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An Introduction to Tantric Buddhism c7: Chapter II. Unsystematised Philosophical Fragments Found in the Buddhist Tantras

An Introduction to Tāntric Buddhism c7

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English

Chapter II. Unsystematised Philosophical Fragments Found in the Buddhist Tantras

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Fragments of Mahāyānic philosophical ideas lie scattered in the Buddhist Tantras sometimes as speculations on the nature of the truth and mainly in the context of the ceremonies and secret Yogic practices. In adopting Mahāyāna Buddhism and the cognate monistic thought the Buddhist Tantras show little power of assimilation and systematisation. The loose speculations show a marked mixture of ideas, and the concepts are freely used more often in their traditional vagueness than in their precise philosophical connotation. The study of these philosophical fragments has no value by itself, for, as we have said, they say nothing new. The really important and interesting study will be the study of the history of the transformation of these philosophical ideas into esoteric theology and doctrines and their association with the esoteric practices with which the Tantras in general abound. Nevertheless, we are giving below some specimen of philosophical discussions from some of the representative Buddhist Tantras just to give the reader an idea as to how they occur in these texts.

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The *Tattva-ratnāvalī*¹ of Pandit Advayavajra (popularly known as Avadhūtipā) sub-divides the Yogācārins into (i) the *Sākāravādins* and (ii) the *Nirākāravādins*, and the Mādhyamika school also is sub-divided into (i) the *Māyo-pamā-dvaya-vāda* and (ii) *Sarva-dharmā-pratiṣṭhāna-vāda*. It affiliates both the Śrāvaka-yāna and the Pratyeka-Buddha-yāna to the Vaibhāṣika school; the Sautrāntika, Yogācāra and the Mādhyamika schools are all said to belong to Mahā- yāna. The Mahāyāna school has been further divided here into (i) the *Pāramitānaya* (including the Sautrāntika, Yogācāra and the Mādhyamika schools) and (ii) *Mantranaya*; the nature of the latter is left unexplained because of its profound and subtle character.¹ There is an attempt in the text at explaining the characteristic features of the sub-schools; but the whole account given here is extremely confused and the views of Śaṅkara and Bhāskara have been presented incidentally in a rather perverted and confused way.

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¹ Collected in the *Advaya-vajra-saṃgraha*, edited by MM. H. P. Śāstri. (G.O.S., No. XL.)

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¹ *Advaya-vajra-saṃgraha*, *Tattva-ratnāvalī*, p. 21.

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In the *Tattva-prakāśa* (of the same author) we find a preference for the Mādhyamika thought to the Yogācāra. Though the Yogācārins hold the world to be as unreal as the perception of the locks of hair in space by a man with retinal defects, yet they speak of the reality of Vijñāna; but even in this theory of Vijñāna there remains scope for confusion. The Mādhyamika school, on the other hand, transcends all the four possible logical alternatives leaving no further scope for confusion.²

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² *Ibid.*, p. 46, Verse 7.

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In the *Apratiṣṭhāna-prakāśa* (of the same author and collected in the *Advaya-vajra-saṃgraha*) also there is a preference for the Mādhyamika faith. It is said that consciousness cannot have existence for the past, present and the future,—and therefore the absolute essencelessness even of consciousness has been spoken of by the Lord.³ The origination of the *dharmas* is incomprehensible and therefore it is called *śūnyatā*. In the *Yuganaddha-prakāśa* (in the same collection) it has been said that anything that manifests itself should be known to be in its nature pure knowledge without any change or corruption,—for, in the ultimate nature everything is *śūnya* which is pure knowledge. As fire belongs neither to that against which anything is rubbed, nor to the churning rod, nor to the hands of the operator,—but it is produced with reference to all these factors, so also is the case with all origination.¹ Thus, because of this dependent origination, all the *dharmas* are non-essential and illusory like the magic. Because of the non-essential character there is the non-production of the *dharmas* and because of the cause and conditions there is also the non-destructibility of the *dharmas*; so there is neither existence nor non-existence,—existence and non-existence always appear in perfect union.² The same non-essential nature of the world has been spoken of in the *Mahāyāna-viṁśikā*.³

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³ *Ibid.*, p. 48, Verse 6.

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¹ *Advaya-vajra-saṁgraha*, p. 49, Verses 2, 3.

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² *Ibid.*, p. 49, Verse 7.

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³ *Ibid.*, p. 54.

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The *Prajñopāya-viniścaya-siddhi* of Anaṅga-vajra begins like the *Madhyānta-vibhāga-ṭīka* with the assertion that all existence comes from the absolute wherein there is no imaginary construction of existence,⁴—and from this false mental construction come all the pangs of sufferings. False notions give rise to the cycle of birth and death which is at the bottom of all miseries. So long as there is this false mental construction none can do any good either to himself or to others. So, to attain perfect bliss either for the self or for the three worlds, the wise must first of all do away with this notion of existence. But the author warns that after destroying the notion of existence one should not go to the opposite extreme of adopting the nihilistic view. It is better to have the imagination of existence (*bhāva-kalpanā*) than that of non-existence (*abhāva-kalpanā*); for, the burning lamp can be extinguished; but if it be not burning at all how can it be extinguished?⁵ If there be the notion of *bhāva*, there remains the possibility of *nirvāṇa*,—but if there be no notion of *bhāva* or *saṁsāra*, how can there be *nirvāṇa* or final extinction? There is no possibility of annihilating the beginningless vacuity.¹ Here the contention of the author seems to be that our moral struggle for our final purification and perfection presupposes a world of objectivity and it is for this reason that for the final purification it is wiser to have even a false positive notion about the objective world than a purely negative notion which leaves no scope for morality. But we may mention here that this question did not escape the eyes of the so-called negativists, and Nāgārjuna in his *Mādhyamika-vṛtti* did answer the question definitely in his own way.²

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⁴ *Prajñopāya-viniścaya-siddhi*. (G.O.S., Vol. No. XLIV), Ch. I, Verse 8.

