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SHRiCHAKRASAMBHARA
TANTRIK TEXTS.
UNDER GENERAL EDITORSHIP OF ARTHUR AVALON.
Vol.
I.
with Bija-Nighantu
Tantr&bhidhSna
and
Mudra-
panchaka.
("Five-fold footstool of the Guru"), with Commentary of Kalicharana and Notes from the TIka of Vishvanatha on the Second Patala of Kaivalya
Kalika Tantra
with an Introduction in English by Arthur Avalon. Rs. 2.
;
Kulachud&mani Nlgama.
Vol. IV.
Vol. V.
Edited
VedSntatirtha,
Rs. 2.
by Girisha Chajjdra
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Maitra,
K.I.H.,
B.L.
Kularnava Tantra.
the Press.
Edited by Mahamaho-
Hymns to the
From
Qoddess.
Wave
"
of Bliss
by Arthur Avalon. Re.
"
A Translation
Anandalahari).
and Commentary
1-8.
Re.
1-8.
be
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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.,
LONDON
CO., CALCUTTA
PRINTED BY
TH ACKER, SPINK
CALCUTTA
ft
CO
"
FOREWORD.
iT'was
my intention in
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
of differing schools
enables us to describe
character.
The
it
as being of
a " Tantrik
";;
iv
the
by
mine
being
italics
the Rev.
(" Tibet
Graham Sandberg,
and
260):
the Tibetans
" As
invariably
is'
we do
make
and indifference to
earthly claims with which Buddhism, whether Indian
or Tibetan, occupies
of
phraseological
Even the
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
and practices
If
yet
indeed.
known
Buddhist Tantra
of the
And what
Very
little
the
critic's
for
if
own religion
(if
it
it.
much
less
life.
Nevertheless
and
better
That
all.
ledge.
there
is
less
developed
religion
and the
of the
itself
ences which
with
to
book
gain as
pray
for
if
making
man
all
religion a
means
to secure material
the
of
objectivity
the
vi
multitudinous
Devatas,
the
himself as such,
since all
that
is
without
is
within.
And
vii
so also the
create in their
is,
(a
am
Tantrikas inferior
practitioners
and Indian
given over to an evil
is
known
All evil
superstition.
and ignorance
is
so
much by
its
more so that
Nevertheless
it is
repeat that
we must do
credit
both to
Indian, contain
staff
of
viii
Hymns have
the discussions
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
is
sufficient for
my
present purposes.
myself lost
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
learned
votaries.
"
ix
fully translated.
if
they can.
The
translator
j
has given
full
explanatory notes
written a useful
to the text,
and hasi
some
of this
"diamond thought."
Want
of
for
in the
them) complains.
summary
have
is
alone respon-
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
as the
and
practically
find
Vajra-bhumi (Vajra-earth), Vajra-pushpa (Vajraand so forth. These are not " diamond " earth
indestructible
flower)
Again,
is called
Dorje-Lopon.
We
citta vajrasya
param."
Here Vajra
The
Bodhgaya where Buddha attained enlightenment
spot at
is
called Vajrasana.
all
Buddha
(Drug-pa-rDo-rje hChhang) who
is
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).
one
of
the three
Buddhahood, who
way
thereto,
Buddha
viz.,
who
are
Vajrapani
(Phyagna-rDorje)
Bodhisattvas, or
at
certain
beings near
Bhumis
on the
Jampal-yang,
or Manjusri (hJam-dPal-
of
xi
white
(Chen-rezi) of
with
colour,
and Vajrapani,
of a blue colour
and
Mercy of a Buddha
fierce type (Krodha
He
a menacing Mudra.
is
His
left
hand makes
called
because of
methods
the
for
(Bhumi), which
is
its
powerful
Vajra
Consciousness.
who have
is
so
the
Vajra too
is all
is
is
primordial
pure
Tathagatas, that
Vajra-sattva
is
ritual
state
Buddha.
and
disciplines
Vajra
is
those
The image
of
left
a Bell.
which
is
is
the
in the sense of
what
is
commonly
is
Emptiness
"
called Nihilism.
It is
way
xii
nothing
is
things which
it
we know, such
to us,
because
it is
it is
(neti, neti).
In fact, the
Bindu
is
just
Bindu
itself
is
the creatively
active Ishvara.
This leads
me
doctrine of Anatma.
Without claiming
have studied
I have
to
me
of
Brahmanism, what
know
of
them
a question of words.
It
belief in
Atma
is belief
in
abiding Atma.
Man
The
states of
mind lead
to rebirth or
liberation.
is
in
xiii
or general tendency, which fresh name and form (Namarupa) is " the same and yet not the same " ; a being which
is
It
however, a
is,
posits
supreme,
It
speaks of three
Buddhi
Manas,
bodies
subtle,
(including
and
gross.
Ahangkara),
the
senses
But
migrates.
contrary,
is it
it
it is
when the
individual
an
object,
Ego
is
it
is
On the
changing.
Nor
ceases to be on liberation
What
the Atma.
This
Atma
is
is
not a
It is this
is
xiv
may
seek liberation
it,
be attained.
though the
latter
may
purposes of worship,
Wisdom
to
him with
is
In and for
They
of
is
Monism
Advaitavada.
or
chub-sems)
is
aspects of the
five
the purified
Buddha Consciousness
Wisdoms
is
not
Changeless Being.
here worshipped
is
called
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
Maya
is
in Tibetan
is
Gyuma
form.
Mayavin
So Shangkaracharyya
calls
Magic Power.
