Śrīsahajasiddhi

SR I S A H A J A S I D D H I *

edited by MALATI J. SHENDGE

Tokyo

INTRODUCTION I

As said in the preface to my edition of the Advayasiddhi (M. S. University Oriental Series, No. 8, Baroda, 1964), in this edition too I have tried to reconstruct the philosophical background of the Tantric practices of utpatti- and utpanna-krama. In the preparation of the critical edition of the ~r~sahajasiddhi I used two MSS. : the photograph of the MS. available in the Library of the Oriental Institute, Baroda, and a microfilm of the MS. from the Bit Library, Nepal. The Oriental Institute MS. is written in Newari, the date of which may be the latter half of the 14th century A.D. (from the date given by Bendall, in the Cambridge Catalogue of Buddhist Sanskrit MSS). The Bit Library MS. is written in modern devanagar~; the first page bears on the left the number "bu.pra. tan. 1" (Bauddha.pr~tcina.tantra?) and on the right "guru 1". The material used for writing seems to be modern paper. It may have been copied from an older MS. The date occurring on the last page, i.e. '~ri.sa .m 1971', corresponding to 1914 A.D., may refer to this fact. Both MSS. are corrupt beyond understanding and in m a n y places the text is unintelligible. The Tibetan translation in PTT, vol. 68, No. 3067 is collated and occasional scribal errors are corrected with the help of the sDe. dge. edition, but this translation is not of much use in correcting * Thanks are due to the authorities of the Oriental Institute, Baroda, and of the Bit Library, Kathmandu, Nepal, for generously permitting the use of their manuscripts of the ~rfsahajasiddhi through the Department of Buddhist Studies of the University of Delhi, Delhi. I am deeply indebted to Dr. V. V. Gokhale and to Professor A. Hirakawa for their kind guidance. The following abbreviations are used in this paper: B = ~rfsahajasiddhi MS. kept in the Bir Library, Kathmandu, Nepal; HT= The Hevajra tantra, a critical study (= London Oriental Series, Voi. 6), by D. L. Snellgrove (London, 1959); MS. = manuscript; O =~r MS. kept in Oriental Institute, Baroda; PTT =Tibetan TripiCaka,Peking edition, Photographic reprint, Kyoto-Tokyo; ~SS = ~rrsahajasiddhL

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the obscure passages. The emendations, mostly based on the Tibetan translation, are suggested in the footnotes. The additions to the MS. in cases where the readings contain lacunae are based on the Tibetan translation and marked by square [] brackets. The italicized words indicate the unintelligible parts of the texts, the reconstruction of the same from the Tibetan translation being given in the footnotes. The asterisks in III.11 indicate a lacuna in the text. The chapter and verse numbers are used in order to facilitate references. The author .Dombi Heruka, according to T~tranatha, preceded Saroruha and Kampala and is also said to have received the quintessence of the HT. 1 Again T~ranatha attributes to him a Nairdtmyasddhana which is included in the Sddhanamdld (no. 228). This Nairdtmyasc~dhana is drawn from the H T . . D o m b i Heruka was a contemporary of Vilasyavajr~ who was one generation senior to both Saroruha and Kampala. The date of the present H T fixed by Snellgrove is the end of the 8th century A.D. which thus becomes the date of Kampala and Saroruha, as both were closely associated with the compilation of the present HT. But the material out of which the present H T was compiled could have easily existed even before that; as .Dombi Heruka was also closely associated with Hevajra, it is not unreasonable to assume that he might have had the material for l i t including the present ~SS. Thus .Dombi Heruka may have lived around the middle of the 8th century A.D. The text of S S S is older than that of the l i T and, though it is available only in a very corrupt form, some readings make better sense than those of HT, e.g. ~ S S 11,4 tad evaikarasam sm.rta.m, H T I,viii,40 tasya cakro rasah sm. rtah. ; S S S loc. cit. samarasam, ekabhdvyam. , H T loc.eit, samarasam. ekabhdvam. . A hitherto unrecorded word sphaB (meaning sphullihga) may be noted. II As is said in the Introduction to the Advayasiddhi, ~ this work forms a part of the 'seven classes of realization' (sgrub.pa.sde.bdun). z These 1 See A. Schiefner, Taranatha's Gesehiehte des Buddhismus in Indien (St. Petersburg, 1869), p. 192. Could this so-called quintessence (sara) of the HThave relation with the ~r&ahajasiddhi? This does not seem altogether impossible, as the contents of ~SS deal with the utpannakrama meditation which is of the highest importance in the practice of Buddhist Tantrism. Advayasiddhi, a study (= The M.S. University Oriental Series, No. 8), edited by the author (Baroda, Oriental Institute, 1964). s Blue Annals, vol. II, p. 856. English translation of the Deb. ther. shon.po, by g~on. nu.dpal, translated by G. Roerich (Calcutta, 1949).

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seven w o r k s are preserved in a p h o t o g r a p h i c collection o f B u d d h i s t Tantric MSS. k e p t in the L i b r a r y o f the O r i e n t a l Institute, B a r o d a . There are in all three w o r k s in the b s t a n . . h g y u r b e a r i n g the title 'Sahajasiddhi'. ~ S a h a j a s i d d h i by Indrabhl2ti, PTT, vol. 69, N o . 3107. ii. S a h a j a s i d d h i by S a m a y a v a j r a , ibid., vol. 82, No. 4694. iii. S d s a h a j a s i d d h i b y D. o m b i H e r u k a , ibid., vol. 68, N o . 3067. All three w o r k s are related to the H T in general a n d the U t p a n n a k r a m a in particular. The m a j o r p a r t o f I n d r a b h O t i ' s w o r k is d e v o t e d to the description o f S a h a j a 3 T h e c o l o p h o n to the T i b e t a n t r a n s l a t i o n of S a h a j a s i d d h i b y S a m a y a v a j r a gives clear i n d i c a t i o n as to the c o n n e c t i o n between the two works, the H T a n d S a h a j a s i d d h i . I t also deals with the Utpannakrama o f the H T . 6 i.

4 The colophon to the Tibetan translation of the ~ S S runs as follows: dpal.dgyes. pabi. rdo . rje.hi, rgyud, k y i . lhan . cig. skyes .pa .grub .pa . las/ lhan . cig.skyes.pa.b.stan . pa. slob.dpon.chen.po.dpal.d.om.bhi.he.ru.kahi ~al m ~ a b . n a s . m d z a d . p a . r d z o g s . s o / / Here ends from amongst the sahaiasiddhi(s) of Hevajratantra the one composed by Sahajacarya Dombi Heruka. The words "dpal. dgyes.pa.hi, rdo. rjebi, rgyud, k y i . lhan. c i g . s k y e s . p a . g r u b . p a " suggested the hypothesis that perhaps the cycle of every anuttara-tantra contained this type of literature, devoted solely to the description and way of attaining the reality preached in that particular tantra. This was supported by Tibetan bla. m a s in an oral communication, but no literary evidence has been found to that effect. 5 Actually the relation is not very clear, as the work is not yet thoroughly investigated. A cursory glance through the Sahajasiddhipaddhati, a commentary on the abovementioned work by Lak.smirpkar~, revealed some quotations (PTT, vol. 69, No. 3108, p. 79, f. 17a) from the Pahcalak~a-heva]ra (Tibetan b b u m . phrag, lna. pabi. kyehi, rdo. rje.) the later m~latantra of the H T , now extinct and found only in the form of quotations in various works like the S.at.-sahasrika-Hevajra-t.ika. PTT, vol. 53, No. 2310. R~hula SCt61cr.ty~yanafound the Sanskrit MS. of the .Sat.-sahasrika-Hevajrat.ika in Tibet. He brought back with him the photographs of the MS. which are preserved in the collection of K. P. Jayaswal Research Institute, Patna, Bihar, together with the other MSS. brought by him. See his report in the Journal o f the Bihar and Orissa Research Society (Patna), vol. 21, part 1 (March 1935), under the title, "Sanskrit palmleaf MSS. in Tibet". The above-mentioned MS. is mentioned as XVII. 2. 92 Hevajrat.ika, etc. Though it is described there as complete, in fact it is incomplete. Another MS. of the same work is to be found in Nepal in the Bir Library (No. c93 or M.L. 250). The Tibetan translation of this Sanskrit work is found in the bsTan.h.gyur under the title Heva]ra-pin~lartha-t. fka (Tibetan translation: kyebi . rdo . rje . bsdus .pa.hi. don .gyi. rgya. chef. bgrel.pa). We do not know the reasons for the change in the title of the work but the colophons of the Sanskrit text bear the title ~;at.-sahasrika-Heva]rat.ika, the Tibetan translation of which also tallies. But there is a sudden change after the 10th chapter, the reasons of which are unknown. The title of the Tibetan translation cannot be traced to the colophons of any part (i.e. to those before or after the 10th chapter). A critical edition of this work is under preparation and will be published in due course. g~u~ . .hdi.r]e . btsun . grags . pah. i . k y e . rdor . gyidkar . chag . na . nag .po~i. s k o r . la . rdzogs.rim.gyi.g~uYt . g cig. yod.gsufi . ba . de. k a . yin/ / sfiar . bst an . [~gyur . du . m a . chud. ~or. chen . sogs . sa . skya.pa.phyi, ma.rnams . k y i s . m a . r~ed. gsuhs.pa . yin / / ~clibi . dpe . rfiifi . pa.

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The Sr?sahajasiddhi of .Dombi Heruka, which is edited in the following pages, explains the meditation of the l i t called Utpannakrama. The verses, with a few exceptions (e.g. II.5-16; III.1-4, etc.) can be traced back to the HTY Curiously enough no clear indication as to the relation between the HT and these verses appearing in the SSS is anywhere to be found. In the beginning of chapter III of the ~SS it is said: "The Vira (i.e. Hevajra) has said as follows in the Hevajra-Yogini-Tantra." The following three verses, nos. 2-4, cannot be traced back to the present HT. Also, the text of the verses is extremely corrupt and the meaning doubtful. This only supports the hypothesis of the possibility of the existence of a lot of floating material about Hevajra in the form of a large mfdatantra which may have contained the present HT as well as much other relevant material. The two meditations, Utpatti- and Utpanna-krama, form a set of basic meditations in the practice of Tantrism. They are said to form the nucleus of the esoteric teachings of the Buddhas and the tantric literature contains several references to that effect,s Sraddhftkaravarman (llth century) in his Yogdnuttara-tantrdrthdvatdra-sam.graha refers to a controversy about the number of kramas. 9 The terms are well-known and are translated into Tibetan as bskyed.pa.hi.rirn.pa and rdzogs.pa.hi.rim.pa. respectively. Utpattikrama is usually referred to as such, but Utpannakrama is synonymous with Ni.spannakrama or Sam.pannakrama. These two meditations are mainly connected with the anuttaratantras, to which class belong the Guhyasamdjatantra, the HT, the Cakrasam.vara and so on. These meditations are different in detail in the case of each tantra, but their general nature, discussed in the following pages, may not differ much.

kun.dga .h . r~i~ .po.hi.lag . du . by on/g dams . ~ag. sa. lugs. ni . da . lta . med/g~an . yod/ / P T T vol. 82, No. 4694, p. 165, f. 152a. "This is the same text of the utpannakrama as that

which is said to be included (lit. exist) in the black-section in rJe.btsun.grags.pa's catalogue of the Hevajra( tantra). [Cp. Grags. pa . rgyal, mtshan, gsu~ . .hbum, kye . rdo . rje . chos.skor.gyi.dkar.chag. Ja 205b-206bS?] It was said that it was not included in the bstan . hgyur and the later Sa-skya-pas like ~:or. chen [i.e. Kun.dgab.bza~.po] and others could not obtain it. The old manuscripts of this (text) had reached the hands of Kun. dga.h, s~iti.po. (That) upade~a is not found now in the Sa-skya-pa sect but (there) is another." 7 1.3 = HTI.viii.1 ; 1.4-8 = HTI.viii.26-30; 1.9-10 = HTI.viii.32-33; I. 12 = H T I.i.31 ; 1 . 1 4 a - c = H T II.iii.32a-c; L 1 5 = H T I.viii.36; I I . 1 - 4 = H T I.viii.37-40; I I I . 5 ~ H T I.vi.22; III.6-9 = H T I.viii.44-47. 8 Cp. Guhyasamaja ( = G O & No. LIII) (Baroda, 1931), p. 1 5 7 ; / / T I . v i i i . 2 5 ; Yogaratnamala by Kg.nha, included in H T p a r t 2, p. 104; etc. 9 PTT, vol. 81, No, 4536, pp. 157-158, ft. 124-126.

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The work krama is explained in the Yogaratnamdld-ndma-hevajra-pahjikd as krama.h prakdra.h kasya krarna.h samddhes/ 10 "': Order means mode. Order of what? that of samddhi (meditation)." Further candracihnabfjddiparin, dmena devatdkdrani.spattir utpatti.h sd yasrnin samddhau asti sa utpattikrama.h/it "The creation means production of the form of the deity through the maturing of candra (moon), cihna (the marks) and bfja (seed) and that samddhi in which this is created is the utpattikrama". The utpattikrama-samddhi of Hevajra is described in the HT I.viii, v.1-25. It can be analysed as follows: v. 1-4 Plan of the man.d.ala which is in front of the bhdvaka (practicant). v. 5-6 Nd.diyoga (breath control and concentration). v. 7-10 Production of the image of the ma.n.dalandyaka in the man.d.ala. v. 11-13 Enumeration of the goddesses in the inner man..dala(adhydtma-

puta). v. 14-15 Enumeration of the goddesses inthe outer man..dala(bdhyaput.a). v. 15-21 Description of the goddesses. v. 22-24 Six stages of the realisation of the utpattikrama-samddhi. The chief elements in the utpattikrama are thus as follows: i. Concentration on the man.d.ala; ii. Regulation of the prdn.a (breath); iii. Production of the image of the man..dalandyaka in the above

man. .dala. Furthermore, the utpannakrama-samddhi is described in the Yogaratnamdld-ndma-hevajrapafzjikd as follows: U tpannam, svdbhdvikam eva rftpam. /

tad eva tattvar@enddhimucyate bhdvyate yasmin yoge utpannakramah./12 "The accomplished (form) is the inherent form. That yoga, in which it (the inherent form) is believed and contemplated as the reality, is the

utpannakrama." The utpannakrama-samddhi is described in the HT I.viii.v.26-36, v. 3756, being a description of Sahaja. The analysis may be as follows: i. v.26-29 The esoteric meaning of the man.dala. xo Ibid., ij. 125. Tibetan translation r i m . p a . ~ e s . p a . n i . r n a m . p a h o / / g a ~ . g i . r i m . p a . k e . n a . t i h . h e . . h d z i n . g y i s . t e / / P T T , vol. 53, No. 2313, p. 139, f. 27a. 11 sa. bon. dab. zla. ba. dab .phyag. mtshan, daft. sa. bon.yofts, su gyur pa las. lha.hi r n a m . p a r . y o f t s . s u . r d z o g s . p a ni. bskyed pa.ho//de.hi t#i fte .hdzin gah.la y o d pa de. ni. bskyed.pahi, rim.pa.ho// loc. cit. xe Loc.cit. Tibetan translation: rdzogs .pa. ni. fto. bo. gid. k y i . g z u g s , can. te[de, tTid. la. de .kho.na.fdd.du.mos.par . byas . nas . rnal. l)byor.ga~ .gis . sgo m .par. b y e d . p a . de. hi. rdzogs .paOi. rim .pa.ho// loc. cit.

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ii. v.30-36 The four dnandas, i.e. the four stages in the realisation of Sahaja, the Innate iii. v.37-56 Description of Sahaja. The two samddhis represent symbolically the dual nature of the outer phenomenon and the inner reality, the sam.v.rti and the paramdrtha, updya and praffid.13 Again, H T II.ii,26-31 describes the real nature and the philosophical background of the utpattikrama-samddhi. The tantric practicant contemplates the man..dala representing existence and realises its dreamlike nature, thereby destroying all clinging. Nothing is created and nothing is destroyed. So whatever the practicant creates by way of utpattikrama is really not created. He realises non-existence through existence, that is through the contemplation of existence. 14 The nature of the two meditations suggests a different philosophical background. They may be based on the famous trisvabhdva-theory of the Yog~c~ra. In brief, the theory runs as follows: The dharmas have three aspects: parikalpita (tibetan kun. brtags.pa), paratantra (tibetan g~an. gyi. dbah) and parini.spanna (tibetan yoits, su. grub.pa)? 5 The paratantra aspect is the manifestation, appearance. It owes its existence to something else, is dependent on something else, and hence is relative, conditioned? ~ When we perceive this appearance, the relation of grdhya and grdhaka, known and knower, perceived and perceiver, is established. Moreover, when we perceive a thing, not only is it perceived by the senses, but also we project our ideas on the appearance or manifestation. The form of the manifestation thus perceived is the parikalpita? 7 When we perceive the appearance without any projection of our ideas, without the dual relations of subject and object, we realise the Absolute. This aspect of things is complete, finished, is always the same, never becoming something else and hence Perfected, Absolute (parini.spanna). ~3 Sd.mvrta.m devatakdram utpattikramapak.sata.h//vivrtisukharftpa.m tu nis.pannakramapakgatah.// satyadvaya.m samd~ritya buddhdnd.m dharmad.e~and/] Ibid., p. 104. 14 Yogaratnamdld-ndmahevajra-pagfik~,p. 138. Cp. Snellgrove's description of the kramas, HTPart I, pp. 139-140. Snellgrove'sfundamental mistake is the identification of utpatti and utpannawith utp6daandpralaya respectively. A study of the philosophical background, whichis explainedlater, willclarifythis. Secondly,there is no "absorption of forms" in utpannakrama as described in HT I.vii.26-36. in Sandhinirmoeanas~tra, edited by t~t. Lamotte (Louvain, 1935), p. 60; Trisvabhdvanirde~a by Vasubandhu, edited by S. Mukhopadhyaya (= Vigva-BharatiSeries, No. 4) (Calcutta, 1939). ~ Sandhinirmocanasgttra,p. 60. aT Ibid., p. 61.

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This aspect is the Sahaja which is always existing in the creatures but is covered with the dust of ignorance and other impurities. This Trisvabhdva-theory can be applied in two ways. On the one hand it analyses the phenomenal world and on the other it describes the experience of the person, who perceives this outward existence. The paratantra aspect is the nature of the phenomenal world and forms the fundamental doctrine of Buddhism as stated in the prafftyasamutpdda. Parikalpita is the external appearance of things which is really a projection of the mind. Parini.spanna is the nature of things which is always fully developed, finished, and is called Tathatd, Sahaja, Param~rtha or Absolute. From the point of view of experience the theory may be analysed as follows: in the first moment of perception, the world is perceived, the subject-object relationship is established. But before its picture is reflected in the mind completely, that is immediately after or during the moment of perception, the mind adds its own ideas, images, forms etc. to the manifestation of the thing that is perceived. This is the parikalpita imagery, a projection and hence doubly unreal. When this happens, rather than the outside form, our idea fulfills the expectation and creates a pleasant sensation, which produces the thirst for more and more of it and hence becomes a clinging and a fetter. But only if we realise the vanity of things through the intellect and by following the three kinds of knowledge, is salvation achieved without any effort.18 The philosophical background of the utpattikrama lies in the understanding of the paratantra and parikalpita aspects: if the paratantra is realised through the parikalpita, that is in the utpattikrama, the dreamlike nature of existence is also realised, firstly by creating and later by contemplating the image of the man..dalanayaka. The dreamlike nature of the phenomenal world is the paratantra, which is realised through the parikalpita, the created image. Utpannakrama is the realisation of the paratantra without producing the parakalpita, which amounts to the non-existence of dinging. Hence, what is realised is the ultimate nature, the pure nature, the parini.spanna aspect. In fact, another name of utpannakrama is ni.spanna- or sam.panna-krama. Now to analyse these two samddhis as experiences. In the .Sat.sahasrikdHevajra-t.~kd we find the following comment:

pratyak.sam, indriydn,dm. yat pratyaks.am, cittakalpitam./ utpattikrame j~dnam, buddhakaram, na tat// x8

TrisvabhfivanirdeAa, v. 35.

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pratyak.sa.m yogino ya~ca svasam, vedanakam, ca yat (MS. tat)/ utpannakrame jgdna.m buddhatvakaram, param. //19 The knowledge obtained in the utpattikrama through the perception of senses and mental constructions does not lead one towards Buddhahood. The knowledge gained in utpannakrama through mystic intuition and self-consciousness is the highest (knowledge) leading to Buddhahood. As is clear, the theory of direct perception, as put forth by the Buddhist logician Dharmakirti and commented upon by the subsequent logicians, is applied to the experiences represented by the kramas. The sense perception is defined by Dharmakirti in the Nydyabindu as indriyaj~a-nam. "sense knowledge" and commented upon by Dharmottara as indriyasya j~dnam, indriyajgdnam. "cognition, as far as it depends (on the activity) of the senses (alone) is sensation". ~~ Mental perception is defined as : svavLsaydntaravLsayasahakdrinendriyajgdnena samanantara-pratyayena janitam, tan rnanovijgdnam. 21 "Mental sensation follows (the first moment of every) sense-cognition (which is thus) its immediately preceding homogeneous cause. (The latter) is cooperating with (the corresponding moment of) the object (i.e. with that momentary object) which immediately follows the proper (momentary) object (of sensation). 9 ,,2~ Self-consciousperception is defined as sarvaeittaeaittdndm dtmasam, vedana.m 23 "Every consciousness and every mental phenomenon are self-conscious. T M Mystic intuition is defined as: bhfttdrthabhdvand-prakar.saparyantaja.m yogijgdnam, eet? 5 "The (mystic) intuition of the saint (the Yogi) is produced from the subculminational state of deep mediatation on transcendental reality. ''2n Utpattikrama, according to the commentator's view is of the same category as all our empirical knowledge. When the practicant looks at the man..dala this can be compared to the first moment of sense-perception and in the subsequent moments "the operations of our intellect, which there19 f.23b. Tibetan translation: dbah.po.rnams.kyis.mhon.surn.gat~//sems.kyis. brtags.pa mhon sum.ste//bskyed pah. i rim pa.hi ye des de//sahs rgyas byed pa.hi. ration, sum. min/ /rnaI. bbyor.pa, yi. m~on. sum. gab~/ra~, rig. byed.pa . gab. yin . pa/ / rdzogs pa.hi.rim pa.hi ye des ni]/sa~s rgyas bya ba byed pa.hi mchog// PTT, vol. 53, No. 2310, f. 34b ~-4,

3o Nyayabindu and Nyayabindu-tik~I.8. English translation: Stcherbatsky'sBuddhist Logic, vol. II (Leningrad, 1930), p. 26. ~1 Ibid., 1.9. 22 ~8 24 25 2~

Loe.cit. Ibid., I.lO. Ibid., p. 29. Ibid., 1.11. Ibid., p. 30.

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upon constructs the image of the object, are subjective". 2r Utpattikrama may be called sensuous intuition as far as the meditation on the phenomenal world with a view to realise its dream-nature is concerned. The procuction of the image of the rna.n.dalandyakais a subjective creation and hence the utpattikrama consists of both sense-perceptions and mental constructions. Utpannakrama is the knowledge gained through the svasam,vedanapratyak.sa and the yogi-pratyak.sa. The former is "the awareness of awareness" and is a source of direct knowledge. F r o m this self-awareness comes perfection. That is the nature of the Great Bliss. ~s The direct intuition or "the intelligible intuition ''29 of the yogin is that faculty which will give us immediate knowledge of reality, as directly as is felt in the first moment of sense-perception. It is said to have three stages: "i. puna.hpunag cetasi vinive~anam. / ii. bhdvandydh, prakar.so bhdvyamdndrthdbhdsasya j~dnasya sphut.d-

bhatvarambha.h/ iii. prakars.asya paryanto yadd sphut.t~bhatvam i.sad asampftrn,am.

bhavati/''8o There are indeed here (three stages of transic absorption, the first) is that when the image begins to be dear, contemplation is in progress; (the second) is the subculminational degree when the saint contemplates the (ideal) reality as though it were veiled by a thin cloud; in (the third) the object is perceived just as clearly as though it were a small grain on the palm of one's hand; this latter is the saint's direct knowledge? 1 (This direct knowledge is non-constructive, as vivid as sensuous perception, and timeless. This is the knowledge one reatises in the utpanna-

krama-samadhi.) Now that the thought-world behind these two kramas is understood to a certain extent, it may be easier to translate them into English. Utpattikrama may be translated as the meditation on the process of creation and utpannakrama as the meditation on the process of the perfected or fully developed nature.

27 28 z9 8o sl

Stcherbatsky, BuddhistLogic, vol. I (Leningrad, 1932), p. 154. See HT I.viii. 46. Stcherbatsky's translation of yogi-pratyaks.a. Dharmottara, Nyayabindutika1.1I. English translation ibid., p. 31.

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S A N S K R I T T E X T O F T H E ~RISAHAJASIDDHI

nama.h ~rivajran~th~tya 1 Sahajasiddhi .m2 prava(f. 82b)k.sy~tmi sattv~tnugrahahetunaS/ homay~gatapotita .m4 ~tdikarmikavarjita .m//1// sahajavastusvarOpa .m tu sfintya~siddhir ucyate/ sahajasiddhir bhavet tasm~it [av~cya .m] sahaja .m sm.rta .m6//2// khadh~ttau 7 ca bhaga .m dhy~ttv~t madhye kurvita s bhfivan~t cakrapflrva .m9 yathanyaya .m1~ devatfina .m yathodaya .ml~//3// khadhatav iti 1~ padmeti ~3jfi~ma.m bhagam iti 1~ sm.rtam/ bh~tvaneti sam~tpatti tatsukha .m cakram ucyate15//4// yath~ny~tya.m svasa .mvedyar#. 16 bodhicittan tu devat~t yathodaya .m bhavet ~flnya.m~7 dvividha .m sahajarn, sthitam~S//5// yo.sitfi tu bhavet prajfia 19 upfiya.h puru.sa.h sm.rtam 2~ pa~c~d anayor dvaividhyam 21 viv.rti[sa .mvr.ti]bhedatal~. ~2//6// pO.msi tfivat dvaividhyan323 ~ukra .m tasya sukha .m ca v~2~/ prajfi~tyfim ~5 api yath~t p~m. si ~ukra .m tasya sukha .m ca v~26//7// ata.h eva hi ~nanda.h ~v catur.n~m. 2s sa .mprabhedata.h/ 0 -nathand,ya; B -sattvaya; Tib. dpal.rdo rje mkha.h.~gro = ~rivajrad. akaya. MSS. sahajasiddhi. MSS. sattvanugrahahetuna.h.

8 9 xo

~ ~z

~3

0 -yogataponita; B -tapotita. B santa; Tib. trans, rtag.~id, suggests satatyael MSS. avasa sahaja.h smrtab is meaningless in the context. MSS. khadh~tva and omit ca. 0 vikarvita. MSS. cakraparva. MSS. nasa.m; reading suggested on the basis of v. 5; also see HTI.viii.1. Loc.cit. MSS. khadhatvaveti. padme'iti? prhkr.tism! MSS. j~ane bhagavamiti

x~ 18 H T I.viii.26.

~6 0 sasa.mvedya; B svayam.mvedyd. xv Tib. trans, dag.phyir suggests guddha.m; HTI.viii.27 has gukral?l. ~ MSS. dviviclha sahajasthita.m; Tib. trans, has tata.h (de.phyir) instead of sthita.m. H T I.viii.27. ~9 MSS. yor tu tavet prajga; B -praT~o. 20 MSS. upaya pura.sa.

2~ 0 padcadanayovidha.m ; B pa~cacadanayovidya~. 22 MSS. niv.rtisa.mprabhedata.h. H T I.viii.28.

~3 0 devevidham ; B dvevidha.m. 2~ 0 sukhantasyasukhambhav~.h. 2~ MSS. prajgopaya. z~ MSS. sasukha.m tu sukhe~caiva.h; HTI.viii.29. *~ MSS. anadatv. 2~ MSS. catas.rn~.m.

136

MALATI J. SHENDGE

sahajam, c a t u r v i d h a .m y a s m ~ t samyaksam, b u d d h a b h a . s i t a .m29//8// ~ n a n d e n a s u k h a .m kificit p a r a m g m a n d a .mz~ tadadhikamZ~/ v i r a m ~ n a n d a .m3~ vir~ga.h 3a syfit s a h a j ~ n a n d a .ms4 t u ~e.sata.h35//9// p r a t h a m a .m [spar~ak~tflks.~ 36 ca] dviti(f. 83a)ya .m s u k h a b o d h a k a m / t r t i y a .m rfiganfi~atva .m~7 c a t u r t h a .m t e n a 3s bha.nyateZg//10 // [ p r a t h a m a .m]4~ us.m~tyate~ prajfi~ dvitiyam. 42 d h t l m a [ v a ] t W b h a v e t / t rtiye t y a j a t i sphali 4~ c a t u r t h e ~ j v a l i t ~ a6 y a t h f i / / 1 1 / / can. d.~li[----~ j v a l a t e ~7 n a b h a u d a h a t i p a f c a t a t h a g a t a n ~ S / d a h a t i ~9 l o c a n f i d i n ~~ d a g d h e ~1 h a m sravate ~a~i~2//12 // p ~ r v a .m y a d v a [c ca] ~8 d v a i v i d h y a .m~a b o d h i c i t t a .m k.rtam. 5~ j i [ n a i h ] 5 6 / t a d v a d a t r a p W dras.tavya .m p r a j S a v a j r a s a m g t g a m a . r o s s / / 1 3 / / rfipa .m ~abda.h ~9 t a t h ~ g a n d h o ~~ [ra]sa.h spar~as t a t h a i v a 6~ ca/

29 H T I.viii.30. 30 MSS. paramananda. 81 Tib. trans, suggests tato'dhika~n which is supported by HT. 82 MSS. viramananda. 83 MSS. viraga. 84 MSS. sahajananda. 38 H T I.viii.32. s~ 0 kars.a; B vars.a. 3~ 0 raganasatva; Tib. suggests -tvat which agrees with tiT. 38 Tib. der has to be corrected to des. 33 Tib. bsgorn.bya suggests bhavyate which agrees with H T I.viii.33. 4o MSS. caturtha. 94 MSS. m.r~ayate. ~ MSS. dvitiya. 43 MSS. dh~mati. 44 MSS. sphalf = sphulli~ga? 48 MSS. caturtha. 4~ MSS. jvalite. 47 Tib. trans, reads sbyar or sbyor which may be corrupt for ~bar. ba as in HT. as MSS. pat~catathagatd, b. 43 MSS. dahantL s0 MSS. lohanandfna.m. 5~ MSS. dumveha. 52 H T I.i.31. 58 MSS. pftrva yatavat. 84 MSS. deveyidha.m 88 MSS. bodhicittehetu. Tib. suggests ukta.m 8~ MSS. fine. 57 MSS. tadadatapi. 58 MSS. praj~tavajrasamagamab. The whole of this verse including the portion in square brackets is emended on the basis of the quotation on p. 45, Subha.sita-sa.mgraha, ed. C. Bendall (Louvain, J.-B. Istas, 1905). 59 MSS. rftpagabda. 6o MSS. gandha. 51 MSS. samspars.a.

~r~sahajasiddhi

137

dharmadh~tusvabhava~ ca 6~ y a t h a ir.syen,a caryate83/ ekaik~yatane64[nanda.h saGS] dra.s.tavya.h 6G[catu~catu.h]//14 // n~myena 67 kathyate sahaja .m na kasminn api labhyate/ [atmana] jfi~tyate pu.nyaguru .m prabodhasevay~t6s//1 5 / / ~riD. ombiherukap~tdak.rtfiy~m ~9sahajasiddhau sahajanirde~a .h p r a t h a m a .h/

II hinamadhyamotk.r.s.t~mi 7~ any~ni yfini tani 71 ca/ sarve tarli TM samfini[ti] 73 dra.s.tavyfini tattvabh~vanai.h//1// hina .m sfik.smapad~rtha .m tu utk.rs..ta .m74 bh~tvam ucyate/ m a d h y a m a .m75 varjita .m dvfibhya .m anygniti .sa.dindriyam76//2// sthiracalg 77 yani tahiti 76 hinakalani79/ [sam~]ni tulya s~ ce.st.~mi sa(f. 83b)marasa .m81 tattvabhavanai.hS2//3// sama .m tulya .m ity ukta .m83 ta[d e]vaikarasa .m sm.rtamS~/ samarasa .m ekabh~vya .m85 tu eten~trthena 86 bha.nyateST//4// kul~ni 68 bhajate loke paficasa .mkhy~ni caS9/ kulasev~t[= ~ bhavet siddhi.h sarvakfimaprada ~ubh~t//5// 62 MSS. svabhavagca. 68 MSS. cajayate; HTII.iii.32. 64 0 ekekayatane. 66 MSS. mukta na. 66 MSS. dra.st.avya.m and omit catugcatu.h. 67 0 anena, Bane. 66 Tib. suggests guro.h pu.nyasamcayasevay~t; cp. H T I.viii.36. 69 0 d.ombik.rtaherukapadak.rtaya.m which B omits. 70 MSS. hfnamadhorukrastanL 71 MSS. lanL 72 B savelani. 78 MSS. samani; HTI.viii.37. 7~ MSS. ru.st.avya.m. 75 MSS. madhyam& 76 MSS. s.ad.endriya .m; t i T I.viii.38. 77 MSS. sthiracana; grammatically incorrect but preserved for metrical reasons. ~6 MSS. laniti. 79 Tib. trans, suggests tat sarvam asan nanatmakam(?) so MSS. nitula. 81 Tib. omits rasa.m. 62 MSS. samarasasvabhavanai.h, cp. H T I.viii.39. 63 MSS. samatulamityukta.m. s~ MSS. tasyavek.samtasyveksarasam.rtab. s~ MSS. ekabhave. 66 MSS. anathena. 87 Cp. H T I.viii.40. as MSS. kulala. 69 MSS. krtanila.

138

MALATI J. SHENDGE

ak.sobhyag cfimifftbha~ ca ~176 ratnasa .mbhavagtbhfipati.h9~/ amoghag ca tath~t prokta sattv~m~m, siddhihetun~t//6// ak.sobhya.h 93 vajram ity ukta .m amitfibha p a d m a m eva ca/ ratnasa .mbhava.h ratna .m9~ vairocana tathfigata 95 [~ c a ] / / 7 / / amogha.h 96 karma ity ukta .m07 kulfmy etfmP 8 sa .mk.sipet/ kulasevft[= ~ bhavet siddhi.h samyaksa .mbuddhabhft.sitam//8// trftse 99 na rocate loke hakar~tdikulfmi tu/ rood. hfmftm upade~o 1~176 hi prakopftya na ~ t n t a y e l ~ hevajro 1~ jfifiyate tena ~raddhayfi vfi grute 1~ sati/ gopita .m durbhagasattve.su [subhagebhya~ ca] kathyate//10 // samay~ni sevitavyfmi da~asa .mkhy~t k.rtani ca/ [sahajatvfit dvidhft] bhedftt 1~ paficapafica p.rthak p.rthak//11// gak~trfidi hak~r~tdi antamadhyftdi adiv~4~ nakftr~td eko 1~ bhay~td vfil~ gupta lokaprav~tdata.h~~ // bfthye 1~ k.rs.navar.na .m ca guklavarn.a .m(f. 84a) rakta .m ca/ gyfimapitam, ca var.nabhedena jSftsyante n~ tath~tgatfi.h//13 // sahajasa .mgata .mm hi jagat sarva .m yad uta n~ bhuvanatrayam~3/ tenaiva vyftpita .m [sarva .m] p d n a m a . h y a j a g a t ~ / / 1 4 / / eva.m matvft tu yogP ~5 aha.m etftdr~o dhruvam 1~6 90 MSS. akr 9x MSS. ratnasa.mbhasa. 9~ bh@ati = Vairocana? oz MSS. aks.obhya. 9~ 0 ratnasa.mbha bhavaratna.h ; B ratnasarnbhoo~ 0 tathagata; B tathagat& ~* MSS. amogha. ~ 0 kammanityukata.m; B karmamityuktam. ~8 MSS. kulanetdni. 9~ MSS. nase. ~oo 0 sukh~namupadeSa ; B sukhonamupadeSo. ao~ MSS. praj~op~ya na santaye. ~o~ MSS. hevajre. ~o~ 0 mugdh~y~ ~ s~te. ~o~ 0 sah~b~s.pa div.say~ bhad~t; B sah~v~kya dves.ayo bhad~t. ~o~ Tib. trans, suggests anta~varp ,~didva.m ca v~, cp. HTI.xi.8. ~o~ 0 nakan~deka. ~o~ B bh~v~dv~. ~o~ 0 -pravadakah. . ~o~ MSS. bahyena. ~o 0 j ~ s y a n t i ; B j~asyate. m MSS. sahaja-sa~gata. n~ 0 ved~ta. ~3 0 bhavatuvatraya.m. ~ ]3 santhanasa yah. jagat; Tib. trans, bgro.bahi.ratLb§ bhasate [email protected] jagat / ~ MSS. evamavaca tu yogi; cp. HTI.viii.42a. ~ MSS. ki.m instead of dhruva.m.

suggests

Srisahajasiddhi

139

vic~ryate ~7 mahadhiman surata .m~-8 sahaj~nandavat//15 // kh~ne ~9 pane tath~t [snane] ~~ jfigrata.h a~x svapne'pi cintayet/ s~tatyam. ~ tu tato yfmti sukh[a]vaty[abhi]kfiflks.in, a.h~3//16// gri.Dombiherukapfidakrtfiyg .m sahajasiddhau TM samayatattvanirde~al) ~e5 dvitiya.h/ III

yad ukta .m b~hya .m ca yat tu samomathevatdyane~6/ hevajrayoginitantre pagcftd virasya 129 kathyate//1// cdtrasydtatrasyatpdtu brahmft saucatft.h~2S/ sad~ gaucyan ~29 tu kartavya .m na kdydcitavdcandZ~ pu.nyajfifmena ~ocyante TM svasa .mvedyasukhena v~/ svasa .mvedy~tmikfi guddhi.h TM n~nyaguddhyg vimucyate//3// veddsdveddv.rtena~ss cary~ seti TM nidargit~as/ sevayft sevakgn5 .m tu caret sg caryetP zn smrta//4// siddhilabdho'pi ya.h gi.sya.~az7 guruvan ngbhivandayet~Zs/ avicygdivigo'pi ~z~ (f. 84b) sy~t k.san,gt ~~ gurOktilafimghan~t~//5// m 118 119 13o 151 1,5

MSS. vicdraya.sye. MMS. sfttdraca. MSS. ks.ane. B adds syu.m; both MSS. omit snane. Tib. trans, suggests gamane. MSS. satatvan tu.

1~3 0 sukhavabhyaka~k.si.nah; B sukhavatyaka~k.si1.za.h. 1~4 B omits f r o m drf to siddhau. 155 MSS. nirde~a. 15~ Skt. text unintelligible; Tib. suggests sukhabalavad vara.m. 157 Tib. trans, dab .po. dpah. bos suggests ddivire.na? x,s Skt. text unintelligible. Tib. trans, slob.sbyoft.slob.sbyo~.spyod.pa suggests cMttra.h sydt chattracarya.h syat(?). The latter part of the Tib. trans, bram.ze.na.ya~. gtsan, sbra. ~id suggests brahmano ducireva ca. 129 MSS. sadasocantu. 180 Tib. seres, la.gnod.pa, mi. byaho suggests na kurydc cittavihimsdm. 1~1 MSS. socintah. 13~ MSS -siddhi.h; cp. H T I.ix.3ab. 158 Skt. text unintelligible; Tib. suggests vaidyau.sadhiprav.rtyd tu. 184 0 SatL 18s 0 nidar~ayet, B ninadar~ayet. 136 caryeti sa? B carene parayati. is7 MSS ya gi.sya. ass MSS. guruvandenabhivandayet. ~89 MSS. avicydryavigesasya; B -syu. ~4o 0 k.sa.nata; B k.sarata. 14~ 0 gurutalna.m; B gurumalpe. 145 Cp. HTI.vi.22.

140

MALATI J. SHENDGE

bh~tvyate hi jagat sarva .m~48 manasfi yah na ~44 bh~tvyate/ sarvadharmaparijfiSna .m~5r bh~vana naiva bhfivan~d46//6// sthiracal~t ye bh~tv~t lat~gulmatr.nadayah/ bhgvayet ~7 vai para .m~4s tattva .m atmabh~vasvarfipakama4a//7// te.sam eva.m~5~pars .m n~tra ~5~ svasa .mvedyamah~sukha/ svasa .mvedy~d52 bhavet siddhi.h svasa .mvedyfi hi b h g v a n ~ 3 / / 8 / / svasam,vedyamayam..~5~ karma bhavan~t ~5~ karma j~yate/ svayam karts svaya .m harfft svaya .m r~j5 svaya.m prabhfi.hl~6//9// r~tgadve.sa.m tathaive[r.sy~t]mohoa~7 m~no ~s tathaiva ca/ paficakleffl~9 tu dras.t.avy~t~~ vidyarajfio1~ mah~sukh~tO~//10 // avabhuktamapi * * * * * * * 9

*

*

*

*

*

*

*

*

*

*~z//11//

taro yanti ~n~ sukh~vaty~ .m siddhaviro le~ mah~sukha/ param~trtha .m~ samft[~ri]tya~7 sarv~kgtre.na ti.s.thati~s//12 // [siddhisamay@ ~9 paficabhijfio'pi bhavatp7~ divya caks.u.h divya ~rota divyaghrfm.ah, divya sparga.h divya rasa.h divya

1~ la4 1~5 14e 1~7

MSS. yatsarva.m. MSS. ma instead of yanna. MSS. parffzana. C p . / / T I.viii.44. MSS. svabhavayante.

i~8 0 panatu; B paratu. B a d d s svabhava- after atmabhava; cp. H T I.viii.45. MSS. te~ameva. MSS. para tantre. MSS. svasa~vedhya.

149 15o 151 158 153 154 xs8

xs~ 157 158 159 16o 1~1

Cp. H T I.viii.46. MSS. svasarnvedamayam. Cp. Tib. trans, gnod.pa las suggests badhanad w h i c h agrees w i t h H T I.viii.47. 0 prabhu; cp. loc.cit. MSS. -tathiyes.amaha. MSS. mana. MSS. pagcagukla .m gaiva. MSS. dras.t.avya .rn. MSS. vidygtraj~f.

168 B mahasukha.m. lnz MSS. defective. Tib. reads bkres.pa, da~. ni. skom .pa.yi(s)// gnod.par, ma.gyur. gwi.de.tshe // bgah.dwi.gci.sogs.h./ug.pa.med // de.tshe.grub.pa.dag.tu.bsgrags // ln4 MSS. yanti. le~ MSS. sukhavatyamidveviro. 166 MSS. panarnartha.m. 167 MSS. satyamatya. 168 Tib. suggests siddhyati. 16~ Tib. o mits this. ~7o MSS. paKcabhij~atva abhinnavati.

Sr~sahajasiddhi

141

manok~ya.h m anyatra sthit~ 17~ sa .mbhogasamanvita~ceti// gri.Dombiherukap~dakrtfLyg.m sahajasiddhatr 73 samaya ~74 siddhinir.nayanirde~a .h [t.rtiya .h]175// SfiD. ombiherukapftdak.rfi.h sahajasiddhi.h samftpt~//

TIBETAN TRANSLATION rgye. gar. skad. du/gri, sa. ha. dza. si. ddhi .h. nfima/ bod. skad. du. dpal. lhan. cig. skyes, pa. grub. pa. ~es. bya. ba// dpal. rdo. rje. mkha.h..hgro, la. phyag..htshal, lo//

sems. can. rnams, la. phan. gdags, phyir//lhan, cig. skyes, grub. rab. bgad. bya// sbyin, bsreg, mchod, sbyin, dka .h. spyod..hdas//daft, po. las. can. spaffs. pa. rnams//1 lhan. cig. skyes, pa .1)i.dftos, raf. b~in//rtag, fiid. grub. pa. dag. tu. bgad// lhan. cig. skyes..hgyur, de. yi. phyir//brjod, bral. lhan. cig. skyes, par. ges//2 mkha.h, dbyifis, la. yaft. bha. ga. bsam//.hkhor, lo. sffon..hgro, go. rims. lha. fiid.ji, ltar..hbyuft, ba. dag//dbus, su. rnam. par. bsgom, par. bya//3 mkha .h. dbyiffs. s bya. pad. ma. la//ye. ~es. bha. gar. ges. par. bya// bsgom, pa. ~es. bya. sfioms..hjug, ste//de, yi. bde..hkhor, lor. brjod//4 go. rims.raft, gi. rig. pa. ste//lha, fiid. byaff, chub. seres, yin. no// ji.ltar..hbyufi..hgyur, dag.phyir, ro//de, phyir, ihan. cig. skyes, rnam. gfiis//5 ges. rab. bud. med. dag. tu..hgyur//skyes, bu. thabs, su. ges. par. bya// .hdi. dag. phyis, hi. d o n . d a m . daft.//kun, rdzog, dbye. has. rnam. gfiis. (73a)so//6 de. la. skyes, bu .hi. rnam. gfiis, te//khu, ba. daft. ni. de. yi. bde. ba .ho// ~es. rab. la. yafl. skyes, bu. ltar//khu, ha. daft. ni. de. yi. bde. ba .ho//7 de. lta. bas. na. bdag. fiid. kyaft//rab, tu. dbye. ba. rnam. b2i. yin// gaff. phyir, lhan. cig. skyes, rnam. b~il//yaff, dag. rdzogs, saris, rgyas, kyis. gsuris//8 dga .h. ba. cuff. ~ig. bde. ba. ste//rab, dga .h. de. las. lhag. pa. yin// 171 MSS. -manomayagcetL 17~ MSS. stit~na.h prabhugaktissa-. 1~8 B omits from gri to siddhau; 0 gri-.Dornbi-Heruka-pada-k.rti-racaryasaha]a-siddho. ~7~ 0 mamaya.

~7~ MSS. omit t.rtiyab. x P. rnams.~ifi.

142

MALATI J. SHENDGE

dga.h, bral. dga.h, ba. chags, bral. ste//lhan, cig. skyes, dga.h, lhag. ma. fiid//9 daft. po. reg. par. hdod. pa. ste/gfiis, pa. bde. bar..hdod, pa. yin// gsum. pa. chags, pa. flares, fiid. phyir//bs pa. der. hi. bsgom, bya. yin//10 daft. po. ~es. rab. dro. ba. ste//gfiis, pa. du. bar. ldan. pa. yin// gsum. pa. me. stag..hphro, ba. ste//de, bs b~i. pa..hbar, ba. yin//11 lte. bar. gtum. too. sbyar, has. ni//de, biin. g~egs, pa. lffa. bsregs. ~ifl/[ spyan, la. sogs. pa. bsregs, nas. ni//bsregs, pa.hi, ha.re, las. ri. boil..hdzag/] 12 sffa. ma. bs du. byafi, chub. sems//rnam, pa. gfiis, su. rgyal, bas. gsuffs// ~es. rab. rdo. rje. mfiam, sbyor, ba//de, b~in. de. las. blta. bar. bya//13 gzugs, sgra. de. bs dri. dag. daff//ro, daft. reg. bya. fiid. de. b~in// chos. kyi. dbyifls, kyi. raft. bs la//ji, ltar..hdod, pas. spyod, pas. ha// skye. inched, re. re. la. dgah. ba//bs b~i. dag. tu. blta. bar. bya//14 lhan. cig. skyes, g~an. gyis. brjod, min//gafl, gis. thob. par..hgyur, ba .haff. min// bla. mah. i. bsod. hams. tshogs, bsten, las//bdag, fiid. kyis. ni. ~es. par. .hgyur//15 dpal..dombi, he. ru. kas. mdzad, pa .hi. lhan. cig. skyes, pa. grub. pa. las// lhan. cig. skyes, pa. bstan, pa. ste. le.hu, daft. po.ho//

II dman. pa. bar. ma. mchog, fiid. daff//g~an, gaff. yin. pa. de, dag. la// de. mares, thams, cad. mfiam, fiid. ces//de, fiid. bsgoms, pas. blta. bar.bya//1 dinah, pa.hi, dffos, don. phra. ba. ste//dflos, po. dag. hi. mchog, ces. bya// (73b) gfiis, spaffs, bar. ma. dag. yin. te//gian. ~es. bya. ba. dbaff, po. drug//2 brtan, daft. gyo. ba. gaff. de. ~es//de. dun. yod. rain. bdag. reed. min// mfiam, daft. mtshufts, par. gyo. ba. rnams//de, fiid. bsgom, par. mtshuffs. pa.yis//3 mfiam, daft. mtshuffs, pa. dag. tu. gsuffs//de, yaff. ro. gcig. ~es. par. bya// mfiam, par. ro. gdg. bsgom, par. bya//don..hdi, yis. ni. gsuffs, pa. yin//4 .hjig. rten. rigs. rnams, bsten, pa. yin//graffs, lfiar, gyur. pa. byas. pa. dag// rigs. rnams, bsten, pas..hgrub..hgyur, te//.hdod, pa. thams, cad. rab. stsol 2. mdzad//5 seres, can. dflos, grub. rgyu. dag. gis//mi, skyod..hod, dpag. reed. dag. daft// rin. chen..hbyuff, ldan. rnam. snarl, mdzad//de, b~in. don. yod. grub. par. gsuffs//6 mi. bskyod, rdo. rje. ies. brjod, cifi//.hod, dpag. reed. hi. pad. mar. b~ad// z

p. rtsol.

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tin. chen..hbyuft, ldan. rin. po. che//rnam, par. snarl, mdzad, de. biin. g~egs//7 don. yod. grub. pa. las. ~es. gsuffs//rigs, rnams, de. dag. tudor, bsdus, pas// rigs. bsten, pa. yis..hgrub..hgyur. ~es//yaff. dag. rdzogs, saris, rgyas, kyis. gsufts//8 ha. la. sogs. pa .hi. rigs. dag. la//.hjig, rten. mi..hdod, skrag, par. hgyur// rmoffs, pa. rnams, la. bsten, na. yafl//rab, tu. h.khrugs, h.gyur. ~i. mi. .hgyur//9 dad. pa .ham. thos. pa. yod. gyur. na//dgyes, pa. rdo. rje. des. ~es..hgyur// skal. flail, kun. la. sbas. pa. ste//sems, can. skal. ldan. dag. la. bstan//10 bcu. yis. grafts, su. byas. pa. yi.//dam, tshig, dag. hi. bsten, par. bya// lhan. cig. skyes, pa .hi. phyir, dbye, gfiis//tha, dad. tha. dad. lfia. lfta. ste//11 daff.po .hi. ga. daft. thog, ma .hi. ha//mthal), yi. ~va. daft. daft. po .hi. ~va// daft. po .hi. ha. ste..hjigs, pas. kyafl//.hjig, rten. skur, pas 3. sba. bar. bya// 12 phyi. yi. mdog. gnag. dkar. po. daft//dmar, daft. sffo. daft. set. po. daft// kha. dog. dbye. ha. de. lfla. yin//de, dag. de. b~in. g~egs, par. ~es//13 gaff, (74a)~ig. srid. gsum..hgyur, ha. yi//.hgro, kun. lhan. cig. skyes, par. ldan// .hgro. ba .hi. raft. b~in, g~an 4. mi. snaff//thams, cad. de. fiid. kyis. khyab. yin//14 de. ltar. ~es. nas. rnal..hbyor, pas//fles, par. bdag. fiid. de..hdra. ~es// lhan. cig. skyes, pa .hi. bde. ba. b~in//blo, chen. ldan. pas. rnam. par. dpyad//15 bza .h, daff. btuff, ha. de. b~in. khrus//.hgro, ba .hi, rmi. lain. ha. yaft. seres// bde. ldan. mfton, par..hdod, pas. ni//rtag, pa. fiid. ni. de. las. thob//16 dpal. dora. hi. he. ru. kas. mdzad, pa .hi. than. cig. skyes, pa. grub. pa. las. dam. tshig, gi. de. kho. ha. fiid. bstan, pahi. le .hu. ste. gfiis, pa .ho// III gaff. du. phyi. rol. gaff. gsuffs, pa//bde, ba .hi. stobs, daft 5. ldan. pa .hi.

mchog// dgyes, pa.hi, rdo. rje. ma. rgyud, las//daff, po. dpa.h, bos. gsuffs, pa. yin//1 slob. sbyori, slob. sbyoff, spyod, pa. daff//bram, ze. ha. yaff. gtsaft, sbra. fiid// rtag. tu. gtsaft, sbra. sbyaft, bar. bya//sems, la. gnod. par. mi. bya .ho//2 bsod. nams. ye. ~es. gtsaff, sbra. yin//raff, gi. rig. pa .hi. bde. ba, yis// 8 P. bar * P. 'gro.ba'i. don. g~an. biin/ s P. ldan,

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raft. rig G.bdag. fiid. dag. par..hgyur//gZan, gyis. dag. par. mos. mi. bya//3 sman. pa. sman. la..hjug, pa. yi//spyod, pa. bsten, par. bya. s gsufts// rten. pa. rten. pah.i. spyod, pa. yis//spyad, par. bya. s yafl. dag. s slob. ma. gaff. Zig. grub. riled, na .hafl//gus. pas. mffon, par. phyag, mi. byed// bla. ma .hi. bka .h. las..hdas, pa. yis//kyis(?), skad. cig. gis. hi. yafl. sos. h.gyur//5 gaff. phyir, yid. kyis 7. ma. bsgoms, pa//.hgro, ba. thams, cad. bsgoms, par. .hgyur// bsgoms, pa. med. pah.i. bsgoms, fiid. kyis//chos, rnams, thams, cad. yofts. ~es..hgyur//6 brtan, daft. gyo. ba.hi, dftos, po. gaff//rtsa, daft. nags. la. lcug. ma. sots// bdag. gi. rail. gi. fto. bo. fiid//de, fiid. mchog, hi. ties. bsgom, bya//8 de. dag.rnams, las. mchog, hi. med//so, so. raft. rig. bde. chert, po// taft. Zig. so. so. raft. rig. bsgom//raft, gi. (74b)dftos. grub..1)byuft, bar.

.hgyur//8 so. so. rail. rig. las..hdi, ni//gnod, pa. las..hdi, skye. bar..hgyur// rail. gi. byed. po. raft. rig. sdud. pa. po .ho//bdag. fiid. rgyal, po. bdag. fiid. gtso. bo. yin//9 h.dod. chags. ~e. sdaft, de. bZin. ties. par. ni//gti, mug. daft. hi. phrag, dog. fta.rgyal.rnams// rig. pa .hi. rgyal, po. bde. chert, las//fion, mofts, lfta. po. dag. tu. blta//10 bkres, pa. daft. hi. skom. pa. yi//gnod, par. ma. gyur. gaff. de. tshe// b~aft, daft. gci. sogs. hjug. pa. med//de, tshe. grub. pa. dag. tu. bsgrags//11 de. phyir, bde. ldan. thob..hgyur. ~iff//dpa.h. bo. bde. chen. thub. pa. yi// don. chen. bde. ba. la. brten, nas//rnam, pa. kun. m. dffos, grub. dag//12 fie. bar. rab. tu. gnas..hgyur. ~iff//mfion. ges. lfta. yaft..hbyuft, bar..hgyur// lha. yi.mig, daft.lha.yi, rna.ba, dafi//lha.yi, sna. daft. lha. yi. ro. dag. daft/] lhah.,i. reg. daft. yid. kyi. lus. kyi. gZan. du. gnas. pa. rnams, des. lofts. spyod, par..hgyur, ro// dpal..dombi, he. ru. kas. mdzad, pahi. lhan. cig. skyes, pa. grub. pa. las/ spyod, pah.i. de. kho. ha. fiid. bstan, pa .hi. le.hu. ste. gsum. pa .ho// dpal. dgyes, pa.hi, rdo. rje.hi, rgyud, kyi. lhan. cig. skyes, pa. grub. pa. las/ lhan. cig. skyes, pa. bstan, pa. slob. dpon. then. po. dpal..dora, bhi. he. ru. ka.hi. Zal. mfta.h, nas. mdzad, pa. rdzogs, sol/

G P. gi. P. gah.phyir.yis.

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ENGLISH TRANSLATION Chapter I 1. In order to favour the living beings I will explain the perfection of the Sahaja (Innate) which is beyond fire-offerings, oblations and penances and is not to be practised by beginners. 2. The nature of the Sahaja is designated as the (stage of) final perfection. Hence it is the perfection of the Sahaja; the Sahaja is known to be inexpressible. 3. Having imagined a bhaga in the midst of space, reproduce at its centre devatds according to their manifestation, preceded by the cakra(s) in order? 4. "In the midst of space" is known as "in the lotus" and "the bhaga" means "the knowledge". "Meditation" means "concentration" and its bliss is called "the cakra". 5. "In order" means "self-experiencing"; "the goddesses" are "the Bodhicitta". "According to their manifestation" is "the gOnya". Thus the Sahaja is of two types. 6. Prajgd (Wisdom) is the woman and man is calIed Updya (Means). Thereafter these two become twofold through the difference of absolute and relative. 7. In the man it (i.e. the Sahaja) is of two types, ~ukra (semen virile) and its pleasure. In Praj~d (Wisdom) it is as in the case of man, ~ukra (semen virile) and its pleasure. 8. Therefore, four kinds of dnanda (joy) are distinguished because the perfectly Enlightened One has explained the Sahaja to be fourfold. 9. The dnanda (Joy) is somewhat pleasurable: the paramdnanda, (the Supreme Bliss) is more than that; viramdnanda (the Bliss of cessation) is without attachments and the remaining is the Sahajdnanda (the Bliss of the Innate). 10. The first stage is the desire for contact; the second brings the knowledge of bliss; the third signifies the destruction of attachment and by it the fourth is concluding (i.e. end ---- nirv~.na). 2 1 This verse described the mode of meditation with the help of the ma.nd.alaand such terms as 'kha-dhdttu', 'bhaga' etc. refer to the parts of the ma.nd,ala. For a detailed interpretation see Yogaratnamdld-nSma-hevajra-pagjikd,p. 123. Also this verse forms thenucleusoftheexperiencesrepresentedbythetwokramas. As such it has two different interpretations: (i) Indicating the utpattikrama-meditation (see HT I.viii,2-25); (ii) Explaining the utpannakrama-meditation (see HT I.viii, 26 onwards). Translation based on Tibetan version.

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11. First Praj~d becomes warm; secondly, she becomes smoky. In the third stage she emits sparks and in the fourth (stage) she burns. 12. Can.d.dl~ blazes in the navel and burns the five Tathdgatas. She burns Locand and the others; when ha~ is burnt up, the moon oozes. 13. As before, the Victorious One declared the Bodhicitta to be of two types. Therefore, it must be considered as the union of Praj~d and

Vajra. 14. While through desire one enjoys form, sound, smell, contact and the nature of the Dharmadhdtu, dnanda should be considered to be fourfold in each dyatana. 15. The Sahaja can neither be explained by anybody nor can it be received from anybody. It is to be comprehended as a result of serving a teacher possessing merit. Here ends the first chapter, Sahajanirdega (the instruction about the Sahaja), of the Sahajasiddhi, written by D.ombi Heruka. Chapter II 1. Inferior, middle, excellent and what other (categories of existence) there are, they should all be considered equal by those who meditate on the Tattva. 2. "The inferior" is the fine matter and "the excellent" is Existence. These two cannot be applied to the middle and "the others" refer to the six senses. 3. Objects both stationary and moving are all neither existing nor without self~. Those having the same type of activities are considered as equal and of the same flavour, by those who meditate on the Tattva. 4. The equal is said to be the same and it is known to have the same flavour. In this sense it has been taught that the same flavour should be contemplated as one. 5. In the world the kulas (the families), which are five in number, are worshipped. The worship of the families leads to the realization fulfilling all the desires. 6. In order that all beings may attain realization Ak.sobhya, Amifftbha, Ratnasam. bhava, BhOpati ( = Vairocana?) and Amogha are spoken of. 7. Ak.sobhya belongs to the Vajra family, Amitftbha to the Padma family, Ratnasa.mbhava to the jewel family, and Vairocana to the Tathdgata family, 8. Amogha belongs to the karma family. These in brief are the families.

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It is said by the perfectly Enlightened One that the worship of the families leads to perfection. 9. Out of fear the world does not like the na etc. families. The instruction of the ignorant leads to annoyance and not to peace. 10. Hevajra can be known either tlhrough faith or by listening. It is hidden from unfortunate beings and is preached to the fortunate ones. 11. The samayas, ten in number, are to be followed. Because they are the Sahaja (Innate), they are divided into two and each of these into five. 12. They are gakdra, hakdra, antagva and ddigva;2 nakdra alone is hidden out of fear or because of the slander of the people. 13. By the external difference of the five colours, black, white, red, blue and yellow, the Tathdgatas are known. 14. The whole universe, that is to say the three worlds, is endowed with the Sahaja (Innate). That universe, which is of no other nature, 2 is pervaded by it (i.e. the Sahaja) alone. 15. The yogin, endowed with great wisdom, having known firmly "I am like this" considers sexual bliss as the SahajSnanda (The Bliss of the Innate). 16. One should contemplate while eating or drinking or bathing, in wakefulness or in dream. Then they who are desirous of Sukhdvaff attain it permanently. Here ends the second chapter, Samayatattvanirde~a (the instruction in principle of samaya), of the Sahajasiddhi, written by .Dombi Heruka.

Chapter IiI 1. In the Hevajra-yoginf-tantra whatever is said openly, whatever is endowed with power of Bliss and (whatever) is eminent, ~ is declared by the Hero as follows: 2. Whether one is a pupil or a follower of the pupil's mode of life, of a pure brahmin s, he should always observe purity in body, mind and speech. 3. The merit and knowledge or the Bliss of self-experience is purifying. The purification which is self-experienced, is liberating; no other purification liberates. 4. It is said that by prescribing medicine to the doctor is shown the mode of life. That is said to be the mode of life which consists in the service of the servants (themselves). ~ 5. if a disciple, who has attained perfection, does not bow down with

148

6.

7.

8.

9. 10. 11.

MALATI J. SHENDGE respect, he instantaneously falls into the hells a v f c i , 3 etc. through transgression of the g u r u ' s words. All existence is conceived (i.e. contemplated) in such a way that it is not conceived by the mind. The conceiving which is no conceiving (i.e. the contemplation without conceiving) leads to the complete understanding of all d h a r m a s . ~ Whatever substances there are, whether fixed or moving, creepers, thickets, grass, etc., they should be conceived of as the Ultimate Reality, which is o f the nature o f one's own selt. There is nothing else in them, (only) the great Bliss of self-experiencing. Self-experiencing is the perfection and self-experiencing is the conceiving. Action consists of self-experiencing and conceiving gives birth to action. One is oneself the doer, the destroyer, the king and the lord. The five defilements, attachment, hatred, envy, mental confusion and pride are perceived through the great Bliss o f the V i d y d r ~ j a . (When old age and thirst do not harm, when urine and excreta are not discharged) then he is called the Perfect one.

3 The Tibetan has the S a m j i v a hell (yah-sos). 4 This is another crucial verse in the description of the u t p a n n a k r a m a . T h e preceding verses explain the zealous practice (Skt. adhimok.sa) of the H e v a j r a - y o g a . The commentator K~n.ha (p. 128) goes on: i d a n i m atrarthe cetasa.h sthirikara.nam aha] b h a v y a n t e hfty~di[jagat s a r v a m iti s a t t v a b h a j a n a l o k a b / t e sarve b h a v y a n t a eva k a s m a d i t y a h a / m a n a s e t i vikalpajAanena y a d i na v i k a l p y a n t e na tarhi b h ~ v y a n t e ityaha]sarvad h a r m e t i p a r i j A a n a m s a h a j a r @ a t a y a naiva (the Tibetan translation omits na ) b h a v a n e t y a rthah [ Tibetan translation: da . hi. Odi. Aid. la . s e m s . bstan . ( brtan? ) .par. b y a . bahi .p h y i r / h g r o . b a . t h a m s , c a d . b s g o m . p a r . b g y u r . ~es. b y a . b a . la. sogs . p a . g s u h s . te/Ogro, ha. t h a m s , cad. ees . b y a . b a . ni . s e m s . can. dah .snod. k y i . hj i g . rten . te/ de . t h a m s . cad. bsgo ms. pas. h.b y u ~ . ba. Aid. d o / ] g a h , g i . p h y i r . ~ e . n a / y i d , k y i s . ~es. b y a . b a .gsu~s. t e / r n a m .par. rtogs .pa. can .gyioges .pas .so[/gal. t e . b r t a g .par. m i . b y a . na. b s g o m . p a r . y a h . m i . .hgyur r o.~es .na] t h a m s . cad. ehos . ni. ~es . b y a . ba . la osog s .p a .g suhs . t e / lhan . cig . s k y e s . p a b i . h o. b o . Aid. y o h s . su . ges . p a r . b g y ur . b a . ni . b sg o m .par . b y a . b a . y i n . n o , k e s . b y a . bah. i. don t o ] / P T T , vol. 53, No. 2313, p. 140ft. 30b-31a. "Now in this sense he speaks of making

the mind firm. "Is conceived" etc. "The whole of existence" etc. means the world of the living beings and the material world. They should all be conceived. Why? "By the mind" means by the discriminating knowledge. If they are not discriminated, then (they) are not conceived. "All d h a r m a s " etc. They are completely known to be of the nature of the Sahaja (Innate). This means "no conceiving"." H T I.viii.44 is identical with the present verse. But the Tibetan translation, and hence the interpretation, are different. Cp. Tibetan Translation of H T I.viii.44cd: thams.ead.chos.ni.yohs.ges.na// s g o m .pa. Aid. s g o m . p a . r a i n / / " I n this perfect knowledge conceiving is no conceiving." (SneiJgrove's translation). I interpret the word b h a v a n a as having two meanings: conceiving and comtemplation. In conceiving, the mind establishes the g r ~ h y a - g r a h a k a s a m b a n d h a which creates the bond leading to transmigration in the cycle of birth and death. Hence the practicant is asked to conceive in such a way that the existence is not conceived by the mind. But this way of conceiving is that process of mind in which this g r a h y a - g r a h a k a - s a m b a n d h a is absent and hence it is liberating.

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12. Then the Hero, the Perfect one, goes to SukMvati (the Land of Bliss). The Great Bliss resides on all forms, having taken refuge in the absolute truth. At the time of perfection the five superhuman powers, viz. the divine eye, the divine ear, the divine nose, the divine contact, the divine taste and the divine consciousness, and all the enjoyments residing in other places are bestowed. Here ends the third chapter, Sarnayasiddhinir.naya(the determination of the realization of samaya), of the Sahajasiddhi, written by ~ri .Dombi Heruka. The Sahajasiddhi, a work of ~ri .Dombi-Heruka, is completed.