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⁵ *nirvāti jvalito dīpo nirvr̥taḥ kāṁ gatiṁ vrajet*

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¹ Ibid., Ch. I, Verse 10.

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² Vide, *Mādhyamika-vṛtti*, p. 58. Lévi's Edition.

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It is, however, urged here that as the illusory notion of existence should be abandoned, so also should be abandoned the notion of non-existence. He, who abandons the idea of both the real and the unreal, attains a state which is neither *saṃsāra* nor *nirvāṇa*, and this is pure knowledge (*prajñā*). In the chapter on the meditation on truth (*tattva-bhāvanā*) it has been said that he who realises the truth and meditates on it neither sinks deep in the unfathomable ocean of *saṃsāra*, nor does he remain in his narrow selfish *nirvāṇa*. In realising the truth one should meditate neither on the void (*śūnyatā*) nor on the non-void (*aśūnyatā*),—he should abandon neither the void nor the non-void. In the taking of either *śūnyatā* or *aśūnyatā* there are involved innumerable false constructions,—even in their abandonment there is the mental function of determination; so this taking up and giving up should both be avoided. When the conception of the egohood (*ahamityeṣa saṅkalpaḥ*) does not determine itself in the negative manner as non-void or in the positive manner as void it becomes bereft of all its basis of thought: the wise, therefore, without any attachment and desire, absolutely sinless, unruffled in mind and freed from the constructive imagination of a beginning or an end, should consider himself as pure vacuity.¹

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¹ *Ibid.*, Ch. IV, Verses 7-8. Similar ideas are found in many of the Tantras all of which need not be quoted here extensively.

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The exact nature of *saṃsāra* and *nirvāṇa* has very nicely been described in two verses at the end of this chapter. *Saṃsāra* is nothing but a condition of our mind (*citta*) which is overpowered with the darkness of innumerable mental constructions and which is as fleeting as the fickle flash of lightning in the storm, and which is besmeared with the almost ineffaceable stains of passions, etc. On the other hand, *nirvāṇa* is a stage of the same *citta*, which is effulgent, free from all constructions, from which all blemishes of passions etc. have been obliterated, where there is neither the perceiver nor the perceived.²

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² *analpa-saṅkalpa-tamo'bhibhūtaṃ* *prabhañjano-nmatta-taḍic-calaṃ ca |* *rāgādi-durvāra-malā-valiptaṃ* *cittaṃ hi saṃsāraṃ uvaca vajrī ||* *prabhāsvaraṃ kalpanayā vimuktaṃ* *prahīna-rāgādi-mala-pralepaṃ |* *grāhyaṃ na ca grāhakam agrasttvam* *tad eva nirvāṇa-varaṃ jagāda ||* Ch. IV, Verses 22-28. These two verses and many other verses of the preceding chapters of this text are also found in the chapter on *Prajño-pāya-bhāvanā* (second chapter of the second section) of the *Sampuṭikā* or the *Sampuṭo-dbhava-kalpa-rāja*. Vide MS. R.A.S.B., No. 4854; MS. pp. 14B, 15A, 15B.

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The Jñāna-siddhi³ also asserts that the ultimate thuth is neither positive nor negative; for, in the positive there is possibility of all the defects (*sarva-doṣa-prasaṅga*) and in the negative there is no way left for the relief of all sorrow.⁴ Pure knowledge is neither with any form (*sākāra*) nor is it formless (*nirākāra*). Had knowledge any form, it would have been *saṃskṛta* (conditional and defiled) as all existence is.¹ Had knowledge, on the other hand, been absolutely formless, there would have remained no possibility for becoming omniscient,—and without omniscience there would be no possibility of universal compassion.² A distinction is drawn here between ordinary knowledge (jñāna) and the knowledge of the highest truth (tattva-jñāna).³ The distinction is ultimately the same as that between Prajñā (the knowledge of the vacuity) and Bodhicitta (the combination of both Prajñā and Karuṇā). The former (i.e., jñāna, prajñā) however is nirvikalpa, i.e., free from all the false constructions; but the latter tattva-jñāna should never be taken as the complete cessation of consciousness (niścittatā); for in the tattva-jñāna there is the existence of universal compassion (karuṇā-bhāva).

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³ *Jñānasiddhi* (published under the head of *Two Vajrayāna Works*) (G.O.S.), Ch. I, Verses 19-20.

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⁴ *Ibid.*, Ch. XII, Verses 3-4.

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¹ Ibid., Ch. III.

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² Ibid., Ch. IV.

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³ Ibid., Ch. V.

