Ancient Indian Colonies in the Far East (Vol. I: Champa; Vol. II: Suvarnadvipa) v2.c20.s6.t2: § 2. Buddhism
Ancient Indian Colonies in the Far East (Vol. I: Champā; Vol. II: Suvarṇadvīpa) v2.c20.s6.t2
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§ 2. Buddhism
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We now turn to the other great religious sect, *viz.* Buddhism. We have seen above that the Hinayāna form of Buddhism was prevalent all over Malayasia towards the close of the seventh century A.D.¹ But the next century saw a great change at least in Java and Sumatra. The Hinayāna form was practically ousted by Mahāyāna which had a triumphal career in Sumatra and Java during the period of the Śailendra supremacy.
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¹ Cf. Bk. I. Ch. X.
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In Java it led to the erection of the famous Barabuḍur and several other magnificent temples which will be described in detail in a subsequent chapter. The predominance of Mahāyāna was not, however, limited only to a particular period and locality. Its monuments are also found in Eastern Java. The religion has left a prominent trace in caṇḍi Jago and many small temples which are scattered all over the island. It may be presumed, therefore, that Buddhism, particularly its Mahāyāna form, became a very popular religion in Java among the masses. The same thing may also be said of Sumatra. On the whole it may be safely presumed that as in the old days, Suvarṇadvīpa continued to be a strong centre of Buddhism. The international character of Buddhism gave Suvarṇadvīpa a status and importance, and brought it into intimate contact with India and the other Buddhist countries. It has already been stated above that the Śailendra kings were in close touch with the political powers of India and that the Buddhist preachers from Bengal exerted influence on Javanese Buddhism. It is also on record that eminent Buddhist scholars like Atīśa Dīpaṅkara² of Bengal (eleventh century A.D.) and Dharmapāla³ of Kāñcī, who was a Professor at Nālandā in the seventh century A.D., went to Suvarṇadvīpa as it formed an important seat of Buddhist learning. The study of Buddhist literature in Java is proved not only by the discovery of important Buddhist texts but also by the sculptures of Barabuḍur and other religious monuments which presuppose a wide range of knowledge in its various branches.
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² Sarat Chandra Das—Indian Pandits in the land of snow, p. 50.
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³ Kern—Manual of Buddhism, p. 130.
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The international character of Buddhism perhaps explains the absence of any material modification of its principal tenets and belief. This is best illustrated by a study of the Buddhist iconography in Java. Here the entire hierarchy of the Mahāyānist gods makes its appearance. The Ādi-Buddha and Prajñā-Pāramitā, the Dhyāni Buddhas and Mānuṣi Buddhas, the Bodhisattvas and the Tārās, all make their appearance almost in identical forms and names, and we also meet with the familiar postures called Mudrā in the delineation of these images. A more detailed reference to these will be found in the chapter dealing with Art. Here it will suffice to state that in addition to the image of Gautama Buddha, those of Bodhisattva Avalokiteśvara were most popular in Java and Sumatra, though Maitreya and Mañjuśrī were also great favourites. The images of Tārās were also very familiar. Slight discrepancies are sometimes noticeable in the Javanese representation of these divinities. Thus, in India, Śyāmā-Tārā is represented with the right hand in vara-mudrā, and a lotus (utpala) in the left, while Javanese image with these attributes is expressly named as Māmak(h)i. Śyāmā-Tārā is, on the other hand, represented in Java in the dharma-cakra-mudrā, holding a lotus without stem. Again, Locanā, Śakti of Akṣobhya, is in Java represented as the Śakti of Vairocana. But with these minor modifications the entire Mahāyānist Pantheon seems to be well-represented in Java.
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The later phases of Mahāyāna Buddhism in India are also met with in Java. We may note in particular four of them, viz. (1) The adoption of Hindu gods in the Buddhist pantheon, (2) introduction of minor and miscellaneous divinities, some of a terrible appearance, (3) the development of Tāntrik mode of worship, and (4) the gradual rapprochement between Mahāyāna and Brāhmanical religion.
