Property:Gloss-def
From Buddha-Nature
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Of the nine vehicles these are the first eight, which depend on cause and effect. The nine vehicles comprise the three vehicles of the sutras — those of the shravakas, pratyekabuddhas, and bodhisattvas — and the six vehicles of Kriya, Upa, Yoga, Maha Yoga, Anu Yoga, and Ati Yoga tantras. They can also be grouped into three vehicles: Hinayana, which includes the first two; Mahayana, the third one; and Vajrayana, the last six. +
The Hinayana and Mahayana doctrines. +
A female soothsayer. +
One of the Indian Dzogchen lineage masters, who was a disciple of the prostitute Barani and the teacher of abbot Maharaja. +
Demi-god, one of the six classes of beings in samsara. The asuras are usually considered to be similar to the gods with whom they are sometimes classified. Their dominant emotional characteristic is envy, and they are constantly at war with the gods, of whom they are jealous. +
Evocation, viz. the envisaging and calling forth of a divinity normally by means of repetitive recitation (japa) of the appropriate formula (mantra) and by meditation (dhyāna) upon his formal representa- tion. Thus a written sādhana of a divinity usually provides a full description of his form and attributes together with his special formula. +
'Bond' or 'Union', translated by Tibetan sdom-pa, which has the same meaning. It may be used in the sense of religious observation (I. vi. 24 and II. iii. 29), but more commonly in that of mystic union. Thus the Innate is described as the 'single union of all forms' (I. x. 41) and Vajrasattva, supreme buddha-being, as the 'single union of all elements' (II. x. 1). Samvara has a special technical use in the sense of the union within theyogin's body, the 'internal maṇḍala' (see I. i. 21 ff. and II. iv. 48 ff.). Here it can refer to the union of macrocosm and microcosm as well as to the union of the two coefficients (represented by the two outer veins) in the central vein of the body, which is also the centre and union of all phenomenal forms. This unity is conceived of as a consuming by cosmic fire and this consuming is the consummation of the yogin's practice, his reintegration with the Innate, the supreme buddha-being. One may note in this respect the Tibetan translation of Saṃvara (= Śaṃvara, a form of Heruka) as 'Supreme Bliss' (bde- mchog). +
Repetitive recitation of set formulas (mantra), which has the effect of directing the mind one-pointedly upon the divine form, with which the particular formula is traditionally related. Beads are normally em- ployed for counting. +
Moment. There are four moments, marking the stages of the four joys: Variety vicitra<br> Development vipāka<br> Consummation vimarda<br> Blank vilaksana<br> My use of 'consummation' for vimarda represents an interpretation and not a translation. Vimarda, which actually means 'rubbing' is regularly glossed by ālocana, łreflection', viz. the reflection that bliss has been experienced oneself (see pp. 35 and 95). +
'Spell' in the special sense of the formula (mantra), which is the verbal expression of a divinity. Like 'speech' (vāk) it is considered as the feminine aspect and thus becomes one of the names for the feminine partner (see Buddhist Himalaya, pp. 288, 289). It is used in the Hevajra- tantra exclusively in the sense of 'feminine partner', i.e. as a synonym for prajñā. +
In early (Vedic) times the vajra was the divine weapon of Indra, god of the sky and lord of thunder and storm. In this context the obvious translation is 'thunderbolt,. The Tibetans use the term rdo-rje, literally 'lord of stones,. It symbolizes pre-eminently whatever is be- lieved to be indestructible; thus it also.has the meaning of 'diamond'. In the tantras vajra indicates the absolute nature of whatever it may be referred to. Thus Vajrasattva means 'Absolute Being,, viz. supreme buddha-being. Vajraganthā means 'bell of the absolute', viz. the bell used in the rite of supreme realization. Everything associated with this intention assumes vajra-nature and the word is scattered freely through- out the texts. As an epithet I have used 'adamantine'. Vajradhātu, 'adamantine sphere' is the Absolute itself, personified as the Supreme Buddha Vajrasattva, 'Adamantine Being'. Also in use is the adjective vajrin, used in our text either of Hevajra himself or by the pupil addres- sing his master (vajraguru or vajrācārya). See vajrin in the Index. The concealed meaning of vajra is male organ; as such it pairs with 'lotus' (padma). +
Sphere of divinity, mystic circle, idealized representation of existence. It may be produced mentally (see bhāvanā and utpattikrama), marked out temporarily on the ground, or painted in permanent form. +
From the literal meaning of 'position', this word is applied specifically to authoritative position' and then to the 'power' pertaining to such a position. It'can therefore mean the power which belongs naturally to divine forms and in this sense it comes near to the Christian conception of 'grace'. It can also refer to the power which is experienced spontaneously in meditation or achieved through the recitation of mantras. In that it may be transmitted by a man of sanctity to his disciples, it may also be translated as 'blessing'. Abhiseka is essentially a ritual empowerment. Adhisthāna refers to innate or spontaneous power and always with the connotation of active expression; in the sense of 'grace' or 'blessing' it becomes, however, a form of empowerment. For its use in various contexts see 'empowerment' in the Index. The Tibetan translation is byin-rlabs, literally 'power-wave'. Byin means 'power' in the special sense of its inherent splendour (i.e. majesty). Byin-rlabs is also used to translate Sanskrit prabhāva (power, lustre, splendour), which thereby becomes implicitly a synonym for adhisthāna. Byin-rlabs is often written as byin-gyis (b)rlabs-pay as though (b)rlabs were the perfect root of a verb:<br> rlob-pa perf. brlabs fut. brlab imp. rlobs In fact the imperative form byin-gyis rlobs appears quite regularly in ritual texts and elsewhere. This verb scarcely occurs, it seems, apart from byin, but it is given both as rlob-pa and with the reduplicated form rlob-rlob-pa, meaning 'to billow', in the brDa-dag miñ-tshig gsal-ba of dGe-bŚes Chos-kyi Grags-pa (Ko-hsi ch'ū cha: Tsang-wėn tz'ũ-tien), Peking 1957, p. 846.<br> +
