TARANATHA'S LIFE OF KRSNACARYA/KANHA . . . .

Translated by

David Templeman

LIBRARY OF TIBETAN WORKS AND ARCHIVES

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Published by the Library of Tibetan Works and Archives, Dharamsala, H.P., India and printed by lndraprastha Press (CBl), New DeUti, India.

Contents

Foreword Introduction

Part One-The Life Kf~I)acarya's Early Life and Relationship with his

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Guru 3 Feats in Various Parts of India 20 Events Surrounding Kf~I)acarya's Death 37 Principal Male Disciples 51 Principal Female Disciples 62 Other Disciples 68

Part Two-The Supplement Supplementary Material Concerning Kf~I)acarya 81 Stories of Subsequent Yogis of the Carya Lineage 85 Notes 107 List of Works by Kf~I)acarya Found in the Tanjur 142 Bibliography 147 Index of Sanskrit Terms 156 Index of Tibetan Terms 172 Index of English Terms 17 6

Foreword

Jonang Taranatha is one of Tibet's most repmed historians, whose writings are regarded as par:ticularly authentic and reliable. His work is of special interest with respect to the history of Buddhism in India. With the decline of Buddhist culture in the land of its birth, whatever historical records and oral traditions may have existed have largely been lost. Here lies Taranatha's great value, for, assembling material from both written and oral sources, he provides us with a remarkably clear picture of the later, specifically tantric, period of Indian Buddhism. His Life of K!~l'}licarya presents a portrait of one of the more colourful siddhas or tantric adepts, who was an active participant in many of the tantric lineages later brought to Tibet. The life of this charismatic yogi is typical of the unorthodox and free-wheeling siddha tradition to which he belonged.

We are happy to be publishing David Templeman's third trar).slation from Tarapatha's works. Once again he has brought great enthusiasm and thoroughness to the task of making the great historian's writings accessible to non-Tibetan readers. In so doing he contributes to a growing understanding of the Indian roots of Tibetan Buddhism and an appreciation of Tibet's role as a repository ofliving Buddhist culture.

Gyatsho Tshering Director, LTW A

Introduction

The historical and biographical works of Jo-nang Taranatha (1575-1634) are some of the most important sources for information on the growth and development of Buddhism in India. His historical works which were first translated into European languages in the last century and the early part of this century, namely Schiefner's translation of his History of Buddhism in India1 and Griinwedel 's work on his seven transmissions\ have been extremely widely used by Scholars working in the field of Indian history and culture since that time. Although Taranatha's works must be used with some reservations when they refer to royal genealogy and political events, in general they are often able to shed light on the growth and diffusion of Buddhism in this confusing and little - known era. At times Taranatha's views on lineages of saints differ from the generally accepted view, and not infrequently he takes exception to other scholar's statements where they conflict with his own findings based on the direct evidence of his own teachers' statements. This should not suggest some obscurantist attitude, but rather that his particularly thorough mind was wen· able to evaluate and synthesise information from a particularly wide variety of sources, many of them unknown to other scholars, and .to draw them together into a cogent narrative. Some of those unknown sources make reading his works a most tantalising affair as one cannot, in any way, get an idea of

IX

their nature except for the snippets Ta:ranatha gives us as evidence of his case. When one considers that his History of Buddhism in India was written at the extraordinarily young age of thirty-four years, one can do little but marvel at the colossal amount he had digested in those few years. Indeed in his early erudition he ranks with Bu-ston whose History of Buddhism3 was composed at thirty-three years of age. Sum-pa wrote his History• at forty-four years old, Padma-dkar-po composed his Historf at forty-eight years old, dPa'-bo-gtsug-lag-'phreng-ba commenced his History6

at forty-two, completing it at sixty-one years and 'Gos-lo­tsa-ba wrote his Blue Annals 7 between the ages of eighty­four and eight-six. All of the above is eloquent testimony to iaranatha's prodigious ability, both as a historian and as a direct partaker in many of the linea,ges he wrote about.

Apart from the vast number of his writings on liturgy and specific doctrinal points, Ta:ranatha excelled in studies related to India, particularly siddha biographies, works relating to the lineages of the Indian masters and accounts of the diffusion of certain doctrines. It appears that in many of these later doctrino-historical works he was greatly aided by his close contacts with Indian masters within whose lineage he became established. They provided him with rare and invaluable oral records which he frequently testifies to in his writings.

The sadhanas, homas etc., for Cakrasarp.vara were a very important part of the teaching Ta:ranatha had received and throughout his writings works on this practice are often found. Indeed, in the seventh volume of his Collected Works8 are found two sadhanas and a mar:t"alavidhi for Cakrasarpvara according to the tradition of Kr~r:tapada( = Kr~r:tacarya, = Kar:tha etc.)

Taranatha's deep interest in Kr~r:tacarya and his

X

teachings extended beyond biography. There exist in Taranatha 's Collected Works not only the above­mentioned works on Cakrasarpvara according to the system of Kr~t:tacarya, but a commentary on his doha songs, a work on the four kramas and an explicatory text on Vasantatilaka according to Kr~t:tacarya's system, among many others.

The present biography of Kr~t:tacarya would appear to fit into the group of texts eulogising Cakasarpvara. Taranatha notes in the colophon of the supplement to the biography, "This then is the supplement to the account of the acarya Caryapa, and in order to understand the origination and spread of Cakrasarpvara, I, rGyal-khams­pa, Taranatha wrote these words."

Kr~t:tacarya himself is said in the biograi?hY to have been preeminently associated with the cycles of Hevajra, Guhyasamaja and the Black Yamantaka, but he appears mainly linked with Cakrasarpvara practice. Although it is true that all these heruka forms certainly played important roles in his life, we must remember that in terms of the absolute truth, this diversity of means to enlightenment has no real value. iaranatha says of the siddhas," ... because they understood all the Tantra realisations, such things as a variety of divinities and a variety of Tantras no longer existed for them."

~t:tacarya is enumerated as one of the eighty-four siddhas, or Mahasiddhas, and a biography may be found in Robinson's work on them9• It is however only a brief hagiography, as is that by Taranatha found in the work of GrUnwedel referred to in note 2. Notwithstanding his immense importance in the Buddhist Tantric tradition as the most renowned siddha of the Carya lineage, I am unaware of any other biographical material about him, save

Xl

for a few passing references in Tibetan works. 10

Kr~t:tacarya comes to the attention of the student of Buddhism for two main reasons-firstly for his commentary on the Hevajra Tantra, which was used by Snellgrove in his translation of that tantra, and secondly for his mystic songs which occur in the collection of Bengali Carya songs known as the CaryagHi. These songs received much interest as far back as 1916, when Haraprasad Sastrt wrote his pioneering edition of the songs. Much later, that same interest was displayed in the works of Mojumder11 and Kvaeme12• Precisely because no biographical data had been presented to us in any of the above-mentioned works, I felt it worth the effort to try and present a translation of the biography of K~t:tacarya by Taranatha (written 1632 A.D.) and the supplement written some years later. As it turns out the biography and the supplement shed considerable light on the Carya trad_ition and Kr~t:tacarya's role in its diffusion, the lineages arising from him and his followers, the development and spread of the CakrasaJ!lvara teachings and the tradition of Indo-Tibetan biography.

In the Indo-Tibetan tradition works such as the one at hand had several levels of interpretation and thus whichever was appropriate to the level of practice of the reader was the only one he was ultin!ately aware of. Many 'secret' biographies were indeed kept secret, and also many, such as the present one, were considered 'open', that is, of open access to all. However, much of the secret material was incomprehensible to the prurient and premature reader, who remained completely unenlightened, precisely because of the nature of the written words which were allusions rather than overt statements and also because the Gurus who had charge of the writings zealously guarded them against just such unwarranted

xii

readers. Although the present work is 'open' it does contain some sections couched in an enigmatic and hidden language where certain things are not intended for general consumption. Neverth~less it sets out a direct and charming narrative of the siddha's life, and follows this with biographies of his most renowned disciples and some who were on the fringe of the Carya sect. ~As mentioned before, hagiography in the Indo-Tibetan tradition functions at many levels-such a work may be seen as historical, inspirational, didactic or initiatic. The present work clearly has much to offer the reader at all these levels. Historically if fills gaps in important siddha lineages, gives insight into Carya activities as well as some hard data on Indian society at the time. Inspirationally, the tone of the work is sufficiently reverential to impel the reader to practise here and now and to grasp, as did Kr~Qacarya and his disciples, the reality which is in daily situations. As a didactic work it gives much direct instruction on the practice itself and the multiplicity of situations conducive to it. For students

' of certain practice cycles the data on li~eage and the transmission of those cycles (especially that of Cakrasaipvara) is of great help in clarifying the voluminous commentarial literature they are required to work with. The final level, that of the initiatic, is more difficult to deal with. Here, the biography of a spiritual predecessor may, for example, be given to a certain disciple by the Guru as a means of preparing him for some fonhcoming teaching or as a way of gently instructing him in some point of order in his ~ife which may be hindering his practice. It is not particularly necessary for those of certain Buddhist traditions to be familiar with the hagiographies of their predecessors, but at times and with the Guru's blessing such works can certainly take on an

xiii

initiatic quality in themselves, becoming powerful teaching tools. As Western readers, our purposes in reading such a work will perhaps be quite different to those mentioned above. I feel that the historical and inspirational qualities alone in the biography of Kr~l)acarya are very strong and the merely at these levels it survives magnificently outside its time and native culture. I further hope that readers enjoy it as much as I have enjoyed it_ and that in some way it tends to the alleviation of all suffering.

Notes to the Introduction

1. Schiefner, A. 'Iaranatha's Geschichte des Buddhismus in Indien St. Petersburg 1869 Schiefner, A. iaranathae de Doctrinae Buddhicae in India Propagatione Narratie, Contextum Tibeticum (Tibetan Text) St. Petersburg 1868

2. Griinwedel, A. 1aranatha's Edelsteinmine, das Buch von den Vermittlem dem Sieben Inspirationen Bibliotheca Buddhica XVIII St. Petersburg 1914

3. Ot>ermiUer, E.History of Buddhism (Chos-hbyung) by Bu-ston 2 Vols. 0. Harrassowitz. Leipzig 1931/1932

4. Various editions of Sum-pa-mkhan-po's renowned History have been published, that of Sarat Chandra Das being the fli'St, but unuseable due to poor editing. A very good hand written copy was published in Delhi in 1969 in lithograph format, but has no publisher's name. Dr. Lokesh Chandra published the third part of it as Vol. 8 of his Satapitaka Series in 1959, and later it was published as part of the Collected Works of Sum­pa-mkhan-po by Prof. Dr. Lokesh Chandra in 9 Vols. as Vol. 214 of the Satapitaka Series.

5. As with Sum-pa-mkhan-po's History, so with that of Padma­dkar-po whose History has been published several times. Perhaps the most readily available is the Tibetan Chronicle of Padma-dkar-po, published by Prof. Dr. Lokesh Chandra as Vol. 75 of the Satapita}ta Series. ·

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6. The wide-ranging History of dPa'-bo-gtsug-lag-'phreng-ba has recently been published by the late Karmapa Rang-byung-rig­pa'i-rdo-rje at Rumtek in Sikkim.

7. A convenient edition of 'Gos-lo-tsa-ba's famous work is published by Prof. Dr. Lokesh Chandra, as Vol. 212 of the Satapi~ Series. A translation by G. Roerich, entitled The Blue Annals has been reprinted by Motilal Banarsidass.

8. The Collected Works of Taranatha are being printed in seventeen volumes, in Leh, Ladakh, as the Smanrtsis Shesrig Dpemzod series ... by C.Namgyal and Tsewang Taru. The edition is from the prints of the rTang-brtan Phun-tshogs-gling copy.

9. Refer to the Bibliography for this work. 10. For example, an attenuated biography consisting of chosen

episodes is to be' found in dPa'-bo-gtsug-lag-'phreng-ba's work the Chos-byung-mkhas-pa'i-dga'-ston (See Notes to the Introduction, Note 6), Volume na. Folio 766, line 7-Folio 768, line 4.

11. Refer to the Bibliography for this work. 12. Refer to the Bibliography for this work.

Acknowledgements

I wish to express my gratitude to Norbu Samphel of Melbourne for his assistance in checking my translation and to Lama Choedak of the Sakya Tenphel Ling Centre in Singapore, who ~ssisted me with a number of difficult passages. I also wish to thank Gyatsho Tshering for his steady encouragement and support of my work. I am grateful to Tsepak Rigzin and Jeremy Russell for their careful editing and to Jamyang Dakpa for the fine cover illustration.

XV

Part One

The Life

Kr~~acarya's Early Life and Relationship with His Guru

Namo Vajrasattvaya

I offer these amazing accounts which are like the vast wisdom-brilliance of ten million young suns, beyond actual counting, and which illuminate the ignorance-gloom of sentient beings. These accounts move ste~dily in billowing oceans of ascetic practice, totally crush and are completely victorious over both Mara 1 and the Tirthikas.2 I will briefly and with great care relate some of these accounts, which are widely renowned and are completely trustworthy due to their irrefutable origins.

About one thousand five hundred years after the Fully Enlightened One appeared on earth, the Sidddvara Acarya Kf~I)acarya made his appearance.3 The Acarya4 Nagarjuna5

had brought the eight Sri Mahakala Tantras from Sri Dhanyaka!aka,6 and so the text known as the Nag-po­chen-po-mngon-par- 'byung-ba, 1 which contained the essence of the other seven forms, was taught. It contained the mal)<;falas of the two-armed form, the four-armed form, the six-armed form, the eight-armed form, the twelve­armed form and the sixteen-armed form. Here in the Land o( Snows, Rva-lo-tsa-ba8 undoubtedly translated the following words directly from that Indian text; "It is certain that he will appear in the land of Uruvisa.9 In that very place will arise one who is most diligent at these very

3

practices, and he will practise the injuctions of Rama.I)a. He will be a mighty yogin, completely unique among beings, and he will gain the eight great siddhis, that is, the sword siddhi and the rest. Now, as to his name, the first letter of the first group of letters will be ornamented with the first of the vowel group, and the fourth letter of the seventh group of letters will ride a little on the letter 'na'. As nothing remotely like him has ever arisen in Jambudvipa he may not even yet arise. He will have six yogin students and they will attain the Mahamudrau beyond form."11 Thus it was proclaimed. In the later Sri Kalacakra Tantra,13

according to the old translation,. it is said that he would hold a kha!vaitga, 14 wear bone ornaments, 15 hold a skull drum16 and a beer vessel/' and would bear the name Kr~~a.

The first of these prophecies was to do with his birthplace, and the words, "diligent at these very practices", meant that he would practise mental asceticism widely. The words, will practise the injunctions of Rama~a. meant that he would completely root out all the evil creatures from the land of Laitka18 and from other lands too. The words, "the first letter of the first group", is the letter 'ka', and the words, "the fourth letter of the seventh group", is the letter 'ha'. As for the words, "will ride a little on the letter 'na' ", it meant that the letter 'ha' should be placed above the letter 'na'. Thus, his name was prophesied as "Kanha".

Now, Kr~~a is a name with many meanings, but it is really Kanha that is the most extraordinary name of this Acarya. He is also known as Ka~hacarya. In common parlance he is known as K~hipa. The words, "he will gain the eight great siddhis19 ... the sword siddhi and the rest", meant that due to his proficiency in the eight ordinary siddhis, he would be able to give them to others. As for the

4

words, "As nothing remotely like him has ever arisen in Jambudvrpa, (and) he may not even yet arise", it meant that such an acarya would be praised through out the three world ages, and that when this acarya performed deeds for the welfare of sentient creatures, they would be fully pervaded by the true teachings. Even lf it were not to be exactly so, the inhabitants of thirteen great cities, maidens and youths who had come to look to him for support, would abandon their worldly activities and become yogins and yoginrs, and those very cities would become deserted.2D All of those yogins and yoginrs would gain something. Those of the very highest ability would gain the highest siddhis, those of ~ddling ability would gain the middling siddhis, and as for those of lower ability, it is said that there were to be none who would not even perfect the least of deeds and who would attain no siddhis at all. Moreover, all of them would attain great states of meditation.

As for his six disciples, they came from among the retinue which stayed at the feet of this life-supporting acarya, listening to his preaching. They had heard the acarya in a previous time and they gained the highest Mahamudrasiddhi. The six were-Eyalapa, Mahilapa, Bhadrapa, Dhamapa, Dhumapa and Cimbupa. As for the words,_"beyond form", it does not mean abandoning the body at death, it means that while retaining the karmically ripened body, he would depart in the form of a rainbow vajra-body.21 As for the later prophecy, it is said that his kha!vailga and the other attributes with which he was ornamented were symbols and that as this acarya was to perform mainly deeds with elaboration,22 he would appear as a god. His name, Kr~I)a, is also revealed. Although Kr~I)acarya is another name for this acarya, there are many others bearing this name. This acarya is also known as

5

Kanhacarya meaning the Black Acarya. If caryapa is added to the short words Kanha and K:f~l)a, they will become Kanhacaryapa and Kr~r:tacaryapa or the Black Ascetic. He is also known as Caryacaryapa or the Ascetic Acarya as well as Caryavajra or the Vajra Ascetic and Acarya Caryadharipa or the Acarya Lord of Ascetics. These are all names by which he is known. '

He was born into the highest of the four castes,23 that of the Brahrpins, and his birthplace was in the east of India in Oruvisa, a part of the Kingdom of Gaura, quite close to Bengal. Some of the old Tibetan accounts say that he was born into the Ksatriya caste, but in one of the acarya's own doha songs24 it says, "Going on, reaching out and touching, is the Brahrpin's son."15 Although the meaning of those words must be explained according to the sarppannakrama/6 what they symbolize must be in accordance with conventional existence27 Thus, that (quotation) substantiates the prophecy that he was to be of the Brahrpin caste. From the far past, right up to the present time in India, this acarya has been widely renowned by both Buddhists and non-Buddhists, and with one voice they all proclaim that he was of the Brahrpin caste-it is therefore as a Brahrpin that he is famed among all. Furthermore, this acarya did not come from Tibet, but was from India, and as is fitting all in India are familiar with this acarya's caste. Now, those people of Tibet who are ignorant of the details, and yet speak out against the fact of his caste may find this to be true and say, "These things are spoken by good people." However, simply saying this is not good enough, since careless speakers will only gain victory over rumour-mongers.

From his you·th he was quick witted and was learned in rhetoric, medical examination, and all kinds of arts, and

6

crafts. All his previous karma had come to fruition. Several wisdom-holding dakinis manifested themselves to him, and he came in stage~ to a part of Magadha, 28 to Srt Nalanda, 29

where five hundred pandits lived, and where the monastic colleges were flourishing. He took full monk's ordination there and stayed for many years. Through hearing and pondering on the Tripitaka30 and the four Tantra collections,31 he purified his mental continuum. He also perfected various mantras and meditations.

Once while he was meditating in a lonely spot, th~ fully perfected Mahayogini Princess Lak~minkara 32

showed herself to him and with her blessing he was enabled to discover unique levels of meditative absorption. In that same place vajra-<;lakinis33 gave him permission from the heavens saying, "In the northern kingdom of Jalandara34 is the Guru known as Jalandharipa. If you serve him, then the siddhis you desire-will be yours." After they had told him this he went alone to the land of Jalandhara, and there he met the Siddha Jalandharipa. That self-arisen acarya, who was from the outset greater than the most accomplished yogin-mahesvara, could manifest his body in many places at the same instant, and lived in many bodily forms in various, widely-separated lands at one and the same time. ·It is certain that many of his students attained siddhi. Jalandharipa appeared in that land in the form of a certain sudra yogin who was always begging alms, pretending to be ordinary, as it was time for the conversion of that land. Having abandoned all pride in his learning, Kar:tha bowed low at Jalandharipa's feet, and touching them he begged to become one of his followers. Jalandharipa knew that he was a fortunate being and so he gave him full and c;omplete empowerments, teachings and the follow-up teachings in their entirety. Then while Kar:tha

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was staying in a certain area of Jalandhara pondering the meaning of the Vajrayana, he found that he could go through brick walls unhindered if he wanted to, and that if he walked on boulders his feet sank into them and that he could reduce them to dust. In the morning when he was meditating, he saw with great clarity, the maJ).<;iala of Srt Heruka35 and all the gods belonging to it. He heard the questions and answers they put to each other and all the acarya's doubts were allayed, and when he sang vajra songs and paeans, the earth quaked, a shower of flowers fell, sounds radiated and lights blazed forth. When he thought, "Is it not now time to perform my carya practices?"36 several vajra - c;fakinis manifested thems~lves and they prevented him from performing them. When he was seated in a certain spot where young cattle herds often played, he found several swords they had made out of an a5oka tree and which they ·had left behind. He took one of them in his hands and put it down in front of himself. When he went into meditation, fire blazed forth from the sword of its own accord, and when he clasped it in his hands he soared into the skies and gained inner spiritual vision. He thought, "I really should not use these siddhi powers without the direct permission of the Guru or of the adhidevas.m7 As soon as he had this thought, the sword became invisible and was hidden from his sight.

Once while he was travelling on a certain road in the midst of rocky mountains, he saw a mine of quicksilver which was of use in attaining the siddhis. The mine's door opened of its own accord and when he saw a treasure trove inside, the door opened further.

There was a certain sadhaka31 who frequented forest glades where he thought there were no other people. When he felt he was in total isolation, he wrapped his siddhi

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pills39 in three types of metal and secreted them beneath the roots of a tree. Now there was a certain trickster who also lived in that forest and he saw them hidden there between the roots of the tree. When the sadhaka went off to town, the trickster stole the pills and also went off to the town where he tried to sell the pills. When he found that there was no demand for them he thought, "As they are of no use at all to me, who can I possibly give them to?" At that very time he came across the acarya who was meditating at a road junction and he laid them at his feet and fled. The acarya saw them and steadied his mind. About an hour later sounds and light spontaneously arose from the pills. When the acarya put them intQ his mouth he was able to see the realms of the gods and yaksas,40 and he also found that he could travel to those places in a flash if he wished to. However, just as before, at the very instant he thought about using those powers, the realms became quite invisible and the powers waned.

When the acarya was travelling on a certain road he saw a wondrous door which led to the nether world. The door opened by itself. A road was revealed and he followed it, and in a short while he saw the nether realms and _..was able to exert his mental control over them. Then he returned to his practices. Although the siddhis he gained were many, he did not put much effort into gaining them, as they were gained rather by their own spc ntaneous appearance. He thought, "Now the time for me to perform the carya practices has arrived", and he went and begged the Guru Jalandharipa to bestow upon him the pennission to practise. Jalandharipa said, "Oh my! What an amazing magician you are! However, right now you are unable to practise the caryas. Now, there is a place called Pretapuri41

about five hundred yojanas42 north of here. A <j.akini known

9

as Bhadri lives there and she has all the secret tantras. In her possession is the Complete Collection of Secrets,43

known as the Sarrzpufatilaka Tantra.'"'" Go and get it from her! It will be of great use to sentient creatures. Now, when you actually beg her for it, she won't give it to you no matter what you say, but if you say that it is I who sent you she will certainly give it to you."

The next morning Kr~r:tacarya proceeded to the north. At about the last watch of the day, he found a derelict, evil­looking house on the edge of a precipice, in the middle of a vast grey desert. When he went near the house he met an ugly girl who was carrying water. She said that he should really rent a place there for the night. When she went inside the house a great voice called out, and when the acarya went inside he saw a completely different girl there, she said to him, "0 yogin, where are you going?" The acarya told her his story and she replied, "This is the land of Pretapuri, and I am that very Q.akinr, Bhadri!" The acarya pondered a while and came to the conclusion that it just could not be so and next morning he left for the north again. At sunset he arrived again near the same house and again he left at dawn, exactly as before, and returned to the same place. Then the acarya prostrated before the dakini and said, "You have in your possession the. Sri Sarrzputafilaka (or Kha-sbyor-thig-le) Tantra. The acarya Jalandharipa has sent me to fetch it and so I beg you to give me the volumes containing the Tantra. I also beg you for the upadda4s teachings and all the follow-up teachings." The house immediately became ornamented with all the trappings of a mansion, the woman appeared, seated on a throne of gold and ornamented with rays of light. She duly gave him the Tantra of the Sarrzpufa and said, "Jalandharipa himself does not need this, but for the

10

sake of a few lucky sentient creatures, I bestow it upon you."

Tibetans in past times such as Rva the translator and the Junior translator said that the Q.akini was Bhadri and it is well known that in the Indian commentaries she is in the Guru's lineage. Many people wish to see her as an emanation46 of Vajravarahi 47 and Nairatmya" and this is in no way actually contradicted. As for the accounts of the Mar-do49 tradition, these say that she was the Q.akini 'Gro­ba-bzang-mo.50 The so-called 'Gro-ba-bzang-mo is a well­known name for the Q.akini GuhyaQ.akini and this too is beyond disput~.

Previously in Tibet, it is said in these accounts that the empowennents, teachings and follow-up teachings were all bestowed on him, and this means that it was just like an ordinary acarya giving teachings to a student by means of coloured powders, amassing all the requisites for the empowerment, intoning the ritual, practising in the day time, empowering at night, reading the holy books and scrutinizing and clarifying the central teachings. This tradition was in no way abandoned by the Q.akini. She realised that the acarya ~l)apa was a very fortunate being and so he was blessed by that nirm3:1)a form of the Jiiana­Q.akini, and he instantly gained remarkable Jiiana.s1 He internalised the meanings of all the tantras and she bestowed on him all the instructions and empowerments to enable him to work very widely for the welfare of sentient creatures. He also gained the teachings and the follow-up teachings of the very highest classes. Now, in previous Mahasiddha biographies, the usual means of imparting teaching from one to the other was in that very manner. As fot us here in Tibet, it appears that we fall into the two extremes with regards to our understanding. Most of the

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fools and their followers who desire to be learned have a vague understanding, and they wish to compare today's Lamas and their blockheaded, ordinary disciples who have hardly embarked on the path, to the Siddhas. They give empowerments, explain tantric instructions and by so doing, they cut off the very root. Not knowing whether they are giving the thoughtful permission when placing the scriptures on the head or not, they still consider it to be a good and heroic thing to do. This illustrates that the Guru never taught and the disciple never understood the meanings, so both of them know nothing whatsoever. As this is nothing other than a pretence to learning, they fall into the extreme of nihilism. Also there are beginners on the path who value the Mantrayana scriptures and rituals and who attempt to act like the Aryas,'2 Siddhas and Sadhakas. They impose upon themselves the seemingly strict disciplines with the wish to become learned and instead become stubborn. These people fall into the extreme of etemalism. Those who enter the path should ensure that the lineage has a proper origin and that the teachings have never been severed. There must be no error in the ritual practice and meditational experience must be followed through. There must be no doubt as to the main teachings and the mind must be focussed on one thing only, but with certain limits. Teachings taken must be put into appropriate practice. Even though the sphere of activity of the siddhas is other-worldly, and even though it appears to be without order and system, you must have no doubts or reversion in your views. You must pray to them with the utmost respect.

Then the acarya returned homeward in a flash, on the very road by which he had come. He offered the volume·of the tantra, which he had received from the Q.akinl's own

12

hands, to his Guru Jalandharipa, who said, "If you had asked the 4akini for it without any mental doubts whatsoever, then that in itself would have been sufficient reason for you to gain the very highest Mahamudrasiddhi. It was for that reason that I sent you, but now all that has been obscured by your vikalpa53 arid now, as I have no use to all for that book, you must take it, leave here and teach it to others. I have known that this would be so from a previous time!" The Guru explained all the tantra's meanings in an instant.

When the acarya was seated in meditation, a demon sprite who was undefeatable, yaksis from the golden cavern and other yakSis too, came before him and offered him their mantras, tantras and siddhis. He was told that if he practised mental asceticism, then he would surely obtain the Mahamudrasiddhis, and so he left for a while. After that the Guru Jalandharipa saia. "Go to the glorious land of Urgyen! 54 Beg the Vajradakini's blessings for the six mudras55 and return quickly! Among those vajraq.akinis in the land of Urgyen is one who appears completely different -beg them from her. She is the one who will give exquisitely wrought six-fold ornaments of human bone to the acarya. Between Jalandhara and Urgyen it is said to be one hundred and twenty yojanas and the acarya covered that distance in one or two days. When he arrived in Urgyen he was met b_y countless viras 56 and Qaki.nis and he saw many of their amazing feats of magic. Once while he sat in a row as a vast Qakini gaQacakra57 was being performed, he experienced great pleasure and noticed at the lower·end of the assembled row, a particularly ugly Qakini, with glasses on, uneven teeth, a coarse body, badly coloured and wearing tatt~ed clothes. The acarya realised that this was the cJakini who had been prophesied to· him

13

and he said to her," The acarya Jalandharipa has sent. me to you. I beg you to bless these bone ornaments. She then intoned mantras and tied many mudra-knots on them and return~ them to the acarya ~I)apa.

On the way back home, on a lonely road, the acarya felt his heart tremble and he untied the Qakini's knots and fixed the bone ornaments on his body. As a result, the power to see the threefold world was born in him. He attained the power to travel unhindered in the nether-world, the realms on the earth and in the heavenly spheres. Then he took off his ornaments and stored them in a vessel. He said to the acarya Jalandharipa, "The mudras possess certain power". but the acarya was not pleased at ~I)apa having undone the Qakini knots and he manifested this displeasure. This means that if the Qakini's knots had been undamaged and had been offered undamaged to the Guru Jalandharipa, then the acarya would have immediately been given the bone ornaments by the guru and when they were put onto his body he would have gained the very highest siddhi, or so it appears to me anyway.

The acarya stayed in that place, living as he pleased, and with the permission of the Guru Jalandharipa and that aforementioned Qakini, he taught the vajrayana to fortunate students who assembled there. According to their abilities, each of them attained a certain meditational state and each of them gained one of the special abilities. The acarya told them of the eight siddhis58 saying, "These are the eight siddhi powers; the pill siddhi, the eye salve siddhi, the sword siddhi, the siddhi of fleetfootedness, the elixir of life siddhi, the yaksi siddhi, the vetala siddhi and the siddhi of moving underground." The acarya Kr~I)apa performed many rituals for easily obtaining those siddhis of substance. Moreover, each of the students gained siddhi

14

commensurate with his good fortune. They also performed the rituals and each of them got various of the fine level siddhis. It is said that at that time there were seventy-two students of whom thirty-seven were yoginis and thirty-five were yogins.

On one particular occasion, the acarya noting the extent of his internal heat, passed one of his ritual gazes59

over a boulder, shattered it, and with his restorative gaze was able to bring the fragments together again. Again, by fixing his ritual gaze on a nagrodha tree, he caused it to wither away and w!th his restorative gaze he was able to revive it. Then everything he could desire came to him and he thought, "Now I must ~ave certainly performed the deeds of mental austerity", and going before the Guru Ja:Iandharipa he begged him saying, "Now as I am certainly able to perform the caryas, when will the Guru give me his permission to practise them? All of my retinue have got an ability each ancJ, I beg you to give me your permission to lead them too." The Guru said, "You still look to me as if you have absolutely no abilities at all! If you do have any then please show me." The acarya fixed a tiger with a ritual gaze, which petrifies the beholders, and immediately it was transfixed like a tree. He exerted his gaze, which causes things to tumble down, at a tree which was hung with fruit, and it all fell to the ground. He fixed a spotted antelope with a ritual gaze which summons and it immediately ran before him and started to lick his feet. He fixed the King of Gandhara60 with a ritual gaze of subjugation and the King together with his attendants came there before him and prostrated at his feet. The acarya also summoned forth lumps of various kinds of matter and could also cause people's feet to move toward him against their will. He asked the Guru what he thought of this display and the

15

Guru replied, "You have my permission to work on all the other things, except for the King of Gandhara", and so the acarya started to release them from their thrall. However, he was only able to effect the partial release of a few of the things and the Guru eclipsed him by manifesting his own powers. After Jalandharipa had fully revived them all, he said to l(rg1apa, "It is too early for you to practise, for you too must be able to effect revival." Then the acarya stayed there for a while in meditation.

Now, at that time, there was a tree on which there was a corpse hanging like a sign and causing a hindrance to the tree. The acarya fixed the tree with a ritual gaze and overcame the hindrance. The corpse fell to the ground, pondered for a while, transformed itself into a vetala,61 and came before the acarya to become his servant. A few people saw this happen just once, but most people did not see it.

Kf~l)acarya's abilities became ever greater and they were recounted and spread among his followers in written form. He said to them, "I shall now practice the caryas of mental austerity and although you too have attained certain abilities, you should still continue to accompany me" Kr~l)apa prostrated himself before the Guru and said, "Previously you eclipsed my powers, but now 1 have come here before you and I beg you to bestow your permission to practise upon me". Jalandharipa gave him the sixfold bone ornaments, which had been blessed by the Q.akini and said to him, "Now you may go and practise mental asceticism! However you must not go to the land of Devikota.6z You should go to the eight great cemeteries63

and you may also wander around in the other great lands." That is how the permission was bestowed.

