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ROUTLEDGE LIBRARY EDITIONS: BUDDHISM

THE BUDDHIST TANTRAS

THE BUDDHIST TANTRAS

Light on Indo-Tibetan Esotericism

By
ALEX WAYMAN

Volume 19
 First published in 1973
This edition first published in 2008 by
Routledge
2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN
Simultaneously published in the USA and Canada
by Routledge
270 Madison Ave, New York NY 10016
Routledge is an imprint of the Taylor & Francis Group, an informa business
Transferred to Digital Printing 2009
© 1973 Alex Wayman
All rights reserved. No part of this book may be reprinted or
reproduced or utilised in any form or by any electronic,
mechanical, or other means, now known or hereafter invented,
including photocopying and recording, or in any information
storage or retrieval system, without permission in writing
from the publishers.
British Library Cataloguing in Publication Data
A catalogue record for this book is available from the British Library
Library of Congress Cataloging in Publication Data
A catalog record for this book has been requested
ISBN 10: 0-415-44291-5 (Set)
ISBN 13: 978-0-415-44291-6 (Set)
ISBN 10: 0-415-46163-4 (Volume 19)
ISBN 13: 978-0-415-46163-4 (Volume 19)
Publisher’s Note
The publisher has gone to great lengths to ensure the quality
of this reprint but points out that some imperfections in the
original copies may be apparent.
 To Hideko
Who has always encouraged
my essays
CO NTE NTS

page

Preface XI

I. Introductions 1

1. Perfection of Insight : Buddhist Tantra within Mahayfma

Buddhism 3
2. Early Literary History of the Buddhist Tantras, especially the
Guhyasamaja-tantra 12
3 . Buddhist Genesis and the Tantric Tradition 24
4. Analogical Thinking in the Buddhist Tantras 30
5. The Nature of Buddhist Esotericism 36

II. Foundations of the Buddhist Tantra 43

6. Divinity according to the Buddhist Tantras 45

7. Preparation of Disciples ; the Meaning of Initiation 54
8. Offering Materials and their Meanings 71
9. Symbolism of the Mai)<Jala-Palace 82
10. Tantric Ritual and Symbolism of its Attainments 110
11. Twilight Language and a Tantric Song 128

vii
viii Contents

Ill. Special Studies 137

1 2. The Nine Orifices of the Body 1 39
1 3 . Tantric Teachings about the Inner Zodiac 151
14. Female Energy and Symbolism in the Buddhist Tantras 164
15. The Five-fold Ritual Symbolism of Passion 202
1 6. Received Teachings of Tibet and Analysis of the Tantric
Canon 225

Index 241
TAB LES

page
I. Tantric Paths 33
2. Classification in Clans 34
3. The Great Reality of Five Secrets 38
4. Stage of Generation 47
5. Stage of Completion 48
6. Nature of Divinity 50
7. Materials i n the Flasks 81
8 . Meditative Objects for Calming (the Mind) 112
9. The Five Ornaments 120
10. The Four Mudra-s 127
II. Orifices, and Emanations of the Wisdom I;>akini 143
12. The Four Goddesses of the Heart 154
13. Element Winds and Transit of Inner Zodiacal Signs for Fruits 159
14. Basic Time and Fruitional Time Correspondences 18 0
15. The Great Time 182
16. "The Five-arrow Correspondences" 209
17. "Death" (2 Aspects) 216
18 . "Intermediate State" (2 Aspects) 221

ix
X

PLATES

1. K.ilacakra dancer Frontisp i ece

2. The Glorious Conch Shell 7

3. Sri-Heruka, or Sambara 10

4. Mahavajradhara 52

5. Seven Pots in the Kalacakra Initiation 63

6. Zor for Yama and Yama Offeri ngs 78

7. MaiJ.{jlala offerings for the Kalacakra 80

8. Mt. Meru MaiJ.{jlal a 102

9. Mt. Meru Temple Banner 104

10. Rev erse side of Temple Banner 105

11. Mudra of the Four Continents and Mt. Meru 106

DRAWINGS

MaiJ.{jlala of the Triangular Dharmodaya 90

Green Tara, Showing the Six Ornaments 119

Buddha(jlakini, Showing Khatvailga, Qamaru and Kapala, 123
An Astrological Representation of the Heart Cakra 153
PREFACE