Literally a (purificatory) sprinkling, the basic sense seems to come close to that of 'baptism'. It has acquired, however, the wider sense of any kind of initiation rite. In the earlier tantric period (as typified by the Mañjuśrīmūlakalpa and the Sarvatathāgatatattvasaṃgraha) it refers primarily to initiation into the mystic significance of the maṇḍala. Since there is explicit analogy with the rite of royal consecration, for which the term abhiṣeka is also used, 'consecration' seems to be the most suitable general translation. But the idea of a purificatory sprinkling is never lost. 'As externally one washes away exterior dirt with water, so one sprinkles water for the washing away of ignorance; it is thus called a sprinkling' (Advayavajrasaṃgraha, p. 36). In accordance with the general theory of the Buddhist tantric yogins, for whom everything goes in fours {Hevajra-tantra, I. i. 30), there are four consecrations : 1. Master-Consecration. 2. Secret Consecration. 3. Consecration in Knowledge of Prajñā. 4. Fourth Consecration. The first consecration may also be known as the Jar-Consecration (kalaśābhiṣeka), for it consists of six subsidiary consecrations, in all of which the ritual jar (kalaśa) is used. These six consecrations are those of Water, Crown, Vajra, Beli, Name, and Master.1 It is presumably because the Master-Consecration completes the set of six, that this name is also given to the whole set. The main set of four, with which the Hevajra-tantra is primarily concerned (see Index, consecrations), is interrelated with other sets of four, especially the four Moments (kṣaṇa), the four Joys (ānanda) and the four Mudrā. Externally they are related with the four classes of tantras and symbolized by the smile, gaze, embrace, and union (II. iii. n and 54). This set of four gestures is presumably related with the actual meeting of yogins and yoginīs at places of pilgrimage (see L vii). Concerning the internal interrelations I quote K(vol. II, p. 107, 1. 24ff.):<br> ' "Consecration is said to be fourfold for the benefit of living beings. One is sprinkled, that is to say cleansed and the consecrations are distin- guished as four." Thus it is said (in our text, II. iii. 10) "the Master, the Secret, the Prajñā and then the Fourth thus", &c. In this yoginī- tantra the Master-Consecration is given, in order that (the initiate) may progress far from evil dharmas. It is his "bond" (samvara). The essential nature of the Master-Consecration is a conferment by means of the Karmamudrā and contains in essence the four Moments and the four Joys. Some say that one can receive the Master-Consecration by the mere receiving of the non-retrogression Consecration (avaivartikābhi- seka1), which is common to the kriyātantras and all the others; one is then worthy, they say, for exposition and initiation in the yoga-tantrasy yoginī-tantras and so on. What an idea is this ? In the first place then one is consecrated with the Master-Consecration in the Hevajra-tantra or some other yoginī-tantra, so that one may be worthy of the initiation, reflection and meditation (which follow). Then in accordance with one's knowledge the Master, the Secret, the Prajñā and the Fourth are charac- terized momentarily and so known.<br> 'In the case of those of weak sensibility, who have received the Master- Consecration, when once their zealous application has been established, they should be given instruction in meditation with the Karmamudrā. Thus under the aspect of the Process of Realization (nispannakrama2) with the Gem (maṇi = tip of the vajra) set in the Secret (= lotus) they experience in accordance with their master's instructions the four Joys which have the nature of four Moments; this experience is the Secret Consecration because it cannot be explained to yogins in terms of diffuse mental concepts.<br> 'Now in the consecration of those of medium sensibility instruction is given in meditation (bhāvanā) on the Samayamudrā. Even thus is Prajñā (Wisdom), for she is the highest knowledge, the knowledge that all the elements (dharmas) are nothing but one's own thought (citta- mātra). For conferring this the consecration is the Consecration of the Knowledge of Prajñā. In the unity of the three veins, which represent the three kinds of consciousness, imaginary (kalpita), contingent (para- tantra) and absolute (parinispanna), one marks the four Moments by means of the Gem and in accordance with one's master's instructions. Because of the external mudrā (= feminine partner) it is properly known as the Knowledge of Prajñā.<br> 'When this consecration has been given, instruction is given to those of strong sensibility in the Dharmamudrā, the mental concentration (samādhi) in which all appears as illusion. And so (it is said: II. iii. io) "then the Fourth thus". It is "thus-ness" (tathatā), the climax of being (bhūtakoti), the elemental sphere (dharmadhātu) and similar names with- out any difference of meaning. The consecration by which its nature is 1 See Hevajrasekaprakriyā, p. 43; correct avaivarnika to read avaivartika, amending translation accordingly. 2 See Glossary below, p. 139, utpattikrama. seen or realized, its "thus-ness", is indicated by the word "thus". "Then" means that it is given immediately after the Consecration in the Knowledge of Prajñā. So this perfection is experienced with the external mudrā and by one's master's instruction, yet by a process of yoga which has no object of experience (anāłambanayogena); it is characterized by the absence of discrimination with regard to definite places of origin. This is the Fourth Consecration.'<br> See also D's interpretation (translated p. 95 fn.), where the stages are related progressively with the four buddhakāya and with personality as expressed in the formula, Body, Speech, and Mind.<br> The Tibetan term dbañ-bskur-ba means literally 'bestowal of power'.