Then Caryapa started to do all these things and while

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he was on the road to the site where he was to perform his practices, as·he had nobody to hold his seven umbrellas,64

they circled around him by themselves, and as he had nobody to sound the seven 4amarus, they sounded themselves. 65 At certain times his steps measured a cubit in length, and at other times he did not even touch the ground. At yet other times he rode on vetalas which held flower garlands. Each day, by means of the eight or the ten ritual gazes, he was able to fulfil the aims of many sentient creatures. At other times the seven umbrellas multiplied themselves into seven hundred and the seven 4amarus also became seven hundred. His host of attendants found that with their magical abilities they were able to wander around accompanying him.

In the lands of Malava,66 Mahardtra67 and Kataliksetra61 (also known as the "Plantation of plantain trees"), the acarya's retinue were able to stay as they pleased and they too were able to fulftl the aims of sentient creatures. In this land he met the siddha Goraksa69 who said chidingly, "If you are the student of Jalandharipa, then you should know that the Eastern King Gobicandra70 hid him in a pit some twelve years ago!"71 The acarya Caryapa, together with his one thousand four hundred attendants, arrived in the east and set up camp in front of the King's palace. The town's horses and elephants would not eat their grass and small children would not drink their mothers' milk. All musical instruments became silent. Everybody knew that it was due to. the yogi manifesting his powers and after the exhibition of power was over, the king went and prostrated at his feet and begged him saying. "At dawn, may the acarya and his retinue come to my palace and stay there." The acarya replied, "I have one thousand four hundred in my retinue. You will be unable to satisfy

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them all." The King replied, "I have many hundreds of thousands of soldiers and if I can keep them in cooked food, why should I be unable to feed the acarya's retinue?" The acarya said, "Oh well, first satisfy my two disciples. If you can satisfy them, then in due course my other disciples will come."

Next morning sufficient food to satisfy one thousand four hundred men was prepared and the yogins Mahila and Bhadala both came there. Their soup bowls were both nearly filled with food, but the King's men were never able to fill them completely. The two yogins ate all t:te food and yet they said, "We are still not satisfied!" Then the King knew that a sign had been manifested and he and all his attendants made their offerings to the acarya's retinue. Touching the acarya's feet, the King begged to become a disciple and he was given the initiation with elaborations, the teachings and the follow-up teachings. When he was finally given the teachings of the tattva72 deathless path, which involved putting his hand into an empty earthenware vess~~ as-a--means of teaching by symbol, the King said, "I have heard this teaching from another person previously," and the acarya asked, "Who was it who taught you?" The King replied, "It was Hacppa73 that I heard it from," and the acarya replied, "If that was the same person as the siddha Jalandharipa, then you certainly have accumulated a multitude of sins-how can the deathless path ever come to you? You and your retinue will be reduced to ashes!" Then the King was repentant and terribly afraid. Caryapa's disciples removed the earth and the rubbish from the pit and opened it up. Three images of the King were fashioned out of the eight metal alloy74 and when each was touched to the feet of the siddha Jalandharipa it was cursed by him and reduced to dust. When the King saw that, he was

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mightily terrified and fell down in a swoon. With these threats the King's mental impurity was resolved, and later, after having begged the Guru for peace of mind, he became a disciple. As the acarya had obtained siddhi, both master and disciple together gave the King the teachings and later, after a short while~ the King attained siddhi. Jalandharipa used this teaching method when he was in Bengal, and when he was in Jalandhara he resided there performing exactly as described before.

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Feats in Various Parts of Ind-ia

Caryapa stayed for a while in the south-eastern region of Odisa75 and in the neighbouring land of Kalinka76

working for the welfare of sentient beings. Then he went to the land of Singala, simply because he felt like it. He walked on the surface of the water without his feet sinking into it and those of his retinue who were able to, also performed miracles and proceeded there. One disciple in particular spread an animal skin on the ocean and thereby crossed over. Another threw his stick down and using it, he too crossed over. Another flew over like a bird and yet another went over in the heavens without even touching the water. Others went over in various other ways. The width of the ocean from Kalinka to Singala is many hundreds of yojanas and they all got to Singala and cut one or two hours off the length of the journey.

Now the King of Singala was Rathabala. He and his attendants had seen this magical display and in an excess of faith they paid homage at the acarya's feet and with vast liberality made lengthy offerings. The secret mantrayana path had not previously spread in that place and the acarya made the vajrayana widespread, bringing many people to siddhi. The King, his ministers, householders and merchants erected a new temple and many other temples were blessed and consecrated. The King was also empowered and he erected a tantric temple called the Kr~Qavihara. Right up to this very day it is mighty in its blessings and in accord with one's fortune, if one prays

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steadfastly for from seven days to a month, then even if one were blind one's sight would be restored and even a barren women would become fertile.

Previously in that land there wa~ a class of demons known as Brahmademons, who always came and wrought damage. In the day, a choking, boiling wind arose and male and female children, horses, oxen, cattle, etc, were encircled by the wind and immediately many of them died. At night the wind moved houses, engulfed them in flames and killed many men and cattle. Sometimes the demons would appear as Brahrpins or as monks and would slaughter people. The acarya expelled the demons, bound them by oath and punished them. They have not reappeared there to this day. Some 9akini rak~asf7 demons who also used to appear have not reappeared there since then. In a place where many malicious 9akinis known as Gingamido lived, was one in particular known as VisvarUpi, or "She who has many bodily forms." She had a female form and lived together with her five hundred rak~si attendants. Each day their apparitions would devour many hundred thousand men and animals in Jambudvipa and the small islands. In order to subdue them, the acarya crossed the ocean by magical means and when he drew near the land he found that the chief of the 9akinis, VisvarUpi, had transformed herself into a girl resembling a goddess, who came and met him on the road. When the acarya reached that particular spot she said to him, "0, yogin, where are you going?" and he repli~. "I am going to subdue the demoness Visvarupi." She said, "She has body, limbs and fangs and her mind is very perceptive indeed and if, as is said to be true, she is of use to sentient creatures, then it wo~ld be improper of you to punish her." The acarya said, ''That is not so! Each day she harms many

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hundred thousand beings, and because of that I must surely subdue her." Visvarupi replied, "As she has great magical powers, how will you be able to accomplish this?" and the acarya answered, "Well we will just have to see what happens won't we?" Immediately the five hundred attendants of Visvarupi appeared on the spot and their leader herself came forth panting heavily, with her huge body in a more terrifying attitude than usual. The acarya pointed a finger at her in a wrathful gesture and caused them and their leader to suffer massive outflows of blood from their bodily orifices. All Visvarupi 's joints fell apart, and maddened with rage she fell unconscious, with her memory quite gone. All her attendants were hurled to the ground in a swoon as if they were drunk. The acarya gave them orders and then bound them by oath, making them swear never to harm sentient beings again. The demoness Visvarupi prostrated herself at the acarya 's feet and when he was once again about to go on his way, she said to him. "If you wish to, you may use me as your steed so that all other beings may see it. When you stay, please use me as your carpet. I beg you always to follow behind me in your invisible form and I beg you to manifest many miracles and to thoroughly extirpate all those who are noxious." The acarya did exactly as he had been begged by Visvarupi.

Somewhere in the south, in the land of TUI)Qama.I)C;iala,78 (known as 'Bird's beak ma.J)C;iala'), there was a self-wrought image of the goddess Pingala,79 which means 'She who is reddish-yellow in colour', the origin of which was quite recent. Magically potent Tirthikas gathered there and by their mantras each of them summoned forth a man nightly and devoured him at their ga.I)a gathering. Once they gathered up many men at one time as the yoginls wished to eat them all at a certain' feast.

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The acarya arrived there and he fixed the yoginis with a ritual gaze and scourged them with ritual gestures. Like corpses, they all tumbled over and even the stone image fell to the ground. The acarya pressed it under his feet and it bent double. All the 4a:kinis gave their oaths never to harm living creatures again. Similarly, there was an image of a Kula maq-ka,80 said to be self arisen, and it possessed mudras of its birthplace. Although with such images it is usual for the hands and feet to be lacking, this one is said to have had them.

Also in the south, in the land of Tambala,'1 where he was staying in ascetic practice, there was a Trrthika called KHQabhima, a yogin who was famed for his accomplishments. He announced, "I wish to challenge the acarya in a contest of abilities", and the King and innumerable beings gathered there. In that place was a Buddhist temple known as Carmavihara and a Tirthika ma!ha12 known as Sukanathamathura. The distance between them was about two miles. Kr~Qabhima strewed things all over the Buddhist temple and when he performed the mantras and the gesture of pounding, those things all stuck fast to the temple. The acarya performed a ritual gaze and all the things returned whence they had come. Although the Trrthika had imbued all the things with his mantra power they were unable to do any harm. Now, the Tirthika ma!ha stood before a mountain and the acarya Caryapa exerted his gaze to the rocky peak above the ma!}la. From the crumbling peak fell huge chunks of rock, which completely crushed the complex of one hundred and eight Trrthika temples. Although l(r~Qabhima attacked the acarya with ritual gazes, finger gestures and even the clenched fist gesture, as well as various others, no harm befell him at all. The acarya gave him a return glance and

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Kr~I)abhima, paralysed for a whole day, tumbled over like a clay figurine. As his voice was paralysed he could not speak, and as his mind was paralysed he had no memory and appeared like an intoxicated person.

All the people there were mightily terrified and being absolutely amazed, many prayed to him. As a result of these entreaties the acarya gave ~I)abhima a restorative gaze and he was again restored to mental ease. In this land of Tambala, due to the hiatus in Tuthika power, it is said that all the people became Buddhist Previously the Arya Sana(ka)vasin13 had been there and had also established many beings on the path of truth, but in the interim period the people had all become Tuthikas. In Nagmjuna's time the number of Buddhists spread and again waned and in Dharmakirti 's." time the number increased again. In that particular area there were both Buddhists and non­Buddhists, and Dharmakirti converted them all to Buddhism. Even QP to the. present time there are Buddhists there. The land is clo_se to Vidyanagar.15

In . the land of Vuajapur, in the midst of the Vmdhya hills,86 in a town known as Devaghat, lived a King of heretical view known as Pangkaja. When the acarya and his attendants arrived there, very many of the people paid homage to him and this infuriated the King. One day when the acarya was going towards the town, the King set three wild elephants on the left and right sides of the road and when the acarya passed by, the King loosed them upon him. Each elephant had iron tusks and the acarya appeared before each of them and started to stretch their trunks and crush their tusks. Now the King could see none of this, seeing only the acarya seated on the left or right side of the road or behind the el~phants. As the elephants beheld the acarya 's face, he bound them with a nose-rope and crushed

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their tusks, and when he s~ed this subjugation the King could only see him seated behind the elephants to their left or right. In fact the acarya was not really there at all but was. seated directly in front with his legs outstretched in a posture of ease and comfort. The time passed in that manner and gradually the elephants became exhausted and they swooned to the ground. Then finally the King came and touched the acarya's feet in homage, begged for forgiveness and utterly rejected his heretical vie.ws.

Caryapa also went to the land of Kongkana, ~ and there were many ksetrayoginis88 gathered there together performing a gal)acakra feast. One night the sounds of <J.amarus and other instruments of offering were heard and their melodious sounds pervaded the whole land. Those townspeople who heard the sounds were sapped of their mental powers and they all gathered at the acarya 's residence to hear more of the music, so too did cattle herders and mountain hermits, as well as horses, cattle and buffalo; so too did various game animals, birds and wild animals; so too did gods, nagas, 89 yaksas, amanusyas90 etc., they all assembled there. Those creatures who heard the sound all became unbalanced and their frenzy of faith lasted the whole night long. In the morning when the sun began to shine, the acarya satisfied all the people and the amanusyas with various delicious foods, which he drew forth from a small vessel, and he said to them, "You must always act virtuously." The amanusyas replied, .. We will do so for five hundred years", and from that time until the time of the mKhas-pa-sgo-drug,91 the Tirthika faith' declined somewhat and the Buddhists flourished by virtue of their own abilities.

The acarya lived also for a time in the land of Charitra,92 in the town Chaityapata, known in Tibetan as

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mChod-nen-grong, or 'Town of the Stupa' .93 In that panicular place Vajravarahi was famed as 'She who brews the beer of the triple world'. Whenever the barmaids in the seven hundred neighbouring towns prepared· their beer and put it into vessels, they found that each time the grain was mixed with the yeast and filtered, a residue always remained left behind. When the residual grain, which had no goodness left in it, was left in a sealed container for an hour, the barmaids found that fresh goodness had returned to it and that this same process could be repeated up to seven times. Even to this very day the same thing happens in each of those seven hundred towns. In auspicious times the whole country is pervaded with the odour of beer and this is absolutely true! Now the King of that land was Indumala, a Trrthik:a, and for days at a time he was under the thrall of the gods. At such times there were sacrifices on every twelfth day of each month. Inside a sun temple, within a sevenfold encircling wall, many thousands of living creatures were slain as offerings. Once, at that time of sacrifice, when the doors of the sevenfold walls has all been locked, and guards placed outside them, the King and his retinue together with the sacrificial Bralupins were all inside with thousands of bound animals. The acarya Caryapa went alone before the outer door and gave a ritual gaze to each of the five hundred guards, all of whom were overpowered and were left smiling inanely. The series of doors opened by themselves and thus the acarya came close to the site of the sacrifice. He gave a ritual gaze to the men and the beasts who had.all been trussed up for sacrifice and their bonds loosened of their own accord. The acarya then fixed the ceremonial frreplace, at which the Bra:hrpins were to perform the ftre offering, with a ritual gaze and the flames grew larger and larger, finally

26

engulfing the whole site in flames. The King and his attendants were terrified and fled, and both the King and the Bra:lupins knew that this had been a manifestation of the acarya's power. They prostrated themselves at his feet and promised to do whatever he demanded of them. Thus, they became established in the doctrine of the Buddha and the acarya wandered off into other lands.

He went to Harikela near the land of Malyra94 in the southern regions and in that land there was a very high mountain which was renowned as a pilgrimage spot. Nowadays it is called Candrakumara. The acarya l;milt an assembly hall in front of the mountain. Once while he was arranging a vast g~acakra feast in the hall, a buffalo and its calf were placed in front of the door. Now, a certain Lord of that land wanted to see if the acarya actually had a yogin's powers or not, so when the assembly hall door was closed, he made off with the buffalo and its calf. When he had gone but fifty paces he turned around, looked at the door and saw the buffalo and calf in their former places, and when he looked at the ones next to him, they were similar. A man was sent to investigate and he re-stole the buffalo and calf, and when he too turned around to look, exactly what had happened before happened to him. They were stolen again and again seven times and it always turned out the same way. Then, thinking that they had gained seven buffalo and seven calves, they discovered that they had only the mother and its calf, but when they looked again at that spot before the door they saw that the original mother and calf were still in the same place. They wondered, "Which is the real mother and calf, this pair or . that pair? We can no longer tell what is true from what is false in this whole affair!" and they fled the place together. The Lord of the place then knew for certain that all this had

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been the yogin's fusion of amazing magical powers and spiritual insight, and gathering together half his kingdom and half his wealth, he renounced it and became one of the yogins in the acarya ~I)acarya's retinue. He came to be known as Lavayipa.

The King of the land of Trilinga95 once made an offering to the acarya and his attendants in a nearby cemetery known as Attahasa, or in Tibetan, Ha-ha-sgrogs.96

The acarya and his retinue approached the place and performed the lengthy gal)a offering. Countless requisites were gathered up and the King made made an offering of them all. The Brahrpins, k~atriyas, vaiSyas, farmers, outcastes and many ordinary people of that land, as well as five hundred women, also gathered there to make their offerings. The most unique food at the gal)a was the Karbuja, ot the 'Queen's fruit', which spontaneously increased in number until there were more than one hundred thousand. All those who had come there were offered some and having eaten it, their streams of being were blessed. The acarya fixed all those beings with the ritual gaze that causes one to tumble down, and all of them gained jiiana and were shown how to transform their bodies and speech and how to work various magical transformations and othre miracles. Afterwards all of them became male and female yogins and attained special meditational states, with many thousands gaining siddhi.

While he lived in the land of Dan9akaranya, in the south near the land of Kana,97 there was in that very place a lovely pool from which the people drank. Two evil poisonous nagas suddenly came there iri the form of two poisonous serpents and they too drank from the water, the poison from their mouths rendering the water unuseable. Now, there was also in that place a Buddhist monastery

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and the monks and upasakas118 also drank water from that same pool, and when they did so the saliva from the snakes mouths mixed up with the water killed them instantly. When the acarya heard about this he went near the edge of the pool and from between the ripples in its waters both nagas emerged. They thought that they would bind the acarya and even though they tried to, they could not harm him in any way whatsoever. The acarya pondered deeply for a while and then he inflated their bodies so that both naga serpents shattered into a myriad fragments and had to undergo the most terrible sufferings for a long time. Later, because of their devotion and supplications to him, he made them vow solemnly never to harm any sentient beings and with his revivi:ng gaze he made them into his followers. He extracted the poison from the waters and the people who had been killed previously were revived by the sound of his palms being clapped. together. The acarya's disciples had heard that he had gone to subdue the nagas and they went to see it together with many other people. The defeated nagas and countless other nagas in snake form were gathered together and in the centre of a palace the acarya was seated. All the beings who came to gaze on him were astounded, the serpents became invisible and all the assembled people there scattered. The mantrayana was preached in that land and many beings attained siddhi, so it is said.

At that time the King of Urgyen was Digdeva, known as the "God of the directions". He invited the acarya to his kingdom, where he stayed for a very long time. There were many extremely able Tirthika yogins in that place, as well as gakinls, and the acarya subdued them with his ritual gazes and by his wonder-working. By means of these powers he is said to have converted about twenty petty

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kingdoms to Buddhism, as well as a like number of Pat:t9itas who adhered to non-Buddhist ways. Although I will not write at length on each and every one of them, I will mention that some were subdued by masterful gazes, some by petrifying gestures, some by being shown the miracle of blazing flames (one or many) and yet others had faith inculcated in them by seeing manifestations of spiritual insight. In that land, in the great cemetery of Ghorandhaka, Sri Heruka, Cakrasamvara99 and the Vidyadevis100 manifested themselves to the acarya, while he was fully engaged in a gat:ta feast, and he was greatly pleased. He danced and sang praises and intoned mantras together with a host of vetalas, and forming a gat:ta circle, skeletons and jackals also danced around. Many dreadful embodiments also came and made their offerings at the ga.I;la and at that time Sn Heruka intoned the preliminary invocation,

Kye! To the beings confused in the dense, dark ignorance of existence, You manifest, just like the illuminating flashes of lightning from the thick clouds on a dark night. You are a fine and wondrous friend whose liberated and gentle mind of intelligence has outshone the rays of one thousand million suns. By means of your effulgence you illumine the six kinds of words, which have the meaning of bliss, wisdom and liberation. May you enter in the hearts of living beings though your various activities and abilities, And may you thoroughly dispel their darkness.

This is how the prayers were made and permission to

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practise was bestowed. As the acarya eulogised the divinity by saying, "Your elegant body of passion and tranquility blazes forth in the three worlds, etc", the deity burst into the eightfold laughter, "Ha-ha, he-he, etc." and then became invisible.

Later, while Kr~r:tacarya was travelling to Ja:J.andhara, he drew from under the earth, a long stele, fully eight fathoms in length and a fathom wide. He grasped it with one hand and thrust it into the ground on the outskirts of the village of Koneja and it is still there. to this day. He taught the meaning of the profound Vajrayana there for quite some time.

The King of Radha101 begged him to consecrate the temple of Somapuri102 and he did so. All those beings who were present at the time saw all the divine forms, who attended, as they became visible in dancing postures. This all happened at the place known as 'Old Somapurt,' and after that there was to be a new temple known as the 'Temple of the Three Spices'. The King Devapala103

shifted the location of Somapurt and its supportive towns to a new site and the new edifice was known by the same name as the old one, .that is Somapurt.

From the description of the acarya's arrival in the land of Viraja up to the time just referred to, all the stories about him in this account have been set down in their due order. It would appear that are some discrepancies in the dates involved, but I have written this according to the earlier part of the text known as The Lamp of Places, by the Younger Kusali. Generally speaking, I have heard the accounts of his thirty-two miraculous deeds in the twenty­four lands and in the eight cemeteries and also his extensive deeds in the forty-eight other sites, as well as the accounts of his coming to the sixteen cemeteries, and I

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have heard that they are all extant in the volumes of the Caryapa collection.

At a later period in the great eastern land of Bengal, the nephew of the aforementioned King Gobicandra, who was known as Lalitacandra, 104 was acting as the protector of the kingdom. His minister was Kusalanatha. The King and all the other people throughout the kingdom were fervent Tuthik:as, and the minister and his entourage were Buddhists. KHI).acarya and his whole reti.nue of one thousand four hundred attendants, seven hundred umbrellas and seven hundred Q.amaru drums, came to that Bengali town, performing their miracles on the way there. At that time the town was known as Hemadala, but these days it is deserted and has reverted to forest. All the people there were amazed and the minister Kusalanatha made his offerings to the acarya. The acarya wandered around the whole city at his will, in the centre and in the four cardinal directions. Now, in great Indian cities there are cemeteries in the eight directions; the acarya would sit doy.-n in any of these eight cemeteries, quite at random, and would perform the great kindness of teaching the profound .meaning (of the Dharma) to fortunate beings. The minister Kusalanatha gathered up a vast array of things to offer and after a long time had passed, the acarya came before him and said, "You are far too liberal with your gifts. Why do you do this?" The· minister replied, "I have erected a temple to Arya Avalokitesvara1os in my pleasure garden and I beg that the acarya might consecrate it." K~l).acarya replied, "Well, today the planets and the stars are all well conjoined and all is well, so I will do it now." The minister said, "Good, I have all the requisites," but the acarya replied, "Absolutely nothing at all will be necessary." While on the road to the temple the acarya plucked a flower and having arrived

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there, he placed the flower on the crown of the image's head, intoned the word, "Suprati~!ha" and announced the end of the consecration. The minister Kusalanatha did not believe that this was all there was and the acarya said to him, "If you do not believe it, as I have completed the consecration, I will go." Taking the flower which he had placed on the image's head he started to leave, but the image of Avalokitesvara also stood up and started to follow him, coming to where the acarya was staying in the cemetery. The minister repented and went off to the cemetery and confessed, "I did not believe you before, but now I certainly do, and I beg you to consecrate the temple." As before the acarya placed a flower on the head of the image which became gloriously effulgent with a blazing light, when Kusalanatha tried to take the image of Avalokitesvara with him two men, four men, eight men, sixteen men, even five hundred men could not make it move. So a temple was built on that very spot in the cemetery, which came to be known as Nirgasthapana. The previous temple, which Kusalanatha had erected, was converted into a stiipa which contained a divinity.

In previous Tibetan accounts it is said that because of his fear of the King's wrath, the minister Kusalanatha erected the Avalokitesvara so that it resembled Isvara.106

However, due to fear of the Mleccha107 the image was taken to Gangasagar 108 near the ocean and it is still there to this day. Those who saw it at the time saw it as Halahala109 in the one-faced, four-armed form and right from the start it appeared similar to the tranquil from of Mahesvara, and yet it was not deliberately made to resemble a Tirthika god.110

Then the minister Kusalanatha begged the acarya for instruction, and Kf~J)acarya perceived him to be a fortunate being and bestowe,d on him the empowermebts, the

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instructions and the follow-up instructions. Generally speaking the Vira Isvara111 does not diminish and does no hann under any circumstances.

It happened that at that same time a 9-akini prophesied that the minister should set up a picture of Cakrasamvara as his tutelary divinity. While Ku5alanatha was performing meditation, mantra and scattered offerings secretly at night, the 9-akini proclaimed to all the citizens, "The minister Kusalanatha has set up an image of his tutelary divinity trampling on the royal gods." Many of the minister's relations and friends said to him, "As you seem to have actually set things up in this way, you would be fortunate if you were merely banished to another land, but if the King is annoyed at this (affront) he will cut off your head!" The minister became absolutely terrified and put the picture into a container, wrapped it in a lot of clothes so that it looked like a corpse and placed it on a carriage. When it was being taken out of the city via the southern gate, the gatekeeper there became consumed with doubts and when he seized it to look at it more closely, he discovered the picture. He fixed it to the tip of his cudgel and carried it before the King. The people of the city murmured among themselves. The King gathered all his other ministers and advisers together and sought their advice. He asked them, "Should Kusalanatha be impaled or not?" They all replied with one voice, "You should cut off his head!" and the King answered, "You all say this without actually having investigated the matter, but I, as the King, am· obliged to investigate things more thoroughly. I will examine this affair further", and he summoned Kusalanatha. He showed the minister the painted image and said to him, "This picture is suppressing my god. Do you recall drawing it, or was it the work of your acarya- does he recall drawing it?

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Whoever it was will certainly be punished!" The minister replied, "I do not recall and neither does the acarya. All of these things are taught in the Buddha's doctrine." The King did not believe him and so the minister took a volume from his house and showed it to the King, who replied, "Well then if all this is indeed true, then who can possibly say which of these two doctrines is the true one? We will have to compete to see which doctrine is the most powerful."

Then the King also erected a picture in which Heruka, was the cushion (of his god), and said, "When your picture and mine are both set up on the same level, we will close the doors and nobody, either from your party or from mine, will be allowed inside." So they both made vast offerings in equal measure, prayed in equal measure and after seven days had passed, supporters of both groups came together in equal number to see what amazing things has happened. Whatever abilities the one had, so too did the other, and what one did the other followed. So both paintings were installed in a brand-new temple. Seven days later exactly the same thing happened as before and the minister found himself unable to carry out the King's orders fully any more, but was still compelled to do so. Reduced to trembling, he went before the acarya and said, "I am forced to keep on performing like this," and he begged the acarya to manifest his power for him. The acarya said to him, You have little confidence! For this purpose I don't have to show my power at all, for how can the Bhagavan Sri Heruka, Lord of Creatures, be trampled on by a mere cattle::herder?112 So the acarya stayed in the cemeteries, dancing and singing and engaging in various other diversions. Then on the eighth day, both the King and the minister, together with their Buddhist and Tirthika supporters went all together into the temple and they

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simultaneously displayed their two paintings. The aforementioned image of Sri Heruka had grown larger than before and was gloriously effulgent and the painting which the King had set up had changed of its own accord and Mahesvara and the goddess Uma113 had been transformed into Sri Heruka, who had indeed crushed them. Seeing that, all the people made their offerings before the picture of Sri Heruka and the large royal bell was tolled to proclaim that thenceforth the King and his entourage would practise the religion of the Buddha. The King then paid his homage at the feet of the acarya Caryapa and he sought empowerment and received the teachings. Later at different times, both the minister and the King gained siddhi. Brah:rp.ins, vaisyas, householders etc., all made their offerings exclusively to the Buddha's teachings, and the gods of the land as well, and apart from some secret practices which went on in that land, all the people of Bengal gradually became Buddhists. As the vessel of the land had thus been altered, the people were completely amazed at how they had been converted and the account of it, known as The Complete Bodily Transformation, has become very famous in India. The Mantra teachings were to prosper greatly in that land and the acarya stayed there for a very long time.

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Events Surrounding Kf~l}acarya's Death

Next the acarya thought, "I have wandered through the eight great cemeteries and the sixteen great cemeteries and all the other great lands, now I think it is time to travel to the land of Devikota."

While he was. travelling in the land of Bengal he came to the land of Varendra.114 There he spent as long as he wished. One day while he was on the road to the city, near a grove which contained plantain, rose apple and mango trees bearing fruit, guarded by a girl, the acarya, together with his retinue of wandering yogins took some of the fruit. The girl said to them, "You are quite arrogant about your powers and quite proud of yourselves. Why don't you make the fruit come down with your powers and then eat it!" The acarya gave a gaze which causes things to tumble down and all the fruit fell from the tree. Just as it was about to actually touch the ground, the girl made a ritual gaze of raising her eyelashes and the fruit was raised upwards and restored to its proper place. With another ritual gaze the acarya brought the fruit down to earth again and again the girl with one of her gazes restored them to their former elevated position. They both did this several times, turn by tum. Finally the girl said, "With your paltry abilities, you will never beat me! You may not move all ksetras11s by yourself!" Then she departed, invisible. That girl was none other than Vajravarahi.

At a different time, the acarya and his retinue came to the land of Devikota, near the lower part of Kaccharanga,

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near the Tibetan mountains. There, he made an abode for yogins and said, "Now I have come here to Devikota, having wandered in all the great cemeteries in Jambudvipa and in all the great lands where yogis practise their asceticism. Hereafter, I will not go to any other land, but will stay here."

After a long time had passed, a great Trrthika Qakini witch entered into a household of vaisyas, in the body of a man whose name in the doctrine was Bahuri. In fact this witch was said to be the emissary of all the witches and she was known as Kaladandibhartakali. Adopting the form of a sixteen-year old girl, the witch made a gesture, representing the matrka's birthplace, towards a smpa containing the Buddha's reJics, which was the main support of the faith of that land. The acarya knew that if the mudra gesture were to remain for a long time on top of that sttipa, then the Buddhists in and about that land would become apostate, so he said, "0 my students, remove the sign of that matrka's birthplace and hurl it into the big river!" The witch, resenting that, stayed there and once when the acarya was on his way to the city by a certain road, that malicious 4akini appeared, holding a pestle and pounding rice. The acacya and his retinue came near her and she made a disrespectful gesture at him with her body and said sarcastically, "And the same applies to all Buddhists." He gave her a ritual gaze and the mortar and pestle were shattered. Sh~ too gave the acarya a gaze but it did him absolutely no harm at all. She repeatedly gave such gazes to his retinue, but generally speaking they did no harm, although some of the followers had their clothes scorched and others fell unconscious. The acarya 's disciples supplicated him, so he gave another gaze which caused the witch to tumble to the ground and both her

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hands to fall off. At that the acarya found a little compassion to be roused in his heart and so he gave a restorative gaze to the two hands, which were re-joined. The witch recited mantras and exerted another of her gazes upon the acarya, who, having been moved by his compassionate heart, had forgotten for an instant to fully protect himself from her gaze, so it is said. He retired to his abode and became very sick. He said, "My Guru said that I should not come to Devikota, and so this is how it turns out! I have broken his injunction and this is how it turns out! You, my disciples, must perform gar;tas and confessional ceremonies in the twenty-four lands and in the eight cemeteries on behalf of the viras and Qakinis. Then you must go and beg for medicines and reassemble here in the middle of next week." Many of his disciples who had the siddhi power of fleetfootedness, immediately and swiftly performed all those commands and started to return. One of the groups got the medicines and near the road on which they were returning, they found many girls washing themselves in a lotus lake. The girls said, "0 yogis do come here and bathe yourselves." The yogis replied, "As our acarya is quite ill, we do not have the time," and the girls said, "He has already recovered from his illness." The yogis then answered, "Then we will put down our medicines near the water and wash for a while", and when they did so the girls carried off the medicaments to where they could not be found. So the disciples returned home, and when they met with the acarya he told them that in fact those girls had been transformed forms of the aforementioned QakinL The seventy-two yogins and yoginls, the very best of his disciples, were summoned and came before him and the acarya said, "Now, as I can't reverse the punishment of breaking the Guru's injunction, I

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will get the highest siddhi only in the bar-do116 period, then I will come again. Up to that time nolxxly should come in here," and he closed the door and stayed inside (his cell). The disciples discussed it amongst themselves and although they kept it very secret, the malicious Q.akinis said that if he were ever to come again, then they would suffer greatly. The Brahrpins and astrologers who heard of the acarya 's impending death went and begged the King and all of them came together at that place, together with the King's men.

On the fifth day, in the daylight hours, the door opened and they beheld the acarya's dead body. Several of his disciples, some Brahrpins and astrologers carried the sandalwood fuel and other funerary requisites and they took the remains to the great cemetery. Immediately after this been done, the eighty-four siddhas,117 who were the bestowers of' the eighty-four siddhis, such as the sword siddhi and the others, and who were perfected right from the beginning, joined the throng, along with their retinues who had come from wherever they happened to be at the time. The Brahrpins and the others could not help admiring his eminence and were so overcome with grief that they ran some distance away, from where they watched the proceedings in a crowd, although they could not pacify their sorrow. The siddhas placed the remains in the middle of a mandala which was drawn in space and spontaneous flames spread forth over it. This is how the strength of the acarya's Nirvana111 was being manifested at that time and eighty-four thousand yogins and yoginis came to see the series of mira~les as they occurred. Instantly many hundred-thousand others gathered there and remained on that spot. At the end of the seventh day the acarya himself, as he had done previously, caused seven hundred

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umbrellas, seven hundred 4amaru drums, seven hundred of his visible retinue and seven hundred of his invisible retinue, all to gather there. When he had done this all the .assembled yogins were amazed and went out to receive them. There, in an elevated place. He said, "After all that, what else is my body?"119 and they all replied, "It has been consumed by fire!" Then he-sang perfect dohavajra songs and his visible body together with one thousand four hundred attendants became invisible. At the place where the offerings were to be made before his mortal remains, the earth quaked, light pervaded everywhere, the odour of perfumes was spread in all directions, and sounds of music and a rain of flowers descended from the skies. That was the twelfth day of the waxing moon and even nowadays in Devlkota on that same day, one of those amazing portents, that is, the sounds, the light, the rain of flowers etc., always occurs there. The place where his relics are said to be found is considered to be a. particularly unlucky spot and thenceforth, up to this very day, Indian yogis do not bum their bodies.120

Then in each of the Eastern kingdoms, Devikota, Varendra, Kamarupa,121 Heramba,122 Snhatta,123 Bhangala,124

O<Jivisa, Radha etc., all of the towns and all parts of those very lands became filled with yogis and yoginis. One cannot even say "how". "this", or "went in this manner," of them, because for the most part their retinue was completely invisible.