Knowledge
is
also real
the Lord a
show
of
His
(Paramarthika)
that term
Probably it
would be correct to say that Shangkara adjusted his
of
of
Mayavada
new presentment
Maya
xvi
On
some very
will find
interesting
methods
of meditation
its ritual
methods,
As the
teachings.
translator
and
its
much
by profound observation
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
xvii
may
of
requisites for
all
that
is
Mandala of Worship,
surrounding or Avarana
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
Tibetan word
is
"
.thus
called
Demchog.
xviii
Vajra-yoginl
rNal-
(rDo-rje
here understood
is
in
The
holding within
itself in
Dharmas and in
what is referred
law of
all
undifferentiated mass
Becoming,
all
particular
Dharmadhatu
to as the
Tathagatas, issue.
This
is
of the
all
or
This
is
Dharma-
The Sambhoga-kaya
xix
and
particularising itself
is
Bodhisattvas
to the
only
In Nirmana-kaya the
Buddha is exteriorised
essence of
earth.
We have
may
thus to do
be described
of
own
itself
it
was
of the
general
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.
THE GOOD-WISHES.
"
Then
the
Buddha,
all-good
Kiintu-bZangpo,
Ho
[Listen]
which
All
is
visible
and
Nirvana,
or
invisible
is
at
mate base
called
is
in
This
base
and
ulti-
Shunya.
By
liberation (Moksha)
its
Shaktis Vidya and Avidya
and bondage (World) is attained].
may
all attain
that
is
Buddhahood
the ultimate
is
Eternal].
2.
The Foundation of
all
[Kun-gZhi.
Kun = all;
gZhi =
(rDzogs-chhen)
objects are
is
simple or uncompounded.
compounds]
is
uncreated
All visible
(Rang-byung or
xxi
'come
self")
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
in
is
To
Itself].
realise
to
all
It
the
Basis of
(Lokas)
all.
3-
/ KUntu-Zangpo knowing
cause
to
that It
the
Basis which
darkness of unconsciousness.
darkens
" Snang "
it
The
is
It is not obscured
No
faulty
without
by the thought
by the
notion of self
[Rang-snang.
is
it
first
of
self.
'
'
'
is
'
Shunyata]
to
experience
beyond
ideas
there is
To
[rTog-med.
the
self-subsisting
rTogpa
is
-in
xxii
The
here exalted.
arts
and
sciences
are
also
called
field of
By
mind is obstructed.
mind which may be
high
intellect.
Here Rigpa
is
Kshitigarbha,
make
16,
and the
six
sel,
Maitreya,
Samanta
of the
xxiii
the
the
Power
(rTsal)
60 Mood-drinking (that
of the five
wrathful)
is
Devatas.
(S.
Pramoha
Keurima
Cheurima
E.), Kasmari
(E.),
Snake
and 24 Yoginis
Tigress,
(see
")
Arthur
four other
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
destructive
powers.
great
Mind
(Rang-byung-Rigpa).
6.
and who
By
the
power of
My
grace
xxiv
and good
may all
wishes,
of
is,
Deva,
by
overpowered
were
the
error.
state.
They
Foundation.
the
unconscious dark
"I"
and
afeared
Maya
all
of selfness.
comes that
errors
confused.
From
the notion
As
these
Through
that
the five
stream of
evil
Karma
issued forth.
ignorance,
the
may
all
Buddha, attain
the clear
When
mind which
is
Me,
the un-
that of Dhyana.
[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
Kun-brTags-Marig when
so
or
state,
Sahaja
which is
intensified
as
to
XXV
forth
The
(Kiin-brTags-Marig)
and
to be different
are
the root
other ignorance
which regards
is that
and
self
others
separate.
cause of error
in
sentient
all
By
beings.
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
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
for
it
of
has
Maya. This is
no independent
(rTag-gcig-rang-dvang-can)
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
to
itself
ment
wealth,
lovers,
There
is
no emd
to
the
action
them
as inner reality.
If
Sangsara be
by wisdom
left
To
to
itself,
it
attain release
necessary.
This
release
xxvi
Brahmanic
is
way
to desires
is,
the
and covetous-
ness, the
" in
good wishes,
may
way
to
who
suffer
these,
from
My
their
to
them,
By
brute world].
those beings,
all
but to
let
the
kmwer
[Shespa
= Mind
that
is
Sems,
bLo,
literally
that
is,
thus letting
is
it
attain its
a profound counsel.
no
is
the
teeth-hold of the
cure.
own
level
free
of
knower,"
its objects,
them.
This
will recur.
To surrender
Let the mind
it,
is, is
[Kun-rTog-yeshes,
So-sor-rTog-pahi-Yeshes of the
Demchog Tantra
all
is Jnana
Avidya)
This
is
xxvii
10.
r
From
idea
the
Brahmanism
unity
and
this hatred
Buddha, may
realising
at first faintly.
it
"it will
the thought
kill
As
a vague
me"
arises.
produces Us
By
becomes intense.
knower
the
gains strength,
sense of enmity,
When
moves
fearless]
is
this feeling
arises
says, fear
from duality.
the
avoid
leave
it
position.
[It is
an
evil passion, or to
to
it.]
That
May
is
it
it
avoid
all
wisdom [gSalvahi-Yeshes.
From
This leads
self-conceit.
these have
[The
is
is
Karmic
to
Mind
is
together with
disputes
and
produced a
overweening
quarrels.
Deva
When
world.
state of a
not of
when
term
human
beings,
is liable
his fountains
run dry.
and
Towards the
to death
Upon
xxviii
blight
falls.
Devls
can-
sees
He
stock acquired.
life
is
and no fresh
spent,
is
of thoughtless pleasure
leading
them
highest
(Klesha).
and
As
Pride
best.
is
is
their
obscuring
Devaloka.]
From
By
power of
may
has taken
passion
wishes,
Pride
there,
the
all
to
where
pride
My good
know how
to
names
and
state clear
of
mind
The
its
highest
highest state
may
Vijnana (rNam-shes)
Mind
(Rigpa) attain
its
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
Brahmanism Brahman
is
the All-pervader.
wisdoms
or
just as
Here the
called
Nyam-
xxix
12.
