BRILL'S INDOLOGICAL LIBRARYEDITED BY

JOHANNESBRONKHORSTIN CO-OPERATION WITH

RICHARD GOMBRICH OSKAR VON HINUBER KATSUMI MIMAKI ARVIND SHARMA VOLUME II

CONSECRATION OF IMAGES AND STUPAS IN INDO-TIBETAN TANTRIC BUDDHISMBY

YAELBENTOR

EJ. BRILL . LEIDEN NEW YORK KOLN1996

The paper in this book meets the guidelines for permanence and durability of the Committee on Production Guidelines for Book Longevity of the Council on Library Resources.

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Bcntor, Yael, 1951Consecration .of images and stfipas in Indo-Tibetan Tantric Buddhism I by Yael Bcntor. em.- (Brill's Indologicallibrary; ISSN 0925-2916; v. p. 11) Includes bibliographical references and index. ISBN 9004105417 (a1k. paper) I. Buddhism-China-Tibet-Rituals. 2. Tantrie Buddhism-Rituals. 3. Consecration. I. Title. II. Series. BQ7695.B46 1996 294.3'438-dc20 96-33876

CIP

Die Deutsche Bibliothek

~ CIP~Einheitsaufnahme

Bentor, Yael: Consecration of images and stU pas in Indo-Tibetan Tantric Buddhism I by Yael Bcntor. - Lcidcn; New York; K6ln : Brill, 1996 (Brill's indologieallibrary ; vol. ll)ISBN 90 04 10541-7

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ISSN 0925-2916 ISBN 90 04 10541 7 Copyright 1996 by E.]. Brill, Leiden, The Netherlands All rights reserved. No part qf thif publication may be reproduced, translated, stored in a retrieval .rystem, or transmitted in ai!JI .fonn or lry any means, electronic. mechanical, photocopying, recording or otherwise, without prior written permission from the publirher. Authorization to photocopy item.r for internal or personal lLfe is granted by E]. Brz'lt provided that the appropriate fees are paid directfy to The Copyright Clearance Center, 222 Ro.rewood Drive, Suite 910 Danuers MA 01923, USA. Fees are subject to change.PRINTED IN THE NETHERLANDS

Dedicated to Mkhas-btsurt-bzang-po Rin-po-che and Dbu-mdzad Zur-pa Bstan-pa-dar-rgyas

CONTENTS Acknowledgments ... .... .... .... .... ... ..... ... ... ..... .... ... ... .... .... ... .... ... ... .. xiii Preface ......................................................................................... xvii Introduction .................................................................................. Tantric rituals and consecration ....................................................... Consecration, the two truths, and the bodies (kaya) of the Buddha ..................................................................................... Ritual of passage for objects ........................................................... Further rituals of consecration ......................................................... I. The ritual of opening the eye ................................................. 2. The 'enthronement' offerings (mnga' -dbul) ........................... 3. Rituals accompanying the request to the lha to firmlyremain in the receptacle ..........................................................

1 1 13 22 33 33 3942

4. Offering bath ............................................................................. The ritual master, the lha invited into the receptacle, and the receptacle ,....................................................................................... I. The ritual master ...................................................................... 2. The lha invited into the receptacle ........................................ 3. The consecrated receptacle ...................................................... The consecration literature ............................................................... The ritual manual .............................................................................. Dga'-ldan-chos-'phel-gling Monastery ............................................. Ritual roles ........................................................................................ The setting ..... ..... .... ... .......... ....... ... ..... .. ... ..... ..... ... .. ... ........................ Rituals of transformation .... .. .......... ... .......... ..................... ................TRANSLATION AND ANALYSIS OF THE CONSECRATION MANUAL

45 50 50 54 56 58 66 71 75 77 84

Introductory remarks ........................................................................... .. The title ................................................................................................. .The structure of the consecration rituals

93

94 9596 96

The Preparatory Rituals (sta-gon) ............................................. I. Preparations ................................................................................... .

ii

CONTENTS

General preparatory rituals ............................................................... 96 The preliminary rituals (sngon-'gro) ... :........................................... 96 Generation of oneself as Rdo-rje- 'jigs-byed (bdag-bskyeJasainaya srfye A!z Hfif!'l.