At that time the acarya arrived in the land of Puskara124

and Maru. and was seen in the company of six orr.~amented mudras. He. went to the various \testem areas of Puskara and many fortunate beings there were established in a full understanding of their lives. After he had stayed there for several months he finally left, but nobody is sure where he

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went to In the south at Kan:taJ.aka125 he achieved full perfection

in the bar-do period. Having entered his previous bodily form, he arrived there in that manner, clearly visible, and bestowed elixir and other substances on many beings there, so he was of great benefit to them. He also resolved the sufferings of many poor and sick people, on some he even bestowed a few teachings. In a certain part of that land known as Seyagiri, the offerings made to him at the time of his arrival are kept up even to this very day.

In the north, between the rivers Ganges and Jamuna, at Malapuri, he (again) entered his previous bodily form. As he had once said that he had been there in a former life, it was unfortunate that he was unable to go there while he was an ascetic practitioner. He said, "As the time for the practices has now arrived, may the six mudras appear on my body,.. and for six months he engaged in one-pointed meditation. Then the six bone aprons came there of their own accord and for seven days he performed the deeds with elaboration and all the people there saw it. Then it is said that he found the state of yuganaddha126 and became invisible.

Furthermore, near Magadha, to the south at J arikhana/17 in the town of Devaghata, which belonged to Jarikhana, he was born spontaneously in the household of a Brahtpin and his body was bedecked with the six self­created bone ornaments. Immediately he said, "I am the acarya ~t:lapa and I will perfect the remaining paths in this very bodily form ... Immediately after he was born he went into meditation anlin about a month he had perfected the stages of the utpattikrama and the sarppannak.rama in that self-same bodily form. Then he established himself in meditative equipoise-some say that this all took six months

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and others say that it was accomplished in a year. Sounds, lights and a rain of flowers and other kinds of miracles appeared, then he became completely invisible and found the state of yug!lfladdha. In that land also the offerings and the table of festivals associated with him exists to this very day. Later on he manifested countless miracles in similar ways.

As for the biographical accounts spoken by the acarya siddha Kusalipa128 in his collection of accounts known as The Tree of Fate, and also the supplement which I have written, drawing on other Indian and Tibetan accounts which are most assuredly to be believed, I think that they are all very accurate indeed. From the time that the acarya first arrived from Jalandhara up to the time he departed for Devik:ota, he preached the Holy Doctrine, and of those who saw him countless individuals were established in the mantrayana and became yogins and yoginfs, completely emptying thirteen towns, so it is said.130 The towns were:­in the north, the town of Mala in Haridvara; in the west, Avanti in Malava; in the south, Kanti in Kana and also Vijapur in Viraja; in the east, Pundavardha in Linkara where the trees flourish; in the south, Kanaka, an area of Marahata; in the south, Karanya near Godavrf, and Citipatana in Caritra; there was Hemadala, not the one in Bengal in the east, but the one in the northern land of Gandhara, today called Tila; in the south, Devaghata, a part of Jarikhanda; in the south-east, the town of Kalinka; in Madhyadesa, the town of Rodasi; in the west, the town of Pukara. From all of these committed towns and their surrounding. villages, and from all directions of the land came women, youths and girls who were all counted as (his) yogins and yoginls. If one were to add them all together these would be enough to fully surround the outer

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wall of a large city, but if one decided not to count them up then it could be said that those who were converted were sufficient to empty all those places mentioned, both towns and villages. Each Indian town, moreover, numbered many tens of thousands of people, even many hundreds of thousands.

As for his permanent retinue, some one thousand four hundred in number, each one of them gained one of the siddhis. One half of them, seven hundred in number, taught when it was necessary and taught (largely) by magical means, with people never even seeing their physical forms. Furthermore, because of the circumstances in which they lived, due to their invisibility, they became known as 'The Invisible Retinue··. The other half, seven hundred in number, perfected the siddhis of the wooden sandal, the treasure vase, the sword, the yaksi etc., but not that of invisibility and in their bodily forms were known as, 'The Visible Retinue'. If they wanted to t~ese people could actually become invisible simply by 'hiding' their bodies. Those known as the "Seventy-two Yogins and Yoginis" were able to wander in all the great places merely by thinking of them. As for the Mahacarya's brothers in mental ascetic practice, they are said to have received blessings bestowing insight equal in number to those of the acarya himself. Although it is not at all certain that the one thousand four hundred attained equal insight, it is certainly true that when the Mahacarya travelled in an instant to the great lands, they too were able to accompany him in their magic forms and practised mental asceticism along with him. As the population of the thirteen towns had become yogins, they were known as 'The One Million, Three Hundred Thousand Yogins', and it appeared that whole land of Aryadesa131 was pervaded by male and female

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Buddhist yogins who adhered to the Mantrayana and who performed the very highest deeds. Many others were to perfect the ordinary level siddhis, whether of the highest, middling or lower types. Even among the lower persons there was not even one who could riot attain meditational states to some degree or other.

It is said further that the sastras132 which the perfect acaryas composed were many, all in the form of doha songs and paeans. They wrote great and small sadhanas and empowerments as well as major and minor texts concerning sarppannakrama. The siddhas themselves did not speak at all about commentaries and explanatory works, refutations of challenges to their views or establishment of their own views, nor about issues of debate, linguistic arts or other sorts of scholarly subjects. It has been said that subjects like these were in fact written down by the siddhas in order to protect the continual flow of the oral teachings of this or that acarya, for the sa:Ke of their tradition or custom, but in fact it was the pal)qits who actually wrote such things. Therefore it happens that compositions by the siddhas, in manuscript form, amount to such a few indeed.

Heruka himself made a prophecy concerning the acarya's deeds; "By means of your effulgence, you illumine the six kinds of works, etc." With reference to this, it was previously common in Tibet to identify the six works which Sri Heruka predicted he would write. The acarya Kusalabhadra the younger said,

"The ftrst work is on meditation. The second work is on the nature of pristine awareness. The third work is the Rig-pa'i-brtul-zhugs. The fourth work, according to the sequence, is the method of imparting the secret mantra to others. The ftfth work, according to the wise ones, is on the

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mind of boundless learning. The sixth work is that which concisely shows the meaning of the Dharma, the actual application. Thus, the acarya has taught everything thoroughly and I myself have seen one hundred and twenty applicable practices." Furthermore he said, "Firstly comes the generation stage; secondly comes the insight gained through empowerment; thirdly comes practice; fourthly comes the ritual of empowerment; fifthly comes the collection of rituals and sixthly comes the completion stage. These are the central works showing the six sections. Generally, I have seen about one hundred and tw~nty complete collections of scriptures gathered up together, including short doha songs." Now you should understand something from those examples-although the Vajragili133

came from the collections of songs in the tantras themselves, the true siddhas expressed their experiences in the form of dohas, and doubtless under more conducive circumstances they later appeared as forms of Vajragili. Jo­bo Naropa134 and his followers performed only the sixfold meditational teaching in order to fulfil the injuctions of Sri Cakrasarpvara. However, there is really no need to figure from all these details what the six tenets are. They are empowerment ritual, sadhana, 135 the fire oblations, the Vasantatilaka, 136 the four stages and the secret tattva, 137

which are said to be the six. In Tibet today, the fire oblation ritual does not use the Mahacarya's actual words, according to the translator of Mar-do and it appears to me that this is certainly true. Although the acarya had composed a fire oblation ritual previously, it was lost in the meantime and subsequent acaryas have composed other texts on it instead. For example the acarya Buddhajiiana138

also wrote fourteen things which are in agreement with the agama/39 and alt~ough the fire oblations were contained in

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those practices, when they were taken to the land of Kasmir, the text was lost. To make up for that Dfparpkara140

wrote the text known as the Four Hundred and Fifty. According to the pandit Gayadhara141 the six texts concern the completion stage and include instructions about vows, a compendium1<42 of essential teachings, and Mahamudra and bindu143 (instead of the latter three above), and these were counted as the six. However, these last three texts were not written by this particular acarya, so it is incorrect to say that they were part of the six. These three were amazing cycles of teachings for the followers of Kr~r:tapa and their author was even the acarya siddha known as Kr~r:ta the younger.

In general, it is correct that he has written many sastras. Pham-thing-pa1« and Mal-lo-tsa-ba145 say in their accounts of the lineage that previously, when Kr~r:tacarya came to Bengal to subdue King Lalitacandra, on the road from Madhyadda in the east, he met Vajravarahi in the form of a leper woman and as a girl watching over an orchard, and Srt Heruka in the form of a ploughman and as a reader or scribe. When the acarya was not actually engaged in his practices, their forms ceased manifesting. Now, w_hen he came to Bengal, the King and the Minister were made to make offerings to Heruka's picture for seven days. When the acarya came to a certain cemetery to perform a gal)acakra, a Tirtiga in the form of a Tirthika, blue and holding a skull-cup, arose there and said, "I am the master of the gar:ta!" The acarya replied to him, "But you are not suitable", and then the skull holder transformed himself into Srt Heruka and soared off into the heavens .

. The leper woman he met was not really so, but was a transformation of VajravarahL The ploughman was not really so, but was a transformation of Heruka. The girl was

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not really a girl, but was a transformation of VajravarahL The reader was not really so, but was a transformation of Henika. The skull-holder was not really so, but was a nirmat:ta form of Heruka, who said, "In this life you must write the six main texts and in the bar-do period you will attain the very highest siddhi." The acarya replied,

"When pressed beneath your feet, even my lower winds vanish. By your kind mercy, please withdraw your left leg! If your nine-fold crest ornaments are kept straight, even the Brahma-realm vanishes. Please remain with your head moving but a little! If your hands are kept straight, the guardians of the four quarters become terrified. By your kind mercy please withdraw your hands a little! 0 noble one, as your body is in a dancing pose and is purposefully maintained, I bow down before you with faith and an excess of reverence!"

As he was thus eulogising Heruka, it appears that the acarya became invisible. This profound piece of verse was spoken in the free-flowing Indian fashion. When the Bhagavan spoke of the six words previously, it js clear that he spoke them in this very fashion.

You might want to dispute that the aforementioned leper woman and the others went on to Devlkota, but you will find that it is quite incontrovertible. It is also untrue to say that he did not practise mental asceticism and tp say that after this perfected acarya had given his commands (to

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his followers) he was "obstructed" by a <;lakinr, is really quite contradictory. If she were to have obstructed him, it is only proper that she would have done so before he entered into the carya practices. After he had actually performed the carya practices for a long time, it was not really necessary for her to obstruct him any longer.

The story of the ploughman, the reader and the skull­holder just referred to, occur in the accounts of other sadhakas and are not found only in the account of this particular acarya.

Furthermore, it is said of the siddhas who gained great and unique siddhi states, that after they had attained these siddhi fields, had meditated on all the tutelaries and all the divinities, because they understood all the realisations of tantra, such things as a variety of divinities and a variety of tantras no longer existed for them. Now, this particular acarya attained mastery over all view-points and over all tantras. When he had not yet grasped siddhi, he was a sadhaka of Srt Cakrasarpvara, and later after he had gained siddhi, he wrote very fam~us sastras and a multitude of commentaries on Cakrasaqwara. Not everybody, however, is in agreement that he attained his siddhi through that particular tantra. The Indian practitioners of Hevajra, 146

Guhyasamaja147and Black Yamantaka/48 all claim that he used "their" particular tantra, and that he was "their" particular sadhaka. Thus, it is now quite certain how it was that all these groups claimed him as their own. In the final analysis, all of the things mentioned above are really quite beyond doubt.

As for the dharma flow from the tantras, this acarya certainly practised many of them. As for the others, he clarified the mandala rituals of the Mahamaya,149 the mandala ritual of the Buddhakapala150 by Sangadasa and

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other famous texts which were crucial to the disciples of the acarya. All this can be thoroughly established beyond any doubt.

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Principal Male Disciples

As for Eyala; once when the acarya had not arrived from the land of Jalandhara to perform the carya practices, a certain boy who was in charge of the king's elephants and who also was a practising yogin, went into a deep state of meditation. After a short while his body became very light and he was able to travel without his feet even touching the ground. While he acted as the Guru's servant, he also practised mental asceticism and later also perfected the Karma Mahamudra as explained in the teachings of the Sarrtvara Tantra. 151 As a sign of this, many poor girls of that land found that wisdom had descended on them, a wisdom which they were able to work on and perfect. In the meanwhile all of them became possessed of the utmost good fortune and their physical forms were seen to be radiating light. Thus it was that one hundred and twenty of them made a gal)a-mru:tqala.

The acarya came- before the King of Alaka, a heretic who was known as Mahupa. The King said to the acarya, "What is there in your religion that I should believe in it?" The acarya replied, "What is it that you desire most of all?" and the King answered, "I desire gold!" The acarya held a large vessel up to the skies and it instantly became filled with gold. The King was absolutely amazed and thereafter he abode within the confines of the dharma.

Later, while the acarya Caryapa was staying in the land of Tibola, he attained the very highest Mahamudra siddhi and was transformed into a rainbow body. He

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attained siddhi by meditating exclusively on the Vasantatilaka.

Secondly, as for Mahila; it is said that he was born in the land of Malava, into the sudra caste, and that he was very strong indeed. People say that he could uproot areca­nut trees and palm trees with just one hand. When he had subdued everybody by sheer strength, Mahila met the acarya Caryapa who was travelling along a certain road. Mahila tried to contend with him in a contest of physical strength, but the acarya merely touched him with one finger of his left hand and Mahila lost all his strength and swooned to the ground. Then, quite devoid of any vestiges of self-pride, Mahila became a yogin and with hardly any food at all he performed his ascetic practices for twelve years. By meditating on Cakrasarpvara he brought the very highest siddhis under his control. In the land of Saurastha152

in an abode of the Tantras, five hundred Brahtpins and wanderers were gathered together. When Mahila finally arrived there, they all rebuked him as a joke. Mahila called out, "Nitrapoli" which means, "Sleep" a few times, and all of them fell asleep. After seven days they had still not awoken and some others of their kind asked Mahila if he was able to awaken them. He snapped his fingers and immediately all of them awoke. They were amazed and paid- homage at Mahila's feet, and having adopted the doctrine of the Enlightened One many of them attained siddhahood.

Thirdly, as for Dhamapa; he was a Maharash!fan. At first he learned much from the Brahtpins, arid then coming before the acarya, he was empowered and his very being was blessed. Before this he had seen the visage of the Bhagavan Yamantaka. As he gained a little in ability, he came to perform the daily offices of the acarya Caryadhara.

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When the Guru wandered about from one place to another, Dhamapa went him. For a long time he was known as Dhamapa, which means, "Beater of the round drum", but later became renowned as Dhamapa. After a long time had passed, at a time when he was engaged in his meditations, a conspicuous white skull appeared before him. When he took it in his hands he found inside it various kind of impurities and without any hesitation he ate the contents. It was then that he discovered that he could pass through walls unhindered, and could travel many hundreds of leagues in just an instant. Later he perfected the very high test Mahamudra practice.

Fourthly, as for Dhumapa; he is said to have been born in the east in the land of Rara, as it is called in common parlance, or Ragha as it is known in Sanskrit. As to his caste, he was a son of a vaisya. Having become ordained in a monastery, he then begged for empowerment from a yogin who was a worshipper of Avalokitesvara, and thereafter he meditated upon it. When he saw the acarya Carya and his vajra retinu~ coming along a road, faith was kindled within him and he followed the acarya. Once, after he had prostrated at the acarya's feet the Guru asked him, "Have you been meditating upon Avalokitesvara?" and Dhumapa replied, "Yes I have." The acarya asked, "Well, do you wish to see his face?" and Dhumapa replied that he did. The acarya said, "Well then, just look at this", and he pointed upwards with his fingers. Looking up into the heavens, Dhumapa saw the Five Arya Gods arrayed in a path of light, and he danced for joy at it. He spent many days in one single meditation session and it is said that when he finally roused himself, he found that he had attained the siddhi power of fleetfootedness. He also performed the acarya's offices and also took the time to

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beat the drum known as a pa!'lha153 and to blow the various musical instruments. He became known as Dhumapa due to the sound of the music he made. It is said that by meditation on the yoga of Vajranairatma,1S4 he was able to attain the very highest state, and that supported by the Hevajra Tantra he attained siddhahood. After the Mahacarya Kf~I)acarya had seen that it was the time to convert the King Gobicandra, both Dhama and Dhuma stayed together for many years, performing the acarya's offices exclusively. Once in a small land near Urgyen there was a King of heretical view, who believed in neither previous or subsequent births. Both Dhama and Dhuma went before him and he said to them, "It is foolish for you to be yogis, as there are no previous or subsequent births." The two acaryas replied, "Oh yes there are previous births, 0 King, because in your own previous life when you were an outcaste, the succession was broken and all the gold you possessed was hidden under this very mountain. If you go and dig it up then the memory of your previous births will come to you." It happened exactly as they had said it would, the King recalled his births and entered into the Dharma. As he was previously scared of poisonous snakes, wild animals, robbers and other malicious things, he managed to perfect the ritual gaze of control, in order to subdue them.

Later, in Bengal, when the Mahacarya was converting the King Lalitacandra, both Dhama and. Dhuma attained the state of the rainbow body. They also perfected all the ordinary and the very highest practices. After the acarya had passed from his mortal body, both Dhama and Dhuma • became invisibte and sang dirges, after which the sufferings of the yogins were finally resolved. They taught many fortunate beings and there were many too whose

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mind-streams they liberated. They stayed for many years so that people could behold them.

Fifthly is Bhadrapa, which means, "Best of all disciples". When the acarya Kr~~apa was going to the land of Kalinka, the king's son, a youth named Bhadra, gained overwhelming faith in the acarya and his retinue. With one of the acarya's disciples as his companion he followed after the acarya and sitting in a boat together with many other yogins they all proceeded to Singala. Now that youth understood all the fields of learning and touching the acarya's feet in homage, he begged to be allowed to become his follower. The acarya knowing that he was a fortunate being, empowered him and gave him'the follow­up teachings, and with these Bhadrapa most assuredly became a wisdom-holder. Generally, he seated himself before the Guru, and thus relying upon him he was able to perform ascetic practice for a long time.

Once, while he was travelling, many Tirthika yogins said to him, "If you are indeed a disciple of the acarya Caryapa, do you really have any abilities to demonstrate?" Bhadrapa replied, jokingly, "Only a few", and so they picked up rocks, cudgels and hammers and rained one hundred thousand blows upon him. However, his body got larger and larger until it had become the size of a bale of wool. They continued to attack him with various weapons such as daggers, but then he became as hard as a man of stone. When they then struck him, sparks shot forth with the sound of "Khrom, Khrom", and within one ot two ' . hours of this the Tlrthikas started to turn bluish in colour. The acarya Bhadrapa grasped the stem of a jasmine plant and started to thrash the Tirthikas, who all tumbled to the ground like corpses. After they had passed a day in that state, some of the others begged Bhadrapa to revive them,

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which he did. As soon as he gained empowerment, wisdom was born in him, but if he had not bothered to manifest such signs, no-one would ever have believed that he had attained such abilities so he become known as Guhyapa, which means, 'Secret Mail'. To those who understood, he became known as 'Secret Yogin'. Not long after that he attained the Highest Mahamudrasiddhi. However, while the Gurum was staying there, Bhadrapa did not manifest the miracle of invisibility.

When the acarya Caryapa had fiJtally relinquished his mortal form, his disciples erected a stlipa and a temple on that very spot. The deeds of the disciples appeared quite iike those of ordinary people. After the Guru's life had been threatened with destruction by that malicious <Ja:kini, the acarya Bhadrapa departed to seek her out. By magic he searched in every possible place and in every cemetery, but nevertheless he could not find her. Then after a long while, through his prescience and his thorough investigation, he perceived that she was hiding at Devikota inside a hollow Simi tree, in the form of an insect and in other guise~ too. By means of his meditation, he grasped his 'emanation sword' and· split the tree trunk asunder, grabbing the <Jakin! by her hair, he chopped her body into bits with his sword and gave them to the Vajra<Ja:kinis to eat. It was by means of the fire from his wisdom emanation that he was able to extirpate and incinerate the demon goddess. Then he sang some Vajragitis, and after a sh~n while he became quite invisible.

After several years he arrived in the land of Jatasanghata. The King there was known as Arjunadatta and he was not a Buddhist. When he heard that the best disciple of the acarya Caryapa had arrived he looked afar (from his palace), but was unable to see him. He did

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however see light, shaking of the earth, whirlwinds, blazing fire and other more minor events, as well as hearing a noise. When the King went out and drew nearer, a yogin was seen to emerge from all those signs and he was absolutely amazed. The royal priests, who were Tirthikas, prevented the acarya from entering the palace, but nevertheless be remained outside and the King came and touched the acarya Guhyapa's feet in homage. The King made offerings to the acarya for a long time. Once the acarya said that he was going to hold a ganacakra feast in a laukikadeva 1~6 temple and the King went there to offer the requisite materials. The door was locked and there was nobody there to unlock it, but a crack opened up in the door of its own accord. The King looked inside and saw Vajrasattva157 arising in the form of the thirty-seven gods, and he begged to be allowed to erect a suitable temple there in accord with his vision. The acarya told him, "There are many unfortunate beings who are unsuited to see such things, but if you erect as many statues as you yourself have seen, without any personal attachment at all, then it will be for their good." And so the King erected a temple dedicated to Bhagavan Tathagata Sakyamuni and it was called Buddhasthanam, or 'Place of the Buddha', traces of which remain to this very day. In that land all the other temples belonged to the Tirthika faith and they were all thereafter bound over as Buddhist temples.

Once in Kasmir, the King Turuskamana1~8 and a certain Mleccha King were at war, which had caused all the Kasmiri border people of flee. Although the King Turuskamana and his retinue strove hard in battle, they found it difficult actually to gain a victory. When the King was seated among the acarya's attendants and had supplicated the acarya, the latter intoned mantras into the

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hom of a deer and, blessing the King, he gave him the hom. The acarya said to him, "While you are preparing for battle, blow this horn and sound it loud here and there." The King did this and many of the Mleccha soldiers fell to earth in a stupor. Their ears were deafened and whichever of them tried to flee by grabbing their horses were prevented when the horses bolted. The Mleccha army was hurled into absolute disarray. The acarya made the Ka.Smiri King victorious and was able to raise the banner of the Dharma there too. It is said that at that time the King of Kasmir was Harsadeva.u9 Now the son of that king's minister was a simpleton, his mind was weak and placid. He visited the acarya several times and the acarya breathed upon him; instantly the fool came to know all languages and religious doctrines. His name was Svayambhuraja, and later on he came to know all the scripts, grammar and literature of the whole of Kasmir and became a repository of them. It also appears that he became an erudite orator. This acarya is said to have blessed one hundred people in Kasmir afflicted with stammering and they too became very eloquent.

Once while he was staying in the land of Sri Ogq.iyana in the north, a lake appeared which had not been there before. Poisonous nagas (from the lake) harmed the inhabitants of Oggiyana and they were even harmful towards the Holy Doctrine. At their behest Moslem brigands used to come from time to time to cause trouble there. The acarya thought of a way to subjugate the nagas and with several of his attendants he set up his abode right next to the lake. Meteorites rained down, tongues of fire flashed down, but even though they revealed themselves like this, they could do absolutely no harm to the acarya and his retinue. Indeed, taking all these manifestations in

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his hands, he devoured them! A fierce, endless rainstorm covered the land to a depth of twenty cubits, but the acarya and his retinue floated to the top of the billowing waves and thus stayed on the lake's surface. Innumerable, irresistible poisonous creatures gathered together, but the acarya and his retinue were in a state of invisible, meditative equipoise and the demons were unable to even see them. A few of them could be seen (partially), but they could not be touched, and when they transformed t~emselves into rainbow bodies nothing at all could be done to them. As much as the acarya concentrated his thoughts, by just so much the lake began to boil. A nearby bank burst and the flood waters carried off many of the Moslem cavalrymen. It is said that when the lake was finally dried up, even the poisonous nagas, whose magic was ruined, b~came quite humble.

In the intervening five hundred years it is said that the Moslems did no further damage in Oqqiyana, or in other lands. Having worked for the welfare of beings for many years, the acarya soared into the heavenly realms in the invisible body of his yuganaddah fo~. He wrote sastras on Cakrasarpvara and also a few commentaries on Hevajra. Generally speaking, they are known as the bDe-mchog­'bong-lo'i-grub-brnyes.

Sixthly, the novice Cimbupa, who was the son of a k~atriya of Magadha. Later he became a novice at Nalanda where he learned the dharma thoroughly. Once while the acarya Caryadhara was staying in Kongkana, at the exhortation of some of his friends, Cimbupa went there and met him. He begged to become the acarya's follower and was given the protection of the complete empowerments, the actual teachings and the follow-up teachings, spending seven years in all with the acarya. Then in a certain house,

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a five coloured cloud, sunlight, drizzle and a rainbow all appeared together in the one spot; seeing them and meditating on sahaja-meaning, it dawned upon Cimbupa that they were all of the same nature as an illusion. On account of that a completely correct insight into his being was aroused in him and in due course he perfected the eight ritual gazes etc. Once the signs of bodily heat and the eye-salve siddhi arose in him as if by a miracle. He thought, "What use is all this deception by deception?" and so, while meditating solely on the sahaja states, he started to perform conduct very free of elaboration.

On another occasion, when the acarya Caryapa and his attendants were proceeding eastwards on a certain narrow and dangerous road, which ran next to the Ganges river, and on which there was no turning back, they met a leper woman, her whole body running with pus, blood and open sores, and all her fingers missing. She said, "When you have helped me to cross this river then you can carry me to the city!" but none of the retinue would help her. Cimbupa clasped her from behind and swam across the River Ganges. When he reached the middle of the river the leper woman changed her bodily form into that of Vajravarahi and Cimbupa was transformed into a full holder of the Sru:pvara and Heruka teachings. Vajravarahi led Cimbupa by the hand and together they both soared into the heavens. Vajravarahl said to the other yogins, "To practice yoga you must have compassion. If you don't have that how can you possibly gain siddhi?" That was how Cimbupa departed into the heavens.

All this comes from the thirty-seventh chapter of the Saf!lvaramulatantra, wherein is mentioned the siddhi known as 'Ha-Ha' or the 'Laughing' siddhi. At that time it was considered to be a great, but nevertheless ordinary

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siddhi, but not long afterwards Cimbupa gained the very highest levels of siddhi by its means. As this acarya was previously a novice, he was known as the 'Novice Cimbupa', but later in his life he adopted the form of a yogin. The name Cimbupa is to be u.nderstood. as the name of one who mixes with sweepers. Some say that his real name was Mal)ibhadra, or in Tibetan, Nor-bu-bzang-po. This acarya composed dohas at his leisure, but it seems he did not write many sastras or other dharma texts. Although there should be many wondrous accounts of his miraculous deeds no others have been found.

These then were the acarya's six disciples. They practised the caryas of mental asceticism in company with the acarya himself and they attained the very highest states.

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Principal Female Disciples

The Mahacarya Kal)hapa's female disciples attained siddhi too. When the acarya arrived in the south in Maharash~a. two sisters lived there-the eldest was called Mekhala and the youngest Kanakala. When they were ten and eight years old respectively, they were betrothed to two Brahrpin youths, but both the youths were too young to marry. Some years later when the two sisters had still not become brides, the local people became very critical of them, but it was said to be due to the power of karma, not to any inherent fault.of the girls that they remained unwed. The marriage discussions were broken off.

Later the girls saw the acarya in company with his attendants who were all performing miracles, and they, filled with wonder, said, "We are in great dread of sarpsara. Please show us a means of liberation from it" When they had thus begged the acarya, he saw that they were fit vessels, so he empowered .them and the very highest wisdom came to them. They practised the teachings and the follow-up teachings and in a short while they also attained the eight ritual gazes and all the other powers. Walls, mountains and waters no longer hindered them, and they attained both intellectual and inner spiritual powers. They continued to live around the acarya's assemblage and they held fast to their mental ascetic practices. Once when both of them were going along a certain road, they met many ordinary yogis, followers of Goraksa, who mocked them and said, "You are students of Kr~l)apa! Show us 62

some illusions then!" Now, as the abode of those so-called yogis was situated in a particularly be~utiful spot, the girls performed a ritual gaze known as 'that which leads forth' upon it, and they put the whole place down, unbroken, in a place which was· a veritable desert, white in colour and not at all beautiful. The girls said to the yogis, "Now you too will have to perform a trick like this," and they left. Later, when· the GorakSa.s begged their forgiveness, their houses were returned to their previous site.

On another occasion in Bengal, during the reign of King Lalitacandra, when the Mahacarya had seen that the time was right for converting the King, the two girls emerged from a throng of people surrounding the acarya, and paying homage at his feet said, "By the grace of the Guru we two have attained the very highest and greatest of goals, and now we wish to fly off to the heavens. However, before that we will be happy ,to do whatever the acarya requests us to do." The acarya replied, "Well then, cut off your heads and offer them to me." The girls drew from their mouths well-tempered swords of wisdom and cutting off their heads without any hindrance at all, offered them into the Guru's hands. Facing backwards, they danced off, rising higher and higher on the heavenly paths, finally disappearing into rainbow light. The gOddess Srtjiiana had also previously manifested a miracle similar to this and even rak~asas and 9akinls in ·their ordinary bodily forms started to demonstrate it in considerable numbers. As an antidote to this activity, Vajravarahi herself appeared in that form, with her head severed, and it is said that this miracle appeared frequently thereafter amongst her siddhas.

The yogini Bandhepa was the most accomplished of the acarya ~Qapa~s female disciples. She was also known

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as Singala yogini and as J?ombi yogini. She was born into the J?ombi caste, the outcastes, the lowest caste of all, in the unique and special land of Singala. She was a lotus­possessor60 who had all'the requisite signs fully developed. When she had grown up, her mind was quite clear, she had a good intellect, her demeanour was fitting, she was literate and was well versed in all fields of learning. After a while the acarya and his retinue came to that land. She saw the marvellous things they did, was amazed and found that faith was born within her. However, due to her caste, she thought that she was without fortune in her religious activities. When she was thinking, "I am not even able to approach these people," one of the yogis in the retinue said to her, ''There is no caste or non-caste! The true state of the self-arisen wisdom abides in all beings. On that account, no one is to be despised." When she heard that and the songs he sang too, she realised her good fortune in the dharma and was overjoyed. At a great feast in honour of the acarya and his retinue she begged to be led on the perfect path. Then on an occasion when the acarya and his followers were staying together in a graveyard, she offered to fetch the flesh of a pig and a vessel of liquor, and having done so she offered them to the gathering. Those few requisites for the gal)a gathering were quite sufficient to satisfy many thousands of yogis and yoginis and all the attendant spirits. The <;tombini gained empowerment and became a Mahayogini possessed of the very highest wisdom. The gal)acakra went on for seven days .and the participants enjoyed themselves in states of bliss without end. Thereafter she meditated on the Vasantatilaka yoga and for seven days her body was distressed with a profound sense of suffering, as if it was being broken into a hundred-thousand fragments, which were then dispersed.

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She perfected the blazing up of the inner heat and it is said that all the knots in her psychic channels were destroyed. Having understood the meaning of sahaja as it really is, it is said that she passed six months in a single session of meditation and when she arose from it she became a fully consummated, perfect being, completely understanding the meaning of the sahajabhava. Because of this understanding she gained the accompanying magical qualities of transforming physical form and clairvoyance which extended up to one hundred thousand yojanas, as well as tP.e powers of the ritual gazes and the magical siddhis of fleetfootedness etc., all of which she gained effortlessly. Then she remained with the Mahacarya's retinue and became the patroness of the gai)a, performing the maJ)9alas and the ascetic practices. In the meantime she became invisible and somewhat later perfected the state of the rainbow body. At the acarya Caryapa's funeral rites she became clearly visible again, the earth shook and various other miracles manifested themselves.