From
[Bag-chags, that
the propensity
predispo-
is,
sition arising
at night
oneself
is
and
When
wish
the
to vie
and
an
act
to suffering.
there is
which leads
By
Buddha, may
other as
enemies.
and
let
the
May
it
knower
attain
its
[hPhrin-las
This hurls
the
all
pronounced Tinlas.
(Pudgala) becomes,
by
own
(exalted)
itself
position.
(Pushti),
or nourishing
their Mission].
memory (Dran-med, a
Lack of
and
and
like).
intelligence
and
forgetful-
clear consciousness.
(Tiryakloka).
May
such attain
the
pure wisdom
finite
forms of
to
Me,
the
Buddha.
Unconsciousness
xxx
My incarnations
may
By
the
the
power of
(Kiintu-bZangpo),
tion, attain
which
is
may
without excep-
].
treatment
its
is
not
to
likely
escape
all
error.
similarities
it
seems more
out of which
difficult to
it
separate
it
it
relapsed."
Arthur Avalon.
Ranchi
27th September, 1918.
INTRODUCTION.
The term Thegpas
is
followers
is
Nirvana
Mahayanists
What
for the
is
it
to
and the
The
fruit
first
(LBras-bu
in Skt. Phala).
first
three convocations
(Rang-rgyal-gyi-thegpa)
chub sems-dpabi
(3)
thegpa).
Bodhisattva-yana
Subsequently
(Byang-
these
three
;;
xxxii
He was
Mantrayana school
the
Padma-Sambhava
Vehicles were
in
the
founder of
Thibet and of
the Great
kyi-thegpa)
(5)
(4)
Kriya-tantra-yana (Byavahi-rGyud-
Charya
Up3ya-tantra-y3na
or
(Spyad-pahi-rGyud-kyi-thegpa)
(6)
Yoga-tantra-ySna
The
(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
is
considered the
here rendered
med = One,
by
that
in Buddhist
(3)
ing to the
The
Shunyata.
Philosophy
Sems-tSampa
are
(1)
first all
be
so.
sense
there
in
a position accepted
modification.
In the third
nor
is also
is
internal
gNyis-
Bye-brag-smrava
(2)
According to the
is
(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,
;
by the
This
all.
is
Sanskrit Vaibhashika
Vijnanavada
Buddha.
the Eternal
as
is realised
highest of
All -schools
which
xxxiii
of the
is
something which
is
one
(rtag).
Shunyata
is
Form (Rupa)
The one
Matter
or
Form.
is
is
is
The work
three Mandalas
(i.e.,
is
known
it
is said,
His
abode His court-followers) known as the Eternal Self-existing Mandala (Ye-ji-bzhmpahi-dkhyil-hkhor), the Eternal
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
a Thibetan
entertained
at
these several
stages
regarding
is
true."
The
Editor.
state of the
mChog).
bDe-mChog
that of the Highest Bliss (bDemeans " Bliss highest "; in Sanskrit
is
By
Dem-Chog
this is
rites of
text.
One
sect
may
XXXV
The second
Khams
division
is
Ladakh, and
In Thibet
is
Hemis monastery
Poba
in
itself
districts.
still
has
and
and the
centre at
its
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
is
follows
as
dhara a
(Hog-min).
(2)
celestial guru.
Saint.
celestial
(4)
(i)
rDo-rje-hChang
guru
of
the
Vajra-
Heaven
mDah-bShum
or Suraha an Indian
Klu-sgrub or Nagarjuna.
or dPal-lDom.
or
Akanishta
(6)
(5)
Shri Shvavari
dpon-rDo-rje-dril-bu-pa.
He
is
also said to
(7)
SLob-
be another
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
to
whom
reference
is
xxxvi
later
made.
it
Pandit
it
would appear
(Phagspa = Arya),
whose
name is
but the places and dates are stated where
Lama
not given
each
Buddhism and
its different
schools
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
possible that
over Thibet
in Thibetan almanacs.
"
xxxvii
The
original
MSS.
in the old
is
(dVu-med)
of
behalf the
volume
name
of the copyist
The whole
in the
which
were
thus
series consisting of
at
and
parts.
of
Unfortunately
it is
not quite
The
bDe-mchog-
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.
born
(bDe-mchog-lhen-
bliss"
skyes-kyi-bgrub-thabs) of seven
(3)
(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).
(6)
(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)
"
sepulchral
pahi
things "
(dPal-hkhor-lo-sdom-
dur - Khrdd-Kyi-
Exoterically reference
is
folios.
signifi-
made
to
by the Heruka
obtained from the skulls and bones in the
Esoterically
meditation
on
the
it is
Heruka
denoted that
(Demchog)
The
(9)
xxxix
butor of this part is given as BLo-gros-rGyalmtshan and the place is " Khai-phing-
hoo,"
'
explained
nine
at
Homasthe
(rgyaspa),
(mNgGn-rtogs)
length
There
folios.
four
are
peaceful
dVang-va
(the overpowering
and
fascinatingVashikarana)
or
stern
kinds
in
of
the
(Marana).
destructive
or
fierce,
It
is
to
folios.
is
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
nature of the
of meditation.
Of the
Gangtok, Sikkhim:
1st
May,
1918.
on the translation
Kazi Dawasamdup.
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
of Shrl
He whose mind
who has
'
is
firm in
Bodhisattva resolve
who understands
tive
and meditative
tranquil
and
if
if
he
8
;
offers rice
if
cakes
offerings
four branches
10
of a Yogi's duty.
(i)
state
dKyil-dKhor.
is
Ritual
practice
partaking of food.
the double
heavens
Heroes.
think that
of the
twenty-four
a medium for local spirits and those of dead persons plaguing people
with their evil influence.