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As in India, Hindu gods like Brahmā, Śiva, Gaṇeśa and Indra were adopted in the Buddhist pantheon, but they were relegated to an inferior and sometimes even to a degraded position. In the earlier period they were represented as attendants of Buddhas and Bodhisattvas, but in later times their images, even those of Śiva and Pārvatī, are represented as being trodden under foot by the Buddhist gods. The change seems to be due to the introduction of a class of minor gods in Mahāyānism. These are regarded as protectors of the devotees or defenders of the faith, though they occupied a rank distinctly inferior to the aristocratic family of Buddhas, Bodhisattvas and Tārās referred to above. As prominent examples of these may be mentioned Trailokyavijaya, Hevajra, Bhr̥kuṭi, Heruka, Māricī, Hayagrīva and Kuvera. The last-mentioned one, although originally a Hindu god, was taken over into the minor Buddhist pantheon and thus escaped the fate which overtook his superior gods. Some of these minor gods are of either monstrous or terrible appearance, like their Indian prototype, but in one case at least, that of Māricī, the Javanese form presents a benign human figure in *vara-mudrā* attitude, in striking contrast to her Indian prototype, with a hideous pig-face, standing in a menacing attitude on a chariot drawn by seven pigs.
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The image of Trailokyavijaya¹ found in Java aptly illustrates the point noted above. It stands on the prostrate bodies of Śiva and Gaurī and has four (or five) heads, eight hands and a necklace composed of the images of Amitābha. It is represented in *vajra-huṁkāra-mudrā*, and holds in his hands a variety of weapons, such as sword, thunderbolt (*vajra*), discus, elephant-goad, noose, bow, and arrow.
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¹ See Pl. XLVI.
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Among the minor gods of monstrous and terrible appearance mention may be made of Hayagrīva and Heruka. Hayagrīva, as the name indicates, has the head of a horse (sometimes placed above three ordinary human heads), wild hair adorned with human skulls, and *uparīta* made of a double line of snakes. He holds in his hands various attributes, such as mace, sword, bow, and arrow.
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The image of Heruka is very rare, even in India, only three being known up to date. As such it is interesting to note a recent discovery of this image in the Bairo Bahal Temple (No. II) in Sunatra¹. The image corresponds to the *sādhanā* and to its Indian proto-type. The god is represented in a dancing attitude with a devilish smile (or grin) in his face. His hairs rise up like flames and he wears a garland made of human skulls (and probably joined together by entrails as the *sādhanā* says). He holds the thunderbolt in his right hand and a human skull serving as a wine-bowl in his left. On his left shoulder lies a *khaṭvāṅga* (a club or mace) and to its upper end is fastened a flapping banner with small bells.
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¹ See Pl. LXVIII, Fig. 2. O.V. 1930, p. 139 pl. 40-42.
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The evolution of these monstrous and terrible gods in the Buddhist pantheon unerringly indicates its later degraded form known generally as Tāntrism, which comes into prominence simultaneously both in Hinduism and Buddhism. The object of Tāntrism, to take the most favourable view, was to obtain, by supernatural or magical practices, the highest spiritual power or bliss even in this life without having to undergo a series of births as original Buddhism contemplated. But both the objects and the means were not unoften extremely degraded. Instead of the attainment of spiritual power not a few strove only for the acquisition of material advantages. As to the depraved and revolting nature of the means we may mention the Pañcatattva or Pañcamakāra which enjoins upon the devotees the free enjoyment of *madya* (wine), *māṃsa* (meat), *matsya* (fish), *mudrā* (various postures), and *maithuna* (sexual intercourse), and also of the *cakra*, *i.e.* secret sitting in a circle of men and women practising mysterious and obscene rites. It is unnecessary to go into details about the development of this aspect of Tantrayāna or Tantra-cult for which adequate information is available in the many standard treatises. The following passage from Kern's *Manual of Buddhism* admirably sums up the general view of the subject.
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"The development of Tāntrism is a feature that Buddhism and Hinduism in their later phases have in common. The object of Hindu Tāntrism is the acquisition of wealth, mundane enjoyments, rewards for moral actions, deliverance, by worshipping Durgā, the Śakti of Śiva—Prajñā in the terminology of the Mahāyāna—through means of spells, muttered prayers, Samādhi, offerings &c. Similarly the Buddhist Tantras purpose to teach the adepts how by a supernatural way to acquire desired objects, either of a material nature, as the elixir of longevity, invulnerability, invisibility, alchymy; or of a more spiritual character, as the power of evoking a Buddha or a Bodhisattva to solve a doubt, or the power of achieving in this life the union with some divinity."
