

•

-

all

Female

(the Mother) is to

own body.

Even the be gathered into one's

external objects into one's

.

L

77

J

Male Devatas) through the nostrils. During this worship the Male Devata is the form with only two hands. Think of one's own Guru as being seated on the crown of one's head. Exert faith and humility as much as possible and pray that the best and purest kind of Samiidhi may be produced heart

(the

in one's mind.

Ha\ ing bowed down mercy

is

to the feet of the

Guru by whose

gained the light of the Advaita (non-dual

or literally " not-two") Yeshes (Jnana) speedily, the author explains the process of meditation (gNyis-med

sGompa-hi-rimpa) initiated into the outer and inner Mandalas, which constitute the very self of Chakra Sambhara by a competent (perfect) Guru, and having been further developed by its (the Mandala's) own

Having been duly

grace or blessing, one speedily sets forth to obtain the special teachings, and to learn their practical results.

Assuming that he has attained to the stage of firm concentration of the mind and that he wishes to proceed

further

on

(meditation

thus

:

in

the

the

perfect

formless) he

—Either in the morning

him take an easy position,

(or

or

final

stage

should proceed

any other time) let and go through

cross-legged,

as a preliminary step the previously described stage of meditation on Forms (bsKyed-rims). Let him

imagine that the of light

on

all

Hum inside his heart sheds out rays

outer space and the objects therein.

The Female drawn in through the nostrils into oneself thought of as the Having one's own heart. two-handed (Heruka), imagine the Guru on one's head. Put forth intense faith in him, and pray

They

are all gathered within the body.

Devata, too,

is

[

78

3

beseech thee, cause pure Samadhi to grow in my mind." Then imagine on the letter a lunar *'

I

"A"

red and white, about the size of the half of a pea inside one's heart. Upon the lunar disc imagine a

disc,

light-point (a zero or Bindu) about the size of a mustard seed which is the concentrated form of one's Mind. Fix the mind on that and regulate the breath gently (literally, " make it a gentle pair") When one is well practised, the mind is held and does not run astray but remains fixed. Then one attains the blissful and clear (bDe-gSal) Samadhi. When one attains stability or firmness in that (Samadhi), then transfer the imagination to another of the sense organs (Tib. dVangpo = Skt. Indriyas). Go through the preliminary steps described above. For the actual method imagine within the two pupils of the Eyes, .

:

that there are two very fine bright white points, one Close the eyes and imagine in your in each eye.

mind that the points

are there.

When

the

mind

that, then look on various Whilst all the while keeping the points before the mind, let it stray upon other objects. On being well practised the point is constantly and vividly present to the mind's eye. No matter on whatever object the eye may fall, Samadhi is produced. Having attained stability in that, draw in the Point within the heart, and imagine that the

gets accustomed to objects.

latter gains

greater brilliancy

and

clearness,

and

keep the mind tranquil (literally at a level mNyamthis will produce Samadhi of the most bzhag) (That is excellent kind, or the state of Tranquillity. :

;

mind concentrates upon an

when

the

sight

and endeavours

to

understand

object of

what that

C

object

is,

it

apparition.

79

discovers the

The dawning

J

empty character of

this

truth

of such fills

the

Sadhaka with a feeling of certainty and of inand peace. It is realised that all One gets visible objects are the Void (Shunyata). more and more used to regarding things from the true standpoint, and this true experience is not impeded or disturbed by thought of fresh objects. The deeper the insight into the unreality of things as mere expressions of the Void behind and in them the more profound is the peace which ripens into expressible joy

full

Samadhi.)

After this transfer the imagination to the Ears.

preliminary steps are as described before. actual meditation

:

The

For the

—Imagine two blue Points or Dots

upon two lunar discs the size of a half-pea inside each upon them, in a place free from When you have succeeded in fixing the mind noise. upon them, listen to sounds, at the same time keeping the mind fixed upon the two Points and not letting it stray away from them. On being practised in that, ear and meditate

one attains vividness of the mind-picture and Samadhi follows on hearing sound. When one has gained stability in this, withdraw the Points inside the heart and imagine that the Points have gained blazing brilliancy and vividness. From this the excellent Samadhi or Tranquillity (state of mental level) is produced. (When the mind is deeply concentrated on sound and its nature as the Void (Shunyata) is realised the same thing happens as in the exercise of the sense of sight upon objects. One discovers the empty nature of sound. When that is seen sweetness, harshness,

melody, harmony, discord,

all Ipse

So

[

]

meaning. For what is all this but Shunyata r the full apprehension of which fills the Sadhaka with rapture. This is Samadhi produced by means of the gates of hearing.) Then transfer the imagination to their

—

The preliminaries same as above Imagine a yellow Point on a lunar disc in the cavity of

the Nose.

:

each nostril in a place free from any odour, and concentrate your mind on that. When the mind is fixed, smell various odours, keeping the mind fixed on the yellow Points, not letting the mind stray away. When one gets used to that, on perception of odours there is produced Samadhi. (The same process as regards the sense of smell and the object of it or odour which are analysed Samadhi is thus prointo and realised as Shunyata. duced by means of the gate of the sense of smell.) in this, draw the Points When firmness is gained in to the heart.