Literally 'wheel' or 'circle', cakra refers pre-eminently to the circle of divine forms of which the maṇḍala consists. Hence it may mean 'manifested being', viz. 'existence' in relation with the 'point' (bindu), where all manifestation is absorbed. Cakra is also used in a technical sense to refer to the 'psychic centres' within the yogin's body, envisaged as lotuses with radiating petals (see K, vol. II, p. 107). In the literal sense of 'wheel', it is the symbol of the Buddha-Family of Vairocana. +
Internal or esoteric, in contrast with bāhya, external or exoteric. Thus the contents of the Hevajra-tantra can often be interpreted in two ways. E.g. the places of pilgrimage (I. vii) refer exoterically to actual sites, but esoterically they are identified within the body of the meditat- ing yogin. Thus the commentaries often give double interpretations, e.g. vol. I, pp. 71-72 fns., 86 fn., vol. II, pp. 103-4, no, 121-2. Be- sides adhyātmika and bāhya, certain other terms are used: aksarārtha, 'literal meaning' in contrast with sampradāyārtha, 'traditional meaning'; neyārthāy 'expected meaning' in contrast with nītārtha 'real meaning'. In the case of our texts neyārtha means in effect 'literal meaning' and nītārtha 'figurative meaning', thus reversing the normal meaning of these two terms. See Egerton, BHS Dictionary, p. 310. +
Literally the 'warp' of woven fabric, the term tantra refers to a clearly definable type of ritual text common to both Hindu and Buddhist tradition, concerned with the evoking of divinities and the gaining of various kinds of siddhi by means of mantra, dhyāna, mudrā and maṇḍala. K glosses the term with prabandha, 'connected discourse' and defines our work under three aspects: as a hetu-tantra ('cause-tantra'), members of the vajra-family being the cause; as a phala-tantra ('result-tantra'), the perfected form of Hevajra being the result; as an upāya-tantra ('means-tantra'), the way which it teaches being the means (vol. II, p. 105). The Hevajra-tantra is in fact a yoginī-tantra as distinguished from a yoga-tantra (see p. İ32 above, also Buddhist Himalaya, p. 203). According to another mode of grouping, it is classed as an anuttarayoga- tantra, a 'tantra of supreme yoga', for it is the means to the highest form of siddhi.1 Five classes of tantras are mentioned by K: kriyā, caryā, yoga, yogottara and yoganiruttara (vol. II, p. 156), but the number was traditionally fixed at four (for everything goes in fours) and it was in four such groups that the Tibetans later arranged their impressive collection. As grades they are associated, probably quite artificially, with the four consecrations (abhiṣeka) and typified by the four gestures of the 'smile', &c.<br> kriyā-tantra Master Consecration smile<br> caryā-tantra Secret Consecration gaze<br> yoga-tantra Knowledge of Prajñā embrace<br> anuttarayoga-tantra Fourth Consecration union<br> 'In some kriyā-tantras the smile indicates the impassioning of the Wis- dom and Means of the divinities, by which symbolizing (visuddhi, q.v.) the Master Consecration is indicated; in some caryā-tantras the mutual gaze indicates their impassioning, by which symbolizing the Secret Consecration is indicated; in some yoga-tantras the embrace indicates their impassioning, by which symbolizing the Consecration in Know- ledge of Prajñā is indicated; in some anuttarayoga-tantras the union indicates their impassioning, by which symbolizing the Fourth Con- secration is indicated' (K, vol. II, p. 142).<br> K also refers to the universally authoritative nature (sarvādhikāritvam) of this Hevajra-tantra which is authoritative in that it is yoginĩ-niruttara in kind (loc. cit.). It is suitable for women as well as men of all three grades: weak, medium, and strong sensibility (vol. II, p. 126). See the references to these grades under abhiṣeka.