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The Tantrayāna, even in its most debased form, Kālacakra-tantra, prevailed in Java and Sumatra, as we have already seen above² in connection with the history of king Kṛtanagara. About a certain text of this sect the late Dr. R. L. Mitra observed as follows:
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² Cf. Part I, p. 304.
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"The professed object is devotion of the highest kind, but in working it out, theories are indulged in and practices enjoined which are at once the most revolting and horrible that human depravity could think of. The work is reckoned to be the sacred scripture of millions of intelligent beings³."
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³ Nepalese Buddhist Literature, p. 261.
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It is not perhaps difficult to explain the rise of Tāntrism in Java. The Tibetan historian Tāranātha informs us that the Pāla period witnessed a great development of the cult. As we have seen above, the Śailendra kings were in close touch with the Pāla kings of Bengal, and learned Buddhist priests from Bengal exerted great influence over the religion of Sumatra and Java. It is, therefore, perhaps not unreasonable to assume that Tāntrism, like Mahāyānism, flowed from Bengal to Malayasia. This view is further strengthened by the date of the Buddhist Tāntrik text Sang hyang Kamahāyānikan. This work, which deals with the theory and practice of Tantra, and to which more detailed reference will be made later on, was probably composed in the Śailendra period and revised in the reign of Siṇḍok by Saṁbharasūryāvaraṇa.¹ To the same author is also ascribed the Javanese Subhūti-tantra² which formed the most favourite subject of study of king Kṛtanagara. Thus Tāntrism, which flourished later in Eastern Java, had already its beginning in the tenth century A. D. while the Pālas were yet ruling in Bengal.
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¹ p. 133.
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¹ Goris, p. 156. Krom—Geschiedenis², p. 219.
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² Krom—op. cit., pp. 219-220.
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Recently the Dutch scholar Moens has dealt in great detail with this last and decadent phase of Buddhism in Sumatra and Java, and we refer the inquisitive readers to his learned article³ for the theological and philosophical aspects of the question. It will suffice here to state that we can trace the influence of Tāntrism in the eleventh and twelfth centuries A.D. by the prominent parts played by Tāntrik teachers during the reigns of Airlangga and Jayabhaya.⁴ During the thirteenth century it had two great devotees in kings Kṛtanagara of Java and Ādityavarman of Sumatra. The accounts of these two kings, the images of Bhairava, Heruka and other Tāntrik gods and goddesses as well as the Tāntrik texts give us unmistakable proof of the nature and extent of this degraded form of Buddhism which ultimately proved its ruin.
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³ T.B.G., Vol. LXIV (1924), pp. 521 ff.
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⁴ Cf. the story of Bharāḍa (Bk III. Ch. III). A high official of Jayabhaya with jurisdiction over spiritual matter is called Bhairava-mārgānugamana and ‘yogiśvarādhikāra,’ (Krom—Geschiedenis² p. 295.)
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Reference has already been made ( Bk. III. Ch. IV ) to the religious activities of Kṛtanagara. It is a sad comment on the religious condition of the time that this great king, believed to be an incarnation of Jina, and undoubtedly endowed with power and talents of a high order, could indulge, perhaps in sincere faith, even in such obnoxious practices as pañca-makāra and sādhana-cakra. According to Moens the king was represented after his death by a Bhairava image which is now at Leyden.¹ The image is a terrible and repulsive one, a naked corpulent figure decorated with human skulls all over his body, dancing on a seat made up of or supported by human skulls. It has protruding teeth and bulging eyes, and holds in his four hands a trident, dagger, ḍamaru, and an inverted human skull forming a bowl of wine. Whether this Bhairava image really represented the deified form of the king may be doubted, but it seems almost certain that the image verily personifies the crude and obnoxious religious faith of the time.
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¹ T.B.G., Vol, LXIV, plate facing p. 546.