This work is prepared from my previously published articles in the

field of the Buddhist Tantra plus new studies especially made to round out
the material for a reasonably integrated volume. It has particular contact
with two previous books in the tantric field, Mkhas grub rje's Fundamentals
of the Buddhist Tantras, translated by F. D. Lessing and Alex Wayman
(Mouton, 1 968)-which I refer to as Mkhas grub rje's ; and my Yoga of the
Guhyasamiijatantra; the Arcane Lore of Forty Verses (the publication of
which is going forward in Calcutta)-which I refer to as Yoga of the
Guhyasamiijatantra. Mkhas grub rje's is written by a Tibetan proficient in
the Tantra on behalf of his Tibetan disciples. The Yoga of the Guhya­
samiijatantra is a synthetic commentary on forty verses written by myself
as a Westerner and is almost completely based on the Guhyasamiijatantra
and commentarial l iterature in that lineage. In contrast, the present work
goes further than the last one named in communicating varied aspects of
the Buddhist Tantra to Westerners by researches based on texts sometimes
using the Guhyasamiijatantra lineage, but with special reliance on what are
called the lower Tantras ; and in the case of the fourth or highest class of
Tantra with frequent utilization of the Mother Tantra ( Sri-Cakrasarrz vara,
Hevajra, and Kiilacakra) ; besides by more contact with the living tradition.
That is why the present work is mainly different, both in content and in
organization, from my two previous book engagements with the vast
Buddhist Tantra literature. I also have under active preparation two other
works in this field : Tibetan Miniature Paintings based on the Lessing
manuscripts, which deals with the Buddhist Tantras principally in terms
of individual deities ; and M inor Buddhist Tantra Texts, with relatively
brief but important texts in full translation. All those works, whether

xi
xii Preface

published or in press or preparation, have a common method which is the

subordination of personal opinion about the Tantra to authoritative
explanations by the proficients of this cult.
I am pleased to express appreciation to the followingjournals, publishers,
or agents for permission to reprint in whole or part certain articles of mine :
Bhandarkar Oriental Research Institute (Poona) (Golden Jubilee Volume)
for "Early Literary History of the Buddhist Tantras . . " Oriens Extremus
.

(Lessing Memorial issue) for "Buddhist Genesis and the Tantric Tradition."
The Tibet Society Bulletin (Bloomington) for "Preparation of Disciples for
Evocation of Deities." Adrien Maisonneuve, 1 1 rue St Sulpice Paris
(Etudes tibetaines dediees a la memoire de Marcelle Lalou) for
" Symbolism of the M acy<;lala Palace. " Institut de Civilisation Indienne,
Universite de Paris (Melanges d'Indianisme ala memoire de Louis Renou)
for "Concerning saf!ldha-bha a 1 saf!ldhi-bha a 1 saf!ldhya bha a." Uni­
versity of Chicago Press (which holds the copyright) for "Female Energy
and Symbolism in the Buddhist Tantras" and portions of "Totemic Beliefs
in the Buddhist Tantras" (History of Religions). Koyasan University
(Japan) (Studies of Esoteric Buddhism and Tantrism) for "The Fivefold
Ritual Symbolism of Passion." Lokesh Chandra, International Academy
of Indian Culture (New Delhi) for "Outline of the Thob Yig Gsal baJ:ti
Me Lon . . . " I have made corrections according to my present knowledge
and minor changes for mutual consistency as well as some additions.
It is with deep gratitude that I express my indebtedness to Mrs. Margaret
Lessing of Berkeley, California, for making available to me the manuscripts
of the late Professor Ferdinand D. Lessing, which have furnished some
invaluable materials for the present book, especially the photographs and
texts he collected for his researches in the iconography and cult of the
Lamaist temple of Peking, the Yung-Ho-Kung. These materials account
for all the Plates, except for 1 , 5, and 1 1 . They also furnished models after
which the Dharmodaya, Green Tanl, and Buddha<;lakini drawings were
executed by Mr. Osamu Yoshida.
The American Philosophical Society deserves thanks for its support of
my travel to India in Spring 1 970, which, while not for the express purpose
of this book, fortuitously coincided with the Kalacakra ceremony in
Dharmsala. My attendance at this important ritual occasion provided some
of the living touches which secure a contemporary relevance for ancient
texts. Plates 1 , 5, and 1 1 , are after photographs taken by my wife and
myself during that ceremony.
There are varied text sources for the studies herein reproduced. Since
so much is derived from Tibetan works-the overwhelming extant corpus
for the Buddhist Tantra-1 should be explicit. There are a number of
references here to the Derge Kanjur and Tanjur and native Tibetan works
at the University of California, Berkeley, from studies beginning in the
 Preface xiii