[
1
body
he should regard
Mandala
stituting the
all
things around
he had done
as
him
as con-
of himself as Vajrasattva. 8
ablutions
Then
he
while
may
perform the
receiving
initiation.
sanctify his
body by
him
ru-ka
Aham,
" 8
Mantra as follows
" Shrl "
is
"Ka"
(I)
known
is
non-dual experience
or
not
of the
Dhatu;
abiding
10
"Ru"
is
anywhere. 12
"
He
"
is
the cause
uncompounded
11
Thinking oneself
thinks of himself as
Buddha Vajrasattva
(rDorje sems-dpah)
objectivity as the
Mandala
the latter.
(v.post) of
(3)
and
of all
Rilbu,
The
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
(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
which embodies
all these,
whatsoever a
Mantra. 2
letter
disc
stands
Hum,
content.
for
which
knowledge
the
accompUshes
for that
letter "
all
knowledge
not)
(4)
called
is
hJig-rTcn-pahi-yeshes
or
"Worldly
Sems
Mind (sems)
Wisdom."
Vishaya Jnana.
chitta.
(6)
as
is
defined
by
;;
knowledge
mirror-like knowledge
equalising
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
Hum
impurities.
knowledge
% is
is
in
Sanskrit
the second
characters
is the third
'
w6
is
the
first
frs
is
method by
May
be
" May they beandfreed
"
" May they never
" May
highest happiness "
all
O is the
(4)
fifth, (i)
Gawa-(dgahva).
etc.
levelled,
Nadir.
four, in
(7)
Khorlo-De-mChog. 1
wards all the rays of
own
self,
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
all
having become each a Tathagata the whole constituting the revered and glorious Heruka. (Then meditate
self as
body
eyes
Vajra-delusion
are
Vajra-anger;
Vajra-jealousy
Vajra-Ishvara. 13
12
and
all
(Moha)
ears
Vajra-miserliness
the
(Ayatana)
senses
water
the
element 18
is
Sod-par-jed-ma;
Gug-par-jed-ma
19
the
17
the
fire
element
air
20
described.
(9)
(11)
Aggregate
of
cognition.
Aggregate of tendencies.
(10)
rDo-rJe-sems-dpah. Just as the five Yeshes are personified as
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)
Padma
gargyi-wang-chug
Padmai-dra-wa-Chan.
by means
As one
is
of
purification
organs
of
object.
Hum "
from
Vajra-guru
Then having imagined that the above Divion the fronting Heavens let the
sambhara).
nities
are
seated
Each
is
Mandala
of Shri-chakra-sambhara
(Namah
to
the
Shri-chakra-
Then
let
him
offer
(2)
Akasha.
Mandala-Chakra-Sarva-Vira-Yogini." 1
repeated before
follows
each of the
should be
which are as
This
offerings
Arghyam
thayai
pratishthayai
Ah Hum.
Then
Mantra
having
off ered
music 7
let
of
offering
which
is
article of
Dharma-Dhatu, 3
possession
See p.
8,
note ante.
Having uttered
fingers and thumb.
this
10
Om
;
;
"Om,
le
svaha. 1
all-knowing one,
desire)
Power
fire
of this
Mandala, and
who
who
are
mighty."
The Mantra
meaning
of
which
is
not
clear.
Om sarvavit
which
II
;:
(2)
(3)
moment
Shrl-Chakra-Mahasukha
mChog)
(4)
vow
(dPai-khorlo-bDe-
ance of
and observimposed
by Shrl-Chakra-Sambhara
(5)
I will feel
satisfaction
in the
by
all
I will
(8)
I will
(9)
I will
those persons
Buddhas
help those
same
entreat those
tions
Buddhas
who do not
set
the
wheel of truth
(Chos-kyi-khorlo) in motion to do so
(10) I will
gatas
attained com-
who
intend
passing
away
into
12
(n)
I will
And by
the merits of
resolutions
may
my
and
practice of these
all
sentient
beings
Shri-chakra-
Sambhara.
this
and
clearly
meaning
of the
whom
he has invoked
brief
form
(i)
(2)
Of the Mandala.
13
make
proceed by stages to
next the
wall, ceiling,
Hum "
in the heart
ceiling curtain
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-
the
mind on
the
above
create
circles,
heart Vajra-daggers
left
and
right
Hum Yam
(Cloth)
(Network)
fence)
Om
hum
Mantras thrice
following
(Foundation)
hands of the
let
him centre
filling
the skies
There
is
the Mandate.
ne tting
(2)
work
TarjanI Mudra
the
but
finger raised.
hum Phat
fire-fence is the
(3)
(destroy)
meaning.
(9)
(4)
The Phurpa.
14
righteousness. 2
Then
orally recite
Vajra-kUaya
jnapayati
(in
vajra-dhara
(in
text adjnapayati)
bhignan)-kaya-v5kya
citta)-kilaya
sarva-dukham
(in
hum
(in
text
dharod)
text
phat 6
adya 4
Sarva-vijnana-(in text
(in
text
phat. 9
into dust
hum
Om
vajra-mud-
phat. 10
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
is
Phurpa.
of
Righteously
(4)
delusion
inclined.
Om may
:
of
(2)
Bodhisattvik
mind.
(3)
The
AvidyS
(gha ghanapatalavidyamohandhakaravig-
(to)
Om vajra-clubs hold
HOm Phat.
This
fences.
15
acquiring
is
causal
of
Then
merits. 1
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
bow
bent
the Mantra
(semi-circular)
end
Ram,
and
eight turrets.
(i)
all
nams-kyi tshogs
The
Imagine
(b)
Resultant
tiers of
squares thereon
(Phala) hbras-bu-yeshes-kyi-tshogs.
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
Pam
i,
I,
u,
ft,
In,
e, ai, o,
left,
au,
thus
am,
ah.
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.*
;
These,
right
solar
Equality of Wisdom.