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In the Śrīguhya-samāja-tantra⁴ it has been said about the nature of the dharmas that the dharmas do not belong to the kāmadhātu (world of desire) nor to the rūpadhātu (material world) nor to the arūpadhātu (supernatural sphere of existence), neither do they belong to the four great elements.¹ It has been said about the illusory nature of the *dharmas* that as the sky remains pervading all space, yet it is mixed up with nothing, neither is it unmixed;—it is indescribable, invisible and cannot be proved in any way,—so is to be understood the nature of all the *dharmas*. This void-nature of the *dharmas* belongs to none of the three worlds (*kāma, rūpa* and *a-rūpa*),—and what is not in the three worlds cannot be produced and what cannot be produced cannot have any origination. Bodhicitta is said to be the producer of knowledge in all the Tathāgatas; but this Bodhicitta remains neither in the body nor in the word nor in the mind; and what is not in these three elements cannot be produced. The function of the three elements (*trai-dhātuka-kriyā*) is like the dream, resembling the dream and originated in the dream. Thus all the Tathāgatas, all the Buddhas of the ten quarters, all the Bodhisattvas and other beings—all are to be understood as in the dream.² Just as the well-known *cintāmaṇi* (wish-yielding) gem yields gold, silver and other riches as soon as one thinks of them, but these riches belong neither to the mind of the suitor, nor to the gem itself, yet they are produced; same is the case with the origination of all the *dharmas*.³ The Tathāgatas asked the Lord Vajrapāṇi,—‘Where do remain all the *tathāgata dharmas* and whence are they originated?’ The reply of the Lord is,—‘They remain in the body, speech and mind of the Tathāgata and are produced therefrom.’ ‘But where does the body-word-mind remain?’ ‘In the void (*ākāśa*)’ replied the Lord. ‘But where does remain the void?’ ‘Nowhere’ is the emphatic reply.⁴

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⁴ This text is edited by Dr. B. Bhattacharya, M.A., Ph.D., and is published in the Gaekwad's Oriental Series (Vol. LIII); it is taken by the editor to be the earliest text on the Vajrayāna School of Buddhism and as such the most important of all the Vajrayāna texts. Prof. M. Winternitz in reviewing this book in the Indian Historical Quarterly (Vol. IX., No. 1) says that this text published in the Gaekwad's Oriental Series is not the same as the Tathāgata-guhya-sūtra quoted and referred to in Śāntideva's Śikṣā-samuccaya. Prof. Winternitz is loath to believe (and he also adduces reason for his position) that the Guhya-samāja (the text in question) is written by as great a personality and philosopher as Asaṅga, and he is not also ready to believe that the text belongs to as early a period as the 8rd or the 4th century A.D. We have our sympathy with Prof. Winternitz so far as the time and authorship of the text is concerned; but nevertheless, we must add that in many of the Buddhist Tāntric texts we find reference to and quotations from this Śrīguhya-samāja (or simply Śrīsamāja) and these quotations most often (though not always) tally with the text edited by Dr. Bhattacharya.

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¹ Ibid., Ch. IX, pp. 37-8.

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² Ibid., Ch. XV, pp. 109, 110.

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³ Ibid., p. 110; also see Ch. XVII.

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⁴ Ibid., pp. 111-112.

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Āryadeva in his *Citta-viśuddhi-prakaraṇa*,⁵ echoes the views of Yogācāra and Vedānta when he says that as the perception of silver in the shell is effaced only when one perceives it to be nothing but the shell, so all our ignorance vanishes after the realisation of the void (*nairātmya-darśana*); as the perception of the snake is contradicted by the perception of the rope as rope, so also all perceptions of phenomenalisation are contradicted by *śūnyatā* or adamantine knowledge (*vajra-jñāna*). The gem of mind is covered with the mud of beginningless thought-constructions : it shines forth when it is washed with the water of the knowledge of the void and the experience of universal compassion.¹

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⁵ Verses 67-68.

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¹ Ibid., Verse 117.

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Padma-vajra in his *Guhya-siddhi* says that the wise should not think of existence ;—but he should also shake off the idea of non-existence ; in the conception of existence he has to admit the permanence of things ; and the conception of non-existence involves extreme nihilism. The reality is free from both existence and non-existence—it is the supportless *Nirvāṇa* purged of all blemishes : it is beyond the comprehension of even all the Buddhas who are endowed with the knowledge of the void nature,—in it there is neither the goer nor the going nor the place to be traversed : there is neither the thinker, nor the thought, nor the thinkable ; it is inexpressible,—indiscernible,—free from the taker and the taken ; it is indefinable, stainless—it is exclaimed to be the *Nirvāṇa*.² Thus the ultimate non-essential nature of the *dharmas* is its *Nirvāṇa* nature and this nature is not purely nihil; it is rather the ‘thatness’ of the things,—the cosmic oneness; it is the primordial source of all the *dharmas*, it is the seed of all entities. Its form is not known,—it is beyond the reach of speech,—it is beyond all sound, scent and taste,—it is beyond even the mind.¹ This ultimate truth is the knowledge, it is the pure *dharma-dhātu* as free from all phenomenalisation.² As the non-dual principle of supreme good the truth is pervading all the objects—all the universe.³ It is neither one nor many, nor is it one and many at the same time; it is waveless, unmanifested—all-pervading.⁴

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² *bhāvan na bhāvayed dhīmān abhāvaṁ dūratas tyajet |* *ekasmin śāśvato grāhya itaratrā'pi śūnyatā ||* *bhāvā-bhāva-vinirmuktaṁ niṣpāditam anākūlam |* *apratiṣṭhita-nirvāṇaṁ nirdhūtā-śeṣa-kalmaṣam ||* *tan niḥsvabhāva-yuktānāṁ buddhānām apy agocaram |* *na tatra gantā gamanaṁ gamyate yatra vā kvacit ||* *bhāvako bhāvanā-bhāvo nā'bhavaḥ (?) paramārthataḥ |* *avācyam anirūpyañ ca grāhya-grāhaka-varjitam ||* *alakṣaṇaṁ virajañ ca nirvāṇaṁ tat pragīyate ||* *Guhya-siddhi*, MS. (C.L.B. No. 8/24), pp. 12(B)—18(A).