early 1 950's. The Tohoku catalogs to which I refer in connection with

notes from these sources are described in my article "Female Energy . . . "
(note 1 ) . There are also many references by 'PTT' (with volume, page,
and page folio number) to the Japanese photographic edition of the
Peking Tibetan Buddhist canon (Kanjur and Tanjur) and including
Tsoil-kha-pa's works. I used this edition after it was purchased by The
University of Wisconsin, and eventually assembled a large collection of
reproduced texts from this edition by the kind access to an excellent
duplicating machine of the University-Industry Research Program
Madison, Wisconsin. I still make much use of these duplicated texts with
the added convenience of being able to make notes on the pages. Moreover,
I use some texts of my own-preeminently for this book, Tsoil-kha-pa's
Snags rim chen mo (which I often refer to as the Stiags rim) in the Peking
popular blockprint ; this is his great compendium on the Buddhist Tantras.
Besides, it was necessary to consult some further canonical works to
complete the present book, and I have accordingly made some use of the
Narthang edition of the Kanjur and Tanjur, now conveniently accessible
at Columbia University.
For ease of combining the various published essays with further studies
in the present form, I usually omit the original texts, Sanskrit and Tibetan,
such as face the translation of Mkhas grub rje's and are abundant in Yoga
of the Guhyasamdjatantra as well as in my various published articles over
the past twelve years. These omissions not only facilitate the reading of
this book but also allow my transition from a former transcription of
Tibetan to the Library of Congress transcription system. In all cases,
references are given so that persons who wish may consult the original
texts.
Finally, for the mechanics of issuance, I must thank Mr. Donald Weiser
for his interest in publishing this book and the expeditious manner of his
handling it.
Englan
Englan

INTRODUCTIONS
The great goddess located in the heart,
Causing the yogin's yoga -
The Mother of all the Buddhas -
Is called Queen of the Diamond Realm.

Sarvarahasya-tantra, verse 45.

1

PERFECTION OF INSIGHT: BUDDHIST

TANTRA WITHIN MAHAYANA BUDDHISM

"Perfection of Insight" is the translation of the term prajfuipiiramitii, but

not here employed in its sense of a certain body of Buddhist literature,
namely the Prajiiaparamita scriptures. The present discussion of
prajfiiipiiramitii will show that it is through misunderstanding the role of
this faculty that the status of Buddhist Tantra has been falsely explained,
as though Mahayana Buddhism and Tantra under the name of Mantrayana
are two distinct and different things.
This is not to deny that if one takes tantric practices historically, in the
sense of obscure cults which probably existed in India before even the rise
of early Buddhism, those are essentially different from Mahayana. But
also such obscure cults are different from what we now have as Buddhist
Tantra, in terms of Tantric literature and associated practices. That is to
say, both the Hindu Tantras and the Buddhist Tantras have thoroughly
integrated those obscure cults into sectarian forms. The Buddhist Tantras
are so imbued with Buddhist terminology, mainly of Mahayana Buddhist
variety, that it is necessary to first study Mahayana Buddhism, especially
in its formal presentation in the Madhyamika and Yogacara schools;
otherwise one would be trying to find some mystical tantric meaning in an
obscure phrase which in fact is clear enough when recognized as a
Buddhist tenet from the Abhidharma literature or from those two
Mahayana schools. Therefore, it is completely pointless to say, as some
critics do, that the Buddhist Tantra is based on degenerate cults but that
in some works the monks cleaned and tidied them up to give them a
respectable form. Since the Tantra is essentially a practice, with incantations,

3
4 Introductions

breath control, and so forth, one must evaluate it by the way it is, as set
forth in its principal "revealed" scriptures, authoritative commentaries,
and actual practice as can still be observed (for example, among the
Tibetans in India).
According to passages cited by Tsoil-kha-pa in the introductory section
of his work on the stages of Tantra called Snags rim chen mo, the
Mahayana (Great Vehicle) has two divisions-the prajiia paramita
method (that part of Mahayana which is not tantric) and the mantra
method (the strictly tantric part of the Mahayana). In his quotation (folio
1 2b-4) from the (Kalacakra work) Vimalaprabhti, these two wings of the
Mahayana are termed "cause" and "effect" . But also the Diamond
Vehicle (Vajrayana)-so called because the diamond is unsplittable and
unbreakable-can be considered the Vehicle that incorporates both the
prajiitiptiramitti side (the "cause") and the mantra side (the "effect").
Therefore, the vehicle of the Bodhisattvas (who are the Mahayana saints)
has two degrees, first the perfection of insight (p rajiitipiiramitii) and then
the practice of mantras, initiation in the mat;uja/a, etc. To observe this in a
textual way, the reader may refer to the final section of this work for the
"Outline of the Thob Yig Gsal Bal}i Me Lon," and notice how this
compendium first gives the non-tantric background for the Tantras, and
then the Tantras. Tsoil-kha-pa introduces further terminology (folio
1 2b-6) with a passage from the Sekoddesa:

Holding the form of the void is the cause;

The fruit is the adherence to incessant compassion.
The indissoluble union of voidness (sunyatii) and compassion
(karu!Jii) is called "mind of enlightenment" (bodhicitta).

At 1 7a- l , he quotes the Tantra called Vajrapaiijarti (Chap. One), as follows

(my numbers) :
(I) If the void were the means (uptiya), then there would be no
Buddhahood, because the fruit would not be different from the
cause. The means is not voidness.
(2) Voidness has been taught by the Buddhas to ward off the
adherence to a self on the part of those who have gone astray
through views and of those who seek the view of self.
(3) Hence the binding as the means of ecstasy is called the
ma{lt;lala-circle. The yogin with pride of a Buddha is close to
Buddhahood.
(4) So he would accomplish with the means the thirty-two
characteristics of the Teacher, along with the eighty minor
marks of the Lord (prabhu). The means has the form of the
Teacher.
 Perfection of Insight: Buddhist Tantra within Mahiiyiina Buddhism 5

Tsoti-kha-pa gives the key ideas of those four verses in their order :
( l ) rejecting the claim that exclusive contemplation of voidness is the
means ; (2) the requirement to teach voidness ; (3) accompaniment of the
great means which is not shared (with the Praji'ilipiiramitii way) ; (4)
teaching reasons for requiring accomplishment with that means. The
meaning of the mal]tja/a as the unshared means is that in the Prajiiiipiira­
mitii way, the means is the first five perfections, of giving, morality,
forbearance, striving, and meditation ; with the perfection of insight as the
sixth. At folio 1 8b-5,6, he points out that the five perfections go with
accomplishing enlightenment in three incalculable eons. When the
ma1Jt)a/a-circle (of deities) is taken as the means, with ecstasy due to
"binding" of the male and female deities, this shows devatti-yoga (yoga of
the deities) and produces divine pride (free from ordinary pride) which is
the quick path to Buddhahood, that is to say, to acquirement of the two
kinds of formal body (riipa-ktiya), the Sambhogakiiya and the Nirmii.Qa­
kiiya in the present life. Therefore, those four verses from the Vajra­
pafijarti are important for elucidating this fundamental position of the
Buddhist Tantra-the quick path. According to Tsoti-kha-pa, the same
ideas can be garnered from other Tantras.
But while the Mantra way differs from the Prajiiaparamita way as
concerns the means, and therefore differs as regards fastness and slowness
in attaining the goal of Buddhahood, Tsoti-kha-pa points out at folio 9a-2
and by subsequent citation of Mahayana siitras, that there is no difference
in terms of Prajiiaparamita (perfection of insight) itself. He says (perhaps
referring to Tibetan polyandry) :
A mother is the shared cause of the sons. A father is the cause of
diversifying their lineages. In the same way, the Mother Perfection
of Insight is the shared cause of the four Sons ; while the cause of
diversifying the great and lesser lineages of their vehicles is the
means consisting in generating the mind (of enlightenment), and
so forth.
That is to say, a difference in means (considered to be the father) diversifies
the Hinayana into the S riivakayiina and the Pratyekabuddhayana ; while
another difference in means diversifies the Mahayana into Madhyamika
and Yogacara. But the Perfection of Insight (considered to be the mother)
is the same for all the four Sons ; and in consideration of this Mother of
the Buddhas and Bodhisattvas, such a scripture as the Saddharmapu1Jt)arika
(The Lotus of the Illustrious Law) sets forth the thesis of One Vehicle.
This insistence that the Prajiiiiparamita of the "Prajiiiiparamita vehicle"
and of the "Mantra vehicle" is the common Mother lets us conclude that
even when Prajiiaparamitii is personified as a goddess and represented in
tantric iconography in union with the Buddha, that in fact it is still the
6 Introductions