On
Om, A,
Hum the
essence of the
(i)
As
regards
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
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
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
The
Deities created
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
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
18
(Amogha-Siddhi-Jnana). 1
All
these considered
as
one,
is
magical
the
Then proceed
protective
it 5 is
created
fences,
vividly present
as follows
Within
above by
as
five-fold
(ij
ante p. 4, Note
or
succeeds
in
and
accomplishing
acts.
meaning
esoterically
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.
19
bells
of
the
by the Wheel
are topped
of
Dharma,
the pillars
These again
figures of antelopes, 1
Imagine
handles.
The
corbels
The
mounted by a dome
in the
with four
tiers
is
sur-
dead as follows
On
the East
tsing-Khrigspa
the South
Jig-su-rungva
tshalphun sum-tshogs-pa
mizadpa;
on the
on the North-East Ha-Ha-G6dpa. n
9
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)
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
that
is
of wine).
6.
Black Rakshasa,
mounted on a
and a skull.
7.
with jewels.
by
all
They
left
Again,
think
of
these
cemeteries
as
respectively
rakati,* Partipata,
trees
and Bhata. 5
A mythical
animal in part
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)
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,
;
Siddhas,
and
Jackals.
full of these,
is
of
which
kargyuts,
Siddhas,
Dugpa-Kargyut,
Nying-mapa,
etc.,
have
their
own
<22)
mKhah-hgro-dang-mKhah-hgro-mas.
22
The
face in front
at the back
on the
blue, that
is
red,
left
green, that
yellow.
right
To
all
the body
He knows
To show
He knows
of
To show
and that
twelve Nidanas
the
by the chain
together
of a blue colour.
is
that
involution
(i)
of
(categories
water (choo)
(compassion)
fire
(me)
dGah-va
bound
(affection)
is,
earth
(sa)
Tshad-med-bzhi or dNying-rje
sNyoms
realization
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,
(5)
six
Upadana,
Ayatanas,
(10)
(6)
Bhava,
Sparsha,
(7)
Jati,
(12)
(11)
He knows
the twelve
23
Projections
thoroughly,
He
is
Phowa
or projections.
This
is
doctrines.
= the
24
His Spouse. 1
first
or uppermost
hide,
body. 2
He
to signify that
The fourth
tidings.
He
To show
supreme
by a
bliss,
Dorji).
To
the fourth
left
left
signify
Perfect
that
the third
things as material
hand holds a
or immaterial,'
Mood.
To
it
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)
are particular
means of attainment.
He
=
=
Sarayag-jnana
is
attained.
25
show
the
He
fifth left
has shaken
He
left
To
Brahma.
the four-faced
of
To show that
off all
He
still
lives in
body
of
an emaciated red
who
passing away. 3
To show
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
(Stupidity)
Moha Skt.
is
(2)
To denote
and higher
Dus-mtshan-ma ;
she
is
that
degree,
surmounted by the
She
literally
lives
and
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 show that
there
norbu,
those
is
i.e.,
Chintamani
denoting that
He
grants
all
wishes
of
first-day
26
To show
wisdom are
is
in
Him
five
dry
skulls. 8
garland of
fifty
Mara and
all
freshly severed
heads. 4
To denote
He
To
wears a
signify that
set.
girdle
for
Dhyana.
six Paramitas. 7
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
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
He
who
is
red
note that
To
all
signify that
"
in the " That. 7
loves
all
beings in the
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.
is
since
the
No
is
" That.
"
28
and
real, 1
human
all sinful
cuts
hilt
symbolising that
away every
obscuring passions
all
Wisdom2
and
thought
To show that She has untied the knot which holds all things
is loose and flowing.
To denote
naked.
with
five
embraces Him.
passion
Appearance, 6 Method
Tranquillity
10
and Great
Female Deity. 12
29
To show
depicted as in
sexual
contact.
To denote
burns up
all
in
union, 1
union touching at
that the
obstacles
must be
and
fire of
all
They
are
points of
Supreme Wisdom 8
malignant
Spirits within or
flames emitted
by
the.
Supreme Wisdom. 3
doma*
on the
is
Northern
petal, red
Eastern petal,
green
Lama 6 on
the
petal,
Each
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
(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
beams,
rafters,
is
and
made up
ceilings,
Mandaja
blue
the
of
pillars,
of curved daggers
each having
these
bliss.
the
Outside
Mind 1 with
eight
points. 2
In the
eastern
point
thereof
lies
Pulira-Malaya
dan-ma. 8
lies
In
Arputa
lies
Chewa-nampar-tsegma 7
yi-ku 14
Thugs
Sanskrit = Chitta.
Rab-gTummo
rTsibs:
(2)
are
literally,
twenty-four
ribs
or
Tlrtha-Sthanas.
Sbing-grib-ma-"
(15)
kyfl-lchor.
Shadow
of
the
trees."
(16)
Thugs-kyi-
31
Earth. 1
and
This Mandate
pillars,
is
'
tress. 4
Pa-wo-chenpo 8
southern point
lies
At
Lungi-shug-chen-ma. 7
and
the
lies
Probably
Mind
the
trained to think of
is
the Devatas
or places of pilgrimage)
hero.
(8)
(6)
dPah-
rLung-gi-shugs-can-ma
(7)
Vajra-hung-kara. (9) Chhang-
drinks wine."
Rabtu-bZangpo
(10)
(11) Qu. Shyama-Devi. (12) rDorje-bZangpoVajrabhadra.
Shintu-bZangmo "She who is very good." (14) hjig-jed-
Subhadra.
(13)
Chenpo "The
the
great
horse's ears."
(16)
Destroyer."
(15)
Mig-mi-bZang (Virupaksha)
:the
slanting
32
lies
Mandala
of the
arc
are sacred
(12)
ol dances.
(13)
sTops-chen-ma= Mahabali
She
of great might.