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Moens has also proved that King Ādityavarman was a great follower of the Bhairava cult. According to his interpretation the Surcasa inscription of 1297 Śaka seems to refer to Kāpālika practices indulged in by King Ādityavarman. The king assumed the title Viśeṣadharaṇī after performing, according to the Bhairava cult, the highest consecration ceremony which included a human sacrifice in the cremation ground. Seated on a corpse, he was drinking the blood of the victim who was being consumed in a blazing fire. Here, again, although this interpretation is not absolutely certain, the inscriptions of Ādityavarman leave no doubt that the king was a follower of Tantrayāna, and indulged in its obnoxious practices. He looked upon himself as an incarnation of Bhairava and his queen as that of Mātaṅginī, one of the ten Mahāvidyās.
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From a study of Tantrayāna we may now pass on to the last phase of Mahāyāna, viz. a syncretism of the different Hindu and Buddhist gods. It is a well-known fact that in its very origin Mahāyānism shows clear influence of both Vaiṣṇavism and Śaivism. That there was growing tendency of rapprochement between the last two sects is indicated by the image of Hari-Hara, *i.e.* the joint representation of Śiva and Viṣṇu, and a clear expression of the identity of the two gods in religious texts. Now, in a similar way, there was an attempt towards a synthesis between Vaiṣṇavism and Buddhism by regarding Buddha as an incarnation of Viṣṇu. With the development of Tantrayāna these identities assumed a more definite form.
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The close association between Śiva and Buddha is a characteristic feature of Javanese religion. The two deities have been identified in such books as Kuñjarakarṇa and Sutasoma. This question has been dealt at length by Kern and Rassers.¹ In modern Balinese theology Buddha is regarded as a younger brother of Śiva, and there is a close rapprochement between the two doctrines. A similar Śiva-Buddha cult existed in Java. Further researches have shown that Śiva, Viṣṇu, and Buddha were all regarded as identical and so were their Śaktis. Here, again, the point is well illustrated by the case of king Kṛtanagara. He called himself Narasimha-mūrti, *i.e.* an image of Viṣṇu in the incarnation of Narasimha (Man-lion). But he was also known as Śiva-Buddha, and was represented after his death by an image of Śiva-Buddha. His father king Viṣṇuvardhana was represented after his death by the images of both Śiva and Buddha, while the cousin of the latter, who shared the royal honours with him, was called Narasimha-mūrti, but was represented by an image of Śiva. These are not instances of faith in different gods, but rather of a belief that these different gods are identical. The evidence thereof is furnished by the growing popularity of the image of Hari-Hara at this period. It may be remembered that Kṛtarājasa, the son-in-law and successor of Kṛtanagara, is represented by a fine image of the god Hari-Hara.
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¹ Kern—V.G. IV (149-177). Rassers—Gedenkschrift, B.K.I. 1926, pp. 222-253.
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The Tāntrik texts definitely identify the three gods in the form of Bhairava. Thus Tārā-tantra says: "He, Janārdana, is the excellent Deva in the form of Buddha, the Kulabhairava". The images of Bhairava which we meet with in Java and Sumatra may, therefore, be regarded as the visible symbol of the Tāntrik syncretism of the gods of different sects. This gradual obliteration of sharp differences between the different sects and a growing conviction of their essential unity, in spite of outward observances, is also very clearly reflected in Javanese religious literature.
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We have already surveyed a few texts regarding Hinduism in Java and may now pass on to those belonging to Buddhism. The earliest and best-known works in this field are Sang hyang Kamahāyānan Mantranaya and Sang hyang Kamahāyānikan, both Mahāyāna texts.¹
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¹ Sang Hyang Kamahāyānikan—Oud-Javaansche Tekst met inleiding, vertaling, aanteekeningen door J. Kats (The Hague, 1910). For the dates and gradual additions to the text, cf. pp. 5-9, and also Goris, pp. 151-156.
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The first work consists of Sanskrit verses with Javanese translation, while the second consists of a somewhat free Javanese version of a Sanskrit original, interspersed with a number of original Sanskrit verses. The latter text is known in several redactions. It was probably composed in the Śailendra period and modified at a subsequent date. During or shortly after Siṇḍok's reign, in the first half of tenth century A.D.,² it was further modified in a manner which has been regarded as a Hinduised or Śaiva version of a Buddhist original. This in itself is of great significance, as marking an important landmark in the religious evolution of Java.
