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In Hevajra Tantra, importance is attached to the process of kaya sadhana or yogic practice of using the body for the realization of ultimate truth. The five psycho-physical aggregates are purified by visualizing them as deities and their consort. The union of Method and Wisdom is used to generate Bodhicitta or the mind of enlightenment involves certain esoteric practices, whereby the whereby the wind that is the mount of the consciousness is made to abide in the central channel and to pierces the four cakras. The cakras are Nirmanacakra, Dharmacakra, Sambhogacakra and Mahasukha cakra. According to standard mahayana philosophy the Bodhicitta, after its production, must march upwards through ten stages known as the Bodhicitta-bhumis and reach the highest state of dharmamegha and attain Buddhahood. In the process of upward march of the Bodhicitta the bliss 412 sarva devatyah krsnavarna maharaudra pancamudravibhusitah/ ekavaktras ca raktaksah kartrkapaladhrkkarah//15/ cakri kundala kanthi ca haste rucaka mekhala/ pancabuddhavisuddhya ca pancaite suddhamudrakah//16/ sarva etadrsah khyata yatha nairatmyayogini kapalaikakaravyagra daksine kartrdharikah//17/ khatvamgam caiva vamena vyaghracarmavrta katih/ Savarudha jvaladdipta dvibhujah pingamurdhajah//18/ (Hevajra Tantra (Commentary), p.90) - - 219 -

first produced goes on acquiring a higher nature, the four kinds of bliss. ananda, paramananda, viramananda and sahajananda are attained at the four cakras respectively. Based on the four cakras the practice of four kinds of mudras is recommended. In 'Hevajra Tantra, prior to referring to the four cakras, the location and significance of the nadis or the channels is explained. [Hevajra Tantra] Vajragarbha asked: O Bhagavan, how many nadis are there in the Adamantine Body (vajradeha)? i Bhagavan replied: There are thirty-two nadis. These thirty two are the bearers of the Enlightened Consciousness (bodhcitta) and flow into the Centre of Great Bliss. Among them three nadis, Lalana, Rasana and Avadhuti are the most important. (1.1.14)413 [Hevajra Tantra] Lalana has the nature of Wisdom and Rasana of Means. In the middle, between them is Avadhuti, free from the duality of subject and object. Lalana is the bearer of Aksobhya (semen) and Rasana is the bearer of Rakta (ova). The bearer of both Wisdom and Moon is known as Avadhuti. (I.1.15-16) [Hevajra Tantra] The names of the thirty two nadis are Abhedya, Suksmarupa, Divya, Vama, Vamini, Kurmaja, Bhavaki, Seka, Dosa, Vista, Matari, Savari, Sitada, Usma, Lalana, Avadhuti, Rasana, Pravana, Krsnavama, Surupini, Samanya, Hetudayika, Viyoga, Premani, Siddha, Pavaki, Sumana, Traivrtta, Kamini, Geha, Candika and Maradarika. (1.1.17-19)414 [Hevajra Tantra] Vajragarbha asked: O Bhagavan, what is the nature of these thirty two nadis? Bhagavan replied: The nadis are all transformations of the three realms of existence and are devoid of the duality of subject and object. But when they are used as means, they are all conceived as possessing characteristics of phenomenal things. (1.1.20-21)415 [Hevajra Tantra] The various Concealed Essences (samvara) are mentioned: Ali and Kali, Moon and Sun, Wisdom and Means, the Centres of Essential Nature, Enjoyment, Creation and Great Bliss and the Body, Speech and Mind. Evam maya: By e the goddess Locana is indicated, by vam Mamaki, by ma Pandura and by ya Tarini. In the Centre of Creation a sixty four petal lotus. In the Centre of Essential Nature 413 vajragarbha aha/ he bhagavan vajradehe katamah nadyah// bhagavan aha/ dvatrimsad bodhicittavaha mahasukhasthane sravante/ tasam madhye tisro nadyah pradhanah/ lalana rasana avadhuti ceti//14// (Hevajra Tantra (Commentary) , p.12) 414 (Hevajra Tantra (Commentary) , p.13) 415 vajragarbha uvaca/ eta dvatrimsan nadyo bhagavan kidrsah//20/ bhagavan aha/ tribhavaparinatah sarva grahyagrahakavarjitah/ athava sarvopayena bhava laksana kalpitah// (Hevajra Tantra (Commentary) , pp.13-14) 220 - -