33
du-chen-mo 4
This Mandala
is
white in colour.
surrounded by a fence of
Chakras5 .
of the incomprehensible
male
is
that this
hand
holds
a skull-bowl
rNampar-sNang-mDzad
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,
34
whose body
is
right half of
In the south-
cheva-ma8
and the
is
left green.
(i)
viz.
miraculous rays.
forth
The
Jnanl
Deities
created
by
the Mind
and Bhakta
(Yeshes-pa)
arc
of
(Damtshig-pa).
of
two classes,
The latter
those
first
the Bija
conclave
and
finally
all
disappear
in
Shunyata.
It
is
the
the
them.
35
the doors are seated on Pretas1 and are very fierce and
drugs, rich
angles
With
regard
with
Devatas are
view
which
held
avoid
to
differences
mind-created
one
should
and
think
in
the
self-existing
thus*.
These
the very
self
Shunyata.
Or, in
other words, as an
regards' the
36
made
who
Jambu-dvlpa.
(Nirmana-kaya2)
to
of one's
mind
are in truth
And
these
manifest
forms
of
the
perfect
in one's mind, to
be none
Wogmin who
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.
is
no
falling
37
Dharmakaya1
In this
ence
who
in turn are
existing in
Wogmin 2 who
Dharmakaya.
subject of meditation
men
of the
(i)
Men
highest intellect.
The
rTs-a-vahi-rGyud
of
identify the
;
Ihe
fourteenth
middling
recollection
recollection of the
of
the
fifteen
parts
The
Shinje
The
Tanma,
Chewamo,
(3)
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
mKhah-hGro-ma.
is
to be
39
the
recollection
of
zangmo22
The
dwarfish lady.
(13)
rDorjihi-H6d
Light
of Dorje
or Vajra.
Langka-hi-dVang-phyugma=LankeshvarI. (15) rDorjehi-skuVajrakaya. (16) rDorje-ralpaehanhaving mane of Dorje. (17) dPahvo-chenpo Mahaviryya. (18) rLungi-sugs-can-maShe who has the
wind. (19) rDorge-hum-mdZad=Vajra-hung-kara.
might of the
In
textShyama Devi.
(21)
(20) Rab-tu-bZangpo-(Subhadra).
rDorje-bZangmo
the good Dorje and the very good' Lady.
(22)
(14)
40
ted by Jig-jed-chenpo a
(l)
Ting-nge-hdzin-yang-dag-byang-chub-kyi
yan-lag
= Samadhi
Prasrabdhi-sambodhyanga.
(11)
Rinchen-rDorje.
(12)
yan-lag
Samyagvak;
(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
acts
is
represented
by Shin-je-Jom-ma 13
let
the
Path
all
various
Should doubts
arise as
Devatas,
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
:
(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
rJehi-mCheva-ma.
(13)
sku=One
three bodies of
of
all error
the
the essential
formless
42
all
who
reside in such
From
dents
of arrows.
fire
the legs
its pillars.
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
gives the
43
and the
"
as the
follows 1
The
The other
Of
Hums.
The
Pho-nyama
5
,
Cheva-ma
6
,
Jom-ma
7
;
and
in
the
letters,
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)
signification
the
Shrl
Heruka's
twelve
hands
four Sthanas given later. (9) dPah-vo. (The Heroes.) (10) rNal-hjormas.
Viras and Yoginis are exalted Maha-Siddhas worthy of special vene-
ration.
is
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.)
44
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
Erapati. (10) In Otre, the two breasts, reside Dorje-RalpaThese four are the Realms 21
chen19 and Jigj ed-chen-mo 20
.
(1) (In
Hum
Phat.
on
Text)
(5) Sic
the
Kam-kala.
(6)
Hod-lDanma=PrabhavatI.
(7)
(12)
dwarfish
lady =
Om
kharba-ri-ye,
etc.
etc.
(13)
rDorje-hi-hod
(14)
The
= Vajra-
(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)
45
warm
regions 8
(15)
Jig-
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
Mantra
Om-Patsa-Patsa,
etc.
"
(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
(9)
46
the
dwell
legs,
Gochama4
(19)
Khanda Rohe.
These are
In Suvarnadvipa, the two calves of
Nam-khahi-Nyingpo3
and Khorlohi
sixteen
(22)
fingers 8 ,
reside
Heruka and
Shintu-Pah-mo9
-^ 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)
is
47
one.
ham1 ,"
all
thing
the
of
is
(Vajra-like)
nature
of
the
Shunyataand that
is
pure,
indestructible
Myself*."
Repeat this
clearly fixed).,^5
sacred
self,
"
am
that one
But
may
thus clearly
in the Tantras
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
the
first
process in
(8)
is
divinised.
This by
Indicating
(7)
At
exercise.
first
Sadhana is
some difference
(6)
By
one is only
transformed
of
technical
48
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
.
is
made
Hayagrlva.
The above
constitute the
armour
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
Yom which
stand
for Shin-je-ma. 2
Hrim-Mom
white
Om-Vam
which repre-
Ham-
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 "
In
all
know
arc insepar-
process of meditation).
Hum in
is done
whole self-existing conclave of Devatas consisting
of the Buddhas surrounded by the Bodhisattvas who
of the
bsKyod-byed-ma=She
(4)
(5)
frightens.
who
causes
(6) It is called
movements.
Armour because
different
parts of the
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
is
done.
These rays
are
Rays
of adoration.
chakra Devatas.
50
mind
are brought to
as being in the
Hum, Bam, 1 Ho
Ja,
Repeat
all
Om yoga-
shuddha-sarva-dharma-yoga-shuddhoham. (I
through that Yoga which purines all things.)
am
pure
This
one
is
the third
Branch
(of
the
meditative process).
Again
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.
So with holy
Do
celestial
I also confer
Om
(Om
water
Power on
thee.
Devata says
the
the
there be
sprinkling given
all
by
mantra
Hum."
all
Tathagatas, Hum.)