same Prajfiaparamita as is mentioned in the Prajfiaparamita scriptures

and in the various non-tantric Mahayana scriptures. But saying this will
undoubtedly not satisfy the critics-both within and without the fold of
Buddhism-who denounce the Buddhist Tantra as a degenerate develop­
ment within late Buddhism. They will surely retort that it is a fine thing to
extract this from a book, but that in practice Tantras has a worship of the
female element in its concrete form of the woman. The ready answer of
course is that one cannot deny such practices in some lineages of the
Tantra, and that the same Tantra, by reason of metaphorical employment
of words, can be understood differently. But, to be practical, it is passing
strange that anyone would bother with the Tantra to justify his
"degenerate" practice, for who so bent among worldly persons would
divert his energies by muttering a mantra a hundred thousand times at
dawn, noon, sunset, and midnight, with fasting and other inhibitions, to
engage in a "degenerate" practice, when, as we know so well, people at
large engage in degenerate practices without bothering to mortify them­
selves at dawn, noon, sunset, and midnight !
As one who over a long time has seen much sexual symbolism in these
tantric books, I must insist that the Tantras containing such symbolism
will never be understood if the reader simply extracts one sentence and
judges the whole work thereby. In short, to appreciate what the Tantra
amounts to, one must take it through an extended corpus, consult
commentaries, and so on. This means spending some time with it, but the
usual critic is too impatient. He makes his snap judgment on the basis that
among all subjects the Tantra is the most easy to judge. That while one
must study any recognized human discipline, such as chemistry, for years
to talk responsibly about it, one does not have to work at Tantra for a
whole day to speak authoritatively about it !
So I shall repeat what Tsoti.-kha-pa said : that Prajfiaparamita is the
common Mother, and invite the reader to determine for himself if certain
studies contained in the present work bear out this contention. And for the
meaning of Mother, let it be understood that Prajfia is by no means a
virgin, since from time immemorial, according to Buddhist teachings,
mankind has been defiling this prajiiii which is their own insight. Thus
the course of prajiiii is not, as in ordinary human terms, from innocence to
loss of a pristine state, but rather from original defilement to the pure
goddess state. The Buddhist prajiiii is not like the Hindu S akti, the new
power created by the gods to wreak havoc on their opponents, the Asuras ;
but the old passive faculty become powerful for helping some beings over
the opposition to be godlike. That is to say, the Hindu S akti has a mytho­
logical base, whereas the Buddhist prajiiii is rooted in man's psyche as the
ordinary ingredient of every-day thinking. In the Hindu theory, the gods
have to come up with a new plan ; in the Buddhist conception, man must
PLATE 2. The glorious Conch Shell, depicting Queen Miiyii (she gave birth to Gautama
Buddha while holding the branch) surrounded by deities. Original in the Berner
Historisches Museum.

7
8 Introductions

find a new role for his capacities. In this light, the Hindu S akti and the
Buddhist tantric prajfiii do have something in common, but it is not proper
to identify them.