At that time, in the land of Kamarupa there arose a self created statue of the god Mahavi~I)u161 with a horse's face and the image was a full cubit in height. It was a magically potent image, and was known as Harigirimatho. Many people came there to make offerings (at the shrine) and Brahrpin mantrikas circuqtambulated the place all the while. Those who adhered to the Buddha's teachings in that place came under attack, tongues of frre fell upon their homes and consumed both their dwellings and all their material possessions, causing them much damage. Havoc was wrought on other creatures as well as on the Buddhists. Not many years later the yogini came to convert the mantrikas and on the road there they created a troop of phantom cavalry, all fully armed. The yogini hurled a

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flaying-knife, the emblem of her tutelary divinity, at them, and all the cavalry were cut to shreds. When she went before the temple, the god Mahavi~I)U became wrathful and manifested flames both outside and inside the temple precincts. It is said that the yogini let a great rain fall, cast spells with her own mantras, and in a state of complete calm she strewed various ritual items about. As soon as this had been done the fire died away. She entered the te~ple and went before the image with the horse's face, mighty in its magical powers, fierce and irresistible, and they both fell to fighting with each other, snarling and biting. The BrahlJlin mantrikas transformed themselves into ugly ralqasas and flailed at her with all kinds of weapons and lunged at her with huge cudgels and rocks but the yogini did not flinch. She clapped her palms together and the image of Vi~I)U was reduced to dust in a flash, its horse's head tumbled to the ground, the BrahlJlins vomited blood and fell to the ground, and all those who lived nearby and were worshippers of Vi~I)U went insane and were quite incapable of helping themselves.

In general, most of their temples and their bodies were destroyed, some even being split asunder. After two days had passed, the King and the remaining populace came, touched her feet in homage and begged to be restored. The insane BrahlJlins, quite beyond help, as well as others in a similar condition, were also revived. After thai the yogini Bandhepa stayed in that very land, at Mt. Umagiri, and taught a little dharma to fortunate people. Then the Tirthikas restored all their ruined sites, but when the image of Harigirimatho was reerected, the workers found that when they restored the face of the god, elephants ran across it and smashed it. Likewise, when they reerected the houses, they simply ~mbled away, and when they were

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rebuilt they split into fragments and were utterly destroyed. Then again the King, the people, and even the Bralupins came before the yogini and scattered various precious things over her body, and begged her for forgiveness saying, "Creatures are unable even to relinquish their bodily forms! As you are a repository of loving-mercy, please restore the temple." Later, when they did indeed restore the temple no further fear arose in them, but from that time on the worship of Vi~I)U waned in that land.

After that, in various lands, she liberated spiritually ripe people who, due to their good fortune, lived in those places and people actually saw her doing so, it is said. The various sastra and doha songs which she composed exist to this very day.

As for the acarya Caryapa himself, ~hen he was a live he had six disciples who attained the very highest siddhi, and three female disciples who were the most famous of his followers.

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Other Disciples

Among his other disciples was the acafya Bhadalipa. He was born in the east in Bengal, the place to which the acarya Caryapa had come from Jalandhara to perform his practices. Later, after the death of the acarya, Bhadalipa stayed in the east in Odivisa. A certain merchant there made an offering of a piece of land to the order of monks. Now certain Tirthkas claimed the land as their own, as it had indeed been frrst of all, and they were not willing to allow'the erection of a Buddhist temple. Afterwards, while ~he Buddhists went to supplicate the King a certain Brahrpin built a small Tirthika linga temple there. Later on the sthaviras and the monks engaged the Brahrpins in dispute, and both Buddhist and non-Buddhist factions assembled there in great number. It was at this very time that the acarya Bhadali arrived there and he said, "As long as this dispute is not resolved,. the temple over there will have to be removed." He trussed up the temple with rope and carrying it on his back, put it down right next to the town of the Brahrpins. They were utterly amazed at these manifestations of siddhi-power and (subsequently) it was as if the land thereabouts brought forth monks of its own accord. In due time the (Buddhist) temple of Ik~asthapana was erected. It is said that Bhadali later attained the Mahamudra siddhi.

As for the Siddha Lapayipa/62 his story· has been mentioned before. Many yogins with only a few powers gathered together in Magadha and when they were

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performing a gru:tacakra in the Sitavana cemetery,163 the acarya Lapayipa gave his promise to act as head of the gal)a. While he was staying at the gru:ta house a black clothed Tirthika, a worshipper of Mahesvara, selected himself as chief of the gal)a. He w~s known as Utsi~!apa, which means, 'Ascetic clinging to neither purity nor filth.' He appeared holding a skull cup and said, "I will be the leader of the gru:ta!" The acarya said, -"You are a Trrthika and I am a Buddhist, you would therefore be ill-suited as the leader of such a gathering." "Oh well", said the Tirthika, "You might as well ascend the throne as the leader~" Now the height of the throne was two cubits, but when Lapayipa started to climb up he found that he could get no more than a quarter of the way up, although the throne got no higher and the acarya's body got no smaller. Although he tried many different means, he could not actually get up onto the throne. Realizing ~hat the skull­holder was a nirmar:takaya form, the acarya Lapayipa confessed his sins and prayed to the emanation, who was Srt Heruka, and w·as seated in the heavens. Heruka said, "You should have supplicated me right from the very start and you should have been free from pride. Your desire for siddhi is tarnished with pride, so you must now work for the welfare of sentient creatures." After saying this Heruka became invisible.

Next the acarya went to the town to Ayofihya.164 The King there, who was called Vijnapti, was a heretic. The acarya pondered how to convert the King and went off to a certain region, where inside a particular rock was an empty cave whose inner dimensions were between eight finger­widths and eight cubits in breadth. There was a broken­open mouth to the cave, but otherwise there was no entrance at all. When the King, his ministers and his

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chamberlains were travelling pn the road to the place where the carya practic~s were being performed, the door to the cave appeared to be wide open and the cave itself appeared to have become vast inside. They saw the acarya sitting in the midst of various foods and riches and they related all this to the King. At dawn, the King, as if on a hunt, came to see for himself. The acarya came out of the cave and said, "Why has a mighty King such as yourself come to jlis- place?'' The cave's door was so large that the King and several of his attendants were able to go inside, and they enjoyed so much food and drink that they were quite satiated.

The servants then went out while the King and the ministers stayed inside. It was then that the acarya summoned his magic to keep them inside the cave, so that there was no longer any door on the outside and so that the narrow entrance-way had become solid, dense rock. The King and the ministers were amazed and frightened. The acarya said to them, "You must relinquish your heretical views" and he made them promise to practise only virtuous deeds. Then he sent them out through the cave's small entrance quite unharmed. It was by the manifestation of this miracle that the acarya establisheq the King in the dharma.

Now, the rest of the story relating to the King Lalitacandr.e. and the minister Kusalanatha is as follows. In the daytime both King and minister governed the state according ·to the confines of the dharma and during. the night they both meditated on the utpattikrama and the sarppannakrama. After several years had thus passed, Cal).c;lalP65 manifested herself in real form, blazing clearly before the minister. She was also visible on the walls of nearby houses, unimpaired by shadows, visible both day

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and night. Then she was seen from about two miles away and later on from a league, and then from a distance equal to that of the land of Gaura. 166 After a short while it pervaded without any limits at all.

In due time the minister was able to understand all languages, simply by hearing them (once). He knew all the sastras intuitively,.even those he had not heard previously. Once, many letters from many of the qeighbouring Kings were piled up before the king's feet. They had been written by the pal)9its of the various kingdom and being in rhetorical and poetic form, they were very hard to understand. They were written in various tongues and scripts, and contained many kinds of benedictions from different ·religions and siddhantas.167 Scribes, officials, Brahrpins and pal)9its in great number were called in, and although they investigated them, even they found them extremely hard to understand. However, the minister himself unraveled the meaning of all of them and explained their meanings extensively. He answered all questions abo~t them, which were many and various, and also.clarified all the (obscure aspects of their) meanings. The King and his attendants said, "Previously you were quite unable to understand things in this way. How is it that you are able to do it now?" The minister replied, "I studied right up to last year'~ and then he duly changed the subject.

Sometime later, one night at midnight, he woke up and saw a huge, ugly old woman infested with leprosy who was getting up after being murdered. Supported by a stick, she came before the minister and said, "I am hungry". He knew straight away that she was a manifestation of the BhagavanP68 and without any hesitation he paid homage to her and offered aH manner of food, dr~nks, grains, nourishments and other delightful objects. Then he begged

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her, "Oh, please let me become your follower!" The Bhagavani placed her hands on the crown of his head in blessing and instructed him to imagine her dissloving into his crown. As he did so, she disappeared. Afterwards he intuitively realised what had truly occurred, and it is said that he also gained all the subtle siddhis and having brought them all under his mental control he became a siddha. However, he kept all this quite secret and ruled the kingdom by ordinary means, acting with full cognition of the people's thoughts and their dispositions.

Once, while he sat before the King, he saw that a certain cat was licking up the offering of milk and yoghurt in the royal temple in a pleasure grove. He waved his hand in a gesture of dismissal, and the King asked what he was doing. Knowing that it was the proper time, the minister replied by telling him exactly how he had gained siddhi. Then he relinquished his ministerial duties and performed the deeds of a yogin instead and thus it was that he worked for the welfare of sentient beings. It is said that he finally gained the Mahamudra siddhi. This siddha Kusalanatha wrote many doha songs and various profound sastras.

The King, thinking of his former deeds, realised that he had received teachings from a siddhacarya himself and had allowed some time to pass in vain since then. As he had put in only minimal effort he could not really hope to attain siddhi, so he handed over the affairs of state to his ministers and chamberlains and he meditated strenuously day and night. After one or two years had passed, one day while he was making offerings to the monks and to the temple, he decided that at night he would go secretly to the cemetery to make offering there too. In the charnel ground was the complete skeleton of a woman, with every vestige of flesh removed from it. He made his offerings to it and it

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started to stand up. He knew at that instant that the Bhagavani was abiding in it and he recited mantras, at which the skeleton danced and taught him the dharma. The King attained wondrous attributes and all his deeds, even the most minute, became perfect. It is said that the skeleton teaching known as 1arar:ta169 existed from that time. In the meanwhile the ministers and the Brahmins had overturned . '

all the laws of the land, which was no longer happy. By his mantras and meditations, and with his exhortations, the King brought happiness again to the various regions of the kingdom.

Once the armies of about fifteen Trithika princedoms encircled his palace. The King recited mantras which caused flowers to be strewn all over his enemies, who were instantly subdued and paid their homage at his feet. They were unable to do any harm at all to the people of Bengal and swearing many oaths and vows to this effect they departed. Finally, the King attained the state of an invisible vidyadhara. Generally speaking, if one considers these two, the King and the Minister, it was the minister who was the greater siddha.

As for the yogin! Kangkanapa, she brought her citta under control by means of her bracelets and realised things as they really are, She stayed with the yogin Dhumapa, working with him in ascetic practice. Most of time she was able to transfer the fruit of mango trees to wood-apple trees at will. The fruit of these trees was transferred to banana trees, and the flowers, fruit and leaves of these trees were all transported hither and thither as if in a game. She too finally attained the siddhi of invisibility.

The yogin! Jalahari came from the k~atriya caste and had been a gal)acakrin for two or three years, but having found faith she entered the door of practice of the

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Mantrayana and became a true disciple of the Mahacarya. The acarya Guhyapa taught her at length and by·means of her meditations on the internal heat she was able to attain siddhi. She worked for the welfare of beings for many years. At these times she generally performed with items of food. A skull-cup would be put in front of her and she was able to coerce lumps of food into it from one, two or even three different houses. From some of them she was able to bring forth cooked rice and soup, from others beer, and from yet others she was able to bring forth butter-broth. When the vessel was quite filled she partook of the contents. On one occasion the nutritional quality of the foods and the liquids from the various houses was reduced to nothing. She snapped her fingers in a gesture of satisfaction; once again the houses produced beer etc., which had been restored and butter even emerged from whey! In the text known as A Series of Paintings170 she explained the meaning of the teachings re~ating _to the sarppannakrama. It is said that she was transformed into a rainbow body and that the number of students who attained siddhi powers (from her) is uncountable.

The biographies of the closest disciples of Guhyapa cannot be described in any detail here, but among the disciples who actually did attain siddhi, the chief was the acarya Antarapa, also known as Antaracarya, which when translated means 'The Middle Acarya'. Now this acarya was really known as Vijayarak~ita, or in Tibetan, rNam­rgyal-srung, also known honorifically as rNam-rgyal­zhabs. He mastered the five sciences at Nalanda and he also studied much of the Tantra collection. Then he found faith in the acarya Guhyapa and. at his feet became a yogin. Then he meditated on the meaning of Cakrasarpvara. Once while he was travelling on a certain road on the outskirts of

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a city, he chanced upon an untouchable's house. He had seen it previously, but when he arrived there this time it had become a huge mansion upon a vast site. There was a covered balcony'on top of the main house and secreted in it was a wondrous woman whom he was able to catch fleeting glimpses of. She said, "In the land of Otre171 there is a liquor seller, a woman known as Kr~r;ta. There is a volume of the Dharma in her house-go and ask her for -it." He left immediately and came gradually to the land of Otre. He asked people, "Is there a liquor seller called K~r;ta here?'' and was told that she was indeed there. He found her house, entered and asked her if she had the book or not. She told him that it was not there and as the house was quite small and poor, he searched it from top to bottom, yet he could not find the book. Then he seated himself in front of the house door for several days and when the liquor seller went out, he broke into the house, drank a lot of liquor and quite drunk, he fell asleep. After a while, with a splitting head ache, he heard a voice say to him, "Above the door you will find Mahakrodha!" and when he looked there he discovered the CafJtf.amaharo~afJa 'Tantra. 171

Knowing that it was a magically potent text he prayed to it, but found that nothing happened. He was told in a dream, that he would be taught after seven years, a.nd he brought the book back to Magadha. After seven years had passed a vajrac;lakini manifested herself before him in her real form, blessed him and gave him the permission to teach the Tantra to others.

Once, while he was meditating in Sitavana cemetery, he saw the visage of Heruka and later he became a great yogin with mighty powers. Through his meditations he gradually perfected his understanding of the Tantr-a, the mantras and the stages of wisdom.173 He travelled together

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with many attendants, going back and forth between Bengal and Magadha. While he was practising mental austerities with elaboration and without elaboration in a far-flung town in Magadha, known as Kaba, one of the king's ministers was in the process of erecting a temple. The acarya spent the full-moon day consecrating it,·as he had been requested, and on that very day he also converted a Mleccha King in the western land of Sindhu.174 (Clearly) two different bodily forms of the acarya were manifested at the same time!

Later in Sindhu, another Mleccha King was enthroned. Now in that land was a monastery called 'Hidden Jewel' with five hundred fully ordained monks residing in it. When the aforementioned King wanted to launch an attack on them he found that most of the monks had been able to flee. Next morning- he found that on the previous night a certain yogin had arrived and was staying in a small house nearby. At night a sound of music had arisen from the house and a monk who had been staying in the house peeped at the yogin though a chink in the door. He saw that there were many women of different forms and types who were all making offerings to the yogin. The monk begged him, "As you have obtained power, please subdue this gro.ssly apostate King." The yogin replied, "I am not really fortunate enough to be able to do that, so you really should invite the acarya Antarapa!" The monk replied, "If the King arrives here tomorrow then inviting the acarya will be a waste of time," and the yogin answered, "Well, if that is the case I will go and get him now." He had perfected the siddhi of fleetfootedness, and just before daybreak the acarya Antarapa and all his attendants arrived. As the sun rose the Mleccha King, mounted on an elephant, arrived accompanied by his retinue. The acarya cast a ritual gaze at

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the elephant and its tusks and trunk fell to the ground. The elephant bucked and the King tumbled to the ground. With another gaze the acarya caused the King and all his best warriors to go quite mad and fall into a state of rigidity. The rest of his forces fled. Most of the warriors realized then that the acarya has attained siddhi and by paying him homage they were released from their thraldom. By exerting another gaze, even the elephant's trunk and tusks were restored. The King~ however, was not so lucky in his recovery and he soon died. Not long afterwards the King Yama, who was a faithful follower of Buddhism, took up the reins of government.

This acarya worked mainly with Cakrasarpvara for the welfare of sentient beings, and was the root Guru of the siddha Tillipa. He performed his practices without any elaboration and finally reached the end of the secret stage of the practice, gaining the· very highest Mahamudra siddhi.

The lineage started out with the acaryas Kf~l)acarya the younger, Bhuvaripa, Bhuva bLo-ldan and Kusalabhadra the younger, and up to the present time the Caryapa sect has not run its course. The accounts of these siddhas can be found in other sources.

Here have been recorded the wondrous stories of the gaining of siddhi of those, who, with the highest bliss, pervade the triple world. If one praises them with a garland of waves of untruth, as if one were a learned sort of person, or if they· are related with self-delusion and without due care, then the stories themselves become more objects of ridicule. As mentioned here, it is fitting that these stories of the vajra-students of the Carya path are fully believed. May whatever heaps of merit accrue from this, help us to attain the very state of Sri Heruka.

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This, the Mahacarya, the mighty Caryadhara 's amazing biography known as the Sweet Melody, has been related by me, Taranatha, together with the Carya Ananda Snbhadra, who made continual exhortations to print it. I was fifty-eight years old when I wrote the work.

SARVAMANGALAM

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Part 1\vo

The Supplement

Supplementary Kf~J]acarya

Material Concerning

This is a necessary supplement to the mighty acarya Caryadhara 's biography, the words· of which will provide understanding of the stories of a whole host of other siddhas.

NamoGuru In several places in the account of the acarya Maha

Caryapa, it was mentioned that certain doubts needed to be resolved. For up to one or two hundred years after the time of the acarya, there were many of his direct disciples as well as other yogis, who were not of his tea<:hing lineage, whose faculties were sharp and who had roused in them­selves the very highest powers of discriminating wisdom through meditating only on the sarppannakarama. Then there were those of middling faculties, who studied both utpattikrama and sarppannakrama, and who, gradually gained firmness in their practice; and there were those of quite ordinary faculties who gained firmness only in the utpattikrama. There were many who were of this level. They were all supported by the example of the acarya Maha Caryapa, who abiding in ascetic practices either with elaboration or without elaboration, appeared to be performing customary worldly practices. Such..followers were widespread. Except for those for whom the appropriate time had not yet dawned, the rest of the siddhas who performed the carya practices attained an

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appropriate level of siddhi, whether it was of the highest or the ordinary level. In more particular terms, as Mahacarya Kr~r;tapa's lineage of disciples was the greatest and the most numerous, understanding of both stages was aroused in them and though they had not yet become firm or very firm in their beliefs, their customary ascetic prac.tices spread very widely and all of them gained the desired fruit of their siddha practice. This was because of the blessings of the acarya Kr~r:thapa himself and because it was an appropriate time for the flourishing of his teaching. It is said that the acarya abridged his practices as well as the necessities for the remaining activities and that he made a firm internal resolve for the welfare of his lineage of spiritual succession. It was at about that time that the lineage of spiritual succession of Caryapa fully pervaded all areas, however after that the Caryapa sect spread predominantly in the east of India. Further to that, in the Indian oral tradition it is said,

The east was converted by ~r;tapa and therefore there are many Caryapas, The south was converted by Nagarjuna and therefore there are many Dharmapas, The west was converted by Lva-va-pa and therefore there are many Balantipas, The north was converted by Goraksa and therefore there are many Atesapas.

These latter are known today as 'yogis'. There were innumerable siddhas who arose within the

Caryapa sect. Some of them were great and some were minor. Even today in Bengal, _Bhati, 175 Haramba, 176 Silahatta and KokP77 there are a few remnants of the sect, although

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their numbers are not great. Despite this, there are indeed many who have attained certain powers.

It would seem that in other early Tibetan accounts there exist various differing views. For example, in the text of the Elder rGya-ras-(pa),178 who committed to writing the doha lineages coming from Ras-chung-pa,179 it says that the Knr:ta who broke the Guru's binding injunctions was none other than Kr~r:tacarya the Younger, and that it was not Kr~r:tacarya the Elder, as described here. It appears furthermore, that this view stems from a lecture given by Amoghavajra,180 who claimed it was so. U-rgyan-pa-rin­chen-dpal181 also agrees with him, and as he was himself incarnation of Kr~r:tapa, his disciples have kept on writing that it was so. In one of the shorter acconts of his deeds it is noted that nowadays, among the Indians, acarya Kr~r:tacarya is said to have been born in Kamboja, 182 that in the future he will perfect the sword- siddhi and the many others, and that coming to Varanasi, he will teach the doctrine and cause the Vajrayana to spread widely. It also expresses the hope that siddhas numerous as the stars in the heavens will appear. In those texts it is said that the King Gopala's183 tutelary divinity was the goddess Cunda184 and the view is held within the Indian oral tradition that both of them of them appeared and reappeared. The Tibetan attitude is somewhat different. According to the Indian lineages in all of the Tibetan doha accounts, the lineage-holder of all the teachings is mNga'-bdag Maitripa, 1" an incarnation of the acarya K~l)acarya, so it is said, and the 'Chief Blazer"86 is explained as also being none other than Kf~l)acarya. As has been said by none other than the acarya Amitavajra,187 "The unexcelled Caryadhara worked due to the kindness of Jvalapati," (i.e. they were one and the same). Now, some later people were

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opposed to that view and said instead that Caryadhara Kf~l)a and the 'Chief Blazer' were one and the same, and they also said that he was quite distinct form ~l)acarya. This is similar to contending that gLing-chen-ras-pa181 and gLing-ras are one person. Really it is quite beyond any doubt that the birth of the 'Chief Blazer' has been clearly recalled and that Caryapa himself is being referred to here, and that Caryapa is doubtlessly a name for the 'Chief Blazer'

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Stories of Subsequent Yogis of the Carya Lineage

Now I will relate certain biographical accounts. The Caryapa yogin known as Kali performed his meditations quite close to the mercantile centre of Ra4ha and his brother Vikali meditated near the village of Likara, or as it is known, Burgeoning Wood. Both of them gained some degree of meditational accomplishment. One day Vikali went to the town of Ra4ha where he met with Kali and he said, "We should make a gaJ)acakra." They invited other yogins and yoginls to the assembly place and Vikali said, "We should bring some corpses from the cemetery to use as seats," and so both of them went off to the charnel ground. There they whipped the corpses with switches and the corpses rose up, went to the place of the gal)a assembly, and fell to the ground as so many seats. Vtk.ali went to the topmost end of the right hand row and Kali to the head of the left hand row, and the assembly performed the gaJ)acakra ceremony. When it was over and everyone was getting up, someone said that the corpses should be removed, Kali merely snapped his fingers at his row and all of them got up and danced their way back to the cemetery, where they tumbled back into their graves. Vtk.ali visualised and gestured, but found that at first only half his row got up, then tumbled to the ground again. They jerked their heads but finally were unable even to move them. The yogin Kali said, "Your (excessive) pride

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ill befits your puny ability. Now you must engage in meditation," and he gave the corpses a kick, which caused all of them to rise just as the previous ones had done. Later on, the yogin Kali gained the very highest siddhi and Vikali went back to his abode and meditated. Later he attained the eye-salve siddhi.

One of King Devapala's scribes known as Pranapa abandoned his life's calling, studied the dharma and became a learned paryQ.it. Then he went to a Caryapa yogin, and having begged him for the teachings, he entered a state of meditation, in which good experiences were roused in him. His body became very light and fatigue-free and he was able to walk on water. He could see all his inner veins and drops, and he found that he understood all the sastras and writings that he had not known before, as well as understanding the talk of all creatures and amanusyas. He thought, "Now that I have gained all these powers I will do the practices!" and so he went wandering in various regions. Near to a certain town in the land of KamarU was a half-ruined temple. He could hear the sound of a sermon being read inside, so he opened the door and went in. There he saw a fully renounced yogin, dressed in old clothes, intermittently reading from a book and nodding off to sleep. After some discussion with him, Pranapa asked the reader, "Sir, are you a paryQ.it or a yogin?" The man said, "I am a yogin!" and Pranapa replied, "Then why is an old yogin such as your self reading and reciting?" The yogin answered, "This (text) is very hard to read and it has become a penance for me, so that I may purify my sins." Pranapa then asked, "How hard is it to read then?" The yogin answered, "Well, you just read it and let me. go off and meditate!" and he left him the book and went off. Pranapa looked at the book and found that he could not

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even understand which were the heads and which were the tails of the letters, and as the yogin had left him quite alone, without telling Pranapa where he had gone, he realised that the time for his carya practices had certainly not arrived. Then the word, "Meditate!" resounded from the heavens, and so Pranapa went off to a lonely forest and meditated. It is said that the yogin who adopted the skilful means of becoming the reader was the siddha Dharmapa. Subsequently the yogin Pranapa did not actually complete the deeds with elaboration, but as taught in the Cakrasaf!Zvara Tantra, 189 he was to perfect the master siddhi of words, and whatever he prayed for he was able to get.

There was also a certain Caryapa yogin who once meditated next to a lake in the land of Udivisa. At dawn a mighty sound and a glowing light arose and a woman called Kr~r:ta appeared. She said, "I am hungry, thirsty and tired," and the yogin, who had been given a buffalo carcass by some mountain hennits, as well as a whole clay pot of beer, gave them to her. She devoured the buffalo in a single mouthful and drank down the beer in a single gulp. Blithely she then taught him a mantra and said, "You will· perfect the ten ritual gazes. I have given those mantras to others and I must now vanish as they were given by a witches' method," and it is said that she sank into the middle of the lake. The yogin tested his powers on grass and trees and realised that he had indeed perfected those gazes. He then thought, "Now I will wander through the various lands and engage in the practices." After he had gone some way towards another district he saw a certain minister's daughter, who was on the way to be betrothed to -another minister, and from a long way off the yogin exerted his mighty subduing gaze. All the nobles and

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servants came towards the yogin ·and paid their obeisances to him, and having strewn gold dust over him and having offered him many things of value, they departed. "I have fulfilled all the aims of a yogi," he thought joyfully, and continued in his wanderings.

Somewhat later he saw a ploughman furrowing the ground, and a little distance away he espied a variety of food and drink wrapped up in a silk cloth. He thought he might beg some food when he stopped to eat, so he uttered some words of benediction. The ploughman said not a word, and acting as if he had not even heard him, gave no reply. The yogin urged the ploughman further to give him some food, and the latter scorned him say}ng, "Though you have a yogin's form, why are you so greedy after food?" At that the yogin exerted his powerful gaze at the ploughman's two oxen, and they both immediately died. The ploughman said, "Well, as you are a Buddhist yogin, and Buddhists are supposed to be filled with compassion, I beg you to revive these two oxen." The yogin recited mantras, performed gestures and went into meditaion, but the oxen did not move even a fraction. The ploughman beat them with a switch, and forthwith both oxen lashed out their hooves and rose, so he was able to plough the huge field in an instant. As he did so, he vanished into the distance. At the limit of vision he turned to the yogin and said, "Siddhi is gained by being of use to creatures. How can it possibly be gained by such evil deeds? Now you must go off and meditate." Then he vanished from sight. From that time on the yogi knew that the siddhi powers of the laukika<;lakinis were mere hindrances to the attainment of the very highest siddhi, so he purified himself before the i~!adevatas,190 and meditated upon the meaning of what had happened to him. One morning the Assembly of the

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Victorious Ones, in the form of birds, arrived before him, made a prophecy and bestowed empowerment upon him.

He was able to bring all areas of knowledge under his mental control without any hindrances and brought to perfection even his most insignificant deeds. While he accomplished all this, his body showed no signs of change whatsoever. His job was to prepare for the other yo gins' feasts and gal)aS and as he did this for a long time, he became known as Pangktipa, which means, "He who prepares the rows". The ploughman who appeared before him was the siddha Medhinapa, but this is not exactly clear i'n the Sri Heruka Tantra (which predicts it).

As for the acarya Srtmanu, he was born in the land of Maru into the vaisya caste. He was ordained a monk there and after a short while he wandered off to Kasmir, where in a temple known as Ratnagupta he studied the Tripi!aka and became very learned. He met the acarya Caryapa's direct student, the yogin Nandipa, who was able to travel in the nether world. He gained the empowerments from Nandipa, as well as the teachings and the follow-up teachings, and thereafter he stayed in a rocky cavern in Sri Urgyen in deep meditation. He gained clear mastery over the Vasantatilaka, and all the while that he remained seated the powers of spiritual insight and the working of miracles arose in due order. He could travel at will through rocky fissures and under the ground. While he was practising mental austerities in company with certain other yogins who had attained but a few powers, they all wandered off into various other lands. Near a certain -town lived a weaver, an old man, who said to them, "If you are yogins who are at all tainted with conceit, then surely you are not going to perform gal).acakras in cemeteries?" Srimanu replied, "I certainly will do so," and they all moved on

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accordingly. When some of the young men (yogins) made gaJ)a offerings of various nutritious provisions of uniform taste, Srtmanu and the rest of the throng with him started hacking at the provisions with weapons. The weaver came and said to them, "Aren't you accumulating sins by treating gar:ta requisites consecrated for siddhi in this way?" and he burst into laughter. "Oh well, how else can we eat them?" asked the yogins and the weaver transformed himself into a huge tiger, ate a piece of· the offerings, and returned back into the form of a man. "Right here and now, you should forget all about these siddhi powers. You should display not even the slightest interest in even the most insignificant siddhi, but should instead go off and meditate on the meaning sahaja!" Srtmanu then meditated for twelve years, having abandoned (worldly) elaborations, brought the highest siddhis under his sway and taught the dharma to a few disciples. In the land of Lahore191 he carried a boulder to the valley of the river Nila as it was obstructing a certain road and by this deed he caused a sinful Mleccha King to find faith in him and to pay homage at his feet. Finally, after all this activity, he became invisible.

These four aforementioned siddhas were known as The Four Sadhakas With An Overweening Pride, or in Tibetan the mNgon-pa'i-nga-rgyal-can-gyi-sgrub-pa-po­bzhi. In times past Tibetan used to join bits of these stories, and ones similar to them, to that of Maha Kar:thapa. Those four were Caryapa yogins, and if you use the word 'Caryapa' it could, of course, refer to the acarya Kar:thapa, but it seems that some of the Nepalese mantrikas and Tibetans in the old days have given rise to these sorts of mistakes.

The old weaver in this last story was the siddha

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Tantipa, a weaver of Malava who was extremely skilled and diligent in his work. He had ten sons who, when they became older, each had fields, and wives who bore them many children, thus the lineage of the weaver became great indeed. When he had become advanced in age each of his children's households gave him succour in their turn, but because of his age he was no longer able to do any work and his behaviour had become quite unattractive. His sons said, "Father, we give you service and we look after you. If you go out and arrive at each of our houses in turn, you might stumble from exhaustion and people might laugh at us, so please come and live with us here." So he was placed in a forest grove near to the eldest son's house and they all brought provisions there in due turn. Once the siddha Jalandharipa approached the home of one of the weaver's sons and that night went to the forest grove on the pretext of renting a hut. The old weaver knew that someone with a lamp had come there, but he did not know exactly who it was. At dawn the old man asked, "Who is that in the grove?" and Jalandharipa replied, "I am a yogin from various parts, and it is I who have come. Who are you?" The old weaver answered, "I am the father of all these weavers and as they did not ·want to display me before others, they have hidden me away here. I tell you, I am quite depressed and miserable." Jalandharipa replied, "Well, why don't you find a means to overcome all this suffering?" and the old man said, "I certainly will find one, I beg you to allow me to become you disciple." At that, the acarya Jalandharipa transferred wisdom and insight to the old man, blessed his being and bestowed upon him all the teachings and the follow-up teachings. Tantipa's sadness of spirit was completely resolved and in great happiness he meditated. After two or three years had passed he brought

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the Mahamudrasiddhi under his sway, but for a time (after that) he isolated himself and would not teach to many other people.

Once, it was Tantipa's eldest son's turn to carry provisions to him, but, because a number of guests had arrived that day, the flustered son forgot to deliver the provisions. At midnight he remembered and sent a servant to go and fetch them. While he was organizing this the grove became completely suffused with light and various musical sounds. He saw a chink in the door to his father's hut, which opened of its own accord to reveal the old man, his body completely transformed into light, with various amanusyas, gloriously effulgent, paying homage to his possessions. Later on, as the old man was renowned for having attained siddhi, he did not stay in that land, but wandered elsewhere, as if pursuing his work of weaving. He worked thus for the welfare of sentient creatures and finally, together with the many in his retinue, he departed into the heavens. This siddha Tantipa, like Bitva(pa), J?ombi and others was a supreme yogin. His collection of songs known as the Three Hundred Dohlis, is found in one large work. He also wrote many fragmentary upadesas, but apart from those he worked exclusively for the welfare of sentient creatures and I have not been able to discover a more extensive account of his life.