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
is offered and
Then think that the holy
are exorcised.
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
hands, are held over his head and that the Guru embodies
(i)
That
is
Vajra
(Vajra
sattva
rDorje-Sems-dPah).
Ratna
all
works
in imagination.
May
(3)
(4) I
That
is
where the
take refuge in
the
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
52
in himself
all
(Triratna). 1
Then
to his
exerting
The
shortest
method
is
without
binding
described, recites
and,
upon the inner Mandala only
himself with the armour
above
;
confer blessings
prescribed
the
external
ritual,
nectar, a
(i)
self
Buddha,
as Buddha.
and
his
(3)
word,
and
the
assembly.
is
nectar.
(2)
(4)
Worship the
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
53
(2)
For
grand results the Mantras, assuming a bright yellowcolour and the shape of bunches of feathers, go forth
(3)
For fascinat-
shape
linked
together like
chain. 3
(4)
For desand in a
The rosary
seed-mantras
(Bija)
the
of
issuing
passing
(1)
up
In the
first
imagine oneself
in
the
heart.
This
is
not
seen
flat
like
excite the
ning motion.
as the
In
all
the cases the colours are not the ordinary ones but
and luminous.
(5)
That
is,
is,
54
Dakini-Jala-Sambhara 1 Svaha.
(2)
Vajra-Vairocani-Ye-Hum-Hum-Phat Svaha. (4)
Phat.
Om
Om Hri-
(3)
the
are
chief
the
various
duties 2
of this Mandala.
This
is
the
mind
is
him contemplate
Imagine
lotus.
disc.
in
one's
as follows
navel
white
in close
eight-petalled
is
lunar
embrace, 6
the Mantra
Hum
'
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
that
Then
picture.
from
process
like that of a
is
dust
particles of iron
(filings).
and
its
all
is
Next
of the
two principal
Then the
consort
limbs. 1
its
the
of
Heruka
external
is
male.
into
the
gradually resolves
is
itself
each other.
becomes
Then
fainter
finally
and
disappears altogether
salt
meteoric
likened to that of
lights
fainter until
;
This process
dissolving
itself
fades
it
a process which
is
into
gradually
away and
likened
to
dissolving in water.
processes
of
(i)
well
known Indian
its Vikriti.
(2)
simile applied to
Thigle
the point
56
are
nature
The
they
like
process
final
thoughts
are
is
according
absorption
of
is
their
of
water
own
and
away
illustrated in
true
a bubble sinking
likened to that of
So the process
to
the
dancers,
by various
waves
like
all
back
various manners
similies.
of
the
objects
is
mind
in
a state of
concentration on Vajra-sattva. 3
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
;
respectively.
left nostril
sNang-va
which
sink into
it.
(3)
that
Dorje-Sems-dPah.
De-ltar-mi-rtog-pahi-ngang-la-
or
the
Void.
(4)
is
Here follows
made
to dissolve
concentration on
breadths1
57
Ra
When
this
follow the
same
Then
When
Ya
into
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
letters
meditating as aforementioned
the Point.
It
is
(Mantras).
really the
is
Thinking
called concentration
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
of every
mental exercise of
one's
putting of the
state.
are Dorje-yi-wod
Dorje-hum-zad;
(i)
9
;
Dorje-zangpo
12
;
that
creates pictures of
'
that
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,
'
probably the
(4)
mCheva-
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
1
j
Om
Viras and
On
repeating
Om
Ha and
(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.
the body.
the
(9)
(10)
(13)
That
is
personality.
person's
beings,
meaning
Buddhas
Here Lokas
(14)
(Rigs-drug=six
kinds
Dhyani
with
6o
by the
six
Yogims.
The
clearly to
By
own
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
be Mantra and
lastly
of the
mind as a
Devata.
Then having
said
"
Hum
all
Every
visible object is to
nature
is
Shunyata.
Then both
make
and
doing what
which
is
This
is
the
Scms-Kyi-rTog-palii-hDu-hPhro-thams-cad-yeshes-chenpo-hi-cho-
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
rotting
62
is
A from which
Upon
the centre,
Ku
for horse-flesh,
Na
in
the
Ha
North
in the
for
West
for
human -flesh. 6
same order
as above beginning
which
centre),
Go
for beef in
Da in the South
Elephant -flesh, and
On these
Ra (placed
with
" Bi "
urine,
again
in the
in the
semen and
Kham "
enjoyment
(7)
dVyings.
etc.
(8)
Chos-kyi-
63
Mirror-like1,
Equalising 2
Distinguishing 8
and
All-
Om "
there
is
Vajra
This
in
another "
Hum
a "
air in
fire
excite
and
Hum.
set the
making
the above ingredients melt and boil. The steam from this
" and the Lunar Disc and
rises upward causing the "
Om
fill
and
cause them to send down from their hearts, skulls 6 filled with
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)
of
Sosor-rTog-pa.
(3
See ante, pp. 4,5, notes. (6) Tantrik
made
kaya which,
or Yoginis.
(7)
They
64
of light
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
many
Devatas
(i.e.,
(1)
This
means that
Wisdom
all
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
is
fore-heads
From
their heads,
heavens
fronting
them.
65
This
is
the
Yoga
relating to the
rice-cake offerings. 1
Then again
Heruka
to be the
vital heat.
of this
Guru
This
in
fire fills
fire of
In the midst
who
reside in
worlds.
are the
for
Homa sacrifice
of the taste
the
Yoga
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.
(2)
po= Half-mischievous,
and
wine. (3)
hByungand who
becoming,'
or excited to
(The word hByungva means
to
as well as elements as we say hByungva-bzhithe four elements
injure.
help,
'
'
'
(6)
Dam-tshig-hKhorlo
See
ante, p. 64,
note
5.