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² Cf. Part I, p. 260.
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As to the two texts, one may justly feel doubts as to how far the Sanskrit original really portrays the actual faith and belief in Java. But the selection of one or more particular Mahāyāna texts for commentary and translation, and their currency in Java for a long period undoubtedly entitle us to regard them as giving a fair picture of the Mahāyāna doctrines as prevalent in Java.
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The Sang hyang Kamahāyānikan is a much larger text than Kamahāyānan Mantranaya, and, as the preamble says, is an exposition of the sacred principles of Mahāyāna. It begins with an admonition against austerities and torture of the body, and sums up its views in this respect as follows: "Take care of your body, because on the welfare of the body depends happiness, happiness leads to a fixed mind, fixed mind is means to Samādhi and the Samādhi is the means to the attainment of Nirvāṇa".
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The ultimate aim is to get rid of the passions, *rāga* (anger) *dveṣa* (jealousy, aversion or envy) and *moha* (infatuation). For this purpose one should not be attached to the various branches of learning such as Tarka (logic), Vyākaraṇa (grammar), and even the Purāṇas, Āgamas, the religious texts of Samayakoṣa, Tantra etc. One should equally avoid stories, recitations, music, dance and similar things.
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But one should follow the six great virtues (Ṣaṭ-pāramitā). These are defined as (1) dāna (2) śila (3) kṣānti (4) vīrya (5) dhyāna (6) prajñā. Dāna or gift is of various degrees beginning from the offer of food and drink to that of son, wives and even of the flesh and blood of one's own body. Śila is explained as abstention from doing evils in body, speech and mind, evils done by body being further defined as slaughter of a living being, taking of what belongs to another, sexual pleasure, and telling lies. Kṣānti is explained as that attitude of mind which makes no difference between friends and foes, or high or low, and which is calm and friendly even to the angry. Virya is constant effort to do good deeds both day and night. These good deeds are enumerated as the writing of sacred texts, the worship of the gods, reading of sacred texts, the installation of stūpa and images of Buddha, practice of Yoga, reciting mantras before the images of Buddhas and the devis, contemplation of welfare of all created beings *etc.*
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Dhyāna is explained as a realisation of unity between oneself and all other created beings, attachment to truth, and mercy for all both high and low. Prajñā is defined as the realisation that Śūnya (void, emptiness) is the essence of all existing things. To these six pāramitās are added four others, maitrī (friendliness), karuṇā (mercy), muditā (joy) and upekṣā (evenmindedness), making a total of Ten Pāramitās.
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Five Goddesses represent the essence (tattva) of these Ten Pāramitās. The goddess Vajradhātviśvarī, wise, beautiful and devoted to her husband, is said to be the six pāramitās. Of the remaining four Locanā, Māmakī, Pāṇḍaravāsinī and Tārā represent respectively maitrī, karuṇā, muditā and upekṣā.
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The author then proceeds to explain the four Yogas, taught by Dignāga, the four Bhāvanās leading to them, and the four Ārya-satyas. The four Yogas are belief in the existence of the great god (Bhaṭāra) (1) in the ākāśa (firmament), (2) in our body, (3) in the world, and (4) in the śūnyamaṇḍala (circle of emptiness). The four Bhāvanās are possibilities of getting rid of rāga (anger), dveṣa (aversion), moha (infatutation) and the kleśas (sufferings). The four Ārya-satyas (sacred truths) are duḥkha-satya (truth of the sorrow), nirodha-satya (truth of its suppression), samudaya-satya (the truth of its origin), and mārga-satya (the truth of the ways). The ten Pāramitās, the four Ārya-satyas, together with Yoga and Bhāvana constitute the Mahā-guhya or the great mystery.
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Then comes the Parama-guhya or the excellent mystery, which concerns itself with the body of the great god (Bhaṭāra). Here we get an interesting account of the theology of Mahāyāna according to the Yogācāra system. The starting point is Advaya, whose union with Advaya-Jñāna created Divarūpa. From Divarūpa sprang Bhaṭāra Buddha and from the latter originated Śākyamuni. From the right and left side of Śākyamuni originated Lokeśvara and Vajrapāṇi. These three had respectively white, red and blue colours and dhvaja-, dhyāna-, and bhuḥsparśa-mudrās. They were called Ratnatraya, ‘the Buddha, Dharma and Saṅgha’.