By

this, brilliancy

of the Point is produced,

and practice

and vividness

in this produces

Samadhi. Next transfer the imagination to the Tongue. Preliminaries the same as above Imagine a red Point on a lunar disc at the root of the tongue, and meditate on it without tasting any flavour. Concentrate your mind on it, do not let it stray. Then, when the mind is fixed on the Point, taste various flavours, keeping your mind concen:

trated

on

the

When

Point.

Then draw

Point

it

—

inside the

and Samadhi is produced through the sense of taste. Then transfer your imagination to the Body. Preliminaries the same as above. Either at heart.

the

attains

brilliancy

vividness,

the root of the secret parts (that is, the junction of the penis and the scrotum), or on your forehead, imagine

— [

Si

]

a green Point on a lunar disc, and fix your on it without touching anything. When your

mind mind

has attained some degree of fixity on that spot (Bija), try concentration, touching various things and keeping the mind from straying. When vividness of the Point is obtained, practise until it is quite firm, then draw the Point in the place of touch into the Point within the heart, and meditate upon that, until great brilliance

and vividness

is

obtained,

which will produce Tranquillity or excellent Samadhi. Then after that, transfer the imagination to the Mind, which moves everywhere. Preliminaries same as above. Actual process Imagine a very small pink Point on the top of that already imagined as being within the heart. Try the meditation in a very quiet place at first. When you have succeeded in concentrating your mind, try the meditation in company where you are sure that some evil passions will be excited, such as lust or the like. Then imagine that the chief passion Moha (infatuation) which accompanies all other :

—

—

evil passions is

concentrated in

it.

Think that

it is

absorbed into a blue Point. Fix the mind on that. On getting accustomed in that (practice), passions will not arise; or should they do so, they are When one has attained controlled by the mind. firmness in that, sink the blue Point into the pink Point, and that into the white and red Point below it. Then the last sinks into the moon-disc ; which in its turn is dissolved or disappears in the sky like a cloud (which has disappeared). Then there remains only Emptiness (Shunyata or sTongpa), in which the mind is to be kept at a level. This will produce the

82

[

]

profound tranquil state Samadhi called Zhi-gNas

Then

(literally, Resting-in-peace).

rising

from the

state of Tranquillity (Samadhi), again imagine the

lunar discs and the Points to be present or springing-

and that one's ownself, too, Regard external objects as being only visible and apparently true, but having no independent and forth simultaneously

:

at once transformed into the Heruka.

is

Meditating thus

absolute reality in themselves.

each stage

has

proficiency,

one

shown at

sign

its

last

of

attains

till

perfection

proficiency

or or

perfection in the whole, as a result of which one

profound Tranquillity

obtains

realisation of the Shunyata,

is

(Zhi-gNas),

which

is

which

bliss

and

Continuation in these practices produces

clarity.

the knowledge of the path (mThong-Lam), from which is

produced Buddha-hood. This is the stage of conand blessing (bdag-byin-brlabs-pahi) oneself, accompanied by Bija fSabon) (that is by

ferring grace

on

means

of meditation

This extends 90th

folio

on the various sense organs).

end of the 89th folio. In the the composer says " These five stages

to the

of meditation " are very clearly defined.

" Though done by the venerable Guru, being found too brief, being requested by one who wishes to have it more clearly explained, I have contributed any shortcomings) this, in which (if there be forgive."

" Let the merit of .this work tend to confer the blessings which comes of practising these for myself and for all

sentient beings.

Let

worldly existence and

all

avoid the extremes of

selfish

quiescence attaining

[

83

success in the two ends.

]

Let

all

become the Henika

Himself."

" Being

by Prince hJi-big-Demur and at the Durmis (Tugal Turmi ?) (I) Sharamana Mantradhara named Arya (hPhags-pa) have done this at the noble Monastery of Shakya on the 25th of the 1st Summer month of the Earthdesired

special request of Diigal

Tiger year."

The

writer's

name

is

given as Yeshes-Senge, a priest of

gNas-rNying.

K. D.

sMon-lam-sTobs-po-che.

"The Powerful Good Wish."

EDITED BY

DfcWASAMDUP

KAZI.

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T).-827—500—S7-11-1918.

I

TANTRIK TEXTS EDITED BY

ARTHUR AVALON. VOL.

XI.

DEM-CHOG TANTRA

dPal-hKhorlo-bDe-mChog (Pal Khorlo-Dem-Chog); rDo-rJe-rNalhByor-ma (Dorje-Naljormai; dPal-sGyuma-Chen-mo (Pal-Gyuma-Chemoi; sGrol-ma (Dolma).

ShPl-Chakra-Sambhapa Maha-Maya and Tara.

Vajra-Yogini, Shrl

EDITED BY

KAZI DAUSAMDUP.

DAR JEELINO DARJEELINO BRANCH PRESS.

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