an eight petal lotus. In the Centre of Enjoyment a sixteen petal lotus. In the Centre of Great Bliss a thirty-two petal lotus. (1.22-24)416 In "Yogaratnamala, the centres or cakras are explained in detail. [commentary of 1.1.22-24] The Concealed Essence is that by which the yogi must resolve the externalized gross phenomenal manifestations and internalize them. Samvara, the Concealed Essence, is so called because it is concealed (samvara) in the body and because it is the choicest (vara) of essence. Here 'various' refers to the different kinds of Concealed Essences. Ali represents the sixteen vowels beginning with a Kali represents the thirty-four consonants beginning with ka. They are [also the pairs] Lalana and Rasana, Moon and Sun, and Wisdom and Means. The Centres of Essential Nature, Enjoyment and Creation are situated in the heart, throat and the generative organ respectively. The Body, Speech and Mind are these [above-mentioned] three Centres. The Body Centre is in the generative organ, the Speech Centre in the throat and the Mind Centre in the heart. The nature of the Centre of Great Bliss is the experience of the unity of the three Centres. Know this to be in the top of the head. In the Four Centres are the four Seals who are of the nature of the four elements, Earth, Water, Fire and Air. Now, the number of petals in the Creation and other Centres is given. In the central eight petals of the sixty four petalled-lotus [in the Centre of Creation], clockwise, the letters are a, ka, ca, ta, ta, pa, ya and sa. At the very centre of the lotus is the seed-syllable am. In the Centre of Essential Nature in the heart is an inverted, downward facing eight petalled lotus. In the petals of the four corners are the letters ya, ra, la and va. In the four petals of the four directions are the letters a, i, u and e. At the very centre of the lotus is the seed-syllable hum, facing down. In the Centre of Enjoyment in the throat is a sixteen petalled lotus facing upwards. In the central four petals, which are in the four directions, are clockwise the letters a, i, u and e. At the very centre of the lotus is the seed-syllable om. In Centre of Great Bliss, in the head, is a thirty-two petalled lotus. At the very centre of this lotus is the downward-facing seed-syllable ham. In the Process of Generation one should actualize these above mentioned attributes in the four Centres. (Yogaratnamala)417 Where each centre is located, how the centres of essential nature, enjoyment and creation are equal to the Body, Speech and Mind of the 416 samvarabhedas ca kathyate/ ali kali candra sutraryaprajnopaya dharma sambhoga nirmana mahasukhakaya vakcittam//22/ evam maya/ ekarena locanadevi vamkarena mamaki smrta/ makarena pandura ca yakarena tarini smrta//23// nirmana cakre padmam catuhsastidalam/ dharmadcakre astadalam/ sambhoga cakre sodasadalam/ mahasukha cakre dvatrimsaddalam//24// (Hevajra Tantra (Commentary) , pp.14-15) 417 (Hevajra Tantra (Study) ,part 2, pp.106-107) - 221

Buddhas, how the four elements of earth, water, fire and air represented by them. It is also shown how at these four centres the actualization of four moments, the principles, four joys as well as the four Doctrinal Schools is necessary to make progress in the Generation Stage of tantric practice. Also that these centres are deified as goddesses like Pukkasi, Savari, Candali and Dombi. [Hevajra Tantra] Pukkasi is said to be the Earth element: Savari is known to be the Water element; Candali is known to be the Fire element and Dombi is proclaimed to be the Air element. (1.9.17)418 Next one must analyse the justification of the names given to each of these energy centres. 1) The Center of Great Bliss is the foundation of bliss, and the white Bodhicitta abides principally at the crown, hence it is so named. 2) The Enjoyment Centre at the throat is so called because this is the place where one tastes the six kinds of tastes: sour, sweet, bitter, salty, astringent and pungent. 