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From the face of Śākyamuni originated Śrī Vairocana. Lokeśvara divided himself and created Akṣobhya and Ratnasaṃbhava. Similarly from Vajrapāṇi originated Amitābha and Amoghasiddhi. These five Tathāgatas were named Bhaṭāra Sarvvajñāna.
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From the all-embracing knowledge (śāśvata-jñāna) of Vairocana originated the almighty gods Īśvara, Brahmā and Viṣṇu. At the command of Vairocana they created the three worlds, Svarga, Martya and Pātāla.
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The text then proceeds to give an account of some of the Buddhist philosophical conceptions, such as the five Skandhas (rūpa, vedanā, saṃjñā, saṃskāra, and vijñāna), the five vījākṣaras (auṃ, huṃ, traṃ, hrīḥ, aḥ), trikhala (rāga, dveṣa, moha), trimala (artha, kāma, śabda), trikāya (kāya, vāk, citta), triparārtha (asiḥ or love, puṇya, bhakti), pañcadhātu (pṛthvī, āpaḥ, tejas, vāyu, ākāśa), pañcarūpaskandha (kalala, arbuda, ghana, peśi and praśākha), pañca-jñāna (niṣprapañca or śāśvata, prabhāsvara or adarśana, grāhya-grāhakarahita or ākāśamata, sarvvadharma-nairālmya or pratyavekṣaṇa, and kṛtyānuṣṭhānajñāna).
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The text concludes with an account of the Tathāgatadevis or female counterparts of the Buddhas. These are Dhātviśvarī, Locanā, Māmakī, Pāṇḍaravāsinī and Tārā, wives respectively of Vairocana, Akṣobhya, Ratnasaṃbhava, Amitābha and Amoghasiddhi. The last four goddesses have as their essence (tattva) maitrī, karuṇā, muditā and upekṣā. The first two, Dhātviśvarī and Locanā, are really one in essence (tatva). They are co-workers of Vairocana, possess Śāśvata-jñāna, and have the forms of the omnipotent viz., Satvabajrī, Ratnabajrī, Dharmabajrī, and Karmabajrī.
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The short account of the text given above would give us a fair insight into the leading conceptions of Mahāyānism in Java. Its close resemblance and minor differences from the form of the religion current in India are interesting subjects of study, but cannot be attempted here. Specially noteworthy is the attempt to bring the Hindu Trinity, Īśvara, Brahmā and Viṣṇu, in organic relation with the Buddhist pantheon. It is also remarkable that these Hindu gods are admitted to be the creator of the three worlds. We thus get a valuable evidence of the syncretism of the gods of different sects which formed a conspicuous feature of the religious spirit of the age.
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A more popular but degraded form of the Mahāyāna doctrine in Java is preserved in the Kamahāyānan Matranaya. It contains a short preamble followed by forty-one Sanskrit verses with Javanese commentaries. The preamble refers to the mystic syllables *oṃ*, *aḥ*, *huṃ* and also to the (equivalent) words ‘*paramārtha*, *kāya*, *vāk*, *citta*, *vajra*’¹ The first verse is a sort of introduction in which a preceptor addresses his disciple: “Come, my boy, I shall teach you the Mantrācāryanaya rules of Mahāyāna (mahāyānaṃ mantrācāyanayaṃ vidhim).” This Mantrācāryanaya is evidently a full form of Mantranaya, the title of the book. This Mantranaya has been rightly identified with the Mantrayāna. About its nature and origin Waddell observes: “The excessive use of the mystic *mantras*, consisting mostly of unmeaning gibberish, resulted in a new vehicle named the Mantrayāna which is a Tāntrik development of the Yoga-phase of Buddhism. It teaches that one can attain the Buddhahood by the mysterious knowledge of *kāya*, *citta* and *vāk*.”²
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¹ It is interesting to note a corresponding formula in the following Tibetan prayer: “We pray you to give us the gifts of the True Body, Speech and Mind, Oṃ! aḥ! huṃ” (Waddell—The Buddhism of Tibet p. 442). The same author further observes: “Before commencing any devotional exercise, the Lama gently touches his forehead either with the finger or with the bell, uttering the mystic oṃ, then he touches the top of his chest, uttering aḥ, then the epigastrium, uttering huṃ” (Ibid p. 423). This close resemblance can be easily explained if we remember that both Tibet and Java got their religious inspiration mainly from Bengal.