The thirty-seven natures accessory to

en lig htenment as goddesses
Perhaps there is no clearer example of the tantric goddess as accessory
to enlightenment than the personification in the Sricakrasarnvara tradition
of the thirty-seven bodhipak yii dharmii/.t as goddesses. This identification
is found in Lui-pa's Sri-Bhagavadabhisamaya-niima (Toh. 1 427), and there
could be no higher authority for this, since Lui-pa is among the most
famous of the masters of the Mother Tantra. In utilizing his text as
preserved in Tibetan translation in the Tanjur, it was helpful to take
advantage of Abhayakaragupta's Ni pannayogdva/i (as edited by B.
Bhattacharyya), wherein is presented the Sambara-ma1,1<;lala containing all
the Sanskrit names of the principal deities of the Sricakrasarnvara-tantra.
It is of interest that the central deity, under the name S ri-Heruka, is given
the correspondence to "right samadhi" instead of his consort, but the
obvious meaning is that he is here present with his female side, usually
called Vajravarahi (the Diamond Sow). The thirty-seven natures
accessory to enlightenment (bodhipak ya-dharma) is an important feature
of the path both for early and later non-tantric Buddhism. The
identifications follow:

1. Station of mindfulness on bodies :Qiikini

2. Station of mindfulness on feelings Lama
3. Station of mindfulness on natures Kha1,1<;larohii
4. Station of mindfulness on thoughts Rupi1,1i
5. Base of magical power in longing Praca1,1<;lii
6. Base of magical power in striving Praca1,1<;liik ii
7. Base of magical power in analysis Prabhiivati
8. Base of magical power in thought Mahiiniisii
9. Faculty of faith Viramati
1 0. Faculty of striving Kharvaryi
1 1. Faculty of mindfulness Lailkesvaryi
1 2. Faculty of samiidhi Drumacchiiyii
1 3. Faculty of insight Ainivati
1 4. Power of faith Mahiibhairava
15. Power of striving Vayuvega
1 6. Power of mindfulness Surabhak i
1 7. Power of samiidhi S yiimiidevi
1 8 . Power of insight Subhadrii
 Perfection of Insight: Buddhist Tantra within Mahiiyiina Buddhism 9

19. Samadhi limb of enlightenment Hayakarl}i

20. Striving limb of enlightenment Khaganana
21. Joy limb of enlightenment Cakravega
22. Cathartic limb of enlightenment KhaQQaroha
23. Analysis-of-the-doctrine limb of enlightenment S aUQQini
24. Mindfulness limb of enlightenment Cakravarmil}i
25. Equanimity limb of enlightenment Suvira
26. Right understanding Mahabala
27. Right conception CakravartiQi
28. Right speech Mahavirya
29. Right bodily action Kakasya
30. Right livelihood Uliikasya
31. Right effort S vanasya
32. Right mindfulness S iikarasya
33. Right samadhi S ri-Heruka
34. Generation of the virtuous natures so far
not arisen Yamadahi
35. Protection of the virtuous natures that
have arisen Yamadiiti
36. Eliminatio n of the sinful natures that
have arisen Yamadal} tri
37. Avoidance of the sinful natures so far
not arisen Yamamathani

That takes account of all the goddesses of the Sambara-maQQala, if we

accept that Vajravanihi is included in S ri-Heruka, which of course is the
meaning of their mystic union . Besides, all the goddesses have parental
Buddhas. Nos. 1 -4 are the t)tikini-s under Ratnesa ( Ratnasarpbhava).
=

5- 1 2 are the Circle of Mind (citta-cakra) under Ak obhya, and they range
in the sky. 1 3-20 are the Circle of Speech (vtik-cakra) under Amitabha,
and they range upon earth. 2 1 -28 are the Circle of Body (ktiya-cakra)
under S asvata ( Vairocana), and they range beneath the earth. 29-32 and
=

34-37 are the Pledge Circle (samaya-cakra) under Amoghasiddhi ; and 33

(the maQQala-lord) is under Ak obhya ; his Diamond Sow side is under
Vairocana.
Tsmi-kha-pa (Lhasa Collected Works, Ta, 'dod 'jo, 1 1 2a-4) explains
Nos. 26-33 (the Eightfold Noble Path) in this context :

"Right understanding" : Great devotion to the Word of the Buddha.

"Right conception" : The errorless comprehension of its meaning, and not
casting aside a project which is good to do .
"Right speech" : Having words that do not deceive the sentient beings, and
free from lies.
PLATE 3. Sri-Heruka, or Sambara (Previously published in Lessing, Yung-Ho-Kung).