3) The Centre of Essential Nature is at the heart where the mind normally abides. The indestructable also resides here which comes from one's parents. It is for this reason this center is called Centre of Essential Nature. 4) The Centre of Creation is situated at the navel. The fire of the Candali is located at this centre within the central channel (avadhuti) and is the basis of the emanation of great bliss. Therefore the centre is named Centre of Creation.419 [Hevajra Tantra] The Body of Creation is proclaimed to be there from where all living beings are born, the act of creation being constant and age-old. Since it generates, that is, creates, it is known as [the Body of] Creation. 'Nature' refers to the nature of consciousness and the Body of Essential Nature is located in the heart. 'Enjoyment' is the enjoyment of the six flavours and the Body of Enjoyment is located in the throat. The Centre of Great Bliss is located in the head. (II.4.56-58)420 418 prthivi pukkasi khyata abdhatuh savari smrta/ tejas candalini jneya vayur dombi prakirtita//17// (Hevajra Tantra (Commentary) , p.116) 419 Geshe Ngawang Dhargyey, Gelong Jhampa Kelsang (by tr.), A Commentary on the Kalacakra Tantra, p.116. - 222 路

[Hevajra Tantra] In evam is the Corresponding Fruit. In the Centre of Essential Nature is the Matured Fruit. In the Centre of Enjoyment is the Fruit of Personal Striving. In the Centre of great Bliss is the Pure Fruit. The Fruits are said to be of these four kinds, distinguished as 'Corresponding' and so on. The one who enjoys the actions is the noble Lady Wisdom herself who animates the winds of action. The Corresponding Fruit is where the effect experienced is similar to the action performed. The Matured Fruit is the reverse of the Corresponding Fruit in that from minimal action there is a much greater consequential effect. The Fruit of Personal Striving is that which is attained by personal exertion. The Pure Fruit refers to the fruit from the purification by yoga. (II.4.59-61)421 i The four centres mentioned in "Hevajra Tantra, is found in other Buddhist Tantras and they correspond to the four cakras sited in Hindu Tantras. The following diagram explains this affinity between the two Tantras. Hindu Buddhist head Ajna Mahasukha neck Visuddha Sambhoga heart navel Anahata Dharma Manipura Nirmana 422 It can be noticed that the concept of cakra is a tantric feature common to both schools of Tantra propagate various techniques to activate the cakra for the purpose of attaining liberation. Buddhist and Hindu. And both schools 6) Seal (mudra) In Hevajra Tantra, we often come across the word mudra. Mudra (seal) means consort; symbolic ornament; hand gesture; seal; seal of a 420 asesanan tu sattvanam yatrotpattih pragiyate/ tatra nirmanakayah syan nirmanam sthavaram matam//56/ utpadyate nirmiyate anena nirmanikam matam/ dharmas cittasvarupan tu dharmakayo hrdi bhavet//57/ sambhogam bhunjanam proktam sannam vai rasarupinam/ kanthe sambhogacakram ca mahasukham sirasi sthitam//58// (Hevajra Tantra (Commentary) , p.222) 421 (Hevajra Tantra (Commentary) , p.223) 422 Alex Wayman, Yoga of the Guhyasamajatantra, p.66. - 223 -

Buddha family. Hevajra Tantra, states that the ornaments worn by the yogi and by the deity Hevajra have symbolic significance. [Hevajra Tantra] He is dark blue with a radiant-red aura, as the colour and brilliance of the horizon at dawn, has hibiscus-red eyes and yellow hair coiled and knotted on the top of his head. He is adorned with the Five Symbolic Ornaments (pancamudrah), the circlet, the ear-rings, the necklace, the wrist-bracelets and the girdle. These five are known as symbolic ornaments because they signify the purification of the Five Buddhas. His gaze is wrathful, he wears a tiger-skin and is sixteen-years old in appearance. He holds a Vajra-skull in his left hand and a khatvanga rests in the crook of his left shoulder. He holds a black Vajra in his right hand. He is in