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² Waddell—op. cit. pp. 143-145, p. 145 fn. 2.
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As a matter of fact, the text is throughout devoted to an exposition of the Tantrayāna or Vajrayāna both in its theoretical and practical aspects. The ideal of the attainment of Buddhahood is clearly expressed in the following verse :
v2.c20.s6.t2.55
एष मार्गवरः श्रीमान् महायानमहोदयः ।
येन यूयं गमिष्यन्ती भविष्यथ तथागताः ॥
v2.c20.s6.t2.56
"This is the famous Mahāyāna system which yields both material and spiritual bliss (*bāhya-adhyātmika sukha*, as explained in the Javanese commentary), and by following which you will become Tathāgata (Buddha). A clear reference to the five kinds of sensual enjoyments is contained in the following verses :—
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नास्ति किंचिदकर्तव्यं प्रज्ञोपायेन चेतसा ।
निर्विशंकः सदा भूत्वा प्रभुञ्क्ष्व कामपञ्चकम् ।
v2.c20.s6.t2.58
The plain meaning of the above seems to be that a votary who has attained prajñā, can do everything and should always fearlessly enjoy the five senses. The Javanese commentary on this verse is a characteristic one. It says that since it is difficult to avoid *karma*, he should work for the possession of the highest spiritual knowledge and the sensual enjoyments are forbidden to him.
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It is definitely said in other verses that one should not torment his body by austerities (तपोभिः नातिपीडयेन्), but should become a Buddha by following pleasurable ways (यथासुखं सुखं धार्यै).
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There are references to Maṇḍala, and several verses refer to the high honour which should be shown to Guru (preceptor). The Guru is equal to Buddha and should never be despised. A devotee should dedicate to his Guru not only his own life but also his son, and even his wife¹, not to speak of material wealth. For while Buddhahood is normally attainable only by immense troubles through millions of births, the Guru enables the disciple to attain Buddhahood even in this life. Thus we read:
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¹ This seems to foreshadow the revolting practices prevalent among certain sects in India.
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यश्वावमन्यदाचार्यं सर्वबुद्धसमं गुरुं ।
सर्वबुद्धावमानेन नित्यं दुःखमवाप्नुयात् ॥
नित्यं म्समयाचार्यं प्राणैरपि निजैर्भजेत् ।
अदेयैः पुवदारैर्वा किम्पु नर्विभवैस्तलैः ॥
यस्मात् सुदुर्लभं नित्यं कल्पसंख्येयकोटिभिः ।
सुहृलमुयोगवते ददातीहैव जन्मनि ॥
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The text concludes with the exulting description by the Guru of the Buddhahood to be attained by the devotee on that very day.
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अद्य वः सफलं जन्म यदस्मिन् सुप्रतिष्ठितः ।
समाः समा हि देवानामय जाताः स्वयंभवः ॥
अद्याभिषिक्ता युष्मन्तः सर्वबुद्धः सवज्रिभिः ।
वेधातुकमहाराज्ये राजाधिपतयः स्थिताः ॥
अद्य मारं विनिर्जित्य प्रविष्टाः परमं पुरम् ।
प्राप्तमद्यैव बुद्धत्वं भवज्ज्ञानेव संशयः ॥
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In addition to the above, the text of Kamahāyānan Mantranaya contains clear references to Mahāyānist conceptions of various Buddhas, and particularly to Bajrasattva the chief of all the Buddhas. The esoteric character of the teaching is clearly indicated by a verse which forbids the devotee to communicate the secrets of bajra, ghaṇṭā and mudrā to those who do not belong to the Maṇḍala. It is not necessary to go into further details, but on the whole the text gives a very interesting picture of the form of Mahāyāna, called Vajrayāna.
Cites (2)
- Tārātantra — Sanskrit
- Saṅ Hyaṅ Kamahāyānikan — Mpu Śrī Sambhārasūryāwaraṇa, Old Javanese