Now, I think that one should understand things in this way. Long ago, when the Mahayana teachings first came to the earth, it seems that the Kriya, Carya and Yoga Tantras also emerged, at least speaking in general terms. The Guhyasamaja192 and others of the Anuttarayogatantra collection also appeared in one group, as was predicted in the Sri Cakrasa,.varamulatantraraja's fifty-frrst chapter. As other, earlier Tibetans, had not made it clear exactly

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who had brought forth this Cakras'!lvaramulatantra, (the translator of) Mar-do together with SambutP93 definitively stated that the acarya Caryapa had brought if forth. Now the truth really rests with the first opinion mentioned. For a considerable time since the arrival of this tantra, innumerable people who have adhered to the path of the tantras, meditating and teaching, have undoubtedly attained siddhi (by its means). The tantra was passed on in a lineal succession, but that succession did not flourish for long or very widely. Moreover, not many sastras on the commentaries (to the tantra) were even written, therefore, after that time, even the oral accounts petered out. Tracing the lineage from Vajradhara to Saraha and Nagarjuna194 and the others, is simply following an enumeration of names and there is nothing definite to be grasped in all this. Later on, the siddha Savaripa195 mentally absorbed the meaning of the Ca1J4alt Tantrd96 and it was definitely he who first gave upaddas to Luyipa. 197 Later the acarya Luyipa mastered the Cakrasa'!lvara Tantra, and as Sri Heruka and Vajravarahi continually ~anifested to teach him, there is really no need (to look for) lineal predecessors to Luyipa. This acarya Luyipa is said to have brought forth the Yogini-samcarya Tantra. 198 After him the acarya Vajraghant~pa199 is also said to have brought forth the Sri Abhidhanauttaratantra.200 In accordance with those two tantras, both acaryas composed sastras based on the sadhanas drawn from the root tantra itself. The acarya Luyipa, Ghantapa and Kf~I)acarya were the pioneers of Cakrasamvara and are as famous as the sun and moon. Each of the other siddhas such as Darikapa201 and Denkipa:m. and the younger lndrabhuti,203 disseminated its practice even further. The acarya Kongkanapa, or as he is known also, Larikajayabhadra/'04 together with

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Durhayacandra205 and Bhavabhadra,206 each composed different systems of its practice. The BrahJ:!lin Ratnavajra207

also wrote on it in an entirely new vein and irrespective of whether or not he was the disciple of the younger IndrabhTiti, he certainly widened the practice. You will have to examine all this for yourselves.

As for the practices, they were amazing, and it appears therefore that this tradition possessed all the requisite adi~!hanas. 208 Ratnavajra composed the Saf!Zvara sadhana2C'FJ in Kasmir, and it was bestowed on Naropa as a gift in Madhyadesa. Naropa realised that it was a remarkable work and meditated on it. He affixed it to the tip of the king's victory banner and paid profound homage to it. So its renown spread, and it is said that thereby, it eclipsed Sri Luyipa's own practices in the western part of Kasmir. It is even said that at one time more people meditated on it than meditated on Luyipa's own tradition! Even in Tibet the translator Rin-chen bZang-po210 translated it with consummate skill. and as it had flourished there since previous times, outlin~ notes and yig-sna211 exist which relate to it. As for the practice tradition of Larikajayabhadra, some people say they are one and the same as found in the texts of Luyipa. Although the utpattikrama agrees with Luyipa, as is befitting, the SaJ:!lpannakrama and some other parts proceed from another set of premises and consequently differ greatly, The practice tradition is therefore heterodox. Now, as regards this particular observation, it is based solely upon the Tibetan translations. Fourteen212 perfected acaryas, the siddhas Gayapa, Kr~I).avajra, Kalaharhsakumara, Dharmapa, Kukku!ipa, Ghundiripa, Catilapa, Nadipa, Gandharapa, VInapa, Tandenapa, Tadakapa, Kankalapa, Jayanandipa and Bhadepa, also attained siddhi by the path

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of practice of Cakrasarp.vara. Each of them is ~aid to have instituted as their own individual practice, the central tenets of the utpattikrama and the sarp.pannakrama according to differing traditions and at various times, and that after meditating on them, many of them attained their siddhi. All their major deeds and their central tenets were translated into Tibetan, but it would appear that there were not many of them. However in Aryavarta many such accounts existed and some also seem to have survived into later times.

In the Mulatantra's213 mar;tc;lala, the whole host of divinities is asserted be black in colour, and this is certainly the teaching tradition of Dharmapa. In K~r:tvajra 's sadhana the left leg of the divinity is described as outstretched. In the teaching tradition of Gangharapada, or Sa-'dzin-zhabs in Tibetan, a dancing posture had to be adopted. The disciple of Ghundiripa, the renowned Sii Urgyen-pa214 in his versiol) of the sadhana of Dhannakara, does not assert any definite colour for the divinities, but the colour of couples in union appears to the same. In the sadhanas that Vinapa215 wrote, the hosts of divinities are in a one-faced, two-armed aspect and although the host of divinities in the Mfllatantra are in a two-armed aspect in this tradition, it is really only for easier meditation and symbolism, and it does not imply that Vinapa did not accept the deities having many hands. The mar:tc;lala of yellow Heruka which condensed the rosary of yogic perfection, appears to have been part of the tradition of Jayanandipa.

As for the acarya Bhadepa, Bhadalika, Bhadrapa and Bhandepa, their names are quite similar and have all been written incorrectly, so their meanings have all been imperfectly unqerstood and they have been mistaken for each other. However, they were quite· distinct216 and their

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commentaries were also quite distinct In the tradition of the acarya Kukku!ipa,:ll? all the assembled deities in the Mulatantra mal)4ala are said to have similar faces.

The siddha Gayapa strove hard in the work of his caste, that of singers and dancers. He was able to compose many new verses (extemporised) and once had to sing songs in praise of each of five hundred great men gathered at a certain festival. After a time he ran out of words and so he sang the previous words again, but with transposed meanings. Those who had been praised with new and original words gave him great rewards, but those for whom he had used the same words again offered him nothing. At the end of the festival he thought, "I must find a way of putting new words into my verses automatically." While he was reflecting on this a certain yogin who was released from all bodily fetters approached him and asked, "Have you thought about it in this way?" and Gayapa found the highest faith roused in him and he replied, "Yes I am thinking in this way, Sir, I touch your feet and beg to become your follower." After he had begged him further he was given a few teachings on the utpattikrama and the sal!lpannakrama relating to Sal!lvara Heruka. Then he abandoned sleep, and spent the whole night in meditation, in the daytime he meditated in deep ravines, while at yet other times he completely ceased all activity whatsoever. Once after several years had passed, a bitch appeared on the road he was travelling on through the wastelands, who was quite sick and clc;>se to death. Then a wolf appeared and was clearly ready to devour the bitch, who was unable to protect herself no matter what she tried. In order to protect the bitch's life, G~yapa cut off his left hand and gave it to the wolf, who gulped it down and departed. Then with a swaying motion the bitch transformed into

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Vajravarahi and putting her hand ·on his crown, she bestowed instructions on him, by which means he was able to attain siddhi. Then again ,he sang songs, but this time he performed them only in forests and towns, whereby he established many beings on the path of fruitful liberation. He became known as Gayapa, or Singer of Songs

The siddha ~t;tavajran• was a native of Kalinja, or as it is otherwise known, Kalinka. At Somapurt he studied and became very learned. At that particular time many children were gathered together in the town, and one of them appeared to be in meditation, while the others furtively asked him questions. Kr~t;tavajra was the lad giving teachings to them as if he had the power of spiritual insight, because of which the acarya asked himself the question, "What is in the boxes and bags of the customers over there in that shop?" He examined his mind but found that even he did not know the answer. Realising that althought he knew the five fields of learning very thoroughly he did not know the answer to a tiny question like this, he became very downcast and that night he fled (the monastery). Then he stayed in a place praying to Khasarpat;tin9 for six months and in a dream a voice said to him, "Leave here and go to tqe east where there is a town called Hitsila. In a fishing village there lives VajravarahL If you pray tp her for seven days she will grant you a glimpse of her face." He did as he had been told and a week later he came. across an old, ragged fisherwomen burdened down with a hundred fish. He knew her to be the Bhagavani and when he prayed to her she transformed herself into a . /

youthful mruden, he prayed to her further, she underwent many furth6 changes. She appeared seated amidst fierce tongues of flame which blazed forth, she empowered him and gave him the teachings, due to which, meditation and

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spiritual insight were aroused in him. He made a deep pit and surrounded it with the bodies of fish, and having purified his stream of being, he engaged in meditation and finally attained perfection.

While the acarya was staying at an inn in the fishing village, three chief yogins and approximately one thousand of their attendant yogins arrived. Kr~~avajra said to them, "Please come here, we must perform a g~acakra." The three acarya looked at Kr~~avajra's abode, where there was no more than one lump of meat, a single lump of fish and only one vessel of liquor, and they knew the place would be too restricted, so they said, "We think you will be unable to satisfy our needs as there is really no room here." The acarya replied, "Well, let us see just how many people we can fit in," and they found that the thousand yogins could all be seated inside and yet they only filled a comer of the house. Kr~~avajra offered the yogins all that they required and said, "You should all now be able to enjoy this repast, so please do so," and the yogins ate from those provisions for seven days, yet however much they ate and drank, they were still unable to finish them. They paid homage at Kr~~avajra 's feet and begged for his forgiveness, and as they were unable to finish off the rest of the food they left it behind and departed.

As for Kalahathsakumara, he was born in the town of Pa!aliputra220 and in his youth he earned his livelihood making irrigation channels. As a result his body was always white in colour, and he was called Kala, which means, irrigation ditch, Hathsa, which means, white, and Kumara, which means, youth, so· he came to be known by that name. He was ordained in a certain temple and having studied the dharma, he managed to enrol himself in the rows of the learned monks. He thought, "All this is really

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without any substance at all," so he begged a guru for initiation into Cakrasarpvara, meditated on it, and one day he attained particularly remarkable powers. In a. town in Bengal, a certain King became his patron. Each of a group of five hundred Brahrpins made fire oblations with three hearths each, and as there were boundless supplies for making a mai)<}.ala and for the requisite offerings for it the acarya went into a profound contemplative state. In an instant an overwhelming tempest arose, smashed all the offerings and carried away all the Brahrpin 's requisites. Each time they tried to start again, the same thing happened, as many as seven times. The wind carried away t~e Brahrpins and even the King himself, and they all had their clothes torn off. Then the King and the Brahrpins realized that it. was all a manifestation of the acarya's powers, and paying their respects to him, they begged him to bestow his commands upon them. He told them that from that time on they must no longer sacrifice lives as part of their offering ceremonies and that having amend~d their beliefs, they should come to have faith in the teachings of the Enlightened One.

As for the acarya Dharmapa, he was born in the southern part of the country, in a town known as Saliputra, and he was also ordained in that land. In time he became most learned in the sciences and passed his time in hearing (teachings) and in debating, but he starved himself to such an extent that he became blind. Once when he was at a loose end he thought, "Wouldn't I be fortunate if I could meet a fully realised Guru, who would show me the true path?" and in this manner he continued to worship the Three Jewels. Vajra<}.akin'i appeared before him in a dream and said, "I will empower you!" Thereafter he worshipped her continually and she did indeed come to him,

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empowered him, and gave him teachings. After five year's meditation he mastered the Mahamudrasiddhi. Outwardly he worked as a reader, but (truly) he worked for the welfare of sentient creatures. I have only heard of the M ahlimiiya221 as a text related to this acarya.

Kukku!ipa's consort transformed herself into a hen. Ghundiripa, or Ghunduripa, was evidently very widely

renowned in Tibet in the 'past. He killed many Ghundiri birds and devoured their flesh, and when he had finished he would manifest the miracle of letting them fly out of his mouth.

Apart from his name, Catilipa, no other account of him has appeared. You should also investigate whether Nadipa and Nalipa are the same person or not. The acarya Gandharapa, or acarya Sa-'dzin-pa (as he is known in Tibetan), was from the land of Gandhara, or Sa-'dzin, and he was born into the k~atriya caste. His real name was Vijiianikure. He became an upasaka and studied each and every field of learning, and also practised one of the collections of tantras. Where he studied there were no men trom Gandhara, and so he was called by the name Gandharapa. He begged the acarya siddha Purvagupta, a secretive yogin, for the teachings on Cakrasarpvara, and when he meditated on them he found that all kinds of subtle and coarse experiences became clearly visible before him, and that he was able to perfect all of them. In a forest grove next to a goldsmith's colony near a certain town in the east he engaged in meditation and flames blazed clearly from him scorching all the grass and trees in the forest. Shortly afterwards by merely thinking of rain falling, a shower emanated from his meditations and all the things that had been previously scorched were immediately restored. Having attained the mystic powers, he then

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performed acts of mental asceticism and wandered at will throughout many lands. He spread out his animal skin mat on the river Ganges and both he and his retinue travelled many times up and down the river between the region of Gangasagar and the town of Prayag. 222 He also did the same thing in the valley of the river Rohie23 and the vast Brahmaputra224 river.

Once, when he wanted to go to the land of Dhanasri225

in company with his retinue, a shower of flowers, lights, music and wondrous odours pervaded everywhere as a sign that they could not sink beneath the ocean's surface. Acarya Gandharapa thought, "Now I am filled with power just like my own Guru," and at that instant he sank into the water. By rekindling his faith, he was able to restore things to their previous condition and so he proceeded to the land of Dhanasri. There, he recited mantras and worked widely for the welfare of beings. In one day he put stone parasols on one hundred and eight stupas. After that he stayed in a place known as Powerful Cavern, near Magadha. At first he thought himself equal to his own Guru and his excellent qualities, and due to this pride his body was to find no further transformations. Finding (only) unusual powers and working for the welfare of sentient creatures, he but drew near to the Mahamudrasiddhi.

As for Vrnapa, he has been written of elsewhere. Tandepa and Tantepa are one and the same, I think. Tadakapa was a brigand who is renowned for later gaining siddhi.

The siddha Kangkalapa was ·a wealthy householder from Gaura in the east, who delighted in sensuous pleasures. Quite suddenly his wife died and when he was carrying her mortal remains to the charnel ground, he grieved deeply. A certain yogin with a very clear mind,

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was there and he asked, "What are you doing?" and so the bereft husband told him the whole sad story. The yogin said, "Sadder than that is your very own death!" and Kangkalapa replied, "Then I beg you for a means of liberation from it." The yogin empowered him and bestowed the teachings on him and the householder spent six years in that very charnel ground in order to eliminate his mental impurities, all the while surrounded by skeletons. At the end of that time he attained siddhi and he worked extensively for the welfare of sentient beings.

The acarya Jayanandipa was. a very learned Brahrpin and Brahmacan, who later came to abide in the teachings of the Buddha and became an upasaka. He received teachings from a tantric acarya and duly meditated on them. When he later became chaplain to the King of Bagaling,226 he assembled limitless requisites from which he made sacrificial cakes each day. Now, certain ministers said to the King, "This person makes too liberal use of the king's wealth," and due to such meddlesome slander the King flung the acarya into jail. All the workers (of the city) assembled and many hundreds of thousands of birds flew to the palace and made crying sounds. Their bodies adopted all manner of shapes and they let their droppings fall onto the people's heads below. Then a man who understood the language of birds pondered all this activity and said to the king, "What the birds say is that you are holding their parent in prison and that you will be destroyed in seven days." He repeated this again to the King, who came to the prison to ask the acarya about the story he had heard. The acarya said, "I took only what I felt was fitting of the king's property and I did not dispose of it elsewhere." The King replied, "Well, where will you get such a large amount to replace it with?" Immediately he

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heard this the acarya covered the heavens with his hands and grain, cooked food, silks etc., piled up in boundless quantities in front of the King, who knew that the acarya had indeed attained siddhi, and paid obeisance at his feet. He invited the acarya to-his palace and made offerings to him. Previously the acarya had practised the Gul)aguhyayoga but after this he was famed (simply) as one who became a siddha.

The first acarya to perform the sacrificial cake rituals, whose official title was 'Baling Acarya', and who resided at the monastic university of Vikramasna, was Naga:xjunagarbha, the author of the Balividhisamuccaya,m and he was a student of this siddha Jayanandipa.

Acarya Bhadepa was a sthavira steward of a small monastery in a place in Magadha, and knew all about the dharma. He once went to visit a monk, who resided in a cemetery to give him a message. As it was the fourteenth day of the waning moon many people from the town had come to make offerings and others who had already done so were returning. There was a middle-.aged lady, who, having been left behind to make her offering said, "I pay homage to the Buddha" three times, and having done so, she proceeded home, taking cubit length steps without her feet even touching the ground. Bhadepa saw that she arrived back earlier than those who had left before her, so he followed her and finally 'caught up with her. Realizing that she was .an emanation he supplicated her and paid homage at her feet. She empowered him with the transfer of intuitive wisdom and bestowed on him the teachings and the follow up teachings. Bhadepa abandoned his sthavirahood and from time to time he meditated in that cemetery or in the temple. Afte~ twelve years had passed in this way, a group of many men visited that very cemetery

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and it is said that they found a skeleton there wearing monk's robes. It is also said that they saw the same thing on many occasions in the temple. Bhadepa had found unique inner siddhi. Outwardly he manifested many miracles with skeletons and skulls and later he departed in a rainbow body. He also wrote texts which were central to the utpattikrama, sampannakrama and the empowerments of Srt Cakasarpvara ..

The siddha Bodhivajra, together with his retinue of five hundred yogins and yoginis, performed the gal)a­mai)Qala at all times. Each of the five hundred yogins and yoginis, who were his attendants, also gained the ordinary level siddhis, and he attracted a vast host of students. When ~e arrived, he came soaring through the skies. He wrote the Sri Cakrasaf!lvara sadhana, the condensed meanings and explanations of it etc. It is said that he departed in a rainbow body from the very spot. This tradition did not spread very widely in India, but the tradition of soaring in the skies exists to this very day. This acar:ya and Jfianavajra, or as he is known, Jfianapada,228 were both prophesied in the later Kalacakratantra.

The yogin Matridatta was a ~rahrp.in and then an upasaka. In the Sri Cakrasaf!lvaratantra it is prophesied that at a particular time he would become a yogin, and so he wandered to a cemetery. There in order to purify his mind, he spread out some corpses as his seat and cushion. He set up some other corpses as pillars and yet others above him as a canopy. He stayed there meditating on the signless, eventually bringing the Mahamudrasiddhi under his control. He also performed the practices free from elaboration. At about that time in a part of the land of Odivisa a new lake. came into existence and a newly arrived, malicious naga also arose. It stole village boys and

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virgin maidens and carried them off to its lair. It even carried off the son of King Virapala and vanished completely out of sight. The King begged the acarya to help him and so the acarya went to the lake and into its waters. He came to the abode of the naga, took the king's son and delivered him back to the King himself. At that everybody knew that he had attained perfection and begged him to destroy the naga. With unwavering heart the acarya boiled the lake and the youths and maidens who had been abducted previously, who were not in fact dead, emerged from the lake's waters and were each taken back to their own families amidst great joy. The acarya was then called siddha Masanapa. He meditated on the six yogas and the sadhana of Sarp.vara according to the Bodhisattvatika and the Vajraplif}iuttaratika, and finally attained full siddhahood. He wrote a supplement to the Bodhisattvatika and also passed on various lineages. From the time of Irarikapa until the time of this Masanapa, these acaryas worked for the welfar~ of sentient beings and the miraculous accounts of their works are numerous. Nevertheless, whatever I have written, here and elsewhere, has only been what I have seen and heard myself.

Thus the Caryapa tradition has been recorded quite impartially. The siddhas Hiranyapa, Mandarapa, Tilakapa, Sudadapa, Chitrachapa, Karkarapa, Jatukarna, Dhanamitra, acarya Jimutapa, Dharmasrt,229 Ajitavajra, Knl)agayipa, Lilavajra230 and Saratapa as well as the others, have all been written about in the sastras. Later on there arose many very famous persons who also gained powers, Nagopa,231 Sangharipa etc., were among those who gained very mighty powers.

The Caryapas relied mostly on Cakrasarp.vara; many others relied on Hevajra and Yamantaka, and were

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supported by other very detailed sadhanas as well, such as those of Mahakala and the Vajra.Qakini class etc. All of them were pre-'eminently practitioners of the Vasantatilaka and Pra:nayoga. Before the acarya Antarapa, the earth was mainly filled with lineal descendents of Caryapa himself, but nevertheless the Caryapa tradition is really without any such limits. In the time of the acarya Junior Carya, the Caryapa tradition became very famous, and then in the time of Bhuvaripa232 and Bhuva bLo-ldan233

it prospered only a little. After the acarya Kusalipa freed it from any admixtures or deleterious influences, the main tenets were pure and the practice experiynces, which, when set out in detail, clearly show a very unique tradition.

This then is the supp~ement to the account of the acarya Caryapa. In order to understand the origin and the spread of Cakrasarpvara, I rGyal-khams-pa, Ta:ranatha wrote these words.

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NOTES

1. Tw. bdud Skt. Mara Lord of the world of death. In avadana literature (doctrinal points made into literary works via narratives) Mara is often personified as the Lord of Demons who attempts to prevent the Buddha from attaining Enlightenment. Such as account of the 'temptation' may be found in the 13th Chapter of the Buddhacarita of Asvagho~. in the translation by E.B.Cowell in Vol. XLIX of the Sacred Books of the East series ed. Max Muller Mara is often referred to in his four-fold aspect, in which form he personifies the hindrances which the meditator may experience. See Nalanda Translation Committee, The Life of Marpa the Translator, p.233 and Snellgrove, D.L. The H evajra Tantra Vol. 1, p.80 note2.

~. Tib. mu~stegs-can Skt. Tirthika 'Heretics' Those who are not Buddhists. See Edgerton,F. Buddhist Hybrid Sanskrit Dictionary, p.254 where the word is adduced as a perjorative term. See also Tibeto-Sanskrit Lexicographical Materials ed. Angdu, S. p.I23.

3. The dating of Kr~t:taCarya is full of problems, few of which are capable of a final resolution. According to the Western tradition the Buddha's Parinirvana was approx. 560 B.C. According to the Tibetan traditioa it was 948-947B.C. (See Roerich, G. The Blue Annals p.22). According to the Tibetan reckoning ~t;~acarya's birth was approx. 475 A.D. which is far too early to be consistent with the internal references in this text,_e.g. the consecration of Somapuri. If the Western dating were adopted (and the Tibetans certainly do not) this would bring his birth to about 1060 A.D. which is a more workable date, but still not consistent with the dating of certain internal references such as the aforementioned Somapuri consecration, King Devapala, the fact that Maitripa (n. 178) is said to be a rebirth of ~1}3Carya (n. 179) and that Maitripa's dates are 1007/1010-1085 A.D. See Snellgrove, D.L. The Hevajra Tantra, PLI, p.l3, n.4.

4. Tib. slob-dpon Skt. Acarya A title given to a teacher, a ttansmitter of instructions.

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5. Tzb. kLu-sgrub Skt. Nagarjuna A renowned Tantric siddha is referred to here. For biographical details see Templeman, D. The Seven Instruction Lineages p.4 ff; Wallesser, M. The Life of Nagarjuna from Tibetan ·and Chinese Sources: Jan Yun-hua, Nagarjuna, 0~ or More? A new interpretation of Buddhist Hagiography.

6. Tib. dpal-'bras-spWlgs Skt. Sri Dhanyakata}ca The site in South India of a huge smpa where according to

legend the Sri Kalacakra Tantra was first preached by the Buddha, twelve months after his enlightenment According to the eminent Tibetan scholar Padma-dkar-po the King Sucandra of Sambhala heard the Tantra being preached at the swpa and returned with it to his country which Padma-dkar-po then goes on to describe. Chos-'byung-bstan-pa'i-pad-ma-rgyas-pa'i­nyin-byed of Padma-dkar-po edited by Prof. Dr. Lokesh Chandra as Tibetan Chronicles of Padma-dkar-po, Satapita}ca Series, Vol 75. Fol.103 A, lines 1 ff. The site of Dhanyakata}ca has been variously identified by scholars and as yet there appears to be no consensus. Prof. G. Tucci in his Tibetan Painted Scrolls, Vol.2, p.617 identifies it with, "Srigiri, Sriparvata, one of the 'Chief centers of late Buddhism. It corresponds to Nagarjuni-kUJ;~Qa, in Guntur district, where the famous stupa stands." Tibetan tradition, quoled by Klong-rdol­bla-ma locates it at ••a three day boat journey from where the frontiers of Bengal and China join." see Smith, E.G. University of Washington Tibetan Catalogue, p.29.

7. Tib. Nag-po-chen-po-mngon-par'byung-ba Skt. Mahakala abhyudaya The MahakiDa Tantra. P. 79 Vol.3 See the Chos-'byung of Bu-ston translated by Obermiller,E. as History of Buddhism by Bu-ston, p.221

8. Rva-10-tsa-ba. His full name was Rva-lo-tsa-ba rdo-rje-grags

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A great translator and practitioner of the Yamaniaka cycle. He was also a master of the Kalacakra and one of the two main branches of its practice in Tibet bears his name. For his biography see Roerich,G. The Blue Annals, p.374-380; Ferrari,A. mK'yen-brtse's Guide to the Holy Places of Central Tibet, p.98; The Biography of Rva Lotsaba (in Tibetan) by Yeshi Senge.

9. Uruvisa. Perhaps a corruption of Otre Visa. In Taranatha's bKa'-babs-bdun-ldan-gyi-brgyud-pa'i-rnam-thar-ngo-mtshar­rmad du-byung-ba-rin-po-che'i-khungs-lta-bu'i-rgyan trans. Templeman, D. as The Seven Instruction Lineages, p.43, it is noted, "There was a prophecy made by the Buddha himself about the land of Uruvisa and my GLiru has said that the land of UruviSa is very close to the land of Bengal."

10. Tib. 'dzam-bu-gling Skt. Jambudvipa The ancient name used to refer to India. Literally, 'Land of the rose-apple tree.' It is believed to be the main continent out of the seven which surround the axis-mundi, Mt Meru.

11. Tib. phyag-rgya-chen-mo Skt. Mahamudra· A system of practice in which the tendency to treat things as they appear and as they seem to appear (i.e. as dualities), is brought to a final point of stasis, enabling the practitioner to work in the real world, not the world of delusion. See the Nalanda Translation Committee, The Life of Marpa the Translator, pp. xxxix-x1iii.

12. See Bu-ston's Chos-'byung (Trans. Obermiller) Vol.2, p. 120. 13. See n.6. On the Kalacakratantra see Kalacakra Tantra and

Other Texts, ed. Prof. Dr. Raghu Vira and Prof. Dr. Lokesh Chandra, Voq, pp.S-20. See also Roerich G.Studies in the Kalacakra. ·

14. Tzb. khrishing I kha-tvam I rtse-gsum Skt. Khatyanga (See Mahavyutpatti, ed. Sakaki, R. Vol.l, p.447, entry no.6932.) A symbol of the mendicant yogin consisting of a metal pole about six feet long, culminating in a trident Below the trident are two human heads surmounted by a gleaming white skull. Below the heads are a pair· of crossed vajras decorated with flowing scarves. As with all yogins' ornaments it has one major purpose-it stands as a graphic representation of a profound meditative realisation. At another level it may also be linked with the absolute fearlessness required by the yogin and its nature as a weapon symbolises this very clearly.

15. Tib. rus-pa'i-rgyan Skt. Asthyabhanu:ta The yogin's accoutrements also include ornaments of human bone. They are highly decorated with relief carving displaying the minor divinities being evoked in the dance the yogin performs, this being the occasion when they are most usually

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worn. The six-fold bone ornaments worn by Tantrikas are crown, earrings,bracelets/anklets, necklace, apron of wheels, and an unguent of bone-ash gleaned from cemeteries. Used in ritual dance they clearly and eloquently symbolise the tantric transformation. cf. Lessing, F. Yung-ho-kung p.120

16. Tib. cang-te'u Skt. Qamaru A double-headed drum made from human skulls or wooden substitutes placed crown to crown and struck by means of pellet beaters joined by thongs to the point where the skulls are joined. The drum is always held in the right hand and its sound encourages depth of meditative experience and is considered to be a primal sound. See also n. 62. There is an article in Asian Music, vol.10 (1979), pp.63-91, by Rinjing Dorje and Ter Ellingson, ••Explanation of the Secret Gcod Da Ma Ru: an Exploration of Musical Instrument Symbolism", which discusses the f/.amaru in some detail. Also Mireille Helffer's article •Les instruments de musique lies a Ia pratique des tantra d'apres un texte de Kun grol grags pa, 'J a' mtshon snin po,' Vol.l, pp.83-107 of Contributions on 1ibetan Language, History and Culture, proceedings of the Cosma de Koros Symposium held at Velm-Vienna, Austria, 13-19 September 1981, Arbeitskreis fur Tibetische und Buddhistische Studien Universitat Wien, Wien 1983, discusses the f!amaru.

17. Tib. chang-snod The yogin carries with him a skull cup as a vessel for food and drink and I presume that this is what is referred to here. Tantrikas would certainly have a use for beer or liquor in their rituals where they are offered to their guardian deities in ga1_1a ceremonies. It may also be interpreted at a different le.vel as a symbol of the yogin's complete indifference to the caste injunctions, which in Kr~Qacarya's time forbade its use by Brahf!lins, if not, the rest of the population.

18. The island of Sri Lanka. Taranatha also refers to Lanka as Sin gala.

19. 1ib. dngos-grub Skt. Siddhi

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Siddhis are powers which demonstrate the yogin's complete mastery over phenomena. They are of two t~s:-(A) 1ib. 'jig-rten-pa'i-dngos-grub Skt. Laukika Siddhi 'The

worldly siddhis'. (Seen. 56)

(B) nb. 'jig-rten-'das-las-dngos-grub Skt. Lokottara Siddhi •The Siddhis which are Beyond the Mundane'. There is also a view that these siddhis are the fruit of the practice of the Mahamudra. They are also linked with nb. mthun-mong-ma-yin-pa'i-dngos-grub which is the •Extraordinary-level siddhi'. The very highest siddhi is the attainment of the final ErilightenmenL

20. For an account of this see p.36. 21. Tw. 'ja'-lus The stage of practi~ at which the mundane body is

understood to be of the nature of light-that is identical with the body of Vajradhara.

22. nb. spros-bcas Skt. Prapailca-with elaboration Tib. spros-pa-med Skt. Nisprapai'lca-without elaboration In the context of tantric practice, with elaboration can mean the use of many consorts, costumes and other paraphenalia; without elaboration can mean either that all or some of the above are imagined and are not physically present, or that practice is done without either_ physical or imagined elaboration of any sort.

23. Tw. rigs-(chen-po)-bzhi Sk~. Caturvan:ta , The four castes are-Brahrpin, K~triya, Vaisya and Sudra. On the origins of caste see Srinivas, M.N. Caste in Modern India and Other Essays, esp. chapter 3. See also Basham, A.L. The Wonder That was India, esp. pp 147-151. Auboyer,J. Daily Life in Ancient India.

24. Tib. do-ha Skt. Doha Dohas are extemporised songs of exultation in which the yogin tells of his experience of reality and either encourages others to emulate his path or gives more or less pith instructions on how to accomplish those experiences. See also n. 128.

25. It is interesting to compare some other translations of this very doha line which iaranatha has used. My translation of it in The Seven Instruction Lineages, p.43, was, .. Going on reaching out is the Brahrpin's son!" which I have slightly amended in the present translation. Per Kvaeme's version in An Anthology of Buddhist Tantric Songs-a study of the Caryagiti, p.l13 is ..... the shaven-headed (Brahrpin boy) goes constantly touching (you) " certainly points out the direct activity of the Brahrpin boy (Kr~r,:tacarya). This contrasts

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markedly with the translation of A. Mojumder, The Caryapadas, where he has, part 2, p.44, "Qombi ... you go just touching the shaven-headed Brahrpin." This, it seems to me, misses the whole meaning of the yoga.praxis which l<f~l)acarya undertook, in which he strove after Qombi, the union of the two, the transcendence of duality.

26. Tib. bskyed-pa'i-rim-pa Skl. Utpattikrama Tib. rdzogs-pa'i-rim-pa Skl. Sarppannkrama Utpattikrama, is the stage of generation, .the stage of imagination which ripens the continuum for the stage of completion which is its effect, it is a meditation imagining an aspect similar to birth, death or intermediate state. Sampannakrama, the stage of completion, is a yoga that arises from having caused the energy-winds to enter, abide and dissolve into the central psychic channel by the power of meditation.

27. Tib. Kun-rdzob-kyi-bden-pa. Skt. Sarpvfta Satya. 28. Magadha-The area known nowadays as Bihar state. 29. Sri Nalanda-a Buddhist monastic university in Magadha,

about 170 miles East of Varanasi. Founded in the 5th cent A.D. Nalanda maintained the very highest academic standards and attracted scholars from as far away as Central Asia, China and the islands of Indonesia. See Sankalia, H.D. The Nalanda University.

30. Tib. sde-snod-gsum Skt. Tripitaka The threefold classification of the Buddhist canon into:­(1) Tib. 'dul-ba- Skl. Vinaya-Monastic Discipline (2) Tib. mdo-sde Skl. Sutra-Religious Discourses (3) Tlb. mngon-chos Skt. Abhidharma-Metaphysics

31. Tib. rgyud-sde Skt. Tantrapitaka The division of tantric literature into four classifications is well described in Lessing and Wayman, Introduction to the Buddhist Tantric Systems. (See index headings under "Tantra, Classification into groups".)

32. Princess Lak~miilkara was the sister of King Indrabhmi of 044iyana, and lived in. the fll'st half of the 9th. cent. A.D. She was a renowned practitioner and commentator ·on the Guhyasamaja Tantra. As her title in the present work suggests, she was a great yoginL She is counted as one of the

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Mahasiddhas in her own right and is shown on pp.38 and 44 of Schmidt,T. The Eighty Five Siddhas. For a brief biography see Robinson, J. Buddha's Lions. pp.250-3.

33. Tib. rDo-rje-mkha'-gro-ma. Skt. Vajraqatdni. A female, fully realised being who may be coerced to help the yogin in his practice. They are said to travel in the heavens, as their name suggests, because they are beyond all conceptual dualities and proceed in the ether which reflects the state of awareness they have reached. Vajraqakini is said to be an alternative term for Qakini.

34. Jalandhara. At the time of Kr~1_1acarya the Kingdom of Jalandhara comprised the area around modem Jullundur city, especially the land bounded by the Ravi river in the West, the Sutlej river in the East and South and the hill areas along the Dhauladhar range and the lower altitudes of the sub-Himalayan range in Himachal Pradesh. See Law, B.C. Historical Geography of Ancient India, p.86 and Charak, S.S. History and Culture of the Himalayan States, Vol. I, Himachal Pradesh.

3'5. A wrathful divinity, Heruka appears in many fierce forms such as Sri Cakrasaf!1vara and Hevajra. As this work has been dedicated by Taranatha, "in order to understand the origin and the spread of Cakrasamvara" (Supplement p. 79) it most likely refers here to Heruka i~ the form of Sri Cakrasaqwara.

36. Tib. spyod-pa Skt. Carya The final stage where the yogin has no further need to engage in meditation and instead, abandoning any attachment to it, he meets the world "head on", seeing it as it really is, with any concepts as to its nature gone forever. At this stage all activity is suffused with, and inseparable from, meditation.

37. Tib. lhag-pa'i-lha Skt. Adhideva Literally, 'The very highest gods'. In this context the term most probably means the Tib.yi-dam Skt. i~tadevata, that is one's own chosen deity, the divine form of one's own inner nature. (Seen. 183)

38. Tib. sgrub-pa-pa Skt. Sadhaka One who has entered the Vajrayana path and who practises all the required evocations etc.

39. Such pills were made often as pan of the search for immortality or for a gold-transforming elixir. See Templeman, D. The

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Seven Instruction Lineages pp.75-76 40. Tib. gnod-sbyin S/a. Yak§a

Literally, 'Bringer of hann.' A class of capricious divinities attendant on the god Kubera, who require constant propitiation to avoid their malevolent retribution. I am aware that the Tibetan term in no way translates the word "yak§a", but appears to be an interpretation. For a discussion of yaksas, the derivation of the term, their origins etc. see Maury, C. Folk Origins of Indian Art.

41. Pretapuri means 'the abode of the pretas', or • the abode of the hungry spirits'. 1ib. yi-dvags Skt. Preta. ·The torment of the pretas arises from their insatiable craving. It seems that Pretapuri has an allegorical meaning here.

42. Tib. dpag-tshad Skt. Yojana a measure of distance which in Vedic times was gauged in part by the distance covered in one day by a bullock team, but which is generally accepted as being a distance of about 9 miles. Apte, V.S. The Student's Sanskrit English Dictionary, p.460. Macdonnell, A.A. A Practical Sanskrit Dictionary, p.248.

43. Tib. gSang-ba-kun-bsdus 44. Tlh. Kha-'byor-thig-le Skt. Sa'!f{JU!atilaka Tantra

Tohoku" 381, p.26 Vol.2 45. Tlh. gdams-pa Skt. Upade§a

Literally, 'Elucidation' or 'Explanation'. 46. "lib. sprul-pa'i-sku S/a. Ninn~akaya

The physical form or emanation body in which a being may appear as a guide to practitioners. On the teachings of the bodies (Tib. sku. S/a. Kaya) in Buddhism see Guenther, H.V. Tantra and Revelation, in Tibetan Buddhism i1J Western Perspective, esp. pp.215-224.

47. Tib. rDo-rje-phag-mo Skt. Vajravarahi 'The Diamond Sow' Vajravarahi is the 4akini consort of Sri Cakrasalpvara (see n. 34) For a description of Vajravarahl from the text Vajrayane Pujavidhi, see Bhattacharryya, D.C. Tantric Buddhist Iconographic Sources, pp 38-39. Vajravarahi is known as 'The Diamond Sow' as her form displays a pigs head emerging from the right side of her head.

48. Tlh. bDag-med-ma Skt. Nairauna/Nairatrnyi •No sense of Self­ness, • The main consort of Hevajra. See references in

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Snellgrove, D.L. The Hevajra Tantra, a Critical Study, Vol. I. 49. On the Samvara tradition, according to the Junior Translator of

Mar-do see Templeman, D. The Seven Instruction Lineages, p.46.

50. Tibetans believe that 'Gro-ba bzang-mo was an emanation of the goddess Tara, bestowed on the world for its welfare by a beneficent gakini. The story is often performed in Tibet as an opera, but it is most likely Indian in origin. The text has been published in India (in Tibetan) as mKha'-'gro-bu-mo-'gro-ba­bzang-mo-'-rnam-thar at the Tibetan Printing Press (Shes-rig­par-khang) and has been translated imo English by Duncan, M. in H_arvest Festival Dramas of Tibet.

51. Tib. ye-shes. Skt. Jf\ana This is the beginningless wisdom, a substratum of all. Even dualistic thinking (Tib. mam-rtog Skt. Vikalpa) is grounded in jiiana. (See n. 51)

52. Tib. 'phags-pa Skt. Arya A title expressing nobility of spirit, often used as a prefix to names. It may also mean a Bodhisattva, which is the more likely here, or one who is superior through having gained insight into emptiness.

53. Tw. mam-rtog Skt. Vikalpa The basis of samsara. The tendency to separate into two is Vikalpa. Sunyaia is empty of all such false and illusory constructs. Direct perception is always correcL What is not correct is the false conclusion reached by means of vikalpa.

54. Tw. u-rgyan Skt. OQcJiyana, Udayana Hitherto used in reference to the Swat valley in Pakistan. See Tucci, G. Travels of Tibetan Pilgrims in the Swat Valley. However, see Lokesh Chandra's well-argued and provacative paper entitled O#iyana: a new interpretation in Aris, M and Aung San Suu Kyi (Eds.) Tibetan Studies in Honour of Hugh Richardson.

55. Tw. phyag-rgya Skt. Mudra In this context the mudras are the six-fold ornaments that K.ffilacarya was given by the~- (see n.15) In other contexts the word may refer to the tantric consort, a

·. ritual gesture, or to the 'sealing' of the sldhaka on the MahamUdri path.

11.5

56. Tw. dpa'-bo Skt. Vira, 'Hero' A class of demi-god often coercedjnto working for a yogin in his solitary practices. Also a class of medium who transmits the inspirations of various protective divinities.

57. Tib. tshogs-'khor Ski. Gal).acakra The so-called 'Tantric Feast' at which the mandala rituals etc. are performed in re while still following the strict tantric injunctions. See Snellgrove, D.L. The Hevajra Tantra, a critical study, Vol.l, part 2,Ch.4, esp, verses 2 and 6-14. On ganacakra, cf. M. Laiou, 'Preliminaires d'une etude des ganacakra,' in Y. Matsunaga, ed., Studies of Esoteric Buddhism and Tantrism in Commemoration of, the 1150th Anniversary of the founding of Koyasan, Koyasan University, 1965, pp.41-6.

58. Tib. dngos-grub Skt. Siddhi The eight siddhis referred to here are of the worldly type, (see n. 19). It is important to note here that Kr~I)acarya had to perfect all eight of the worldly siddhis before he was granted permission to proceed with the carya practices. The bestowal of permission came from the vajra~kinis and from his Guru Jalandharipa. See pp. 6,7,10,12-14.

59. Tib. ha-stangs Skt. vilokita Ritual gaze-the ability to perform feats such as casting down fruit from trees, replacing the fruit, taming wild animals and so forth with a mere glance. There are eight such feats which are an indication of perfecting the generation stage, utpattikrama practices.

60. Tw. sa-'dzin Skt. Gandhara An area in modem Pakistan (and parts of Afghanistan) to the south of Swat and Udayana, Once a great centre of monastic Buddhism, it derived much of its artistic and philosophic inspiration from the fact that it lay on one of the branches of the Silk Road to China. Merchants and mendicants both carried influences with them and made Gandhrua a unique melting pot of Buddhist thought and arL

See Beal, S. Si-yiu-ki. Buddhist Records of the Western World and HaJiade, M. The Gandhara Style and the Evolution of Buddhist Art.

61. Tlb. ro-langs Skt. Vetala

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A corpse, which when revived by a tantrika in a ritual ceremony has certain powers which its •creator' may harness. Failure to do so leads to the vetala becoming a demonic •zombie' which may wreak all kinds of havoc. Wylie, T. ro-langs The Tibetan Zombie, in History of Religions Vol.4, No.1. For early Indian legends on the vetala see Stories of Vikrama­detya-the Veta/a Paiicavif!ISatika. This work has been translated into Tibetan (and Buddhicised) as The Tibetan an (sic) Professor Tales, ed. Lama K.S. TulJcu.

62. According to Roerich 's informant Tibetans believe that Devikota is Tsa-ri in South-East Tibet. Roerich states that Devikota is in the Vindhya Hills (See n. 83) but page 31 of this present work suggests that it is more likely to be in Bengal. For the Roerich reference see The Blue Annals p.729, f/n 2. Majumdar, R.C. in his History of Ancien! Bengal p.320 suggests that Devikota lies 18 miles south of the town of Dinajpur, in the village of Bangrah. It was a land famed for the malicious nature of its inhabitants.

63. Tib. dur-khrod Skt. Sam8ana These were popular places of practice for Tantrikas for they exemplified the negativities with which one practices and which are transformed into Enlightenment.· There were certain cemeteries which were more highly regarded than others, for example Tib. dur-khord-bsil-ba-tshal Skt. Sitavana, the ·cool Sandalwood Charnel Ground' near Nalanda. Sitavana is described by Chag-lo-tsa-ba who visited it in 1234A.D ... The great cemetery Suavana is situated in a treeless clearing inside a large forest to the North-west of Nalanda. In this forest there were numerous venomous snakes with spotted bodies and black heads of the size of a man's thigh. The tops of thickets (in the forest) used to shake and emit a cracking noise when the snakes moved about." Roerich, G. The Biography of Dharmasvamin (Chag-lo-tsa-ba Chos-rje-dpal) a Tibetan Monk Pilgrim, p.85. There is a discussion of the Eight Great Cemeteries by R.O. Meisezahi ('L' Etude iconographique des huit cimitieres d'apres le traite Samsanavidhi de Luyi') in Meisezahi's Geist und Ikonographie des Vajrayana-Buddhismus. Hommage a Marie-

-..)Therese de Mallmann. ·sankt Augustin, VGH

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W"ISSenSChagtsverlag. 1980, pp.3-123. 64. Tlb. gdugs S/ct. Chaura

The umbrella was a symbol of royalty signifying special rank and position. The deeper significance here points to the ttemendously rare and elevated ~ of one who has attained full realisation as ~arya had. In the edition of Ttiranatha's Complete Works from the set of prints from 1ib. rtag-brtan­phun-tshogs-gling (in 17 volumes). there are two beautiful woodblock vignettes of Knl}acarya. one in Vol. I p.2 (Tiiranatha's Autobiography) showing the siddha surmounted by umbrellas and seated on a tiger skin with a 4aJnaru (see n.16) floating in the air above his left shoulder. and the other showing him surmounted by floating umbrellas. Vol.l. p.716 (Spiritual Songs oflaranlitha).

65. Tlb. gzhom-med-da-ma-ru Slct. Anaha :r;>amaru The unstruck drum sound At the deeper level of meaning this refers 10 the perfection of the yogic process during which the dualities (left and right channels) reach a state of ultimate unity (central channel). This spontaneous sounding is a sign of this perfection. Munidaua's commentary to Kr~l}acarya's doha song is not particularly helpful here. Kvaeme, P. An Anthology of Buddhist Tantric Songs-a· Study of the Caryagiti, pp . .l19-122. See also Dasgupta, S.B. Obscure Religious Cults pp.57-8 For a Kasmiri work on Sivaism and its interpretation of Anahate see Singh, J. Vijiianabhairava or Divine Consiousness, p.36.

66. Malava/Malaba-both spellings are possible in Tibetan. It is a land of the West of present-day Madhya Pradesh, centering on the town ofUjjain. See Watters, T. On Yuan Chwang'sTravelsinindia. p.242ff.

67. l presume this refers to the area around Bombay. 68. Tlb. chu-shig-gi-shing. S/ct KatalikSetra

Referred to as 'Katsali' in the Indian vernacular of the time. See Templeman, D. The Seven Instruction Lineages, p.39.

69. For an account of Gorak~ see Templeman, D. The Seven Instruction Lineages, pp.78-80. For a slightly more detailed account of the meeting between Goraic~ and ~l}icarya see the abovementioned work. p.39, and also Dasgupta, S.B.

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Obscure Religious Cults, pp.387-391 70. King Gobicandra or Govicandra lived approximately late 8th

cent. A.D. See Majumdar, R.C. History of Ancient Bengal pp.81, 162, 166. See also Dasgupta. S.B. Obscure Religious Cults, pp.394-397.

71. For an account of alandharipa and King Gobicandra/Gopicandra see Templeman, D. The Seven Instruction Lineages, pp38-41 and Dasgupta, S.B. Obscure Religious Cults. pp381-392.

72. Tib. de-kho-na-nyid Skt. Tattva The state of things as they really are. The state of being without any Vlkalpa. (see n.51)

73. Ha<Jipa is the sweeper form of Jalandharipa in which he instructed King Gobicandra. See Templeman, D. The Seven Instruction Lineages, pp.38-41. As a ha<Ji (sweeper) Jalandharipa had adopted the guise of a sudra (see n.23). See Turner, R.L. A Comparative Dictionary of the Indo-Aryan Languages, (Fasciculus XI) entry 13953.

74. Ttb. li khra Skt. Ash~ Dhatu The eight-metal alloy was supposedly indestructible due to the innate purity of its constituents, and images caste in it were intended to embody the vajra-nature of Buddhism, both in what they symbolised and in their very material. Some of the earliest images in this alloy have been found in Bangladesh. Five alloy metals were relatively common, in early Western Tibetan bronzes (about late 12th cent.-mid 14th cent A.D.) but eight metal alloys were common only in better quality Tibetan casting centres.

75. This is the modem Orissa and appears in 1aranatha's works also as O<JiviS3, Odivisa, Udivisa etc. See n.l64.

76. A few lines below Taranatha says that the distance from "Kalinka to Singala was many hundreds of yojanas." In his Chos-'byung translated by Chattopadhyaya, A. as Tiiranatha's History of Buddhism in India, p.333, he refers to Kalinga (= Kalinka) as being in the "southern part of India" and "included in Trillinga" (see n.92), which could possibly place it along the Eastern Ghats of India in the modem state of Orissa. As it is referred to as "neighbouring" OdiSa (see n.72) this seems a possible choice.

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77. Tw. srin-mo SkJ. R~i Tw. sriA-po SkJ. ~ A class of minor divillity mostly quite inimical to man. Such demonic creatures need frequent 'oath-binding' by one with superior powers to render them harmless.

78. Tw. bya-mchu'i-dkyil-'khor Skt. TUI}4am81}4aia See Turner, R.L. A Comparative Dictionary of the Indo-Aryan Languages, Fasciculus V, entry 5853.

79. Tib. dMar-ser-ma Skt. Pingala As for the meaning of this term in Hindu Tantra see Chap.6 of Bharati, A. The Ta111ric Tradition. See also Dasgupta, S.B. A n Introduction to Tantric Buddhism, esp. Chap. 5

80 Tw. Rigs-kyi-ma-mo SkJ. Kula ma(!ka "A class of ancient Tibetan goddesses are the ma-mo who show a marlced similarity to the matrka of India. dPal-ldan Lha-mo, the most prominent protectress of religion is their mistress ... most of the ma-mo are depicted as ugly and ferocious female figures of a black colour, half-naked, with emaciated breasts and clotted hair. Their typical weapons are a sack full of diseases (nad-kyi-rkyal-pa), the magic notched stick (khram­shing), a black snare (zhags-pa-nag-po), and a magic ball of thread (gru-gu)" Nebesky-Wojkowitz, Oracles and Demons of Tibet, pp.269-270.

81. I am unable to locate Tambala, but some lines later in this work 1aranatha notes that it is close to Vidyanagar. (see n.82)

82. A group of huts or cells beionging to ascetics and often containing a central shrine. The ma~ha could function as a retreat or as a place of instruction, often in charge of a well respected ascetic elder. Support came from the local populace or by endowment.

83. Tib.'Phags-pa Sha-na'i~gos-can Skt. Arya Sana (ka) vasin/Sanavasika

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Roerich in The Blue Annals, pp.23 and 1051 (see The Blue Annals text, ed. Lokesh Chandra, Sata Pitaka Series, Vol.212, f24,line 1 and f933, line 1) translates the Tibetan term as both Sanavasin and Sanavasika. For an account of Sanavasin, see Tucci,G. Tibetan Painted Scrolls, Vo1.2, pp.509-10, and TO.ranatha's Life of the Buddha in 125 episodes in Demo, N.G. (Ed.) TO.ranatha's Life of the Buddha and His History of the Kalacakra and TO.ratantra pp.368-69. For a representation of

this great saint. see Clark,W.E. Two Lamaistic Pantheons, p.297.

84. Tib. Chos-kyi-grags-pa Skt. Dhannakirti. A great MMhyamika master and logician who lived about 600-660A.D.

85. Presumably- this is the same Vidyanagar referred to in Taranatha's Chos-'byung, translated by Chattopadhyaya, A. as Taranlitha's History of Buddhism in India, p.335 where he notes that "King Mahendra ruled in the KrsQll\3 and Vidyanagara regions."

86. I am unable to locate this land. The Vindhya hills lie along the River Narmada which runs from Madhya Pradesh to Gujarat.

.87. Probably the ancient land of KonkadeSa situated around the present-day Coimbatore.

88. Jib. zhing-gi-mal-'byor-ma Skt. Ksetrayogini In India certain places had special significance in tantric practice Jalandhara, Devikota etc., mentioned here are among the 24 places sacred in the practice of CakrasaJ!lvara. These were the fields-Ksetra, women born in such localities were referred to as KSetrayoginis.

89. Jib. klu Skt. Naga A class of beings, half human and half snake, whose abode is subterranean and who control rain, river flow, soil productivity etc. The Nagas also induce certain infections as retribution for impurity introduced into their realms. In the Tibetan classification of sentient creatures they are counted as being of the animal realm. See Rock, J.F. The Na-Khi Naga Cult and RelaJed Ceremonies, Vols.l and 2.

90. Jib. mi-ma-yin Skt. Amanusya Literally, 'not man'. I take this opportunity to correct the error in my The Seven Instruction Lineages n.61. An Amanusya is a spirit or demon according to Edgerton, F Buddhist Hybrid Sanskrit Dictionary, p.62. According to dGe-shes Chos-kyi-grags-pa in his brDa­dag-ming-tshig-gsal-ba they are equated with pisaca demons, which are cannibalistic, and with pretas (see n.39).

91. Tz.b. mkhas-pa-sgo-drug Skt. ~a4 DvarapaQQita 'The Six Famous Doorkeepers' or provosts, who allowed entry of students into Vik:ram8Sila University by engaging them in debate and evaluating their prowess. Vikram8Sila had six gates

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and the Six Famous Gatekeepers were said to be contemporaries. The tradition of 'gatekeeping' was current in all such monastic universities. See Chaudhary, R. The Vikramaslla University pp.6-7. Roerich, G. in The Blue Annals, p.206 translates thus," .. .at the eastern (gate~anti-pa; at the southern gate-Nag-gi-dbail-phyug grags-pa (Vagisvarak:irti); at the western gate-Ses-rab 'byuil-gnas blo­gross (Praji'iakaramati); at the northern gate-Na-ro p~-chen; in the centre-Rio-chen rdo-rje (Ratnavajra), and Ji'iana5ri". See also Templeman, D. The Seven Instruction Lineages, n.l58

92. Charitra was one of the main ports of the land of 0Q.ra (Otre), the modem Orissa. See Beal, S. Si-Yu-Ki. Buddhist Records of t~ Western World, Vol.2, pp.204-206.

93. Perhaps this refers to the remarkable smpa at the convent of Pu~pagiri in OQra. (Otre). See Beal, S. Si-Yu-Ki. Buddhist Records of the Western World, p.205.

94. Perhaps this is the range of mountains known to Huen Tsang as the Malaya mountains, to the east of which is the abode of Avalokitesvara, Mt. Potalaka. Beal, S. Si-Yu-Ki. Buddhist Records of the Western World, pp.232-233.

95. The country in South India along the Eastern Ghats containing three lingas at Srtsailam in the east, Drak8arama in the district of Godavrt and at Kalesvara. Sec Majumdar, R.C. The History and Culture of the Indian People, Vol.5 p.373.

96. Tzb. Ha-ha-sgrogs Skt. Anaflasa An epithet of Siva. Turner, R.L. in his A Comparative Dictionary of the Indo-Aryan Languages, p.lO, entry 184, defines it as 'loud laughter'.

97. This is perhaps a reference to Karf:la~. used for the Southern Empire of Vijaynagar.

98. Tzb. dge-bsnyen Skt. Upasaka A Buddhist layman who has undertaken to abide by any or all of the five precepts-namely to abstain from killing, stealing, sexual misconduct, lying and use of intQxicants.

99. Tib. 'Khor-lo-sdom-pa Skt. Calcrasarpvara Seen.34.

100. Tzb. rig-pa'i-lha-mo Skt. Vidyadevi

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Their role is explained, according to the teaching of Lwa-ba-pa in Lessing, F.D. and Wayman, A. Introduction to the Buddhist

Tantric Systems, p.314, .. Those five initiations which have the nature of the five Tathagatas are also referred to by the expression 'vid~hi~eka', because they accomplish the five vidyajiiana which are the transmutation of the five avidya and because in each case the initiation is conferred by the vidya­devi, namely Buddhalocana and so on. They represent the sequence of the five initiations." This then clearly links the so­called vidyadevis with the most profound aspect of Vajrayana practice.

101. Later in this work Taranatha refers to Ra:Qha as the Sanskrit term for the place that was called Rara in the colloquial. See p.43. Law, B.C. in his Historical Geography of Ancient India, p.254 says, "The province of Ragha seems to have comprised the modem districts of Hooghly, Howrah, Burdwan, Bankura and major portions of Midnapore" ... the people there were rude and "hosule to the ascetics. The dogs were set upon them by the RaQha people ... The mischief makers whom the lonely ascetics had to reckon with were the cowherds (gopalaka) who made practical jokeS' on them."

102. The dates of Kf~acarya are hard to reca,cile with the date of the founding of Somapuri under King Dharmapala (about 770-810 A.D.). laranatha's information about the existence of two SoiT'.apuris is most interesting. Majumdar, R.C. in his History of Ancient Bengal, pp.ll0-111 gives the following information, .. Now the recent archaeological excavations carried out at Paharpur, in Rajshahi district, leave no doubt that its ruins represent the famous Somapura-vihara, and the name of the place is still preserved in the neighbouring village called Ompur. According to the shon inscriptions on some clay seals found in Paharpur, the Somapura-vihara was founded by Dharmapala".

103. King Devapala ruled about 810-850 A.D. See Majumdar, R.C. History of Ancient Bengal, pp.lll-119.

104. King Lalitacandra reigned from the late 7th to early 8th cent A.D. See Majumdar, R.C. History of Ancient Bengal, p.81.

105. T&b. 'Phags-pa sPyan-ras-gzigs Skt. Arya Avalokite8vara The Bodhisattva of great comp8SS'ion who is believed to be embodied in tlie persons of the Dalai Lama and the rGyal-ba Kar-ma-pa~

123

106. Tib. dBang-phyug Skt. Jsvara. The Supreme divinity, often used as an epithet for Siva. See Santideva's Bodhicaryavatara (Bilingual Edn. Skt. and Tibetan) by Bhattacharya, V. Ch.9, verse 119. See also the commentary by Mi-pham on chapter 9 of the Bodhicaryavatara known as Shes-rab-le'u'i'-tshig-don-go-sla­bar-rnam-par-bshad-pa-nor-bu-ke-ta-ka Samath edn. p.98ff. For an interesting reference to the image of ISvara at Kapilavastu, the city where the Lord Buddha grew up, see Beat, S. Si-Yu-Ki. Buddhist Records of the Western World, Vol.2, p.23.

107. Tib. kla-klo. Skt. Mleccha A term used often in reference to Muslims, .who in the prevailing times, were considered to be without any law or restraint and were therefore said to be barbarians.

108. Gangasagar is where the River Ganges and the ocean meet that is the Ganges estuary in Southern Bengal.

109 Halahala is a form of Avalokitesvara (see n.102). For a description and line drawing see Bhattacharya. B, The Indian Buddhist Iconography, p.132-13 and Clarke, W.E. Two Lamaistic Pantheons, p.265. ·

110. This is a clear example of the skill in means of Avalokitesvara who adapts to any form in order to preach. "And what is the range of skilfulness of the Bodhisattva Mahasattva Avalokitesvara ... to those who are to be converted by Mahesvara, he preaches assuming the shape of Mahesvara." Saddharma-Pur;tjarika, Trans. Kem,H. p.4ll

111. This clearly seems to be referring to the powers of the image which resembled ISvara.

112. This is a jibe and a play on words at the expense of the worshippers of the king's god Isvara or MaheSvara, also known as Tib. Phyugs-bdag or Skt. PaSupati the Lord of all Creatures. Heruka as the Supreme Tantric divinity is also the true •Lord of all Creatures' and Kf~l}iicarya says that as such, Heruka can never be crushed (Tib. brdzi-bar) by a mere cattle-herd (Tib. rdzi-bo), referring to P3Supati.

113. Also known as Parvati, the •daughter of the mountain', Uma is the wife of Siva. Dialogue between Siva .and Uma forms the basis for many of the Tantric texts most highly regarded by

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Hindu Tantrikas. See Templeman, D. The Seven Instruction Lineages, p. 78 for the account of the siddha Miilapa overhearing such preaching while stuck in a fish's belly.

114. Taranatha also cal)s Varendra by the name Varendri. This was an ancient kingdom situated around the present-day Rajshahi dist of Bangladesh.

115. Tib. zhing Ski. KSetra When external to the body a kSetra is a place for practice, hallowed by usage and propitious location. When internal, the kSetra are the mental courses and routes of the movement of the potentiality roused and given life and movement by the practice. See Guenther, The Philosophic Background of Buddhist Tantrism in Tibetan Buddhism in Western Perspective, p.lOl. See also Tsuda, S. The Samvarodaya Tantra, Selected Chapters, p.45, n.2.

116. Ttb. bar-do Skt. Antarabhava The period between death and rebirth of consciousness. For literary references to this period, see Templeman, D. The Seven Instruction Lineages, n.62.

117. Tib. grub-thob Ski. Siddha Those who by the tantric path have attained complete mastery over their own mental processes, and therefore over the world of phenomena. See also n.56 and 69. Concerning the 84 Siddhas see:-Robinson, J. Buddha's Lions. The Lives of the

Eighty-Four Siddhas Schmidt, T. The Eighty-five Siddhas Templeman, D. The Seven Instruction Lineages

118. Ttb. mya-ngan-las'-das-pa Skt. Nirvana Although Nirv3rta refers to the end of the siddha's path where he/she sees the world in its true form and works with the world in a an ongoing relationship, in this context it means the outer manifestation of his state of realisation, as displayed at the death of ~~a.

119. Taranatha's Collected Works, Vol.12 p.621, line 7 says, "After all that, what else is my sphere of activity?"

120. For the burial customs of Gorakhnathi yogins see Briggs, Gorakhnath and the Kanphafa yogis, pp.39-43.

121. Krunar,Upa is the present-day Assam. Kamarupa has long been a

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sakti pltha (holy pilgrimage spot for tantrikas) for Hindu tantrikas and is one of the 'outer' pit}las for Buddhists.

122. A mountain peak, perhaps near Kamariipa. (see n.ll6). For a reference by !aranatha to this place see Templeman, D. The Seven Instruction Lineages, pp.87.:88.

123. A kingdom located in the present-day Assam. 124. Bhangala is one of the many older spellings of present-day

Bengal. 125. PuSkara is possibly ~a. an area to the south of the river

Damodar in Bankura dist. of Bengal. See Majumdar, R.C. History of Ancient Bengal, pp.39-40.

126. The area of south India. south of Maharnshpa known by the same name, ~~ to the present day.

127. TJb. zWlg-' jug Skt. Yuganaddha The unity of polar opposites. Guenther, in translating Advayavajra's YuganaddhaprakaSa, says, ''The Void and its Manifestation are by nature coupled together (Yuganaddhata)." Guenther, H.V. Yuganaddha-The Tantric VJeW of Life, p.135. He goes on to say (p.207-8) that the path, "finds its culmination in the unity of our utter openness (stong-nyid) and compassion (snying-rje), because the less we think of what surrounds us and with what we deal as objects and things and the more we become aware of their stimulating openness which is as nothing (stong-pa), the less we are inclined to violate, subjugate and destroy and the more we tend to infuse our dealings with the world with tenderness (snying-rje) which comes naturally. The goal is not a static absorption into a lifeless and spiritless absolute but an ever-present unity of rest and action." This corrects the same quotation from Guenther used in Templeman, D. The Seven Instruction Lineages (see n.38) Where the word "spiritual" was used for "spiril.less".

128. I am unable to identify Jarikhana. 129. On Kusalipa see Templeman, D. The Seven Instruction

Lineages, p.53. 130. Concerning the thirteen towns referred to:-

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(1) Malawa. see n.63 (2) Viraja in the Vindhya Hills. see p.19 of this work and also

refer to n.83. (3) Marahata possibly refers to Mabarash!fa

(4) Godavri. The area of the same name is in present-day Andhra Pradesh round the town of Elwu.

(5) Cmitra-see Charitra, n.89 (6) Gandhara. see n.57, (7) Kalinlca- see n.73, (8) MadhyadeSa, an area of ancient·central India extending in

a swathe from present-day Jaipur to Allahabad. 131. Tw. 'Phags-yul Ski. AryadeSa.

'The Holy and Sublime Land of India.' 132. Tw. bstan-bcos Ski. Sastra

An explanatory work, usually a text but in this case a performance such as a spiritual song etc.

133. Tw. rdo-rje-glu Ski. Vajragiti The following line of the translation should clarify the difference between a doha (n.24) and vajragiti. It appears that the Skt. Caryagiti (Tib. spyod-pa'i-glu) are rather more similar to vajragiti as they seem to have been more formally versified and to have been set to ragas (melodic frameworks), more than likely after the initial doha had been extemporised at the moment of 'peak experience'.

134. Nliropa lived from 956 A.D. to 1040 A.D. For his philosophic outlook and his biography see Guenther, H.V. The Life and Teaching of Niiropa. For problems regarding his dating see Wylie, T.V. Dating the Death of Niiropa, in lndological and Buddhist Studies in Honour of Prof. J.W. de Jong on his Sixtieth Birthday. (Ed. Hercus, L.A. etal) See also Robinson, J. Buddha's Lions, The Lives of the Eighty-Four Siddhas and Grunwedel, A. Die Legenden des Nii-ro-pa

135. Tw. sgrub-thabs Ski. Sadhana A means {thabs) of perfecting (sgrub) the mental creation of a void form of a deity in perfect detail.

136. Tw. dPyid-kyi-thig-le Skt. Vasantatilaka The texts in the Tanjur (Tib. bstan-'gyur) which relate to this goddess, an integral part of the Cakrasarpvara cycle, are the:­

Vasantatilaka.P.2166 by K~l)iicarya Vasantatilaka (Ttka?) P.4667 by Kf~a Vasantatilaka Dohako~ Gitika. P.3179 by Saraha of the lineage of ~Qacarya

See Chattopadhyaya, A. Catalogue of the Kanjur and Tanjur

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Vol.l. p.414. In her active role Vasantatilaka is Vajravarahi (see n.45), consort of Cakrasalpvara (see n.34) and hence her importance in this work which is in part on the development of the Cakrasarpvara lineages in India. See Lessing, F. and Wayman, A Introduction to the Buddhist Tantric Systems, pp.36 (n.23) andp.305.

137. Tlb. gsang-ba'i-de-kho-na-nyid Ski. Guhyatauva In the schema outlined here and coming as it does as the culmination of practice, the secret Tauva is likely the same as Tattva (see n.69).

138 Buddhaji'iana is the same person as Buddhasriji'iana, a contemporary of King Dharmapala (about 770-810 A.D.). For details of his life see Templeman, D. The Seven Instruction Lineages. pp.56-60 and Templeman, D. The Origin of the lara Tantra, pp.3941. This latter work is a translation ofllranatha's. sGrol-ma'i-rgyud-kyi-byung-khung-gsal-bar-byed-pa'i-lo­rgyus-gser-gyi-phreng-ba. See also n.220

139. 1ib. lung Skt. Agama ·canonical Texts' Edgerton,F. Buddhist Hybrid Sanskrit Dictionary, p.88, but here it more probably means •spiritual permission' bestowed on a disciple embarking' on practice by the Guru whose injunctions may never be contradicted. Such permissions form an agama lineage from the Guru.

140. Dipaf!lkara Sriji'iana (Ati5a) 982-1054 A.D.

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For details of his life and works see Chauopadhyaya, A. A tis a and 1ibet, and Einer, H. Berichte uber das Leben des Atiia (DipairzlcaraJrijnaana). Eine Untersuchung der 9uellen. For a biography in Tibetan see Vol.Kha of the bKa'-gdams­glegs-bam (Pha Chos) entitled Jo-bo-rin-po-che-rje-dpal-ldan­a-ti-sha'i-rnam-lhar-rgyas-pa-youngs-grags by 'Brom-ston rgyal-ba'i-'byung-gnas. Smith, E.G. University of Washington Tibetan Catalogue, p.9. For further details of his ministry in India and his sojourn in Suvamadvipa see Jo-ba-rje-lha-gcig-dpal-ldan-a-ti-shas-rgya­gar-du-bstan-pa-ji-ltar-spel-ba-dang-gser-gling-la-phebs-kyi­rnam-thar. Perhaps the text referred to here: is either of the two Homa Vidhis he wrote,

(1) P.4861 or, (2) P.3483

141. Tw. sPrin-s'dzin Skt. Gayadhara Apart from the information about his sponsor 'Brog-mi-sha­kya-ye-shes and the works he translated in Obermiller, E. B u­ston's History of Buddhism, pp.216-17 and in The Blue Annals, trans. Roerich, G. p.207, the only other source I have found is the Tibetan work Dus-rabs-bdun-pa-nas-dus-rabs-bcu-bdun­pa' i-bar-rgya-gar-gyi -pandita-bod-du-rim-byon-dang-bod-kyi­mkhas-pa-rgya-gar-du-rim-par-byon-pa'i-mtshan-tho-dang-lo­dus-mdzad-brjod-rag-bsdus-bcas-phyogs-bsdebs-rin-chen-nor­bu'i-do-shal subtitled Indian and Tibetan Scholars Who Visited Tibet and India from the 7th to the 17th century A.D. This work note that Gayadhara's gurus were Naropa and Maitripa and also gives altema~ initiatic names.

142. I am unable to identify this term from the text used which. shows it unclearly. Taranatha's Collected Works, Vol.l2, p.627, Line 7 gi:ves it as "bsdus" which I have used instead.

138. Tzb. thig-le Skt. Bindu See n.ll1 for reference to the crucial terms Tib. rtsa Skt. Nadl I Tw. rlung Skt. Prai)a I Tib. thig-le Skt. Bindu.

144. Pham-thing-pa also known as Bal-po'i-pham-thing and as Pham-thing-chen-po. There is also an alternate spelling of Pha­mthing, see Templeman, D. The Seven Instruction Lineages, n.162.

145. It appears quite likely that Mal-lo-tsa-ba is the same person referred to in Roerich, G. The Blue Annals, pp.382 and 1051 as Mal-gye-lo-tsa-ba-bLo-gros-grags who heard the Saqtvara cycle from Pham- thing-pa and who in turn was a teacher of Sa­chen Kun-dga'-snying-po (1092-1158 A.D.).

146. Tib. Kye-rdo-rje Skt. Hevajra The chief tutelary divinity of the Tantra of the same name. The Hevajra Tantra belongs to the class of Tantra known as Tib. bla­na-med-pa Skt. Anuttara, or 'The Very Highest', which refers to both the complexity of their material and their structure and also to the fact that they deal with the most profound, absolute truths. It is also sub-categorised as a Mother Tantra Snellgrove, D.L. The Hevajra Tantra a Critical Study, 2 Vols. is a translation, texts in both Sanskrit and Tibetan and a

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commentary by KaQha <Kr~Qacarya). The Tantra itself deals with an understanding of the real nature of things and the practioner is enjoined to participate in the world of Hevajra with no preconceptions (see n.51). A voluminous commentary in 761 folia by Sa-skya bla-ma Dam-pa bsod-nams rgyal­mtshan (1312-1375 A.D.) entitled rGyud-kyi-rgyal-po-dpal­kye-rdo-rje'i-rgya-cher-'grel'-pa-nyi-ma'i-'od'zer appears to be a particularly useful and detailed (line by line) explanation of this tantra, although the language used is far from easy.

147. Tib. gSang-ba-'dus-pa Skt. Guhyasarnaja The chief divinity of the Anuttarayoga TanJraS (see n.141). The Guhyasarnaja is a Tantra classed as a Faiher Tantra, on which see Lessing, F. and Wayman, A. Introduction to the Buddhist Tantric Systems, pp.259-261. Bhattacharya, B.(Ed) The Guhyasamaja Tantra Wayman, A. Yoga of the Guhyasamaja Tantra Wayman, A. Early Literary History of the

Buddhist Tantras, in Wayman, A. The Buddhist Tantras

Matsunaga, Y. Some Problems of the Guhyasamaja Tantra, in Lokesh Chandra and Perala Ratnam (Eds.) Studies in Indo-Asian Art and Culture, Vol5.

148. Tib. gShin-rje-gshed-nag-po Skt. Kala Yamruttaka For texts, sadhanas, maQqaia vidhis, homas etc. dealing with the liturgy of the Black Yamantaka see Lokesh Chandra, Tibetan­Sanskrit Dictionary, pp.2381-2.

149. The 'Mahamaya'is the Sri Mahamaya tantraraja Nama, an Anuttarayoga Tantra, classified as a Mother Tantra. The clarificatory text referred to here is the Mahamayama1J4ala­vidhi-krama Bodhana, Tanjur P.2508

150 Tib. Sangs-rgyas-thod-pa'i-rgyud Skt. Buddhakapala tantra The Sri Buddhakapala-nama-yogini tantra as it is fully entitled, is an Anuttarayoga Tantra of the class known as Mother tantra.

151. Tib. bDe-mchog-gi-rgyud Skt. Sarpvaratantra ,

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An Anuttarayoga Mother Tantra fully entitled Sri Laghu­Sa,vara Tan.tra-but see Tsuda, S. The Saf!lvarodaya Tantra-

Selected Chapters. pp.2745. 152. The area known in the present-day as Kathiawar. 153. On the word Pataha see Turner, R.L. A Comparative

Dictionary of the Indo-Asian Languages, p.433, entry no.7696. 154. Tw. rDo-rje-bdag-med-ma. Ski. Vajranairatma

A ferocious form of Nairatma/Nairatmya, see n. 46 .. A representation of this goddess may be see in the Tibetan­Sanskrit Dictionary. of Lokesh Chandra p.1289.

155. Here of course "the Guiu" refers to Kr~t:lacarya. 156. Tib. 'jig-rten-pa'i-lha Ski. Laukikadeva

The minor spirits, demons and sprites. 157. Tib. rDo-rje-sems-dpa' Skt. Vajrasattva

A Bodhisattva whose nature is unswerving and pure. He is particularly evoked in consecration rituals etc. See Snellgrove, DL. Buddhist Himalaya, p.68ff. Dasgupta, S.B. An Introduction to Tantric Buddhism, pp.77-90.

158. Turuska refers to the Turkish invaders of India. See Templeman, D. The Origin of the Tiira Tantra, n.l23. King Turuskamana would have been one of these invaders.

159. King Harsadeva of Kasmit reigned 1090-1101 A.D. See Kalhana's Rajatarangi~i. The Saga of the Kings of Kasmir, Trans. Pandit, RJ. 7th Taranga. The whole sorry periOd of this Icing's rule is described in this Taranga, a sense of which may be given by verse 1146, "Meanwhile the weakness of the Icing's moral character, which had become notorious everyWhere, was such as was understandable in one begotten by King Kala5a". Simth, V. refers to Harshadeva as "a half-insane tyrant" and as the "Nero of Kashmir". The Oxford History of India, p.194.

160. Tib. padma-can Skt. Padmani/Padmini/Padmaka. In tantric literature this refers to the tantric consort par excellence (in fact it is often used as an epithet for Nairatma), who in ·the form of a sixteen year old girl has all the requisite signs and marks of the perfect consort.

161. Tw. Khyab-'jug-chen-pa Ski. Mahavi~t:lu 162. At. this point in the text the name is spelled Lapayipa.

Previously in this text it had been spelled Lavayipa, (pp.22-23) In Taranatha's bKa'-babs-bdun-ldan-gyi-brgyud-pa'i-rnam­thar-rmad-du-byung-ba-rin-po-che'i-khungs-lta-bu'i-gtam it is spelled as Lavayila ip both editions I have consulted;

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(A) Five Historical Works ofTaranatha, F 221A, linel. (B) bKra-shis-rdzong. F 30B lines 1-2.

163. Tib. dur-khrod-bsil-ba-tshal Ski. Sitavana For a description of Sitavana see n.60.

164. Ayodhya/Ajodhya was the r.nain city in the ancient area of Kosala. The remains of Ayodhya are very close to the presentday city of Faizabad in the state of Uttar Pradesh.

165, Tib. gTum-mo Skt. Cai)Qilli. Cai)Qali is the name given to one of the six yoga practices attributed to Naropa. The bodily heat generated in this proctice is a sign that correct procedure has been observed. As a goddess CaJ]Qllli is the divine representation of this yogic heat. Her correct arousal and employment in the meditative process is crucial. Failure to observe this can be potentially very dangerous.

166. Gaura is possibly the ancient Kingdom of Gauga in Bengal. 167. Tib. Ita-grub Skt. Siddhanta

Usually the Sanskrit is translated as Tib. grub-pa'i.mtha' which is often abbreviated to grub-mtha'. It seems to me that this expression (Ita-grub) expresses much the same thing, that is 'world view', 'doctrine' or 'means of attaining a spiritual end'.

168. Presumably Bhagavani here refe~s to Cai)Qali or to Vajravarahi. In a later context (p.78) it refers to Vajravarahi.

169. Turner, R.L. In his A Comparative Dictionary of the Indo­Aryan Languages, p.329 describes 'taraJ]a' as 'crossing, safe passage, surmounting of difficulties', which seem apposite here.

170. I translate Tib. sna-tshogs-ri-mo as 'a series of paintings' but am unable to trace any further reference to this work.

171. Otre=Ogra=Orissa. See n. 72 and 89. 172. Tib. gTum-po-khro-bo-chen-po'i-rgyud-kyi-rgyal-po.

Ski. Cai)Qaffiaharo~J]a tantra raja An Anuttarayogatantra Mother Tantra. See the critical ed'n. and translation by George, C. The Caf)tfamahiiro~af)a Tantra.

173. Tib. ye-shes-lnga Ski. Pai'lcajiiana.

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The Five Wisdoms are related to the five families of Buddhas. By means of the Mahamudra meditation process the five wisdoms emerge from their opposites. The Five Wisdoms are:­(1) Mirror-Like Wisdom,

Tib. me-long-lta-bu'i-ye-shes

Skt. Adar:Sa jnana (2) Wisdom of Sameness

Tib. mnyam-nyid-ye-shes Skt. Samara jnana

(3) Discrimination Awareness Wisdom. Tib so-sor-rtogs-pa'i-ye-shes Skt. Pratyavek~a joana

(4) All-Accomplishing Wisdom nb. bya-ba-nan-tan-du-grub-pa'i-ye-shes Skt ~yanu~~jnana

(5) Wisdom of the Pure Absolute Tib. Chos-dbyings-shin-tu-inam-dag-ye-shes Skt. Dharmadhatuvisuddhi joana

See the series of tape recordings by the Ven. Traleg Rinpoche The Impact of Yogacara on Buddhist Tantra. 11 Cassettes. Norbu, T. Magic Dance, The Display of the Self-Nature of the Five Wisdom .pakinls.

174. Sindhu is possibly the area known nowadays as Sind. 175. Bhati is possibly the same place as Bhatinda, the area around

the town of Bhatinda in the Punjab, North-west of Delhi. 176. This is possibly the same place as that referred to in n.117. 177. Tarana:tha in his Chos-'byung translated by Chattopadhyaya, A.

laranatha's History of Buddhism in India, says (p.330), Eastern India consists of three parts. of these Bharpgala and OQ.iviSa belong to Aparantaka and are hence called the eastern Aparantaka. In the north-east, Kamaru(-pa), Tripura, Hasama are called Girivarta, i.e., surrounded by mountains. Proceeding further east from this region, (one reaches) Narp-ga-ta on the slopes of the northern. mountains. Bordering on the sea are Pukhali, Balaku, etc.-the country of the Rakhari-and Harpsavati, Mar-ko etc, the country of Mu-nari-s. Further, Cak­ma, Kam-bo-ja etc. All these are collectively called Ko-ki.

178. The Elder rGya-ras-pa is the same person as gTsang-pa-rgya-ras Ye-shes-rdo-rje (1161-1212A.D.) see Roerich, G. The Blue Annals, p.664ff. esp.p.668. See also Lokesh Chandra, Tibetan Chronicle of Padma-dkar-po, SatapitaJca Series, Vol.75, F.286v, (p.572) Lines 3ff.

179. Ras-chung-pa.(1083-1161 A.D.) was the second disciple of

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Milarepa (1ib. Mi-la-ras-pa) and the author of the most popular biography of the master. A biography of Ras-chung-pa by rGod-tshang-pa is referred to in Smith, E.G. University of Washington 1ibetan Catalogue, under, B3-1, 3A. p.225

180. For details of Amoghavajra see Roerich, G. The Blue Annals, p.1042. and Templeman, D. The Seven Instruction Lineages, p.66

181. U-rgyan-pa Rin-chen-dpal (1230-1309 A.D.) was a disciple of rGod-tshang-pa U-rgyan-pa is referred to as a "mahasiddha" in The Blue Annals. trans. Roerich, G. In his remarkable biography in the work cited above (pp.696-702) he is shown as a master of Mahamudra and Kalacakra practices.

182. The name appears as Kamboja and as Kamboja. It seems to have been a kingdom on the westernmost limits of the Pala Empire. It was situated around the present-day N.W. Frontier area of Pakistan.

183. This reference to King Gopala could mean either of the last two King Gopalas of the Pala dynasty, Gopala II (acceded to the throne 940 A.D.) or Gopala III (acceded to the throne 1140 A.D.)

184. An image of Cunda may be found in Gordon, A.K. The Iconography of Tibetan Lamism, pp.73 and 74 (illustration). Cunda appears in the Ni~pannayogavali of Abhayakaragupta edited by Bhattacharya, B. in the maJ;~4alas of Mai'ljuvajra, and Kala calera.

185. mNga'-bdag-Maitripa, also known as Advayavajra lived from 1007/1010-1085/1088 A.D. For details of his life see Hadano, H. A Historical Study in the Problems Concerning the Diffusion of Tantric Buddhism in India, Advayavajra, alias Mlia~-bdag-Maitripa. This is found in Religious Studies in Japan, Ed. Ishizu, T: et al. pp.287-99. Despite some strange interpretations of Buddhist practice, e.g. p.295 lines 15-28, this is a most useful article.

186. Tw. 'Bar-ba'i-gtso-bo Skt. Jvalapati

134

This term 'Chief Blazer,' appears to be used in reference to .Kf~l)acarya as an honorific temi reflecting the high degree of yogic practice he had attained in the Mahamudra, perhaps more especially in c.ertain. associated aspects. (see n.159). If the

present passage here is joined with the information found in ntanatha's Chos-'byung translated by Chattopadhyaya, A. as 1aranathas History of Buddhism in India, p.304, ~e picture becomes somewhat· clearer. I would alter one thing in Chattopadhyaya 's translation, that is delete the words "and the" on line 19 of the page mentioned. See the text of the Samath edition of laranltha's Chos-'byung p.224. The following points emerge:-(1) Maibipa(1007/1010-1085/1088 A.D.) (see n.178) is a

rebirth of ~t;~acarya, according to the 'corrupt' history ofthedoha.

(2) The 'corrupt' history of the doha referred to in Chattopadhyaya's translation must be in the Tibetan tradition in the light of the present passage;

(3) Jvalapati and ~l)licarya are the same person. (4) Amitavajra (see n.l80) says that Caryadhara and

Jvruapati are the same person .. (Amitavajra is a lineal descendant of Kr~t;~acarya.)

(5) It is true that Caryadharalq'~t;~a is the same person as Jvalapati and· that they are both alternate names for Kr~t;~acarya.

187. On Amitavajra see Templeman, D. The Seven Instruction Lineages, p.25.

188. gLing-ras-pa (1128-1188 A.D.) was the founder of the 'Brug­pa-bka'-brgyud sect. For his biography see Lokesh Chandra Tibetan Chronicles of Padma-dkar-po,· f.283A, L.4ff. and Roerich, G. The Blue Annals, pp.659-664. I have been able to fmd nothing about a controversy over the names gLing-ras-pa. and Dar-gling-ras-pa ·

189. Tib. 'Khor-lo-bde-mchog-gi-rgyud. Skt. Cakrasaqlvara Tantra See Tsuda, S. The Stlf!lvarodaya Tantra. Selected Chapters esp. chap.4, ''The Saqwara Literature". See n.145.

190. Tib. yi-dam Skt. I~tadeva'ta The Life of Marpa the Translator, translated by the Nalanda: Translation Committee, has an excellent note (p.257-258) of this word which I quote here; ''The vajrayana practitioner's personal deity, who embodies the practitioner's awakened nature. Yidam is explained as a contraction of yid-kyi-dam-tshig, "samaya of mind". Yidams

135

are sambhogakaya buddhas, which are visualised in accordance with the psychological makeup of the practitioner. The student first develops intense devotion toward his guru. This relationship makes it possible for .. the student to experience intuitive kinship with the lineage and then with his yidam. Identifying with the yidam means identifying with his characteristic expression of buddha nature, free of distortions. Through seeing his basic nature in this universalised way, all aspects of it are transmuted into the wisdom of the spiritual path. This leads directly to compassionate action-skillful and lucid. Peaceful yidams inspire the student's gentleness. awakening openness. Semiwrathful yidams are the union of vajra passion and anger in the transcendental sense-simultaneous magnetizing and destroying as an expression of the awakened state. Wrathful yidams are associated with the dynamic energy of "vajra anger", the primordial compassion that cuts through hesitations of idiot compassion and disbelieving in one's buddha nature. The male yidam (peaceful:bhagavat; semiwrathful:Qaka; semiwrathful arid wrathful: heruka) signifies awakened energy, skillful means, and bliss. The female yidam (peaceful: bhagavati; semiwrathful and wrathful: Qakini) signifies compassion, emptiness, and prajna. This emptiness is fundamental accomodation and ultimate fertility. Through union with the heruka, the Qa:kini can give birth to enlightenment"

191. Lahore here is presumably the area around the present-day city of the same name in Pakistan, but see Majumdar, R.C. The

.> History and the Culture of the Indian People, Vol.4, p.131, n.37.

192. On the Guhyasamaja Tantra see n.142. 193. If the Sambuti referred to here is a translator then it is possible

that he is the same person as Sambu Lotsa:wa; see Roerich, G. The Blue Annals, p.712.

194. Tib. rDo-rje-'chang/rDo-rje-'dzin Skt. Vajradhara A divine form of the Ultimate Reality. The lineage from Saraha .runs to Nagarjuna and thereafter becomes more complex. See Templeman, D. The Seven Instruction Lineages, pp.2-14.

195. Savaripa, also known as "Saraha the younger", was a disciple

136

of Nagarjuna and the preceptor of Luyipa and of Maitripa. See the reference in Note esp. pp.S-13. On Luyipa see n.190 and on Maitripa see n.178.

196. Tib. sDom-pa'i-rgyud Skt. Cat;~4all Tantra I am unable to find a tantra of this name. Most tantras have alternate "short" titles of which this might be an example. Cat;~4ali is frequently referred to in the Hevajra Tantra and Carya songs and appears in the Ni~pannayogavali of Abhaya­karagupta, edited by Bhattacharya, B. in the mat;~Qalas of Hevajra, Nairatma, Heruka, Yogambara and that of Pailca4aJ<a,

197. On Luyipa see Templeman, D. The Seven Instruction Lineages, pp.S-11. •

198. Tib. dPal-mal-byor-ma-kun-spyod-kyi-rgyud Skt. Sri Yogini Saf!lellrya Tantra p.23 Vol.2

199. Vajraghat;~~pa was a disciple of Vilasyavajra the barmaid also known as the yoginr Cinto. He also instructed the renowned Lva-va-pa in the Cakrasaf!1vara Tantra. Templeman, D. The Seven Instruction Lineages, pp.31 and 33. see list of his works on Cakrasarrvara on p.406 of Chattopadhyaya, A. Tiiranatha's History of Buddhism in India.

200. Tib. dPal-mNgon-brjod-bla-ma'i-rgyud Skt. Sri Abhidhana Uttara Tantra. The Blue Annals, trans, Roerich, G. refers to this work as the Saf!1vara mula tantra (Tib. bDe-mchog-rtsa-rgyud), but in this particular work 1aranatha cites it as it has been written at the head of this note. It occurs in the Kanjur P.17 Vol.2

201. According to Taranatha's bKa-babs-bdun-ldan Trans. Templeman, D. as The Seven Instruction Lineages, (p.8) the lineage runs Saraha, Nagarjuna, Savari, Luyipa, Denkipa, Tillipa; From Tillipa (Tilopa) there are two lineages:-(1) Naropa, the younger Dombhi, Kusalibhadra. and 0) Luyipa, Darikapa, Antarapa Both Darikapa and Denkipa were empowered by Luyipa at the same time (p.9-U of the above mentioned work). The problem appears to be two-fold-Luyipa's role as a preceptor to Denkipa whose disciple was Tillipa, and also that he appears as a student of Tillipa. Luyipa is often confused with Minapa and is often regarded as a 'proto-siddha'. Darikapa's Cakrasarrvara

137

works are Cakra-saf!1vara-matJtj.ala-vidhi Tattva-avatara P.2146 Voi.Sl Cakrasa'!"vara-sadhana Tattva-sDf!1graha P.2145 Vol.Sl Cakra-saf!1vara-stotra-savartha-siddhi Visuddha­cudanane P.2147 Voi.Sl

202. On Denkipa see the references in the above note. 203. There were at least two siddhas named Indrabhuti.

(1) Indrabhuti, the King of 044iyana. See Templeman, D. The Seven Instruction Lineages, pp.24-5. (2) King Indrabhuti (the middle), whose gurus, Saroruha .and Lva-va-pa (Kambalapa) both had prickly relationships with him. See the abovementioned work, pp.28-9, and pp.33-6. Younger Indrabhuti (=middle Indrabhilti) possibly wrote, Cakra-Samvara-tantra-raja-sambara-samuccaya-.nama-vrtti. P.2129 Vol.49 1 the Cakra-Samvara-Stotra. P.2157 Vol.Sl and the Cakra-Samvara-anubhanda-Sangraha. P.2172 Vol.Sl

204. Lailkajayabhadra was a leading acarya of Vikramasila and a specialist in Cakrasarpvara. See Chattopadhyaya. A. Tiiranatha's History of Buddhism in India, p.325. The texts are the Cakra-sa,vara-mulatantra-Paiijika P.2122 Vol.49 and the Cakra-saTflvara-sadhana P.2191 Vol.Sl

205. Durjayacandra was of the lineage of Qombhipa and of Caryapa <K!'~t:tacarya). He was one of the great teachers of Vikrama5Ila. See Chattopadhyaya, A. Tiiranatha's History of Buddhism in India, p.327, and Templeman, D. The Seven Instruction Lineages, pp.22-23. He wrote the Cakra-sa,vara-sadhana Amrtak~ara. p.2179

206. Bhavabhadra was a renowned practitioner of Cakrasarpvara and one of the teachers at Vikrama5ila. See Chattopadhyaya, A. Tiiranatha's History of Buddhism in India, p.326. Perhaps he was the Bhavabhana who wrote the Cakra-sa,vara-Paiijika P.2119 Vol.48

207. Ratnavajra was one of the six gatekeeper pa~4itas at VikramaSila. (See n.88). For a brief biography see Chattopadhyaya, A. Tiiranatha's History of Buddhism in India, pp.301-302, & p.430 for a list of his works on Cakrasarpvara.

208. Tib. byin-rlabs Skt. Adi~t}l:ina

138

When the guru gives adi~t}lana to his disciple he infuses the student with an immense all-accomplishing energy which may be fully realised within the specific practices being undertaken.

209.. Cakrasaf!lvara advaya vira sadhana, P.5158 Vol.87 210. Rin-chen-bzang-po (958-1055 A.D.) was a great scholar of

Western Tibet, equally renowned as the creator of an artistic renaissance there. For an easily accessible biography see Snellgrove, D.L. and Skorupski, T. The Cultural Heritage of Ladakh, Vol.2. pp.83-116.

211. I am unable to find out what yig-sna means in this context although it occurs in a sentence containing well-known terms for example, sa-bead and mchan-bu which I translate as 'outlines' and 'note' respectively. Perhaps it means something take 'random words' or 'random notations'

212. The names of those fifteen, not fourteen as Taranatha says, are all in Sanskrit transliteration 'except for Gayapa, which is given as Tib. gLu-dbyangs-mkhan and K!~l)avajra, which is given as Tib. Nag-po-rdo-rje. Some time later at the end of the account of Gayapa he is referred to by this name in Sanskrit transliteration. (Text, in Five Historical Works ofTiiraniitha, ed. Tsetan Dorje. F.175B,line2.)

213. This MUlatantra is the Saf!lvara Mulatantra, on which see Tsuda, S. The Saf!lvarodaya-Tantra. Selected Chapters, pp.28-37. The Sa'!lvara Mal)qala is described in Abhayakkaragupta 's Nispanna-yogavali. translated by Bhattacharyya, B. pp.44-6.

214. sri Urgyen-pa is possibly an alternate name for U-rgyan-pa Rin-chen-dpal,. see n.174.

215. For a biography of VInapa see Templeman, D. The Seven Instruction Lineages, p.30-l. See also Robinson, J. Buddha's Lions. The Lives of the Eighty-Four Siddhas, pp.57-9.

216. On the point of the similarity of the names, but the individuality of the siddhas, see Templeman, D. The Seven Instruction Lineages, p.44.

217. For a brief biography, .see Templeman, D. The Seven Instruction Lineages, p.78 where it is mentioned that he had twelve consorts and that "when they all went into the city he became like a rooster ... " The correct spelling appears to\ be Kukk~~ipa (see Turner, R.L. A Comparative Dictionary of the Indo-Aryan Languages, p.164, entry 3208) although it does appear as Kakkuppa in the abovementioned reference to his biography. Some pages below in the present work 'Ilranatha

139

notes that his consort transfonned herself into a hen. 218. Ttb. Nag-po-rdo-rje Skt. Kr~I_1avajra. 219. Although the text has Khasarpm:ti this should be changed to

KhasarpaJ]a, a fonn of Avalokite8vara. See Clade W.E. Two Lamaistic Pantheons, p.202, and Bhattacharya, B. The Indian Buddhist Iconography, pp.128-13Q, 257,259 and 406. For an account of Santivannan's journey to Potala/Potalaka, abode of Avalokitesvai"a, and the origin of this fonn of Avalokite8vara known as KhasarpaJ}a, see Chattopadhyaya, A. Taranatha's History of Buddhism in India, pp.191-l95.

220. Pataliputra was the second capital of the later Pala empire, and was situated around the present-day city ofPatna.

221. The Mahamaya text of Dharmapa's could be either of two referred to on page 317 of Chattopadhyaya, A Catalogue of Kanjur and Tanjur, Vol.l Texts (Indian Titles) in Tanjur, (1) The Mahamaya-nama-sadhana, P.2498 Vol.57 author unknown but the work exposed by one VajraQa:kinl of 044iyana or (2) The MahiimiiyaNi~pannakrama, P.2514 Vol.57, by Dhannapada.

222. Prayag corresponds to the present-day city of Allahabad, situated at the confluence of the Jam una and the Ganges Rivers.

223. Perhaps the Rohit river referred to here is the Lohit. which enters the Brahmaputra near Sadiya in the Lohit Frontier Dividion of Arunachal Pradesh.

224. Brahmaputra of 'The Son of Brahma' is the river which runs along the north side of the Himalayas crossing through them in the Pemako district of Southern Tibet. It then runs through the Siang Frontier Division of Arunachal Pradesh, joining the Ganges in Bangladesh.

225. Dhanasri=Dhanasridvipa. 'laranatha notes in his Chos-'byung, trans. Chattopadhyaya, A. Taranatha's History of Buddhism in India, p.332, "In the smaller countries (lit. isl~nds) like Siilgaladvipa, Yavadvlpa, ·nmradvlpa, Suvan,tadvlpa, DhanaSridvlpa and Pa-yi-gu, the Law was spread in an early period and remains widely prevalent will now .. .in Dhanasri and Pa-yi-gu the Mahayanls are only a few in number."

226. In 1aranatha's Chos-'byung the land of Bagala is ~id to be in Eastern India. Perhaps this is the same place as our Bagaling and perhaps both are a corruption of Bhangala/Bengal.

227. The Balividhisamuccaya is possibly the text referred to as the

140

Bali-snana-vidhi-sahita Yama-ay~pati-kala-sadhana Tanjur, rGyud. lxxxii 70. On 1ib. gTor rna Skl. Bali. 'offerings', see Tucci, G. The Religions ofTibet, pp.l15-6, and Beyer, S. The Cult of Tara index entries. Perhaps one of the holders of the office of Balin(g) Acarya at Vikrama5ila was ~~apada Junior. See Roerich, G. The Blue Annals, p.372.

228. !aranatha alludes to the identity of Jnavajra and Jnanapada in Templeman, D. The Seven Instruction Lineages, p.66, but it is really not a clear statement. There appears to be a problem in dating Ji'lanapada's patron, King Dharmapala, see Majumdar, R.C. History of Ancient Bengal, chap.5 esp. appendix 2, pp.l66-19. From Taranatha's accounts it emerges that the names Buddhaji'lanpada, Buddhasriji'lana, Ji'lanapada, and possibly Ji'lanavajra refer to the same person. See Templeman, D. The Seven Instruction Lineages, pp.56-60 and Templeman, D. The Origin of the Tara Tantra, pp.22-23. Refer also to Roerich, G. The Blue Annals, pp.372-374 where Ji'lanapada and Buddhaji'la:na are mentioned as being identical. See also n.l33

229. Possibly referred to here is the Ka5mirian Dharmasri (see Roerich, G The Blue Annals, p.859) disciple of Chag-dgra­bcom (1153-1216 A.D. See The Blue Annals, p.l056).

230. Li:lavajra was the master of Buddhasriji'lana (see n.220). According to the !aranatha, (see Templeman, D. The Seven Instruction Lineages, p.66) the lineage is. Lalitavajra (Rol-pa'i­rdCHje), Lilavajra-Mai'ljusriji'lana-Amoghavajra. See also Chattopadhyaya, A. Tiiranatha's History of Buddhism in India, pp.271-272.

231. For a biography of Nagopa, 'the Naked One' see Templeman, D. The Seven Instruction Lineages, pp.S0-81.

232. Bhuvaripa was a disciple of the Junior ~~carya (see n.219) whose guru was Antarapa, whose guru was Bhadrapa, whose guru was Kr~~acarya. See Templeman, D. The Seven Instruction Lineages, p.44. Bhadrapa's other name was Guhyapa (Tib. gSang-ba-pa). See this work pp.45-46, and the above mentioned work, p.44

233~ Bhuva bLo-ldan was a disciple of Bhuvaripa, see n.224.