10
 Perfection of Insight: Buddhist Tantra within Mahiiyiina Buddhism 11

" Right bodily action" : Not trartsgressing the ten virtues in all that is done.
" Right livelihood" : Living in a way that does not harm the sentient beings.
"Right effort" : Performing the virtuous acts of bowing, circumambulating,
etc.
"Right mindfulness" : Being mindful of the Word of the Victor.
"Right samadhi" : With object of consciousness in the manner of Heruka.

But we cannot leave this subject without alerting the reader to the
multiple roles of these goddesses. For example, the Abhidhiina-uttara-tantra
(PTT. Vol. 2, p. 66-3) identifies the last four Bodhisattva Stages, for which
see Table 1 8 in the present work, with the four rjdkinis of the above list
(Nos. 1 -4) in respective order, which is their standard order. The same
Tantra identifies the first six Bodhisattva Stages with other rjdkinis.
Furthermore, reference to my Table 5 will show that four doorkeepers of
the Sri-Cakrasarnvara m at;ujala, namely Nos. 29-32, constitute in this given
order with translation of names (Kakasya, She the Crow-Faced ; and so on)
the first four of the six members of the Stage of Completion. Nos. 34-35
(Yamadahi and Yamadiiti) are reversed as the last two of the six members.
Right after Table 5 there is a different explanation for the remaining two
Yama goddesses (Nos. 36-37). But prajfiii herself appears in many roles
and guises-the cleverness of the market place, the science of the
laboratory, the wisdom of the sage ; a sword, a fire ; a nymph.
2

EAR LY LIT ERARY H ISTORY O F TH E

B U D D H IST TANTRAS, ES PECIALLY THE
G U HYASAMAJA-TANTRA *

There are several reasons for discussing literary history of the Buddhist
Tantras in general, while taking main evidence from the Guhyasamiija
cycle. For one thing, the texts and commentaries of Tantric nature are
replete with remarkable matters, intriguing to any scholar with the philo­
logical background to read them. Besides the inevitable "tantric secrets",
there are numerous problems of Indian textual history to be solved to the
extent these texts can be reliably dated in terms of centuries. Such an
investigation is undoubtedly challenging, because the cult of Tantra,
whether Hindu or Buddhist, has something of an anti-historical tone to it,
by the very nature of esotericism.
When it is seen that these Buddhist Tantras are composed by taking a
previous lore reaching back into the Vedic literature and amalgamating this
tradition with various Buddhist tenets, it appears that one should be able to
assign a definite period of time for such synthesizing. And then there is a
problem comparable to the dating of Upani ads and Pural)as, because we
hear a specious argument that it is possible to write such books at any
time! Possible, yes ; but not possible to furnish the feature of authority, as
when the Tantra is represented as a revelation of the supreme Buddha in
the form of Vajradhara ; not possible at any arbitrary time to have a text
• This article first appeared in Annals, Bhandarkar Oriental Research Institute,
Vo ls . XLVIII-XLIX (Poona, 1 968), which may be consulted for the Tibetan and
Sanskrit texts omitted here.

12
 Early Literary History of the Buddhist Tantras 13

be the main communication of religious leaders and geniuses, part of a

creative ebb, capable of arousing the faith, the concordant practice, and
commentarial labor of great thinkers, as were the Upani ads in the sense
in which we speak of the great Upani ads and the Upani ad literature.
And while the group of Upani ads called the Yoga Upani ads I are not the
greatest of their class, they too bear the imprint of creative thinking of
some period, whatever it may be, only prior to the composition of the
"revealed" Buddhist Tantras, because those particular "sectarian
Upani ads" have many remarks about centers in the body, mystic veins,
and other materials, in typical Upani ad disorganization, that are note­
worthy as constituting ideas incorporated in the Buddhist Tantras in more
organized and .Mstra-1ike form.
But, then, why "especially the Guhyasamaja-tantra" ? Any searching
examination of this . Tantric literature, mainly extant in the Tibetan
language, leads the reader to notice a compatibility of style of writing,
repetition of certain incantations (mantra), overlapping descriptions of
ritual practices ; although it is true that certain groups of texts display much
more of similar matter, a fact which led to the classification of Tantras,
eventually into the standard classes of Kriya-, Caryii-, Yoga-, and
Anuttarayoga-tantras, by which the Tibetan Tantric canon is arranged. 2
Now, I concern myself mainly with the Guhyasamiija-tantra simply because
it is necessary to follow through at least one current in its various connec­
tions to see the picture with some clarity, and I happen to have done so
with the Guhyasamiija-tantra through my researches in writing a still
unpublished work, The A rcane Lore of Forty Verses ; A Buddhist Tantra
Commentary on the Guhyasamiija-nidiina-kiirikii. In a literary history
introduction to this work I have argued that an Explanatory Tantra
(vyiikhyii-tantra) of the Guhyasamiija called Vajramiilii was composed in
the fifth century A.D., and the basic tantra Guhyasamiiia probably in the
fourth century A.D.