essence the manifestation of the Seed-syllable hum. (1.3.13-15)423 [Hevajra Tantra] Listen, I shall speak of how the phenomenal manifests as aspects of the form of Heruka, the Lord who is the saviour of the world. The blood-shot eyes are because of mercy; the black body is from the attitude of friendliness; the four feet are from the four methods of conversion; the eight faces are the eight Vimoksas; the sixteen arms are the sixteen Voidnesses; the Five Symbolic Ornaments are the Five Buddhas and Wrath is for the subduing of the wicked. (II.9.10-12)424 Hand gesture that a practitioner is to make while chanting mantras is mentioned in the text but it is also stated that in the mahamudra practice one need not perform hand gestures if one is following the tantric path with right motivation and correct view (proper understanding of the ultimate truth). 423 [Hevajra Tantra] In this tantric practice there is no need for fire-sacrifices and the performance of hand-gestures. This great tantric technique is effective on just being recited and one can accomplish merely by concentrated visualisation. (II.9.6)425 The the practice of visualizing the five Buddha families as sealed by nilarunabhavarnena raktabandhukanetravan/ pingordhvakesavartas ca pancamudrenalankrtah//13/ cakri kundala kanthi ca haste rucaka mekhala/ pancabuddhavisuddhya ca eta mudrah prakirtitah//14/ kruddhadrstir vyaghracarma sa dvirastavarsakrtih/ vame vajrakapalam ca khatvangam capi vamatah/ daksine krsnavajram ca humkaroccaranatmakah//15// (Hevajra Tantra (Commentary) , pp.43-44) 424 (Hevajra Tantra (Commentary) , p.278) na ca/ pathitasiddham 425 asmin tantre na hotavyam mudrabandhakriya mahatantram dhyanamatrena sidhyati//7// (Hevajra Tantra (Commentary) , p.276) - 224

goddesses is recommended in "Hevajra Tantra, in order to help the yogi to purify his defiled psycho-physical aggregates and to transform them into divine entities. [Hevajra Tantra] Mudra, the Seal, is a sign or mark and by this mark the Family is identified. By practising the emanation of the wrong family there will neither be the Accomplishment nor any accomplisher. (II.4.17)426 [Hevajra Tantra] Nairatmya is marked by the Seal of Wrath, the Yogini Vajra by Delusion, Gauri by Malignity, Vari by Passion, Vajradakini by Envy, Pukkasi by Wrath, Savari by Delusion, Candali by Malignity, Dombi by Passion, the other Gauri by Wrath, Cauri by Delusion, Vetali by Malignity, Ghasmari by Passion, Bhucari by Delusion and Khecari by Passion. Know the Seals to be thus if you wish. (11.4.18-21)427 [Hevajra Tantra] All the Yoginis are exceedingly fierce, black in colour and adorned with the Five Symbolic Ornaments. Each one of them has a single head, blood-red eyes and holds a knife and skull in their hands. The circlet, the ear-rings, the necklace, the bracelets on the wrist and the girdle, by signifying the purification of the Five Buddhas, these five are the pure Symbolic Ornaments. (1.8.15-16)428 At advanced levels of the stage of completion, yogins need the help of female consorts to attain the illusory body and manifest the Innate mind of clear light. In other words, they utilize special sexual practices that involve a "seal," or partner. In these practices, one visualizes oneself and one's partner as specific deities, and one's sexual union is used as a way of generating very subtle minds. It is said that in orgasm coarser levels of mind drop away, but most people do not see the potential meditative benefits of the experience. In the practices using seals, the experience of orgasm is conjoined with techniques that draw the winds into the centralchannel. The result is an indescribable experience of bliss and direct perception of emptiness. The partner is referred to as a "seal" because the practice seals the realization that all phenomena are union of bliss and emptiness.429 426 mudranam linganamkam ca ankena laksyate kulam/ vyastakulam bhavanayogan na siddhir napi sadhakah//17// (Hevajra Tantra (Commentary) , p.211) 427 (Hevajra Tantra (Commentary) , p.211) 428 (Hevajra Tantra (Commentary) , p.90) 429 John Powers, Introduction to Tibetan Buddhism, p.251. 225 -

