Text. Hevajra Tantra, the King of Tantras (Skt. Hevajranāmatantrarāja; Tib. ཀྱེའི ་རྡོ་རྗེ་ཞེས་བྱ་བ་རྒྱུད་ཀྱི་རྒྱལ་པོ་, Wyl. kye’i. A Buddhist Tantra of twenty chapters, thought to have originated in the eighth century. The name is based on the male deity Hevajra, a personified symbol for the. THE core of this work is an edition of the Hevajra-tantra, based upon a. Nepalese manuscript, which was kindly lent me by Professor Giuseppe Tucci. This text.
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The union of the two procreative essences, at the time of conception completes the procreative drama. This indicates the generation of compassion.
Accordingly, he dispatched 80 hermits hfvajra each place. In the complete inner union the Vajra is placed in the Lotus. Indian Buddhism was slowly and laboriously transferred to Tibetan soil, and every effort was made to copy as exactly as possible not only the texts themselves but the very conditions under which they were studied and transmitted.
Full text of “Hevajra Tantra Snellgrove”
Another translation appeared in as The Concealed Essence of the Hevajra-tantra. The Hevajra Tantra dates from approximately the eighth century A. Etude sur le Mahavairocanasutra by Ryujun Tagima, Paris, I have lived in India and Nepal for fifteen years and during my stay there I was introduced to various Hindu and Buddhist sects. This analysis ofthe word Hevajra demonstrates that hidden meaning is contained in the hevqjra ofthe principal deity of this non-dual tantric cycle.
By concentrating upon this both breath and thought become controlled. The first commentary was written by Vajragarbhawho is also the interlocutor in the Hevajra Tantra. Describing how this occurs it is said: In addition to the translation pre- sented here we have translated later Hindu tantric works such as the Saktapramoda, Syamarahasyam.
Kailash was miraculously blessed by Buddha Shakyamuni and five hundred arhats. The understanding of the Moments is crucial and they can only be known through Consecration.
The red and white fluid which arises from this union is placed in a receptacle. For if the essential nature of a thing existed before its appearance, then it would be independent of any other cause in its assump- tion of substantiality and therefore there would be no arising.
Later, when they were established in the method, the yogi and the yogini could realize and experience the Moments and the Joys, alone. The realization of the essential identity of man with the universal being was one of the first fruits of Indian reflective thought, and it remains fundamental to all prac- tice of yoga and to most philosophical exposition.
In the total list of perfections where it appears as the seventh it receives no special significance. Tantric practices, such hebajra visualization, were hevajga easier to perform by giving the male or female deities attributes which suited the predilections of that time tsntra place.
The Hevajra initiation or other highest yoga tantra initiation such as HerukaChakrasamvara or Kalachakra is required to attend teachings on the Six Yogas. It is this which they have strangely helped to enrich. Because the Yogaratnamala is written in the Panjika style, where words or phrases from successive units of the texg treatise are taken and commented upon, we decided to translate the Hevajra Tantra and the Yogaratnamala simultaneously.
This tendency existed at all times, for the Buddhists were Hindus, as there has been occasion to observe above. Such opposition as there was hevajda this great invasion seems to have had its basis solely in court intrigue and fear of personal loss on the part of the old practitioners, and as has often been the case in the history of other countries, one or other faction found it con- venient to associate itself with the new religion or the old.
The actual passages that he quotes, come from no normal tantra- they are always explanatory and doctrinal, and it is to this work that he frequently refers when he is seeking the figurative meaning of a passage. The method of the Secret Consecration is defined. Also quoted in Subhasita-samgraha, p. Nor would this interpretation conflict with the views of those practisers themselves, for whom the whole process is a mental production bhavana and for whom every form and ritual is hevajrq mere support.
There are different accounts of the origin of the tantra. In relative, social terms the metaphors hdvajra these qualities can be described in women, as the selfless caring of a mother for her child; and in men, as the wish to protect or provide for the mother and child.
When unified these transmitters of the genetic codes will go on to form the body and the basic natures of the mind. The worship ofthe goddess Kurukulla is described.
In the Process of Generation the goddesses who purify the components of the different faculties are mentioned. Their contact, which is the contact of Wis- dom and Means, of Sun and Moon, is envisaged as Fire which is Candall, and so Candall burns.
It is said that at the moment when this knowledge ofGreatBliss intuitively arises in the yogi the five elements do not restrain him and his mind knows the minds of others.
In the case of the Guhyasamaja, it is safe to assume that the Hevajra version is later, but the case is not as clear cut with the Saraha quote, since the relative dates are harder to establish with any certainty.
A Note Regarding the Translation In our survey of Buddhist tantric literature we found the Hevajra Tantra and the commentary Yogaratnamala to be fine examples of the tantric compositional style. Since the fall of T ibet to the Chinese communists and the exile of the Tibetan masters the tradition is continuing and evolving today in various parts of the world through the transmission of teachings by the existing Tibetan sects.
At the same time the existence of other hvajra, at least of parts of the text, is attested by some of the short works in the Sadhanamala.
Hevajra Tantra – Chinese Buddhist Encyclopedia
This is all the more unfortunate in that it affects chiefly the more important names, just because of the renown that attached to them. However these blissful states and their powers are only staging points on the way to full enlightenment. This is the Process of Generation. It was this work that first drew my attention to the essential continuity underlying the develop- ment of Buddhism, a continuity achieved by devotion to a single ideal, which was ever seeking better means of realization and expression.
In fact the very power of these gods as means of purification visuddhi resides in the initial belief that they instilled. At the Assembly of the Circle of Initiates only the highest adepts vo- calized their realizations in a song or verse form, hence the carya songs of the Mahasiddhas and the Tibetan masters.
The consort practice for the yogi who has completed the pre- liminary stage is given. Retrieved from ” http: