No More Learning

·1 The Turning ofthe Secret Mantra Wheel
[63. 3-64. 2] According to our special tradition there were three great descents of the teaching [of the secret mantra tradition]. It says in the Exegetical Tantra of the Oceanic Magical Net:
The intentional, symbolic and aural lineages are respectively those of the conquerors, bodhisattvas and yogins.
That is to say, the three lineages to be explained are: the intentional lineage of the conquerors; the symbolic lineage of the awareness- holders; and the aural lineage of mundane individuals.
THE INTENTIONAL LINEAGE OF THE CONQUERORS
[64. 2-69. 2] Samantabhadra, who completely encompasses both sarpsara and nirvaI). a, and who is the all-pervading lord, embodying the sixth enlightened family,451 appears in the indestructible Great realm, the utterly pure expanse that is manifest in and of itself,452 in the form of Vajradhara, perfectly endowed with the signs and marks of buddhahood. There, his intention is the pristine cognition of just what is, the inconceivable abiding nature of reality, entirely free from verbal expression; and through its blessing he confers realisation upon the Teachers ofthe Five Buddha Families, the nature ofwhose assembly is no different from his own, and upon the assembly that appears as the countless maI). <;ialas of self-manifesting peaceful and wrathful con- querors. This is conventionally referred to as the "speech ofthe buddha- body of reality". It says in the Penetration of Sound:
Thus, in the celestial expanse of reality,
There appeared the natural sound,
Blessed by the speech of the Great All-Pervader. . . 453
A. nd in a Commentary on the Secret Nucleus (snying-'grel):
448
History: The Rise ofthe Secret Mantra .
. the body of reality, communIcates to TheTeacher, hIS. theoceanofpristinecognition,by
the assembly, w 1C IS . unborn speech of genuine meamng.
behalf of an assembly of the great bodhisattvas who possess extra- ordinary awareness, such as Vajrapal)i, Avalokitesvara, and MaiijusrI; beings who are themselves the products of purity of sense and sense object. 456 In the Secret Nucleus (Ch. 6, v. 14) it says:
His body appears as Vairocana Buddha
In the supreme realm of unsurpassed Without an utterance from his supreme speech, His body reveals all doctrines
To the assemblies of bodhisattvas.
It is also said that this realm is the of the Mahavasavartin, which lies beyond the Pure Abodes. 457 The Magical Net ofIndestructible Reality, too, says:
Abandoning the Pure Abode,
In the supreme realm of Great
Is the spontaneously present body of
The lord of the buddha families, with his mudra. Transcending unity and diversity, this is
The common form of all buddhas.
He is the original treasure of the greater vehicle Who appears at each instant to those disciples Who have abandoned all obscurations.
In the same way, in the ordinary which appears to bodhisattvas on the ninth level; and in the imputed which appears to bodhisattvas on the eighth level;458 and in the palaces of great liberation, that are the expanse of reality, the glorious womb of the Vajra Queen,459 there appear to the senses of Rudra,460 Bhairava and other malicious disciples the forms of the foremost [Herukas], such as Mahottara Heruka, Kumaravlrabalin, Padmanartesvara, as well as Hevajra, Cakrasarpvara, and Kalacakra. These each reveal their in- destructible realms and, through their transformations, emanate the mal)cJala of their respective assemblies. And, by means of the imperish- able sound of pure vibration, each one turns the wheel of the doctrine. In the Root Tantra of the Gathering of the Sugatas (bder-'dus rtsa-rgyud, NGB Vo1. 31) it says:
I am king of the great,
And I am both teacher and listener.
And in the Hevajra Tantra (Pt. 2, Ch. 2, v. 39ab):, I am the teacher, and I am the doctrine.
Endowed with my own assembly, I am even the listener.
Similarly, in conventional places such as Mount Sumeru, 0cJcJiyana, and Shambhala, [the Buddha] also taught the Kriya, Carya,
Samantabhadra and Consort .
s . the rofound and extensive teachmg
In particular, accordmg to P d t·ble Nucleus of Inner . . h t of the In estruc 1 h
whose perspectIve IS a I . ed without straying from t e
Radiance:454 The doctnnal whee IS turn . 1·br1·um of reality, which h . ] in the vast equ1 1 d
single savour [of all t at anses d f h ht This even transcen s b· f eechan 0 toug . dd
transcends all 0 Jects 0 sp " I ce teacher assembly, an oc-
p (sublime notions] such as that. thfie. a
df mtheInmlteex
trine have emanate ro
naturally present . of the three buddha-bodIes. enclosure or vast self-mamfestmttrraYbeings who have arrived at
None the less, to the great su 1me. ecial Akanistha realm,
end of the tenth level it appears that, 1n a sp J·oyed b· f pture are fully e n , ·1 nd
where extraneous 0 Jects 0 ra L d f the Sixth Buddha Fam1 Y a 1 in the form of [Vajradhara] Families, keeps the doctrina those of the Teachers of. the FlVe. u of Unsurpassed Yoga (Anuaara-
wheel of th. e inexpressIble means of intentional symbols, on yogatantra) In perpetual mollon, Y
p'anse of'pristine cognition of
. us
. a spontaneous preclO whose nature IS .
"
The Secret Mantra Wheel 449
450 History: The Rise ofthe Secret Mantra
. . uise of a passionless monk, or as and Yoga tantras, either m the g of the Secret Nucleus (Ch. 6, v. 13) it
universal monarch. In the Tantra OJ says:
When he appears in various forms onding to the different [be. mgs].
Corresp . hat is
He does not from the of deeds. But appears vanously t roug
2 The Collecting of Transmitted Precepts by Different Compilers
Vajradharma
[69. 2-70. 4] Although the compilers [i. e. recipients] of most Unsurpassed [Yoga] tantras were separate [from those who taught them], the compilers of the majority of the truly secret tantras, such as the Tantra of the Secret Nucleus, were none other than their respective teachers; for the teacher and his assembly were of identical intention. Accordingly, in the Tantra of the Secret Nucleus one finds the words, "Thus have I explained", and in the Root Tantra ofCakrasan:zvara, "Then, I will explain what is secret". The Veri{zcation ofSecrets (Srfguhyasiddhi, T 2217) also says:
The teacher of tantra is the indestructible reality of mind. It is teacher as well as compiler.
Furthermore, most tantras on the Great Perfection, and related topics, were compiled by [bodhisattvas] like the Lord of Secrets [Vajrapal). i] Vajradharma,461 Vajragarbha, MaiijusrI, Avalokitesvara, and the emanation Garap Dorje; and by a host of cjakas and cjakinis like Purl). opasanti; as well as by a host of disciples including devas, nagas, and others of sundry genus.
It has been said that the Lord of Secrets collected all the tantras alone. But those who requested [the teaching of] particular tantras also became their compilers. Thus, the Kalacakra was compiled by SUcandra, the Hevajra by Vajragarbha, the Emergence ofCakrasan:zvara by Vajrapal). i and the Vajra4aka (T 370-1) by VarahI.
3 The Emergence of this Teaching in the Human World
[70. 4-5] This section has two parts: (1) the symbolic lineage of the awareness-holders; (2) the aural lineage of mundane individuals.
THE SYMBOLIC LINEAGE OF THE A W ARENESS-HOLDERS
This comprises both: (1) its origination among non-human awareness- holders; (2) its origination among both human and non-human awareness- holders.
The Origination o f the Symbolic Lineage among Non-Human Awareness-holders462
[70. 5-72. 4] Within the assemblies of bodhisattvas or sons of the con- querors, the Teacher appeared as the emanations who are [the Lords of] the Three Families [i. e. Mafijusrl, Avalokitesvara, and VajrapaIJi]. They symbolically instructed and taught disciples who were, respectively, devas, nagas, and
In other words, in the youthful and handsome form of MafijusrI instructed the deva YasasvI Varapala in the realm of the gods. The latter, in turn, instructed the deva Brahmaratnaprabha. The teaching was then transmitted successively through Prajapatibrahma, Brahmasar- vatara, Brahmasikhandara, and Indrasakra, who instructed a mass of one hundred thousand awareness-holders among the devas.
In the form of Avalokitesvara instructed the naga king Kalagrlva in the domain of the nagas. The teaching was then transmitted successively through the naginI Khandulma, the naginI Dultsangma, the naga Manorathanandin, and the naga who instructed a mass of one hundred thousand awareness-holders among the nagas.
And in an awesome and menacing form, VajrapaIJi instructed the Samantabhadra in the domain of the Then, the teaching
Avalokitesvara
Mafijusrf
The Emergence ofthis Teaching in the World 453
w' successively throu h '
Yasasvi Varapala (grags-ldan mcho -sg the Va}rapa1). i, the yaksa
(skar-mda'-adong) w h ' g kyong) , b' , 0 mstructed a
and the yaksa Ulkamukh'
f
mass 0
of which th;y and their congregations, as
a}radhara. 0 owers attamed to the level of Concerning the Great Perfection' I ' .
the son of the god Bhadra _j t IS saId t? at Adhicitta (lhag-sems- eaven, had four special dreams pa a, in the Trayatrirpsa by all the bUddhas of th Va}rasattva, being con-
y all the bUddhas of the five [; e,ren dbirectlOns and three times and
Son of the gods the "em amI Ies, estowed upon Adhicitta th ll1ea "464' powermentofthe h' , e , ns and granted him the "vase, t at IS the Conqueror's
So was that the Great ofthe Great Perfec- s, As It says in the Point ofL 'b ,on spread m the realm of the
St ' r. 1 eratzon of BUddhajiUinapada'
artmglromthenthed fi ' ,
When this SUpreme meani? g was taught, was transmItted
awareness-holders among the k
All h . ya sas.
.
one hundred thousand
t ose mstructed in turn ' .
V ajrapani
'
a
Non-
. f Enlightened Intention (San-
· . The Rise o+the Secret Mantra H lStory. 'J
th and from ear to ear, From mouth to mou d' d with good fortune.
them in a golden book with melted beryl; and then by the seven powers of his intention the book was concealed, invisibly sealed in space.
The land of Lanka, where Malayagiri is situated, is not that Lanka also known as Camara, which is a subsidiary continent of JambudvIpa. Rather it is an island isolated by the ocean on the south-east coast of JambudvIpa, where, on the invitation of RavaI). a, the ten-headed lord of Lanka, the Transcendent Lord taught the extremely extensive Sutra of the Descent to Lanka at the request of Mahamati. Apart from that island, the teaching was propagated to some extent in both ancient and recent times on the islands of Tamralipti, YavadvIpa [Java], Dhana- srIdvIpa [Sumatra], PayigudvIpa [Burma] and so on.
Lanka, in particular, was so called because in ancient times it was under the sway of the ogre RavaI). a. Later the country was depopulated of ogres, and today it is called Singhala [Ceylon] because it was seized by the merchant Sirpha. 467 When the great master Ka1). hapada went there he subdued a great ogress called VisvanlpI, together with her five hundred followers, and propagated the mantra teaching. Later the mas- ter of the greater vehicle, Lankajayabhadra, was born there, and the master Candragomin also visited that land. When Santipa and the great scholar Vanaratna went there in turn, they also propagated the mantra teaching.
In antiquity, when the human king Rama destroyed the ten-headed RavaI). a, he reached Lanka by building a stone bridge across the ocean from India to the island. Even today huge rocks are clearly visible in the ocean. Sometimes ships change course lest they collide with the rocks; and it takes a whole morning to walk along the outcropping of red stone, which is said to have been stained by the blood of the ten-headed ogre when he was slain.
In the centre of Lanka there is a ravine called Sumanakiita, "Mount Pleasant". 468 No ordinary person can reach it because it is surrounded by a chain of rocky hills. The great master [Padmasambhava] and his disciples went there and stayed for six years before returning to India. While that mountain is usually known by the aforementioned name, it in fact possesses all the qualities of the Malaya Mountain, which is a ferocious wilderness. It has been described as follows:
On its peak dwells the king of powerful craft. On its face is a dog-shaped white rock.
It's adorned with the likeness of a lion Leaping through space.
At its base grow eight medicinal roots: Illness and disease do no harm here.
On the summit there is the eyrie and nest Of the solitary Kalantaka bird,
Which dwells apart from all others.
454
The Origination of the Symbollc Lmeage am
To those who were en owe
. .
H
Awareness-holders
uman
] In the Sutra of the Declaratwn. oj •
ong Human and
Lord' you have indeed taught o Transcendent . . 465
e tree
Why, then, do you not teac
. [72. 4-77. 3 T 444) the Teacher lS asked.
dhivyiikararJatantra,
h h guiding vehlcles.
T
In which the
Of the cause and the frult lS buddhas? And which cannot be requeste
To this he replied:
.
Havmg turne
h
For those w 0 h· 1 ofindestructible reality Theshortpathoftheve lCe
Will make its appearance
a e that has not yet come.
In an g .
In accordance with thlS prophec ,
twenty-eight years after the su- . this world [Sakyamuni] had
. 1 h the definitive vehlc e,
d the wheel of the doctrine of causes
are intent upon cause, .
y
. 1bdyoftheTeacherm dfmily preme emanatlOna 0 f the genuine enlightene a
passed into nirva1). a, naga king the _ namely, the god YasaSVl and the human the learnt by cognltiVe
Vimalaklrti the d he Lord had passed into
powers that, in thlS worl , t h . inner meditative absorptlOns an
then aroused themselves from t elr f Malayagiri in Lanka. There, bled on the peak 0 . . . miraculously assem s of lamentation begmnlng.
. d t in twenty-three verse they cne ou
h 1· ht from the Teacher's lamp Alas! when t e 19 .
Is gone from the whole un,lVerse, ';) Who will dispel the world s darkness.
The Transcendent or a h ld at some future time an , become renowned t. e of Secrets, appeared there that time had arrived, Va)rapa1). l, the d by the Buddha to teach the
. erson· for he had been empowere es as well as most of the He instructed the flv: 'teachings of the . secre: community of awareness-holdershr Phad previously conferred ill. thd
mantra vehicle which the Teac er ogre Matyaupayika inscnbe realm, and elsewhere. The
h . t of exhaustion. om
would So they wept to t e PL d h d predicted that the secret d as
The Emergence ofthis Teaching in the World 455
456
History: The Rise ofthe Secret Mantra
The peak is of easy access to those of good fortune,
But to the unfortunate completely impregnible.
Lanka is more sublime than other islands by virtue of other praise- worthy qualities: Near the base of the mountain just mentioned, to the north of it, there are many stupas containing relics of the Tathagata, for instance, the great Caitya of GUI). avera. On its western side is a tree called BuddhasaraI). a under which the Tathagata remained in contem- plation for seven days. That land, whose rivers are filled with pearls, treasuries with jewels, forests with elephants, and houses with voluptu- ous girls, is the very one famed by the name of Singhala.
In a dense forest called KaI). gala, in the north-east, there is a cavern which houses Srlpaduka,469 an enormous footprint of the Buddha. It is said that during the regular festival held at the footprint twelve thousand monks congregate; and that from ancient times up to the present day the teachings of both the lesser and greater vehicles have been widespread.
THE AURAL LINEAGE OF MUNDANE INDIVIDUALS
[77. 3-78. 4] After the third council, in the time of King son, five hundred masters who proclaimed the greater vehicle came forth. All of them received precepts transmitted by the Lord of Secrets and others and they all acquired miraculous powers. They were invited to the west by King who built a temple on the summit of Mount Abu, and requested them to live there. He also caused five hundred intelligent members of his court to be ordained and to study the doctrine of the greater vehicle under those five hundred masters. The king thought that the pitaka should be written down and he asked how large they were. The masters replied, "Speaking generally, they are innum- erable, but these here comprise ten million [verses altogether]. " To this, the king responded that they should be written down, despite the large quantity. And so he had them all committed to writing and then presented them to the masters. From this time on the greater vehicle was widely propagated. There were also a great many who secretly practised Kriyatantra and Caryatantra. Numerous tantra texts, concern- ing the way of mantras, were brought from different lands and propa- gated by those masters.
Concerning the Unsurpassed [Yoga]tantra: Until a later period, only a few supremely fortunate beings, those who had attained to all-surpas- sing [realisation], received teachings from their preferred deity or some other. They practised these teachings in solitude and attained ac- complishment. Since neither the specific instructions were set forth,
The Emergence ofthis Teaching in the World 457
nor. the sequence of the lineage established theIr . names; so how could there hav b
teachmgs?
e
at all, one ever knew een a publIc spread of their
4 The Lineage of Mahayoga, the Class of Tantras
KING JA AND KUKKURAJA
[78 4-85 2] When the Lord of Secrets turne
d the doctrinal wheel of the . ' .
470
f o r t h e f i v e n o b l e o n e s o n M a l a r g l f l , ; h e who practised the outer tantras of the way 0 secret man r , ,
very same time, seven wonderful dreams, as follows:
The signs of the buddhas' . Speech, and mind dissolved [Into hIS own], And a bejewelled book descended.
He engaged in a doctrinal
Everyone revered him as a samt. .
He performed a great rite worshIp. Jewels fell down, as does ram. . And it was prophesied that he would attain
To the level of buddhahood.
Ja was prophesied by the Teacher in all sorts of siitras and
K'
The Subsequent Tantra of the Emergence of Cakrasalflvara
(SalflVarodayottaratantra) says:
One hundred and twelve years from now,
When I have vanished from here,
KingJa) Indrabhuti
and this king are contemporary, whether or not they are in fact one and the same person. He is also the approximate contemporary of Vidyavajra, Saroruha, and Jalandharipa.
In any case, while the king was sitting absorbed in the meditative cultivation of the yoga of the lower tantras, a volume containing the great texts of the way of secret mantra, including the Buddhasamayoga and a one-cubit-tall image of the Lord of Secrets actually fell upon the :oyal palace, just as in his dream. Then, having performed prayers, he Intuitively understood the chapter entitled the "Vision of Vajrasattva" and, relying on that and on the image of Vajrapa1). i, he practised for seven months. As a result he had a vision of Vajrasattva and received from him the empowerment of pristine cognition. Thus he came to
A quintessential doctrine: .
Renowned in the three dIvme realms, Will be revealed by the Lord of Secrets To one who is named King Ja,
Who will appear by virtue of great ments
. 471 At Jambudvlpa's eastern frontler.
.
Similar quotations are also found III t e enera
All Intentions. h
Some say that King Ja was none ot an
who had been empowered by the Teacher Imse ,
h
1Sutra which Gathers
.
G
h I drabhuti the Great,
It
but others maintain
Mahayoga) the Class ofTantras 459 that he was that Indrabhiiti's son. Some even believe him to have been
472
an intermediate Indrabhiiti.
ions; but, because ordinary persons cannot imagine the emanations of great sublime beings, perhaps they are all correct! And yet, upon exam- ining the chronology, we find he is described as the contemporary of master Kukkuraja. For this reason he may well be an intermediate Indrabhiiti. Moreover, the great accomplished master Kambalapada
Thus, there are various dissimilar opin-
460 History: The Rise ofthe Secret Mantra
understand the symbolic conventions and meanings of that volume in their entirety.
At the same time, the Anuyoga texts were revealed in Ceylon. As it says in the prediction found in the fifth chapter of the Tantra which Comprises the Supreme Path ofthe Means which Clearly Reveal All-Positive Pristine Cognition (kun-bzang ye-shes gsal-bar ston-pa'i thabs-kyi lam- mchog 'dus-pa'i rgyud, NGB Vol. 3):
The Mahayoga tantras will fall onto the palace of King Ja. The Anuyoga tantras will emerge in the forests ofSiilghala.
Then King Ja taught the book to master Uparaja, who was renowned as a great scholar throughout the land of Sahor, but he could not understand their symbolic conventions and meaning. The king then taught them to the master Kukkuraja. He intuitively understood the chapter on the "Vision of Vajrasattva", from the Tantra of the Magical Net of Vajrasattva, and practised it, whereupon Vajrasattva revealed himself and predicted that the Lord of Secrets would reveal the meanings of this tantra thereafter. When he had practised more, the Lord of Secrets actually appeared and granted him the complete empowerment of the authentic teaching and of all vehicles. Then he told him to request the verbal teaching from the Licchavi Vimalaklrti. It is said that, follow- ing the transmitted precepts of the Lord of Secrets, master Kukkuraja divided [the Mahayoga tantras] into the Eighteen Great Tantrapitaka (tantra chen-po sde bco-brgyad) and taught them to King Ja. 473
In the king's own composition, the Array of the Path of the Magical Net, he says:
In the eastern domain of Indrabhuti, At Vajraku! a in India,
I, the noble Indrabhuti,
Practised the Magical Net,
Having been taught by the Lord of Secrets himself. I actually realised VajrapaJ). i,
With his retinue of fifty thousand.
Being empowered in wholesome action,
By the practice of disciplined conduct,
I was free from sin, and reached [an exalted] level.
Just so, although the king himself had attained realisation, he de- monstrated the way of realisation by relying upon Kukkuraja. This was in order to prevent charlatans from entering this path at wilL". f
Now, the renowned master Kukkuraja, whose name means klllg 0 dogs", and who is also called Kuttaraja in some legends, taught the doctrine by day in the guise of a dog to a thousand warriors and yoginIS, and by night went to the charnel grounds with them to perform feast offerings and other sacramental practices. After practising in this waY
Mahayoga, the Class of'T'antras 461
years he finally attained the accomplishment of the Great
M
zveJo 'dh' T
1670).
g znto
Others say that while the master went to Oggiyana and once more
b'd"
was a 1 I? g III such p. ractice he
Five Inner Tantrapitaka of the samayoga; which were drawn fro ,nga IncludIng the Buddha- the Mahayoga]. In this way, he Great Tantrapitaka, [of ment by following the Tantra of thY H'd;e t supreme accomplIsh-
draguhyatilakatantra, T 477). e z en Poznt of the Moon (Can-
This master was an adept of the B ddh -
many treatises, including the Six ArraUs 0 asama:;:oga He wrote
thadharavyuha, T 1664-9) and th
pry, EZdsotRer:c Meanzng (Sacjguhyar-
d Z , e an a as (Sarvamandala-nuvartzp' -
. " ". ancavz z, Now, In the peculIar terminology of the A
zte for Enterin' All
the inner tantras are universally regard d
Mahayoga, [which deals r i m ' l as
Anuyoga, [which deals r i P . an WIth] the stage of creation; the
Atiyoga, [which deals pof and the reat erlectIOn.
Kukkuraja
' . TranslatIOn School,
OrmIng three classes: the
462 History: The Rise ofthe Secret Mantra
The first of these, the Mahayoga, has two divisions: the class of tantras [*tantravarga] and the class of means for attainment [*sadhanavarga, NGB Vols. 20-33]. Ofthese, the former, which consists of the great tantrapilaka, is divided into eighteen: the five great tan- trapilaka of buddha-body, speech, mind, attributes, and activity-these are the ground and the roots; the five tantrapilaka concerned with the means for attainment - these are the branches; the five tantrapilaka concerned with conduct - these are also branches; the two supplement- ary tantras which make up the omissions; and the single tantrapilaka
474
King Ja taught all of these to Kukkuraja. From the latter they were transmitted succes- sively to Sakraputra, or Indrabhuti the younger, who was the king's son; SiI11haraja; Sakrabhiiti, or Uparaja; and finally to the daughter Gomadevl. By practising the path on which the two provisions [of merit and pristine cognition] are achieved [rapidly], they and their respective
retinues reached the level of Vajradhara. As it says in the Sequence of the Path:
Then to the east of Jambudvlpa,
Which rests on the Indestructible Seat,
In a holy palace of precious gems,
In an auspicious and sacred room,
Kukkuraja and Indrabhiiti,
Together with SiI11haraja, Uparaja,
Daughter GomadevI, and others,
Received the empowerment of the Magical Net. They actually attained the ma1). 9ala as an assembly, And manifestly reached the level of Vajradhara.
King Ja wrote the Array of the Path of the Magical Net, the Two Stages (Sriguhyagarbhakramadvayoddesa, P 4771), et cetera. He also composed many other definitive texts which bring out the most secret meaning: the Commentary on the Root Tantra of Cakrasarrzvara (Sricakrasarrzvaratantrarajasambarasamuccayanamavrtti, T 1413); the Verification ofPristine Cognition afianasiddhi, T 2219); the Verification of Co-Emergence (Sahajasiddhi, T 2260) and so forth. Nearly all of the tantras and instructions that were widespread among the great accomplished masters of India came from this royal master. He gave the transmitted precepts on supreme bliss and on inner radiance to the accomplished master Balapada, or Jalandharipa, who in turn transmit- ted the lineage to and his retinue of disciples. Tilopa and Naropa and all their disciples came forth from this lineage. 475 It is alsO the source of the transmitted precepts concerning the action seal (kar- mamudra), which were passed down from daughter Gomadevl to King
Ja and Kukkuraja, and from them to the masters LIlavajra and Bud- dhaguhya.
Mahayoga) the Class oJTantras 463
which summarises the meaning of all the others.
a long time, owing to which th
anJusn and IllumInated the island for e master was called Suryavat, "Sun-like".
LILAVAJRA476
[85. 2-87. 6] The master LIlavajra was bor .
J:Ie was ordained in Oggiyana and In the of tlcularly learned in the ph·1 h· the Tnpitaka. He was par-
knew all of the ordinary of A. sanga, and he also Madhima he practised the L an Island In Og9iyana called When he was approaching acc;:e r oj the Names oj Mafijusri
fromthefaceofapaintingofM _ _ment. a oflightemanated
Lflavaira (or Vilasavajraj
On another occasion whe . .
the five sense' of perverse doctrines, who hIS practice, came to kill the as sacraments for
forms, such as those of an I LIlavaJra appeared in various
Unable to recognis: boy, girl, buffalo, and t IS Incident, the master becam m, t e went away. Owing to Near the end of h· rfl he renowned as Vlsvarupa, "Everyform".
The master living creatures in
ng, In all the tantrapitaka, and in th M speak- e aglcal Net cycle, In particular.
464 History: The Rise ofthe Secret Mantra
He also lived for ten years at Nalanda, where he preserved the teaching of the way of mantras. He composed many treatises and expounded them in detail. [His works include]: a Commentary on the Litany of the Names of Mafijusrf ('jam-dpal mtshan-brjod-kyi 'grel-ba, T 2533) according to the interpretations of the Unsurpassed [Yoga]tantra; the Sequence of the Supreme Point (Mahatilakakrama, T 1290), concerning the stage of perfection of Hevajra; a Commentary on the Guhyasamaja Tantra, based on the Guru's Instruction (Srfguhyasamajatantranidana- gUrilpadesanavyakhyana, T 1910); the Means for the Attainment of Co- Emergence (Srfguhyasamajasahajasadhana, T 1913); and other treatises dealing with sundry tantras. Concerning the system of the Magical Net, [he composed]: the Parkap Commentary on the Secret Nucleus;477 the Innermost Point (Cittabindu, P 4723); the Sixfold Sequence (Krama$atka, P 4741); the Clarification ofCommitments; the Propensityfor the Commit- ments (Samayanusayanirdefa, P 4745) and so on. In the end he attained the body of indestructible reality. His ordination name was Srlmad Uttamabodhibhagavat and his esoteric name was LIlavajra. In the treatises, too, he is referred to as LIlavajra, Suryavat, or Visvarupa.
Under LIlavajra the master Buddhajfianapada studied the Magical Net, the Buddhasamayoga, the Guhyasamaja, [the Garland of Activity, Karmamala, NGB Vol. 17]478 and the Hidden Point of the Moon, which are known as the Five Inner Tantrapitaka and are foremost among the Eighteen Great Tantrapitaka. He meditated upon them and attained mastery of pristine cognition. In the Oral Instructions of Mafijusrf, he says:
Then I went to O<;i<;iiyana, the birthplace of all virtues, Where there dwelt one famed as LIlavajra.
I learned much from him and pondered it. . .
While the venerable LIlavajra was preserving the mantra teaching in
O<;i<;iiyana, an outcaste boy met Aryadeva [in a vision]. 479 By the latter's
blessing the boy spontaneously understood the doctrine and expounded
various texts concerning the way of mantras, which had been composed
by the sublime Nagarjuna and Aryadeva, [who were spiritual] father
and son. Matailglpa and of Koilkana also heard them from
Candraklrti in person; and they were the first to copy down his book,
the Clarifying Lamp. In the same way, it is said that the scholar Rahula
met Nagabodhi480 [and also received similar doctrines]. Thus, the sub-
lime Nagarjuna's cycle of teaching on the Guhyasamaja first appeared
481
[87. 6-90. 2] The master Buddhaguhya was born in Central India and was ordained at Nalanda. He and master Buddhasanti were both dis-
. Mahayoga, the Class ofTantras 465 clples of Buddhajfiana -d d .
! : s o f the_ life. VaraI). asi regIOn, it so happened that a . me _ In the clarified butter of a red cow h· h pIcture ManJusn smIled; the
to boil; and some for this practice,
realIsed that these were signs of 1. ossomed anew. He
a while, not knowing whether he bhut he hesitated for
during this period.
BUDDHAGUHY A
· Irs 0 Ier t e flowe d . k t e gee. A yaksInI obstructed h· . h 1 r, or nn
fainted for a short t·ime Then 1m asap on the face and he . . , on regaInIng conscio h
the pIcture was covered with dust the fl e saw that
the ghee had boiled over Non ' ow. ers had WIlted, and even
his head with the flowers· and he off the dust, adorned
upon, his body became free of the ghee. There-
and sharp-witted, and acquired master and he became powers. y 0 the supernormal cognItIve
At about that time, he went on to Odd· -
LIlavajra, under whom he studied th . ylyana, where he met the master
Unsurpassed Tantrapitaka He b e tantras, and the Five Inner
Net. On another he . adept at the Magical asantl to meet the sublime
hh
Buddhaguhya
466 History: The Rise ofthe Secret Mantra
Avalokitesvara on Mount Potalaka. There they met Arya Tara, who was teaching the doctrine to a host of nagas at the foot of the mountain; BhrkuF, who was teaching the doctrine to a host of antigods and on the slope; and sitting openly on the summit was the sublime Ava- lokitesvara. All were as plainly manifest as they themselves were.
Buddhaguhya also attained accomplishments there, like the ability to walk without his feet touching the ground. It was Arya Tara, too, who advised him to go to Mount Kailash in the Himalayas, and to practise the means for attainment there.
Returning from Mount Potalaka, Buddhaguhya taught the doctrine in and around Vara1). asI for many years. Then, once again, the sublime MafijusrI exhorted him to follow Tara's former advice. He proceeded to Mount Kailash and practised the means for attainment, whereby he directly perceived the great Ma1). <;lala of the Indestructible Expanse (VajradhatumarJ4ala) many times, and could speak to the sublime Mafi- just as to another man. Non-human beings also acted as his servants.
The master composed a great many works, including: the Analytical Commentary on the Tantra of the Secret Nucleus (gsang-ba snying-po-la 'grel-ba rnam-bshad-kyi 'grel); the Sequence of Indestructible Activity (Mayajalavajrakarmakrama, P 4720); the Significance of the Ma1JcJala Doctrine (Dharmama1JcJalasiltra, T 3705); the Holy Ornament (Tattv- alokaparamalarrzkara, P 4735); the Lesser Net P 4734) and the Greater Net (drva-chen); the Greater Sequence of the Path (Mayajalapathakrama, P 4736) and the Lesser Sequence ofthe Path (sgyu- 'phrullam-gyi rnam-bshad chung-ba, DZ Vol. 1); the Stages of the Real- isation ofthe Peaceful and Wrathful Deities (zhi-khro mngon-rtogs rim-pa); the Introduction to Yoga, which is the means for the attainment of the Ma1). <;lala of the Indestructible Expanse according to the Yoga tantras (Tantrarthavattira, T 2501); the Abridged Commentary on the Tantra of the Awakening of the Great Vairocana (Mahavairocanatantrapi1JcJartha, T 2662); the Expanded Commentary on the Later Stages of Meditation (Dhyanottarapatalatfka, T 2670), et cetera.
482 BUddhaguhya's great kindness to Tibet will be described later on.
At the end of his life, he vanished bodily. V AJRAHASY A
[90. 2-91. 1] Again, King Ja and Kukkuraja expounded [the samaja] to the "Zombie" Sukhasiddhi,483 and to the ni The former taught the master Vajrahasya, who composed the commentary on the Guhyasamaja entitled Apprehending the Entire Intention (Srfguhyasamajatfka, T 1909), as well as the Means for the Attainment of Supreme Bliss (Mahasukhasadhana, T 1911), and other works. He was the master of these teachings and expounded them. It is maintained
. . Mahayoga) the Class ofTantras 467 that m IndIa there were twenty-four di . . . . Guhyasamaja, of which six stmct teachmg tradItIOns of the
these being the Guhyasamaja in Tibet. , the fourth of of teachings. 1 IOn enved from VaJrahasya's cycle
Vajrahasya bestowed the em ower
varaklrti, the "guardian ofthe of on VagIs- that tantra to him. He also conferred 0 at expounded
advice. By meditating on th n . the mstrUctIOns and further
attained accomplishment. and mstructions VagIsvaraklrti , m at very body h b
the awareness of the Great Seal the b e ecame a holder of The master [Vajrahasya] and the
tantras to King Prabhahasti of Sahor. . . both expounded the PRABHAHASTI
[91. 1-91. 6] Prabhahasti was born into
H. e was ordained by master Santi rab:aroyal. famlly m western India. Vmaya master, Punyaklrti of M P H of CIta:ara, and by the great
. aru.
. .
e was gIVen the name Sakya-
Prabhiihasti
468 History: The Rise ofthe Secret Mantra , , learned in the entire Tripitaka. As the dIsCIple of prabha, and became f' d t uctible reality according to the way of a great many holders 0 m es h- a he mastered all the tantras
mantra, for instance, master as; His [esoteric] name according
and obtained accomp Sakyamitra, a disciple of this
filling gem be brought from an island. His minister of righteousness, [who had been sent to fetch the jewel] first saw the boy on his return journey. Then the king met him and brought him to the palace to become his adopted son. He received the names Padmakara (Lotus-origin) and Saroruhavajra (Vajra of the Lake-born Lotus), and was requested to sit upon a throne of precious stones, which appeared by the power of the wish-fulfilling gem. He satisfied the entire populace with a rain of food, clothing, and jewels. By his youthful play, he matured numberless disciples. He married the <;lakinI PrabhavatI, and defended the kingdom of O<;l<;iiyana according to the doctrine. There- fore, he became renowned as King Sikhin (Crested King).
Then he realised that by governing the kingdom he could not be of great service to others. He asked his father for permission to leave, but was refused. Therefore, while performing a dramatic dance, he pre- tended that a trident slipped from his hand and thus he "liberated" the son of an evil minister. 486 As punishment for murdering the minister's son, he was banished to live in charnel grounds. He practised asceticism [in the charnel grounds of] SHavana, Nandanavana, and SosadvIpa, where he received empowerment and blessing from the <;iakinIs Marajita and When he had brought the <;iakinIs of the charnel grounds under his sway he became known as (Preserver of Peace).
Then he proceeded to the isle of Dhanakosa, where, by practising the way of secret mantra through the symbolic language of the <;iakinIs, he brought the <;iakinIs of the island under his sway. When he practised in the (Coarse Wood), VajravarahI appeared in order to bless him. He bound all the nagas of the ocean, as well as the planets and stars of the sky under an oath of allegiance. Warriors and <;iakinIs of the three abodes conferred their accomplishments upon him, and he became renowned as Dorje Trakpotsel (Expression of the Ferocious V ajra).
After that he went to Vajrasana, where he performed various miracles. When the people asked who he was, he replied,"I am a self-born bUddha! " But, not believing this, they insulted him. Seeing that much Power was required [in order to overcome their doubts], he went to the country of Sahor, where he received ordination from master Prabhahasti, and received the name Sakyasirpha (Lion ofthe Sakyas).
Having received the teaching of the Yogatantra eighteen times, the deities [of those tantras] appeared to him in that very place. Guhyajfiana, the <;iakinI of pristine cognition, appeared in the form of the nun Ananda and, at his request for empowerment, she transformed him into the sYllable HO¥, and then swallowed him. In her stomach he was given the complete outer, inner, and secret empowerments, and was then
eXpelled through her vagina. In this way, the three obscurations were removed. 487
to the mantra traditIOn was Pra h . S mmation O f the Real, which d mmentary on t e U 'J _
a co, d h Ornament of Kosala (Kosalalan:zkara ,
master, compose
is a Yoga tantra, entitle ,t e /_ mitra went to Kashmir where T 2503). Both PrabhahastI ,SakyaMaster Buddhaguhya and the
they vastly benefitted living der Prabhahasti; but Padma- reat master Padmasambhava stu Ie U?
also studied under King Ja hImself. P ADMASAMBHAV A
[Padmasambhava]: There is [91. 6-103. 4] Concernin? that (vv 1l0cd-llab):
a prophecy in the MagIcal Net OJ anJus .
He is the lorious buddha, lotus-born: , .