According to the Dalai Lama, only a Lama, only a person who views all the phenomena of cyclic existence with complete impartiality is qualified to engage in tantric sexual practices: "Truthfully, you can only do such practice if there is no sexual desire whatsoever. The kind of realization that is required is like this: If someone gives you a goblet of wine and a glass of urine, or a plate of wonderful food and a piece of excrement, you must be in such a state that you can eat and drink from all four and it makes no difference to you what they are. Then maybe you can do this practice." There are various types of seals, some real and some imagined. In order to attain Buddhahood in one lifetime it is necessary to 鉁� use an "action seal" (an actual consort), because the great power of practice with an actual consort allows one to generate an illusory body that arises as a deity.430 i [Hevajra Tantra] Take a Vajra girl who has a beautiful face, wide eyes, endowed with grace and youth, is of the colour of the blue lotus and is herself consecrated and merciful. Instruct her regarding the method for performing this Application of the Vow. If a virgin of the Vajra family is not available, then prepare to practise with a virgin belonging to the family of one's own chosen deity. If not, practise with a virgin born of another family. Take such a virgin who has been refined by the dropping of the Seed of Enlightenment (bodhibija). (1.6.9)431 In Tantra special attention is given to the female forces without whose association the tantric practices are difficult specially at the Completion Stage. There is frequent reference to female deities such as Candali, Dombi, Savari, Yogini and Nairatmya. While in the practice of Action Seal (mudra), a Completion stage practice, a female consort's help is considered necessary for making progress. [Hevajra Tantra] A divine consort who originates from [one of] the Five Families must be introduced into this mandala. Or else, any available sixteen year-old girl must be introduced. The consort is served until her sexual fluids flow. Then covering the face of the consort as well as that of the 'Means', drop the fluid which has arisen from the service into the mouth of the disciple. There, with that dropping the Flavor of 430 John Powers, Ibid, pp.252-253. 431 (Hevajra Tantra [F&M]., pp.63-64) - 226 -

Essential Similarity should be activated within the view of the disciple. (1.10.5-6)432 [Hevajra Tantra] From direct personal experience arises this Knowledge, free of notions of self and other, space-like, undefiled, void, the essence of existence and non-existence and the supreme. This Knowledge is a blending of Wisdom and Means and a fusion of passion and the absence of passion. (1.10.7)433 However it is also stated that a yogi can practice action seal (karma mudra) only with the purpose of accomplishing benefit (liberation) for self and others.434 [Hevajra Tantra] For the yogi who abides in the state of the Divine Heruka, all movements of the body are the ritual hand gestures (mudra) and the flow of speech Mantra. (1.7.26)435 [Hevajra Tantra] Bhagavan said: The 'Secret Three' are at the centre of the Circle, differentiated as the Body, Speech and Mind. They are located below, above and in between respectively, being situated in the middle of the Circle. Bhucari, the Adamantine Body goddess, is below and is marked by the Seal of the Body. Khecari, the Adamantine Speech goddess, is above and is marked by the Seal of Passion. The Adamatine Mind goddess is Nairatmya, for the mind is the nature of Nairatmya. Mind is in between, centrally placed, and so Nairatmya arise at the very centre. (11.4.97-99)436 [Hevajra Tantra] In full the Families are said to be six, but are also said to be five and three. Listen O yogini! Aksobhya, Vairocana, Ratnasambhava, Amitabha, Amoghasiddhi