I. Dating of the G u hyasamaja

It would be well to summarize here the kind of reasoning I have em­
ployed in that manuscript to arrive at the approximate dating, as well as to
add further considerations. First we notice that scholars are fairly well
agreed about the dating of the named commentators on the Guhyasamiija
cycle and the Tantra Siddhas generally. Leaving out the references, we
observe that Saraha is a contemporary of King Dharmapiila (769-809). In

1. The Yoga Upani!jads, tr. by T. R. Srinivasa Ayyangar and ed. by G. Srinivasa

Murti, The Adyar Library, 1 952.
2. Cf. Alex Wayman, "Analysis of the Tantric Section of the Kanjur Correlated to
Tanjur Exegesis". Part II of Chap. 1 6, below.
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Eng. morals. Intr. by Sir T. Horder. Intellectual crime. The romance of
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in fear. Wheels in the Forest. Chance (Roger). Until philosophers are
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Foreword by H. J. Laski. 8^ 1928 Chancel (Charles de). 'Souvenirs
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[Huddersfield. 1918] Chancellor (Richard), see Dulles (F. R.)
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Eux & nous sur un bateau. 88°. 1936 Mes souvenirs de Bali. s8°.
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Malo (H.) Les Clouet de C, 1932. ,, Meubgey (J.) Les princ. mss. k
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Chantraine (Pierre). La formation des noms en Grec anc. [Soc. de
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[Tchapyguine]. Razin Stepan: istor. roman. izd. 9°e. 8°. 1936 Stenka
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Chapin (Charles E.) C. Chapin's story, wr. in Sing Sing prison. Intr. by
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Freundschaft. 8°. 1928 Chapiro (Marc). L'illusion comique. 8°. 1940
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1930 Chapman (Arthur Percy Frank), P. G. H. Fender &c. The game
of cricket. [Lonsdale lib., v6]. 8°. 1930 Chapman (Cecil Maurice).
From the Bench. 8°. 1932 Chapman (Charles Edward). Republican
Hispanic America: hist. 8°. N.Y. 1937 Chapman (Elsie Naomi), wife of
Ed. H. Chapman, form. Roberts. Memoirs of my family, w. researches
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1928 Chapman (Ernest Hall). Wireless to-day. 8°. [1936] Chapman
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lover. 8°. N.Y. 1933 Chapman (Frederick Spencer). The jungle is
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impr.] 8°. 1950 Lhasa, the Holy City. Intr. by Sir C. Bell. 8°. 1938
Northern lights. The official ace. of the Brit. Arctic Air-Route Exped.,
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Ia8°. 1932 Chapman (George), the poet. All fools (1605), see
tDoDSLEY (R.) Sel. coll. of old plays, v4, 1825. The blind beggar of
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N.Y. 1941 Rollo duke of Normandy, attrib. to C. tfc o». (1639), 1948,
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Allen (P.) Plays of Shakespeare & C. in rel. to French hist., 1933.
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Owen). The Chinese revolution, 1926-27. Communist control as seen
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1949 I wUl be good. s8°. 1945
 CHAPMAN Chapman (Hester W.) [continued]. Long division.
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Chapman (John Alexander). Marching song, see Eng. Assoc. Essays,
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on Shelley, Wordsworth & others. 8°. 1929 Chapman (John Jay).
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8°. [1932] Across Madagascar. s8°. [1942] Chapman (Robert
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1939 Boswell's archives, see Eng. Assoc. Essays, vl7, 1932. Cancels.
8°. 1930 Dodsley's Coll. of poems by sev. hands, see OxrOED
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1948 Names, designations & appellations. [S.P.E. Tract, 47]. 8°. O.
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Johnson & BoBwell revised, 1928. Chapman (Ronald). The laurel &
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