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As we have said, the philosophical fragments occur more often in connection with the rituals, ceremonies and esoteric yogic practices than independently. Meditation on the truth generally precedes all the ceremonies, rituals and yogic practices. All ceremonies and practices are absolutely useless until one attains a true perspective about the nature of all *dharmas* through meditation on the truth. In the *Sādhana-mālā*, which is a big collection of the *Sādhana* of various Tāntric Buddhist gods and goddesses with all the paraphernalia of rituals and ceremonies, the principles of both

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¹ *Ibid.*, MS. p. 13(B). ² *sarva-prapañca-nirmuktaṃ rūpaṃ yat paramaṃ śivam |* *dharma-dhātu-svabhāvā-khyaṃ jñānaṃ tad iha kīrtitam ||* *Ibid.*, MS. p. 16(A). ³ *yat tattvaṃ sarva-bhūtāni(nām?) grāhya- grāhaka-varjitam |* *vyāpayitvā sthitaṃ divyaṃ sarvagaṃ paramaṃ śivam ||* *Ibid.*, MS. p. 27(A). ⁴ *na tad ekan na cā’nekam ekā-nekañ ca naiva tat |* *nistaraṅgaṃ nirābhāsaṃ saṃsthito sarvato-mukham ||* *Ibid.*, MS. p. 17(B).

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In the same strain Kuddāla-pāda says in his *Acintyā-dvaya-kramo-padeśa* (also known as the *Bhadra-pāda-krama* according to the name of Bhadra-pāda, the preceptor of Kuddāla-pāda, MS. C.L.B., No. 18124) that meditative contemplation is nothing but viewing all things as ‘unconstruct’. That which has neither any nature, nor any origination, nor any destruction, is the non-dual truth—it is perfect knowledge. Thought-construction is the outward world,—unconstruct is the adamantine truth of the nature of supreme bliss.

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Śūnyavāda and Vijñānavāda are mentioned cursorily in connection with the various parts of the *sādhana*.¹

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¹ See *Sādhana-mālā* (G.O.S. No. XXVI), Vol. I, pp. 78, 98-94 and 146; *Ibid.*, Vol. II, p. 398.

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In the *Vajra-tārā-sādhanam* it is prescribed that one should ponder over the nature of the *dharmas*, whose ultimate nature is the *citta*; the *citta* itself takes the illusory appearances of the varieties of the *dharmas*. As in dream there is no knowable outside the mind, and yet the mind perceives things,—so also is the case with the life-experiences. So, all the *dharmas* are made up of the substance of consciousness, and the absolute negation of the perceiver and the perceived is the ultimate reality.² With this firm conviction the Sādhaka should do away with the illusory appearances of things and perceive their ultimate nature as infinite non-dual pure consciousness, which is bright as pure crystal,—or the cloudless noon-day sky of the autumn. This is the transcendental knowledge of the void,—free from phenomenalisation and all thought-constructions.³

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² *Ibid.*, p. 225.

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³ *Ibid.*, p. 226.

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The Buddhist Tantras abound with *mantras*; and these *mantras* are often nothing but some cardinal truths representing Mahāyānic faith and philosophy. These *mantras* are to be chanted in the rites, ceremonies, meditations and also in connection with various Yogic practices.

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This doctrine of Vijñānavāda is also found in the *Khasarpaṇa-sādhanam* (p. 89), *Eka-jaṭā-sādhanam* (p. 254) and here and there in some other places also. In the *Ṣaḍakṣarī-lokeśvara-sādhanam* we find that the three elements should be realised as of the form as well as of the nature of magic illusion; all our visual and tactual perceptions are in the dream, as it were. (*Ibid.*, p. 29; also pp. 105, 271). In another place it has been advised to think of the whole world as a magic—as a mirage—as a moon reflected in water. (*Ibid.*, p. 188). All existence is to be thought of as void; for, there cannot be any definition of its nature; and as we cannot find out sufficient reason behind all existence it should be thought of as uncaused; the nature of existence always escapes intellectual comprehension. (*Ibid.*, p. 170).

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In the *Pañca-karma* of Nāgārjuna-pāda we find four gradations in the Śūnyatā doctrine. The first is Śūnya, the second Ati-śūnya, the third Mahā-śūnya, and the fourth or the final is the Sarva-śūnya,—and these are all different according to their cause and effect.¹ The first stage Śūnya has been explained as light (*āloka*)²; it is knowledge (*prajñā*), and the mind remains active in it,—it is relative (*paratantra*) by nature.³ In this stage mind has got as many as thirty-three impure states (*doṣa*) associated with it. These are sorrow, fear, hunger, thirst, feeling (*vedanā*), sympathy (*sama-vedanā*), self-analysis (*pratyavekṣā*), kindness (*kāruṇya*), affectionateness (*sneha-tantraka*), fickleness (*cakita*), doubt (*saṃśaya*), jealousy (*mātsarya*), etc.⁴ This mental stage Śūnya has been called the woman (*strī*), and it has been said that of all illusions the illusion of the woman is the greatest.⁵ It is also called the left (*vāma*) and the lotus in the lunar circle; it is said to be the first vowel to indicate its adamantine nature.⁶

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¹ *śūnyañ ca atiśūnyañ ca mahāśūnyaṃ tṛtīyakam |* *caturthaṃ sarva-śūnyañ ca phala-hetu-prabhedataḥ ||* *Pañca-krama*. MS. (B.N. No. 65) p. 20(A).

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² *Cf. prajño-tpanna ālokaḥ prādurbhūtaḥ |* *Lalita-vistara* (Ed. by Dr. S. Lefmam), pp. 417-18.

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³ *ā(‘a’ sic.)lokam śūnyaṃ prajñā ca cittaṃ ca paratantrakam |* MS. p. 20. In the commentary also *śūnya-prajñā* is explained as light— *śūnya-prajñā āloka iti yāvat*. MS. (B.N. No. 66) p. 43(B).

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⁴ *Ibid.*, MS. p. 20(B).

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⁵ *strī-saṃjñā ca tathā proktā mandā-kāras tathaiva ca |* *Ibid.*, MS. p. 20(B). Also *sarveṣām māyānāṃ strī- māyaiva viśiṣyate |* *Ibid.*, MS. p. 21(A).

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⁶ *vāma-saṃjñā (m, sic.) punaś caiva candra-maṇḍala-paṅkajam |* *dṛḍhīkaraṇa-hetutvāt sa binduḥ pratha(mah) svaraḥ ||*

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The second stage, viz., Ati-śūnya is said to be the manifestation of light (*ālokābhāsa*), it shines like moon-rays and it proceeds from the former (*āloka-jñāna*), and while Śūnya is said to be Prajñā, Ati-śūnya is said to be the Upāya, or the means. It is also said to be of the nature of constructive imagination (*parikalpita*) and it belongs to the mind as its (mind’s) states (*caitasika*).¹ It is also said to be the right (*dakṣiṇa*), the solar circle (*sūrya-maṇḍala*) and the thunderbolt (*vajra*).² There are forty momentary mental states of defilement, associated with it.³ These are passion, contentment, joy, pleasure, wonder, patience, valour, pride, energy, courage, greed, shamelessness, cunning, wickedness, crookedness, etc.⁴ The third stage, *viz.*, Mahā-śūnya proceeds from the union of Prajñā and Upāya or āloka and ālokābhāsa, or Śūnya and Ati-śūnya, and it is called the intuition of light (*ālokopalabdhi*) and is of the absolute nature (*pariniṣpanna*),—yet it is called ignorance (*avidyā*).⁵ It has also been said to be the *Svādhiṣṭhāna-citta*.⁶ There are seven impure mental states of defilement (*prakṛti-doṣa*) associated with it,—these are forgetfulness (*vismṛti*), illusion (*bhrānti*), stupor, laziness, etc. Thus āloka, ālokābhāsa and āloko-palabdhi—these are the three stages of the citta and from them there follow the principles of impurities which number hundred and sixty in all (eighty in total, but doubled in day and night), and they function throughout the whole day and night with the flow of the vital wind (*vāyu*)

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¹ *niśākarā-ṃśu-saṅkāśa āloka-jñāna-sambhavaḥ |* *ālokā-bhāsam ity uktam atīśūnyam upāyakam ||* *parikalpitam tathā proktam proktam caitasikam tathā |* *Ibid.*, MS. p. 20(B).

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² *Ibid.*, MS. p. 21(A).

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³ *catvāriṃśat prakṛtayaḥ kṣanikāś cā’tiśūnyatāḥ |* *Ibid.*, MS. p. 21(A).

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⁴ *Ibid.*, MS. p. 21(A).

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⁵ *ālokasyo’palabdhiś ca upalabdhaṃ tathaiva ca |* *pariniṣpannakaṃ caiva avidyā caiva nāmataḥ ||* *Ibid.*, MS. p. 21(A).

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⁶ See commentary on Songs Nos. 12 and 44. *Bauddha-gāna-o-dohā*, edited by MM. H. P. Śāstrī, pp. 28 and 68. *Cf.* also:—*svasyā’dhiṣṭhānam svādhiṣṭhānam / prajño-pāyā-tmakavijñāno-nmilanam ity arthaḥ |* *Pañcakrama-ṭippanī*. MS. p. 46(B).

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which has been said to be the vehicle (*vāhana*) through which these impurities of nature (*prakṛti-doṣa*) function.¹ It has been said, wherever there is the (function of the ) bio-motor force or the vital wind, nature (*prakṛti*) with all her impurities is also brought along with it ; and so long as there is the function of this bio-motor force or the vital wind, the principles of impurity will not cease to function.² As the function of this vital wind goes on day and night, the principles of impurities also function always. In the Śūnya stage the *vāyu* remains mixed up with thought ; in the next stage thought predominates over this *vāyu* and the third stage is a mixture of both the previous stages. Though knowledge is pure consciousness and is of indeterminate nature like that of the sky, yet there are differences in knowledge as there are differences in the sky in twilight, night and day.³

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¹ etāḥ prakṛtayaḥ sū(ś. sic.)kṣmāḥ śataṁ ṣaṣṭyu-ttaraṁ divā | rātrau cāpi pravartante (tate. sic.) vāyu-vāhana-hetunā || Ibid., MS. p. 21(A), 21(B).

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² yatra yatra sthito vāyus taṁ taṁ prakṛtim udvahet | yāvat samiraṇo-tpādo (ho. sic.) nābhāso niścalo bhavet || Ibid., MS. p. 21(B).

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³ saṁvitti-mātrakam jñānam ākāśavad alakṣaṇam | kintu tasya prabhedo'sti sandhyā-rātri-divā-tmanā || Ibid., MS. p. 21(B).

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The fourth stage, *viz.*, Sarva-śūnya (all-void or perfect void) is free from all the three-fold impurities and is self-illuminant. It is called perfect-void because of its absolute purity obtained by transcending these principles of defilement. It is the purified knowledge—the ultimate truth—it is the supreme omniscience. It is without change—without appearance, without duality—it is the supreme good. Whether it is any state of existence or non-existence cannot be known ; it is beyond the scope of verbal expression. From this self-luminous purity, which results from the three preceding stages, proceeds the Omniscient (Buddha) endowed with all possible merits, all the thirty-two signs of greatness and also the eighty consonants.¹ In the *Abhisambodhi-krama* of *Pañca-krama* it has been said, ‘Perfect void may be said to be without beginning or with beginning, without middle or with middle,—without end or with end: this is what the wise say.”² Here there is neither going nor not-going, neither decrease nor increase, neither existence nor non-existence. It is free from the categories of either being or non-being,—it is neither of the nature of merit nor of the nature of demerit,—nor is it a combination of both.³

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¹ *śūnya-traya-viśuddhir yo prabhāsvaram iho'cyate ||* *sarva-śūnya-padaṁ tac ca jñāna-traya-viśuddhitaḥ |* *jñāna-śuddhi-padaṁ tattvaṁ sarvajñatvam anuttaram ||* *nirvikāraṁ nirābhāsaṁ nirdvandvaṁ paramaṁ śivam |* *asti'ti na ca nā'sti'ti na ca tad vākya-gocaram ||* *ataḥ prabhāsvarāt śuddhāt jñāna-traya-samudbhavaḥ |* *dvā-triṁśal-lakṣaṇa-dharo hy aśīti-vyañjanā-nvitaḥ |* *sarvā-kāra-varo-petaḥ sarvajño jāyate tataḥ ||* *Ibid.*, MS. pp. 22(B), 23(A).

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² *anādi-bhūtaṁ tv athavā'di-bhūtaṁ amadhya-bhūtaṁ atha madhya-bhūtaṁ |* *ananta-bhūtaṁ tv athavānta-bhūtaṁ sarva-śūnyaṁ pravadanti santaḥ ||* *Ibid.*, MS. p. 30(A).

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³ *yad asti-nāsti-vyavahāra-muktaṁ na puṇya-rūpaṁ na ca pāpa-rūpaṁ |* *na puṇya-pāpā-tmakam agra-bhūtaṁ tat sarva-śūnyaṁ pravadanti buddhāḥ ||*

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We have seen above how the Śūnyatā-doctrine of the Mahāyānic philosophers was adopted by the esoteric Buddhists; but the emphasis of Mahāyāna is not only on Śūnyatā; as a religion it is characterised by its stress on universal compassion. This Mahāyāna doctrine of compassion was also adopted by these Tāntric Buddhists in toto. All the preachings, all the rites and ceremonies, all the mystic practices have the stamp of Karuṇā on them, *i.e.*, everything is said to be undertaken only with the view to saving the world from all miseries. We have seen in the *Bodhi-caryāvatāra* how the devout Bodhisattva was earnestly praying to all the enlightened ones, bent on entering *nirvāṇa*, not to accept *nirvāṇa* until the suffering world be saved from the miseries of life and every one be helped in realising perfect wisdom. We find a very beautiful echo of it in the *Jñāna-siddhi* where all the compassionate Buddhas are solicited not to accept their own *nirvāṇa*, but to wait on and on until all the creatures attain perfect Buddhahood.¹ In the *Sādhana-mālā* we find it an essential part of many of the *sādhanas* to pray to the Buddhas and the Bodhisattvas, bent on attaining *nirvāṇa*, to wait for time eternal for the benefit of all beings. The Buddhas, who are the fathers of the afflicted helpless beings, are requested to postpone their *nirvāṇa* and to preach the true religion among all the beings until they are enabled to cross the sea of *saṃsāra* and attain perfect bliss. The aspirer is found not only to pray to the Buddhas and the Bodhisattvas to renounce their *nirvāṇa*,—but he himself also renounces his own *nirvāṇa* and pledges his life for the benefit of all beings. It is said—“I have deceived all the beings—how shall I save them (who are pitiable alas!) from this unfathomable sea of existence? Thus being filled with compassion for the beings, the aspirer should reject the *śūnyatā* which makes a man altogether static,—and through the effort of the mind he should produce a *citta* which is full of the *dharma-dhātu*.² It is said in the *Citta-viśuddhi-prakaraṇa* of Āryadeva that great beings with sound wisdom and alert mind should win the fierce battle of life and then save others also. A beast also courts affliction for his own interest; but rare and blessed are those master minds who court affliction for the sake of the world. The wretched selfish creatures also bear the pains of cold and blast for their own sake,—but why should they not do the same for the interest of the whole world?³ It is often seen, when a Sādhaka is going to worship any god or goddess with all the paraphernalia of rituals and ceremonies, he takes, at the outset, the resolution that he will deliver all the beings and enable them to attain complete *nirvāṇa*.¹

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¹ Ch. VIII.

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² *Sādhana-mālā*, Vol. II, p. 844.

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³ *mahā-sattvo maho-pāyaḥ sthira-buddhir atantritaḥ | jitvā dustara-saṃgrāmaṃ tārayed aparān api ||*

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¹ In the *Ṣaḍ-akṣarī-lokeśvara-sādhanam* of the *Sādhana-mālā* we see that the *Sādhaka* is taking the vow of enabling all the beings—whatever be their origin, and be they endowed with form or be they without form,—be they conscious or unconscious,—to attain the *anupādhi-śeṣa-samādhi* (i.e., *nirvāṇa* without any residuum; *cf.* the *nirupādhi-śeṣa-samādhi* of the *Mādhyamika-vṛtti*, *Nirvāṇa-prakaraṇa*. *Cf.* also the *Abhiṣeka-paṭala* of the *Heruka-tantra*.)

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Even in the description of the gods and goddesses we see that compassion is almost everywhere an attribute of them.² We may, for instance, compare the description of the goddess Vārāhī as found in her meditation in the *Abhidhāno-ttara*, where she is described as having a heart melted with compassion for beings,—as engrossed in the emotion of universal compassion, bent on doing good to all beings.³

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² In the *Srī-guhya-samāja* Lord Mañjuśrī is depicted as compassionate to the whole world and bent on doing good to all beings. (Ch. XVII, p. 146, G.O.S.)

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It may also be noticed that almost all the Tantras are introduced with an apology of doing good to all the beings by the teachings of the true religion. The *Ārya-mañjuśrī-mūla-kalpa-tantra* introduces all the ceremonials and ritualistic practices—all the *mantras* and *tantras* as being instructed by the Lord Buddha himself only for the good of all beings.⁴ The *Prajño-*

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⁴ *Cf.* also *Mahāyāna-viṃśikā*,—‘By whatever merit I have acquired through this, let all people be made bent on attaining the Bodhi’ (quoted in the *Advaya-vajra-saṃgraha*). At the end of the *Khasar-*

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*paśavo'pi hi kliśyante svārtha-mātra-parāyaṇāḥ |*
*jagad-artha-vidhātāro dhanyās te viralā janāḥ ||*
*śīta-vātā-di-duḥkhāni sahante svārtha-lampaṭāḥ |*
*jagad-artha-pravṛttāste na sahante katham nu te ||*
*Citta-viśuddhi-prakaraṇa*, Verses 54-56.

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*prajño-pāya-samāpannā karuṇā-rāga-sammukhā |*
*sattvā-rtha-hetu-sambhūtā karuṇā-rdreṇa-cetasā ||*
*ganganā-bhoga-sambhogā mahā-karuṇā-raso-tsukā |*
*ṣat-tṛṃśati-bhava-saṃśodhyā (?) sattvā-rtha-kṛta-tatparā ||*
*śūnyatā-jñāna-sambhūtā nirvikalpā nirālayā |*
*niḥsvabhāva-parā sūkṣmā vindu-nāda-vivarjitā ||*
MS. pp. 48(B)—49(A).

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pāya-viniścaya-siddhi also says that all truth was preached and explained by the great sages only with the purpose of rendering some help to the suffering world.¹

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¹ In the Sanskrit portion of the Ḍākārṇava (edited by MM. H. P. Śāstri) the goddess Vārāhi entreats the lord Mahāvīreśvara to remove all her doubts and to explain to her all the secrets of Yoga for the good of the beings (kathayantu mama svāmī sattvānām upakārakam); to this the lord replies,—‘Propitiated am I, O goddess ! I shall explain in detail all that will bring about the good of all beings, harken all with a concentrated mind.’ (P. 187, Sāhitya-pariṣat edition). In the production of the Bodhicitta, in the practices, rites and ceremonies, even in the sexo-yogic practice it has always been proclaimed that everything is done only for the good of all beings. Thus it is said in the Kudṛṣṭi-nirghātanam of the Advaya-vajra-saṃgraha, ‘I shall produce the great Bodhicitta and shall lead and guide all the beings to the right path; I shall undergo all the practices for the attainment of Bodhi—and shall be the Buddha for the good of the world.’ (Pp. 5-6; also see Sādhana-mālā, pp. 3, 29). In the Kriyā-saṃgraha (in the chapter on the production of the Bodhicitta) it is said,—‘By this meritorious work (kuśala-karma) soon shall I be a Buddha and I shall preach the truth for the good of the world and deliver the beings oppressed with miseries.’ gṛhītaṃ sambaraṃ kṛtsnaṃ sarva-sattvā-rtha-kāraṇāt | atīrṇān tārayiṣyāmi amuktān mocayāmy aham || MS. (B.N. No. 31) p. 36(B). anena cāhaṃ kuśalena karmaṇā bhaveya buddho na cireṇa loke | deśeya dharmaṃ jagato hitāya moceya sattvān bahu-duḥkha-pīḍitān || MS. (B.N. No. 31) p. 36(B). Also see Advaya-vajra-saṃgraha, p. 9.

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In initiating a disciple to the mystic cult for the attainment of the Bodhicitta the preceptor should first of all see that the disciple has a benevolent mind,² and the Guru instructs the disciple to perform all the practices only for the benefit of the beings.³ To bear with

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² Cf. dīnoddhāraṇa-cittāya pradeyaṃ divya-sādhanam || Jvālāvali-vajra-mālā-tantra. MS.

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³ akhinna-vigatā-saṅgaḥ sattvā-rthaṃ kuru sāmpratam || MS. (R.A.S.B. No. 4854) p. 18(B).

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paṇa-sādhana of the Sādhana-mālā, the Sādhaka proclaims,—‘By whatever merit is acquired by me by performing this sādhana of the lord of the world,—let the world attain the (ultimate) status.’ Similar verses occur after the performance of many of the sādhanas. (See Sādhana-mālā, pp. 48, 75, 171, 206). Even the mystic circle is to be described for the welfare of the beings. [Kriyā-saṃgraha, MS. p. 74(B)].

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a calm unruffled spirit all sorts of mental and physical torture for the sake of the world was deemed to be a great virtue in Buddhism; as a result, we see that in the Tantras, as in Buddhism in general, it became a religious practice to inflict torture on the body.¹ It was also another practice to try to become one with the whole universe through repeated and deeply concentrated meditation and to perform the religious practices or the Yoga after one had realised oneself completely identical with the universe, so that after this identification of the self with the universe any merit acquired by the Sādhaka would be a merit acquired by the whole universe and the liberation of the self will be the liberation of the whole universe. Through meditation first the universe must be identified with the self, so that there may be complete oneness of the self and the universe.²

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¹ Vide Advaya-vajra-saṃgraha, Ch. VIII. Also Sādhana-mālā, pp. 1, 57 (G.O.S.).

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² śirasaḥ padato vāpi yāvad dhṛdayam āgataḥ | bhūta-koṭiṃ viśet yogī piṇḍa-grāha iti smṛtaḥ || sthāvaraṃ jaṅgamaṃ caiva pūrvam kṛtvā prabhāsvaram | paścāt kuryāt tathā-tmānam anubheda-kramo'hyayam || śvāsa-vāto yathā'darśe layam gacchati sarvataḥ | bhūta-koṭiṃ tathā yogī praviśec ca muhurmuhuḥ || gacchams tiṣṭhan svayaṃ (?) bhuñjann unmiṣan nimiṣan hasan | anena dhyāna-yogena sadā tiṣṭhati tattvavit || Pañca-krama. MS. p. 30(B). Cf. also, Śrī-cakra-sambhāra-tantra—Ed. by Arthur Avalon, p. 72. Also see Sādhana-mālā, p. 504 (G.O.S.).

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In the songs and the Dohās of the Siddhācāryas we find this spirit of universal compassion expressed often in a very nice way. In the Ḍākārṇava the Sādhaka is requested first to realise the pain of bondage in the world and to meditate on the compassion for beings.³ It has been very nicely said by Sarahapāda in his Dohās,—" Whoever thinks this to be the self—this to be the other—perverts himself even in the absence of bondage and even though he is liberated.

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³ loana karuṇa bhavahu tumma/saala surāsura buddhahu jimma || Ḍākārṇava—Ed. by Dr. N. N. Chaudhury, p. 122.

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Don't make the mistake of the self and the not-self; everything is of the nature of perfect enlightenment from time eternal,—this great lord of unblemished citta is pure by nature."¹ "The great tree of non-dual mind spreads throughout the three worlds in its vastness; it contains flowers and fruits of compassion, —there is nothing beyond it."² Saraha-pāda concludes with the verse,—"If no good to others is done,—no gift is given at all,—what is the need of living this life in the world at all? It is better to do away with it."³ This stress on Karuṇā in various ways is a characteristic feature also of the Caryā-padas.⁴

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¹ Dohākoṣa—Ed. by Dr. P. C. Bagchi, p. 22. (Many of these dohās are ascribed also to Tillopāda, see Ibid., p. 2).

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² addaa citta-taruaraha gaü tihuvaṇe vitthāra | karuṇā phulli-phala dharai nāü paratta ūāra || Ibid., p. 28.

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³ para ūāra ṇa kiaü atthi ṇa diaü dāṇa | ehu saṃsāre kavaṇa phalu varu chuḍḍahu appāṇa || Ibid., p. 28.

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⁴ It is said by Kambalāmbara-pāda in a song that his boat of karuṇā is filled with the gold of vacuity. (Song No. 8). In another song where Kaṇhu-pāda explains the esoteric doctrine by the metaphor of the chess-game, compassion has been made the play-board. (Song No. 12). Again in explaining the ultimate stage Kaṇhu-pāda says that he sees his body in compassion and vacuity. (Song No. 13). In the commentary of the Caryās the Siddhācāryas are said to have composed these songs through deep compassion for the beings. (See Comm. on Songs Nos. 1, 7, 8).

Cites (26)