66
(world of objects)
aspect
gestures
the physical
The conclave
of
its
who
body with
all
with oneself
exist along
2
;
the Deities
the
along with
Then
the
wisdom
with ecstasy
6 all
4
;
process
void
mind together
Dharmakaya.
the
realization of
summarising
of
As these produce
this
the
the Dharmakaya,
the various
elements of
is
on the Path. 7 By
this
may
One gradually
carrying
attains
the
power
of successfully
great Siddhis. 10
body See
1. (3)
bsKyed-rims:
(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
Then by constant
transcends
of
all
becomes
and gains that knowledge which
By practising SadhanS
worldly knowledge. 8
Samanta-Bhadra
advances and
Bodhisattva.
* for
attains
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
power.
state of Vajradhara6
who
endures.
The
who
reside therein.
(4)
(hkhorva-la-thog-mthah-med).
Therefore
He
is eternal.
If it
ever
as sueh.
68
make
to
by the
truly enlightens
who
is
of
my
who
is
blest
further
May
the merit
beyond
whom
higher there
is
none.
Part
II.
and a
repetition of Part
I,
extending
folio.
(5)
rDorje-hChang or Vajradhara.
69
Part
III.
In the
obeisance
verse
first
the second
offerings
to
made
are
of
every
imaginable object,
infinite as the
absolution
is
speech or mind.
in the fourth
is
is
made to
observe the
Yidam
At the
close
above
it is
whom
is
is
the truth.
The Tantra
none.
of
may
Mother
Chakra-
(pronounced
a disciple of the great
Sakya Pandit.
The composer or compiler is a
Sramanera (dGetsul), and Vajradhara
(rDorje-
hdZinpa),
date
rites.
ist
70
the place
The
called Limju-tsi
is
hand
name
is
Part IV.
Contains the high praise of the Mandala of Shrl Chakra
the
52nd
folio.
The
first
thirty-five verses
lines),
the
In
first is
are
a number of
addressed to
hGroma, the
mKhah-
The note
at the
fifth to
end
(hPhags-pa) composed
this at the
request of one
sTenpa Shesrab
71
month = April
Tib.
or May,
?).
Part V.
Begins,
Om-Svasti-Siddham.
means the
which
power on the Sadhaka
rites (Abhisbeka),
rites of conferring
two
folios, viz.,
brief
Part VI.
bDe-mChog-Liis-dKyil, Maha Sukkha-Kaya Mandala.
The
title of this
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
folio,
pagetwenty-two
" back
begins
Obeisance to the Guru,
77th
folios in all.
folio,
:
Heruka.
To
It
and to Shrl
by the power of the
is
of
making
herein explained."
Having obtained
72
Mandala
of
tomed
oneself to meditation
thereon
till
one has
by means
up the object
Samadhi. In a
worship (either a
of
of
and inner
offerings
himself into
rite,
proceed.
First give to the local spirits
lables)
to
cleanse
one's
own
nature.
self
Meditate,
to be the
73
(literally,
as illimitable
the
the
rite.
all
74
Devatas
Think that
you perform those functions which the Guru has to
perform.
The
heart.
to be performed
'
'
75
is
Word
the Sacred
of the highest
Buddhas."
What
" It
Then
This holy
6oth
folio
begins.
that he
is
Then
who
are unbelievers."
the recipient
must imagine
This
is
the outer
form of entering.
injunctions
62nd
folio.
Then
mantra,
Guru
the
burning
repeats
incense and
the
scattering
exorcism
mustard
it.
rites
It is said to
be the highest
76
It is
Bell).
is
It
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
Obeisance to dPal-rDo-
or gradual
stages
processes (rim-pa)
having
thereof.
and
hKhorlo-sDompa (Chakra Sambhaxa), and
initiated the
inner
himself to
the
tation)
rDzogs-rim
the
Perfection
stage of
Imagine the
all
Female
(the Mother) is to
own body.
Even the
be gathered into one's
77
(the
in one's mind.
is
Guru by whose
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
further
on
(meditation
thus
in
the
the
perfect
formless) he
(or
or
final
stage
should proceed
cross-legged,
on
all
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
Devata, too,
is
78
"A"
disc,
that there are two very fine bright white points, one
Close the eyes and imagine in your
in each eye.
are there.
When
the
mind
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.
:
when
the
sight
and endeavours
to
understand
object of
what that
object
is,
it
apparition.
79
discovers the
The dawning
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.)
The
For the
all Ipse
So
the Nose.
By
this, brilliancy
and practice
and vividness
in this produces
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
mind
mind
and vividness
is
obtained,
evil passions is
concentrated in
it.
Think that
it is
82
Then
(literally, Resting-in-peace).
rising
from the
is
Meditating thus
each stage
has
proficiency,
one
shown
at
sign
its
last
of
attains
till
perfection
proficiency
or
or
profound Tranquillity
obtains
is
(Zhi-gNas),
which
is
which
bliss
and
clarity.
ferring grace
on
means
of meditation
This extends
90th
folio
to the
" Let the merit of .this work tend to confer the blessings
which comes of practising these for myself and for
all
sentient beings.
Let
all
selfish
quiescence attaining
83
Let
all
Himself."
" Being
Tiger year."
The
writer's
name
is
gNas-rNying.
K. D.
sMon-lam-sTobs-po-che.
EDITED BY
DfcWASAMDUP
KAZI.
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G. B. P.
T).-827500S7-11-1918.
TANTRIK TEXTS
EDITED BY
ARTHUR AVALON.
VOL.
XI.
DEM-CHOG TANTRA
ShPl-Chakra-Sambhapa
Maha-Maya and Tara.
Vajra-Yogini, Shrl
EDITED BY
KAZI DAUSAMDUP.
DAR JEELINO
DARJEELINO BRANCH PRESS.
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DEM-CHOG TANTRA
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II.
33
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Fascicule
III.
43
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