141

List of Wor'ks by Kf~l}acarya Found in the Tanjur

This list was compiled initially from the Catalogue of the Tanjur compiled by Alaka Charttopadhyaya et.al. entitled, Catalogue of Kanjur and Tanjur, Vol.l Texts (Indian Titles) in Tanjur, which was based on Catalogue du fonds tibetain de Ia Bibliotheque Nationale, Ileme et Illeme parties: Index de bsTan-'gyur, Paris 1909-25. There are certain limits to the acceptability of such a list, however, every entry has been compared with the catalogue of the Tibetan Tripitaka (Tokyo-Kyoto, Suzuki Research Foundation, 1955). Both are catalogues of the Peking edition of the Tanjur, but as the Tokyo-Kyoto reprint is a more recent edition and more readily available the textual reference numbers refer to that edition. The order of the Cordier/Chattopadhyaya list has been maintained, but minor spelling variations in the Sanskrit titles have been incorporated from the Tokyo-Kyoto edition. Attribution of authorship has been compared and where there is variation it has been noted, P. indicating the author mentioned in the Pekfg Catalogue and C. the author according to Cordier. If the names presented here are accepted as common sobriquets of ~l)acarya, then this is a fairly definitive list of his works in the Tanjur, nevertheless, it would appear that not all of his works are actually contained there. The list may serve however to give access, to those interested in the writings of this

142

remarkable siddqa, to some of the range of his work and may also- be an easy source of reference to his body of writings. Considering that siddhas generally eschewed the written medium as an effective means of propagation, Kr~r:tacarya 's works are of an interesting range and unusually large in number. Anta~siddhi-cintamani (Guhyapati-vajra-sadhana)

<Kr~r:tapada) P.3035 Vol.68 Asarpbandha-~!i-nama (~r:ta) P.3215 Vol.69 Ali-catu~!aya (Kf~r:ta) P.2168 Vol.51 Ali-catu~!aya-vibhanga-nama (Kf~r:ta) P.2169 Vol.51 Alokacatura-!1ka-nama (Kf~r:ta) P.2251 Vol.52 Karmrramani-cakrasambara-sadhana-nama (Kf~r:ta)

P.4974 Vol.86 Kayapartks~-bhavana-karma (Kf~r:tapada)

P.5316 Vol.102/P.5455 Vol.103 Kurukulla-sadhana (Sadhanadvaya) (Srt Kanhapada)

P.4398/9 Vol.87 Kr~r:ta yamari-tantraraja.:prek~ar:ta-pathapradrpa-nama-!1ka

(P.Kf~r:ta chen-po/C.Kf~r:ta) P.2783 Vol.66 Kurma-padr-varahr-sadhana (Vajrayoginr-sadhana)

(Kf~r:tapada) P.5134 Vol.87 Kr~r:tayamari-buddha -sadhana'-nama (Kf~r:tapada)

P.2811 Vol.67 Kr~r:tayamari-sma(sana)homa-vidhi-nama (Kf~r:tapada)

P.2819 Vol.67 Gar:tacakra-ptija-karma (Kf~r:ta/C. Kr~r:tapar:t9ita)

P.23·87 Vol.56 Gar:tacakra-vidhi:.nama (Kf~r:tapada) P.2820 Vol,67 Gar:tacakra-vidhi (Kr~r:tapada) P.3318 Vol. 70 (Arya) Gar:tapati-cinta-ratna (sadhana) (Kf~r:ta)

P. 4987 Vol.86 (Arya) Gar:tapati-bali-vidhi (Kf~r:tapada) P.4979 Vol.86

143

(Arya) Ga.t:iapati-stuti (Kf~l).apada) P.4977 Vol.86 (Arya) Ga.t:iapati-stuti (!'~~l).apada) P.4989 Vol.86 Guhyatattva-prakasa-nama (Kf~l).a) P.2167 Vol.51 Guhyapati-vajrapal).i-nilambaradhara-sadhana (~l).apada)

P.3032 Vol.68 Guhyapati-vajra-sadhana (Kf~l).apada) P.3055 Vol.68 (Sii)-Guhyasamaja-mal).q.alopayika (Kf~l).a) P.2683 Vol.62 Guhyasamaja-bali-vidhi (Bali-vidhi) (:£<r~l).a) P.2685 Vol.62 (Sii)-Cakrasambara-homa-vidhi (Kf~l).a) P.2165 Vol.51 (Sii) Cakrasamvara-sadhana (P.Vratacarya/C. Kanhapada

alias Kf~l).acarya) P.2162 Vol.51 Ca.t:i4ali-yantra (Kanl,lapada) P.5067 Vol.87 Caitya-vidhi (Dharma-kaya-dipa-vidhi) (P. Kalapamaha/

C. Kr~l).apada) P.2818 Vol.67 Jina-janani-vibhaga-nirdesa (Kf~l).apada) P.5029 Vol.87 Jihma-saralikaral).opadesa (:£<r~l).apada) P.5181 Vol.87 (Arya) .Qakini-vajrapanjara-nama-mahatantraraja-kalpa-

mukhabandha (:£<r~l).apada) P.2325 Vol.54 Triskandha-sadhana-nama (Kf~l).apada) P.3509 Vol.l 05 D~ha-ko~a (K{~I).avajra) P.3150 Vol.69 Dharmakaya-drpa-vidhi (P. Kalapamaha/C.Kf~l).apada

/Kalamahapada of India) P.2818 Vol.67 Nairatmya-sadhana (:£<r~l).apal).9-ita) P.2441 Vol.57 Paiica-sarga-nama (Kf~l).a) P.3127 Vol. 69 Prati~!ha-vidhi-nama (:£<r~l).a) P.2386 Vol.56 Prati~!ha-vidhi-karma (:£<r~l).a) P.2686 Vol.62 Bali-vidhi (Krsna) P.2685 Vol.62 (Sii)-Buddha~~ikini-sadhana (Kf~l).a) P.2507 Vol.57 Bodhisattva-caryavatara-duravabodha-(pada)-nifl).aya-

nama-grantha (~l).apada) P.5276 VotlOO Bhagavac-Sii-cakrasambara-mal).q.ala .. vidhi

(P. Vratacaryalq~l).a/C. Kr~l).a/Kanha-pada) P.2163 Vol.51

144

Bhagavac-Sri-cakrasambara-mat)gala-vidhi (Kf~Qa) P.2164 Vol.51

Bhagavad-vajrasattva-sadhana-svadhisthanopadesa-kanna-nama (Kf~Qapada/Kupala/C.Kusala) P.5180 Vol.87

Bhanaraka-maiijusri-puja-vidhikrama-nama-(Kf~QapaQcJita) P.2810 Vol.67

BhTita-cJamara-sadhana (=Sri-vajragaldni-sadhana) (Kanha) P.4975 Vol.86

Madhyamaka-pratitya-samutpada <Kr~Qa) P.5257 Vol.96 (Sri)-Mahakala -siddhi-rak~a-pratyangiraJ:l-sadhana-nama

(Kf~Qa) P.4961. Vol.86 MahadhuQcJhana-mTila-nama (Kanhapada) P.5060 Vol.87 Mahamaya-maQgala-vidhi-krama-bodhana-nama

(Kf~Qacarin) P.2508 Vol.57 Mahayana-melayana-pradipa (Kf~Qapada) P.4543 Vol.81 Mahavinayaka-rTipopadda-cintaratna-nama (~Qa)

P.4978 Vol.86 Mrtyupati-pramathani-nama-sadhanopayika (K~Qapada)

P.4664 Vol.82 MftYu-vidhi-nama (~l)apada) P.2389 Vol.56 (Sri)-Yama-kalayu~pati-maQgala-vidhi (Sri K~Qapada)

P.4822 Vo1.86 Yamari-santi-homa-vidhi (K~Qapada) P.2819 Vol.67 Yoga-ratnamala-nama-hevajra:-paiijika (Kf~Qa)

P.2313 Vol.53 Raktaikaja!yadhi~!hana-vidhi (Kanhapada) P.2604 Vol.59 Rathacakra-paiicadasa-yantra (Kanhapada) P.5062 Vol.87 Vajra-giti (Kf~Qapada) __f) 139 Vol.69 (Sri)-VajracJakini sadhana (Kanha) P.4975 Vol.86 Vajrayogini-sadhana (Kf~Qapada) P.5134 Vol.87 (Sri)-Vajrasattva-pTija-vidhi (~Qa) P.2684 Vol.62 Vasantatilaka-nama (Sri Krsna) P.2166 Vol.51 (Sri)-Vas~ntatilitka-nama (i<;sna) P.4667 Vol.82

145

Vighnaraja-sadhana (C.Kanha) P.4559 Vol'.81 Vinayakaraja-sadhana-nama (extract from Vajra-9aka-

tantra-raja) (~~J)a) P.4976 Vol.86 Vinayakaraja-sadhana-nama (Kanhapada) P.4973 Vol.86 Vinayaka-homa-vidhi (Prabha~ar:ta) (Sri. ~J)a)

P.4980 Vo1.86 Sodasabhuja-hevajra-sadhana/Hevajra-sodasabhuja-

sadhana (Krsna) P.2427 Vol.57 Sarpvara-vyakhya (~~J)a) P.2177 Vol.51 Saptak~ara-sadhana (~J)a) P.2170 Vol.51 Saptaparva-vidhi (~~J)a) P.2512 Vol.57 Samaja-ni5cara-jalendra-sadhana (C. ~{J)apada)

P.5136 Vol.87 Samadhi-sambhara~parivarta-nama (~~J)apada)

P.5320 Vol. I 02/ P.5445 Vol.l 03 Sarvapreta-vajra-pasa (~~I)apada) P.4818 Vot86 Sarvabhtita-bali-vidhi-nama (~~J)apada) P.2430 Vol.57 Sanucara-karma-yama-pUja-vidhi( =sarva-preta-vajra-pasa)

(~~I)apada) P.4818 Vol.86 Samanya-dharma-carya (~~I)a) P.2509 Vol.57 StUpa-vidhi-nama (~J)apada) P.2388 Vo1.56 (Sri)-Hevajraikavira-sadhana (~~I)a) P.2381 Vol.56 Hevajra-nama-mahatantraraja-dvikalpamayasya-paiijika-Smrti-nibandha (~~J)a the Junior) P.2317 Vol.54 (Sri)-Hevajra-paddhati-mai)9ala-vidhi (~~I)a)

P.2383 Vol.56 Hevajra-sadhana-tattvoddyotakara-nama (P.Kr~I)a/

C.~I)apada) P.2382 Vol.56 Hevajra-stUpa-vidhi ( =StUpa-vidhi-nama) (Kf~I)apada)

P.2388 Vol.56 Hevajra-homa-vidhi (~J)a) Homa-vidhi (Kf~I)a)

146

P.2385 VoL56 P.2384 Vol.56

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Index of Sanskrit Terms

Ajitavajra, 105 Agahasa, 122, n.96 Ansa, n.140 Advayavajra, n.127, n,185 Antarapa, 74, 76, 106, n.201, n,232 Antaracarya, 74 Aparantaka, n.177 Abhidhanauttara Tantra, 93, n.200 Amitavajra, 83, n.l86, n.187 Amoghavajra, 83, n.180, n.230 Ayodhya, 69, n.158 Aijunadatta, 56 Alaka, 51 Avanti, 43 Avalokitdvara, 32,52, n.94, n.l05, n.l09, n.llO, n.219 Asvagho~a. n.21 Aryadesa, 44, n.l31 Aryavarta, 95

lk~asthapana, 68 Indumala, 26 IndrabhTiti, the King, n.32, n.203 IndrabhTiti, the Middle One, n.203 IndrabhTiti, the Younger, 93, 94, n.203 Isvara, 33, 34, n.106, n.lll, n.112

Ujjain, n.66 Udayana, n.54, n.60 Udivisa, 87, n.75 Utsi~!apa, 69

156

Umagiri, 66 Uma, 36, n.l13 Uruvisa, 3, n.9 Urgyen, 13,29,54,89

Eyala, 51 Eyalapa, 5

O<;iivisa, 41 68, 104, n.75, n.177 O<;l<;fiyana, 58, 59 n.32, n.54, n.203, n.221 O<;tra, n.89, n.171 Otre, 75, n.89, n.l71 Otre Visa, n. 9 Odivisa, n.75 Odisa, 20 n. 7 6 Oruvisa, 6

Kakku!ipa, n.217 Kaccharanga, 37 Kataliksetra, 17, n.68 Katsali, n.68 Kanaka, 43 Kanakala, 62 Kankalapa, 94

/ Kangkanapa, 73 Kangkalapa, 101 Kapilavastu, n.l 06 Kaba, 76 Kambalapa, n.203 Kamboja, 83, n.l77, n.l82 Karanya, 43, Karkarapa, 105 Kan:ta!a, n.85

157

Kari).a!aka, 42, n.97, n.126 Kalasa, n.159 Kalaharhsakumara, 94, 98 Kalinka, 20, 43, 55, 97, n.76, n.130 Kalinja, 97 Kalesvara, n.95 KaSmir, 47, 57, 58, 89,94 n.159 KID)ha, 7, n.146 Ka:J)hapa, 62, 90 Ka:J)hacarya 4 KID)hacaryapa, 6 Kiil).hipa 4 Kana 28,43 Kanti 43 Kamarupa 41, 65, n.121, n.122, n.177 Kamboja, n.182 Kalacakra (Tantra), 4, 104 n.6, n.8, n.13, n.181, n.l84 Kaladandibhartakali 38 Kala Yamantaka, n.148 Kali, 85, 86 Kuklm!ipa, 94, 96, 100, n.217 Kubera, n.40 Kusalanatha, 32, 33, 34, 70, 72 Kusalabhadra, the younger, 45, 77 Kusali, the Younger, 31 Kusalipa, 43, 106, n.129 Kusalibhadra, n.20 1 K{~~a.4,6, 72,80,82,84,86 K{~~a. the Younger, 46 Krsna(female), 72, 86 K{~~agayipa, 104 K{~~apa, 10, 14, 16,42,54,62,82 K{~~apada Junior, n.227

158

K{~Qabhllna,22,24

~Qavajra, 94, 96, 98, n.212, n.218 K{~Qavihar, 20 K{~Qacarya, 3, 5, 8, 16, 26, 28, 30, 32, 34, 46, 52, 79, 81,

82, 83, 92, n.3, n.17, n.26, n.34, n.55, n.58, n.64, n.65, n.69, n.102, n.l12, n.118; n.136, n.146, n.155, n.186, n.205, n.232

~Qacarya, the Younger, 77, 81, n.232 K{~Qacaryapa, 4 Koki, 82, n.177 Koneja, 29 KonkadeSa, rt.87 Kongkana, 23, 59 Kongkanapa, 93 Kosala, n.164

Khasarpat)a, n.219 Khasarpat)i, 97, n.219

Gailgasagar, 33, n.106 Gandhara, 14, 15, 42, 100, n.60 Gandharapa,94, 100 Gayadhara, 45, n.141 Gayapa, 94, 96, n.212 Giflvarta, n.177 Guhyac}.akini, 9 Guhyapa, 54, 72, 74, n.232 Guhyasamaja (Tantra), 49, 92, n.32, n.147, n.192 Godavri, 43, n:95, n.130 Gopala, 82, n.183 Gopicandra, n.71, n.73 Gobicandra, 17, 30, 54, n. 70 Govicandra, n. 70

159

Goraknath, n.120 Goraksa, 17, 60, 62, 82 Gaucj.a, n.166 Gaura, 4, 68, 100, n.166

Ghantapa, 93 Ghundiripa, 94, 98 Ghunduripa, 98 Ghorandhaka, 30

Cakrasrup.vara, 46, 48, 52, 58, 93, 95, 99, 100, 105, 106, n.35, n.47, n.99, n.136, n.199, n.201, n.204, n.206

Cakrasarpvara Advaya Vira Sadhana, n.209 Cakrasrup.vara Tantra, 87, 93, n.189, n.199 Cakrasamvara Sadhana, 104 Cal).c;lamaharo~al).a Tantra, 7 5 n.172 Cal).c;lali, 70, n.l65, n.168, n.196 Cai).cj.aH Tantra, 93, n.196 Candrakumara, 27 Cannavihara, 23 Caryacaryapa, 6 Carya,8, 14, 16,48,50,52, 70,76, 78,80,85,87,92, 106 Carya, the Junior, 106 Carya Ananda Srtbhadra, 78 Caryadhara, 52, 58, 78, 80, 82, 84, n.136 Caryadh~l).a, n.5, n.186 Caryadharipa, 6 Catalipa, 94, 100 Caryapa, 6, 17, 20, 22, 24, 32, 36, 51, 52, 54, 56, 65, 67,

76,80,82,84,86,87,89;90,92, 104,106 Caryavajra, 6 Caritra, 43, n.130 Citipatana, 43

160

Cinto, n.199 Cnnbupa,5,59,60,61 Cunda, 83, n.184

Chaityapata, 25 Charitra, 25, n.92 Chitrachapa, 105

Jatasanghata, 56 Jatukarna, 105 Jamuna, 42, n.222 Jambudvlpa, 4, 20, 38, n.10 Jayanandipa,94,95, 102,103 Jarikhana,42,n.128 Jarikhanda,42 Jalahari, 73 Jalandhara, 7, 8, 12, 19, 31, 43, 51, 68, n.34 Jalandharipa, 7, 8, 10, 12, 14, 16, 17, 18, 19, 90, n.58, n71,

n73 Jimotapa, 105 Jnanapada, 104,n.228 Jnanavajra, 104, n.228 Jfianasri, n.91 J valapati, n.186

Qombi, 64, n.25 Qombi Yoginl, 64 Qombhipa, n.205 Qombhi, the Younger, n.201

Tantipa, 91, 92 Tantepa, 101 Tandenapa,94

161

Tandepa, 101 Tambala, 23, 24, n.81 Tadakapa, 94, 100 Tamradvipa, n.225 Ta:ranatha, 106, n.9, n.18, n.25, n.35, n.64, n.75, n.76, n.81,

n.83, n.lOl, n.102, n.l22, n.138, n.l62, n.200, n.212, n.217, n.228, n.230

Tara, n.50 Tibola, 51 Tila, 43 Tilakapa, 105 Tillipa, 77, n.201 Tul)9amal)9ala, 22, n.78 Turuskamana, 57, n.l58 Tripura, n.177 Trilinga, 28, n.76

Dan9akaranya, 28 Darikapa, 93, 105, n.201 Digdeva, 29 Dipatpkara, 47 Dipatpkara Snjiiana, n.l40 Durjayacandra, n.205 Denkipa, n.20 1, n.202 Devaghat, 24 Devaghata, 42, 43 Devapala, 31, ~6. n.3, n.103 Devikota, 16, 36, 38, 40, 42, 48, 56, n.62, n88 Dra:ksarama, n.95 Dhanamitra, 105 Dhanasri, 101, n.225 Dhanasridvipa, n.225 Dhamapa, 5, 52

162

Dhamapa, 53 Dhannakara, 95 Dhannakirti, 24, n. 84 Dhannapa, 82, 87, 94, 102, n.221 Dhannapada, n.221 Dhannapala, n.102, n.138, n.228 Dhannasn, 104, n.221, n.229 Dhanyakataka, 3, n.6 Dhumapa, 5, 53, 54, 73

Nandipa, 89 Nrupgata, n.177 Nalipa, 100 Nagarjuna, 3, 24, 82, 93, n.5, n.194, n.195, n.201 Nagarjunagarbha, 103 Nagarjuna-kul)ga, n.6 Nagopa, 105, n.231 Nadipa, 94, 100 Naropa, 46, 94, n.l34, n.141, n.l65, n.201 Nalanda, 7, 59, 74, n.29, n.63 Nirgasthapana, 33 Ni:la, 90 Nairatma, n.48, n.154, n.l60, n.196 Nairatmya, 11, n.48, n.l54

Paiicagaka, n.196 Padrnaka, n.160 Padmani, n.160 Padmin!, n.l60 Pangkaja, 24 Pangktipa, 89 Pasupati, n.112 Pataliputra, 98, n.220

163

Parvati, n.113 Pin gala, 22, n. 79 Pukara, 43 Pukhail, n.177 Pundavardha, 43 Purvagupta, 100 Puskara.I)a, n.125 Puskara, 41, n.125 Pu~pagiri, n. 93 Potala, n.219 Potalaka, n.94, n.219 Prajfiakaramati, n.91 Prayag, 101, n.222 Pranapa,86 Pranayoga, 106 Pretapuri, 9, 10, n.41

Bagala, n.226 Bagaling, 102, n.226 Bandhepa, 63,66 Balaku, n.l77 Baling Acarya, 103 Balividhisamuccaya, 103, n.227 Bali Snana Vidhi Sahita Yama Ayu~pati Kala Sadhana,

n.227 Bahuri, 38 Birvapa, 92 Buddha, 27, 35, 36, 56, 64, 102, n.1, n.3, n.6, n.9, n.32,.

n.83, n.106, n.l17, n.134, n.190, n.125 Buddhacailta n.l, Buddhakapala, 48, n.150 Buddhakapala Nama Yogini Tantra, n;l50 Buddhajfiana, 46, n.138, n.228

164

Buddhajiianapada, n.228 B uddhalocana, n.1 00 Buddhasrtjiiana, n.138, n.228, n.230 B uddhasthanam, 56 Bodhivajra 104 Bodhisattva n.52, n.105, n.llO, n.157 Bodhisattva~a, 105 Brahmaputra, 101, n.223, n.224

Bhagavan,48,52,56 Bhagavani, 70, 72, 96, n.168 Bhadala, 18 Bhadalika, 95 Bhadali, 68 Bhadalipa, 68 Bhadepa,94, 102,104 Bhadra, 54 Bhadrapa, 5, 54, 56, 94,. n.232 Bhadri, 10, 11 Bhangala, n.124 Bhatpgala, n.177 Bhandepa, 95 -Bbavabhadra, 94, n.206 Bhati, 82, n.175 Bhuvaripa, 77, 106, n.232, n.233

~agadha,7,42,58,68, 74, 76,101, 103,n.28,n.29 ~anjuvajra, n.184 ~aiijusrtjiiana, n.230 ~ar;tibhadra, 61 ~atridatta, 104 ~andarapa, 105 ~arahata, 43, n.130

165

Maru, 41,89 Mala, 42,43 Malaba, n.66 Malapuri, 42 Malava, 17,52 Malaya, n.94 Malyra, 27 Masanapa, 105 Mahacarya,44,46,54,62,63,65, 74,78,82 Mahak.ala, 3, 106, n.7 Mahak.ala Abhyudaya, n.7 Mahak.ala Tantra, n. 7 Mahakrodha, 7 4 Mahamaya, 49, 92, 100 n.149, n.221, n.149 Mahamaya Tantraraja Nama, n.149 Mahamaya Nama Sadhana, n.221 Mahamaya Ni~panna Krama, n.221 Mahamaya Mal)<Jala Vidhi Krama Bodhana, n.149 Mahamudra, 4, 47, 51, 52, n.ll, n.19, n.55, n.173, n.181,

n.186 Mahamadrasiddhi, 4, 12, 51, 56, 68, 72, 92, 100, 104, Maharastra, 16, 62, n.126, n.130 Mahasattva, n.110 Mahasiddha, 10, n.181 Mahavi~~u. 65, 66, n.161 Mahayogini, 6, 64,76 Mahilapa,5 Mahupa, 51, Mahendra, n.85 Mahesvara, 33, 36, 68, n.llO, n.l12 Madhyadesa, 42, 46, 94, n.130 Mara, 3, n.1 Malava, 42, 88, n.66, n.130

166

Madhyamika, n.84 Maqica, 38, n.80 Minapa, n.l13, n.201 Muiiail, n.l77 Mekhala, 62 Medhinapa, 89 Meru, n.10 Maitripa, n.3, n.141, n.186, n.195

Yama, 76 Yamantaka, 52, 104., n.8, Yamantaka, Black, 49, n.148 Yavadvipa, n.225 Yogambara, n.l96 Yogini,S, 15,22,23,39,40,41,43,44,62,64,65,66, 72,

84, 104, n.32, n.l98, n.l99 Yogini Sarpcarya Tantra,_92, n.l98

Ratnagupta, 89 Ratnavajra, 94, n.91, n.207 Rara, 53, n.101 Rathabala, 20 Rakhail,n.170 Raq.ha, 31, 41, 53, 85, n.101 Ramat)a, 4 Rodasi, 43 Rohit, 101, n.223

Lak~mitikara, 7, n.32 Laghu Sarpvara Tantra, n.145 Latika, 4, n.18 Latikajayabhadra, 93, n.204 Lapayipa, 6~, n.162

167

Lalitacandra, 32, 47, 54, 62, 70, n.104 Lalitavajra, n.230 Lavayipa, 28, n.l62 Lavayila, n.162 Lahore, 90, n.191 Likara, 85 Linkara, 43 Lilavajra, 104, n.230 Liiyipa, 92, 94, n.195, n.197, n.201

Vagrsvarakrrti, n.88 Vajraghantapa, 93, n.199 Vajra9akini,l3, 56, n.221 Vajradhara, 93, n.194 Vajranairanna, n.154 Vajrapai)iuttara!fka, 105 Vajravarahi, 11, 26, 36, 46, 48, 60, 62, 92, 96, n.47, n.136,

n.168 Vajrasattva, 57, n.l57 Varanasi, 83, n.29 Varendra, 37, 41, n.ll4 Varendri, n.114 Vasantatilaka, n.l36 Vasantatilaka !Ilea, n.136 Vasantatilaka Dohako~a GI!Ika, n.136 Vikali,85,86 Vikalpa, 13, n.51, n.53, n.72 Vi.kramaslla, 103, n.91, n.204, n.205, n.207, n.227 Vijapur, 43 Vijayarak~ita, 74 Vijaynagar, n.97 Vijayfianabhirava n.65 Vijiiapti, 69

168

Vijiianikure, 100 Vidyabhi~eka, n.100 Vidyadevi, 30, n.100 Vidyadhara, 72 Vidyajiiana, n.100 Vidyanagar, 24, n.81, n.85 Vindhya Hills, 24, n.62, n.86, n.130 Vrraja, 30, 42, n.130 Vrrajapur, 24 Vilasyavajra, n.199 Visvarupi, 21, 22 Vi~I]U, 66 Vinapa, 94, 100, n.215 Virapala, 105

Sambhala, n.6 Savaripa, 93, n.195, n.201 Sakyamuni, 57, Sanakavasin/Sana(ka)vasin, 24, n.83 Sanavasika, n.83 Sanavasin, n.83 Santideva, n.l 06 Santipa, n.91 ·sa:ntivarman, n.219 Siva, n.106, n.l13 Sitavana, 67, 75, n.63, n.163 Seyagiri, 42, Siigiri, n~6 Snjiiana, 63 Snparvata, n.6 Snmanu, 89, 90 Snsailam, n.95 Snhatta, 41

169

Sangadasa, 49 Sangharipa, 104 Sarpcarya Tantra, n.198 Sarrpannakrarna,6,42,44,70,74,81,94,96, 104,n.26 Sarppu~a, 10 Sarppu~atilaka Tantra, 10, n.44 Sarpvara, 60, 104, n.49, n.145, n.213 Sa.rpsara, 62, n.53 Srup.vara Tantra, 50, n.151 Sarpvara Miilatantra, 60, n.200, n.213 Sa.rpvara Sadhana, 94 Sarrvrta satya, n.27 Sarnbuti, 93, n.l96 Saratapa, 105 Saraha, 93, n.136, n.195, n.201 Saraha, the Younger, n.l95 Saroruha, n.203 Saliputra, 99 Singala, 20, 55, 64, n.l8, n.76 Singaladvipa, n.225 Singala Yogini, 62 Sindhu, 76, n.l74 Silahatta, 82 Sukanatharnathura, 23 Sucandra, n.6 Sudarsapa, 105 Suva.I1)adv1pa, n.140, n.225 Somapuri, 31, 97, n.3, n.l02 Somapun, Old, 31 Saurastha, 52 Swat, n.54, n.60 Svayarnbhuraja,58

170

Ha<;lipa, 18, n.73 Hatpsavatr, n.177 Haramba, 82 Harikela, 27 Harigirimatho, 65,66 Haridvara, 43 Harsadeva, 58, n.159 Hasama, n.177 Halahala, 33, n.109 Hitsila, 97 Hiranyapa, 105 Hemadala, .32 Heramba, 40 Heruka, 44, 46, 48, 68, 74, 76, 92, 94, 96, n.35, n.112,

n.l96 Heruka Tantra, 88 Hevajra, 49, 59, 105, n.35, n.48, n.146, n.196 Hevajra Tantra, 54, n.1, n.3, n.48, n.57, n.146, n.l96

171

Index of Tibetan Terms

Kye-rdo-rje, n.146 Klu-sgrub, n.5 Klong-rdol-bla-ma, n.6

Kha-sbyor-thig-le'i-rgyud, 10, n.44 Khyab-' jug-chen-po, n.161 mKhas-pa-sgo-drug, 25, n.91 mKhyen-brtse, n.8 'Khor-lo-bde-mchog-gi-rgyud, n.l89 'Khor-lo-sdom-pa, n.99

Gling-ras-pa, 84, n.188 Glu-dbyangs-mkhan, n.212 'Gro-ba-bzang-mo, 11, n.50 rGod-tshang-pa, n.l79. n.181 rGya-ras-pa, the Elder, 83, n.178 rGyal-ba Kar-ma-pa, n.l05

Ngag-gi-dbang-phyug-grags-pa, n.91 mNga'-dbag Maitripa 83, n.185 mNgon-pa'i-nga-rgyal-can-gyi-sgdub-pa-po-bzhi, 90 mNgon-brjod-bla-ma'i-rgyud, n.200

Cak -rna, n.177

Chag-dgra-bcom, n.229 Chag-lo-tsa-ba, n.63 Chu-shing-gi-shing, n.68 Chos-kyi-grags-pa, n.84 mChod-rten-sgrong, 24

172

gTum-po-khro-bo-chen-po'i-rgyud-kyi-rgyal-po, n.172 gTum-mo, n.165

Dar-gling-ras-pa, 84, n.188 Dur-khrod-bsil-ba-tsal, n.63, n.163 bDag-med-ma, n.48 bDud, n.l bDe-chog-gi-rgyud, n.151 bDe-mchog-'bong-lo'i-grub-brnyes, 59 bDe-mchog-rtsa-rgyud, n.200 rDo-rje-'chang, n.194 rDo-rje-bdag-med-ma, n.154 rDo-rje-phag-mo, n.47 rDo-rje-'dzin, n.l94 rDo-rje-sems-dpa', n.l57 sDom-pa-'i-rgyud, n.196

Nag-po-chen-po mngon-par-'byung-ba, 3, n.7 Nag-po-rdo-rje, n.212, n.218 Na-ro-pa~-chen, n.91 Nor-bu-bzang-po, 61 rNam-rgyal-zhabs, 74 rNam-rgyal-srung, 74 rNal-'byor-ma-kun-spyod-kyi-rgyud, n.198

Pa-yi-gu, n.225 Padma-dkar-po, n.6 Padma-c:m, n.l60 dPal-ldan-lha-mo, n.80 dPyid-kyi-thig-le, n.136 sPyan-ras-gzigs. n.105 sPrin-'dzin, n.141

173

Pha-mthing, n.144 Pham-thing -chen-po, n.144, n.145 Pham-thing-pa, 47, n.144 Phyugs-bdag, n.112 'Phags-yul, n.131

Bal-po'i Pham-thing-chen-po, n.144 Bu-ston, n.7, n.12 Bya-mchu'i-dkyil-'khor, n.78 dBang-phyug, n.106 'Bar-ba'i-gtso-bo, n.186 'Bras-spungs, n.6 'Brug-pa-bka'-brgyud, n.188• 'Brog-mi-sha-kya-ye-shes, n.141 'Brom-ston-rgyal- ba'i-'byung-gnas, n.140 Bhuva bLo-ldan, 77, n.233

Mar-ko, n.177 Mar-do, 11, 46, 92, n.49 Mar-do-lo-tsa-ba, n.49 Mal-gyo-lo-tsa-ba bLo-gros-grags, n.145 Mal-lo-tsa-ba, 47, n.145 Mi-pham, n.106 Mi-la-ras-pa, n.179 dMar-ser-ma, n.79

Tsa-ri- n.62 gTsang-pa-rgya-ras Ye-shes-rdo-Ije,- n.l78

'Dzam-bu-gling, n.lO

Ras-chung-pa, 83, n.179 Rin-chen-rdo-rje, n.91

174

Rin-chen-bzang-po, 94, n.210 Rol-pa'i-rdo-rje, n.230 Rva-lo-tsa-ba, 3, n.8 Rva-lo-tsa-ba rDo-rje-grags, n.8

Lva-va-pa, 82, n.1Q0; n.199, n.203

Sha-na'i-gos-can, n.83 Shes-rab- 'byung-gnas-blo-gros, n.91 gShin-rje-shed-nag-po, n.148

Sa-skya-bla-ma Daqt-pa-bsod-nams-rgyal-mtshan, n.146 Sa-chen Kun-dga'-snying-po, n.145 Sa-'dzin, 100, n.60 Sa-'dzin-pa, 100 Sa-'dzin-zhabs, 95 Sangs-rgyas-thod-pa'i-rgyud, n.150 Sambu-lo-tsa-ba, n.l93 gSang-ba-'dus-pa, n.l47 gSang-ba-pa n.232

Ha-ha-sgrogs, 28, n.96

U-rgyan, n.54 U-rgyan-pa, 95, n.181, n.214 U-rgyan-pa-rin-chen-dpal, 83, n.181, n.214

175