and Vajrasattva should be conceived as the purified Wrath, Delusion, Malignity, Passion, Envy and Bliss respectively. By omitting the family of Vajrasattva, the families become five. They then become three, as Wrath, Delusion and Passion. In fact there is only one family, that of the Lord of the Mind which is the Family of the wrathful Aksobhya. The six and five families are expressions of this Admantine 432 (Hevajra Tantra (Commentary) , pp.120-121) 433 svasamvedyad bhaved jnanam svapara vittivarjitam/ khasamam virajam sunyam bhavabhavatmakam param/ prajnopaya vyatimisram ragaraga vimisritam//7// (Hevajra Tantra (Commentary) , p.121) 434 mudram svapararthaprasiddhaye// (Hevajra Tantra (Commentary) , p.217) 435 yavanto hy angaviksepa vacasah prasarani ca/ tavanto mantramudrah syuh sriherukapade sthite//26// (Hevajra Tantra (Commentary) , p.81) 436 bhagavan aha/ triguhyam cakramadhye tu kayavakcittabhedatah/ adhorddhvamadhyamam stanam cakramadhye vyavasthitam//97/ bhucari kayamudri syad adhomukhi kayavajrini//98/ khecari ragamudri ca urddhvamukhi vagvajrini//98/ cittvavajri ca nairatmya cittan nairatmyarupakam/ cittam madhyamakam sthanam sthanam nairatmya tena madhyaja//99// (Hevajra Tantra (Commentary) , pp.237-238) 227

Wrath. (II.4.100-103)437 [Hevajra Tantra] Vajragarbha asked: Pukkasi is said to be Earth, so how can she be sealed by Aksobhya? Since hardness corresponds to Delusion and the Body and is said to be Vairocana, then Vairocana, as Delusion, would appear to be the appropriate Seal for Pukkasi [rather than Aksobhya]. (II.4.81)438 [Hevajra Tantra] Bhagavan answered: Without the body there is no other place for the activity of the mind, and so Vairocana becomes Mind and the Body should be marked with the [Seal of] the Mind [Aksobhya]. (11.4.82) [Hevajra Tantra] Vajragarbha said: Savari is said to be Water and Aksobhya is of the nature of fluid. Therefore it would appear to be appropriate for Savari to be marked by the Seal of Aksobhya. (II.4.83) [Hevajra Tantra] Bhagavan said: Other than in the mind and nowhere else is the stability of the body seen, and so Mind becomes Delusion and Mind is marked by Delusion. (II.4.84) [Hevajra Tantra] Vajragarbha said: Candalini is said to be Fire, so how can she be marked by Ratnesa? Therefore it would appear to be appropriate for Candali to be marked by the Seal of Passion and no other. (II.4.85)439 [Hevajra Tantra] Bhagavan said: Since Passion is said to be red and Ratnasambhava is red, and since Fire has the nature of redness, Passion should be marked by Malignity. Vajragarbha said: Since Dombini is said to be Air and Amogha is of the nature of Air, it would appear to be appropriate to mark Dombini with the Seal of Amogha. (11.4.86-87)440 [Hevajra Tantra] Bhagavan said: Other than from Passion Envy does not originate anywhere else and so the wise one should mark Dombi with the Seal of Passion. Since form is hardness, Vairocana would be marked by Gauri, but by the previously mentioned reasoning Gauri should be marked by the Lord of the Mind [Aksobhya]. Similarly, Cauri, Vetali and Ghasmari, are marked using the same kind of reasoning, free of any contradiction. (II.4.88-90)441 Besides the rites and practices discussed above, Buddhist Tantric 437 (Hevajra Tantra [F&M]., p.238) 438 vajragarbha aha/ prthivi pukkasi khyata katham aksobhyamudranam/ moham yasmat kakkhatatvam kayo vairocano matah pukkasi mohamudranam yujyate prabho//81// (Hevajra Tantra (Commentary) , p.232) 439 (Hevajra Tantra [F&M]., p.233) 440 bhagavan aha rago raktam yatah khyatam raktam ca ratnasambhavah/ tejo raktasvabhavatvad ragam pisunena mudrayet//86/ vajragarbha aha/ yasmad dombini vayur amogho vayurupakah dombiny amoghamudrena mudranam yujyate prabho//87// (Hevajra Tantra (Commentary) , p.234) 441 (Hevajra Tantra (Commentary) , p.234) 228 - 嗉�

practice involves various other rites such as fire sacrifice, ganacakra assembly of Initiates etc. These will be discussed next.