Requesting the initiation: As Rdo-rje-can bestowed on the Buddha an initiation, the source of good qualities for the sake of protecting sentient beings, likewise may (you) also bestow (such) here. Through the making of this request, the Victorious One Father-Mother of the space who are in meditative union dissolve by the fire of the great passion and enter through the crown of the head of the lama who is no different from the main (lha of the mandala). Emerging from his vajra path, the bodhicitta }] confers initiation on the consecration lha made into Rdo-rje-' chang. Having been sent forth from the lotus of the consort they abide in their own place on a variegated lotus and moon seat on top of a lion throne. 129 4. Offering the vajra and bel/ 130 [l] Cleanse [the vajra] with [the action mantra]0f{'l Khmiga-dhrk Hfif!'l Phaf.

[2] The vajra becomes Emptiness. [3] From the continuum of Emptiness a Hfif{l (arises), from it a vajra. Hold [the great sword of those] (who dwell in) the three realms, [revered by all the Buddhas, similar to the supreme .sword o[

Cf. J. 225.4-226.2. These are the main implements of a vajrdcdrya, offered to the recipient of this vajrdcdrya initiation.130

129

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253

action, 131 for the sake of becoming victorious over Mara. The secret vajra is the essence of the Mind of the Victorious Ones, the enlightened wisdom undifferentiated from Emptiness. For the sake of recollecting this, vajra holder,_maintain the manner of vajra suchness.] 132 [l] Cleanse (the bell) with0f!l Khmiga-dhrk Huf!l Phat.

[2] The bell becomes Emptiness. [3] From the continuum of Emptiness an [414] a bell.

Aiz

(arises), from it

[(This bell is) the very essence] of wisdom and means. [For the sake of accomplishing the vajra and bell 133 hold it with perfect reverence, 0 son, you will gather the disciples. Thinking that the bell proclaims the sound of the absence of own nature of all dharmas, bell holder, maintain the manner of bell suchness.]' 34 Existence (srid-pa) is pure by its very essence. [Through this very essence separation from existence is made. With a mind of (such) pure nature, the best existence will be made.]'" 5. Offering mudrii Having united with the mudrd of enlightened wisdom, through the manner of enjoying the sensual objects, the consecration lha visualized as Rdo-rje-' chang, will attain all achievements (dngos-grub, siddhi).' 36

6. The water initiation 137[A ray of light from the Huf!l on the heart of] the lama [who is no different] from the main (lha of the mandala) urges all

131 The sword is the emblem of the Tathagata 'family' of Amoghasiddhi situated at the northern directions of the mandala. 132 Cf. J. 226.2-5 and KL 344. m The bell's handle is a half vajra. '" Cf. J. 226.5-227.3 and KL 345. 135 Cf. J. 227.3-4 and KL 345. 136 Cf. J. 227.5--6. 137 Water initiation is conferred in each of the first six initiations, including the five

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[the Victorious Ones and their retinue] to confer initiation on the consecration lha. 138 [The Invited Ones who reside in space consider conferring initiation with the mandala that has been accomplished. The Vidyiis (rig-ma) such as Locanii (Spyanma), who reside in space] holding [parasols (gdugs), victory banners (rgyal-mtshan), etc.] over the consecration lha [dance, sing and play music. A rain of flowers such as saffron falls down. Holding in their hand a slightly slanted white vase filled with the nectar of bodhicitta (byang-chub-kyi bdud-rtsi) they confer initiation. Gzugs-rdo-rje-ma (Rilpavajrii) and so forth express auspiciousness with melodious auspicious songs. The Wrathful Ones situated at the four main directions and the four intermediate ones] expel the obstructions. That auspiciousness which abides in the heart of all sentient beings, [the essence of everything, the lord of the holy Tathagata lineages, the great bliss which engenders all sentient beings, that auspiciousness] initiates [you today]. 139 [The great vajra initiation venerated by those (who dwell) in the three realms, issuing from the abode of the three secrets of all Buddhas, will be bestowed. 0/fl Aiz vajra-udaka-abhi~iiica Hulfl surata Tralfl aha/fl. The great vajra initiation venerated by those (who dwell) in the three realms, issuing from the abode of the three secrets of all Buddhas, will be bestowed.]Olfl Aiz [ sarva-tathiigatd-abhi~ekata-samaya]-srfye Hulfl Svdhd. 140

Thus, the nectar water [confers initiation. It fills the entire body; (produces) the experience of great Bliss, purifies all the impurities. The excess water coils up at the crown of the head. From its complete transformation arises a head ornament [ofAk~obhya]. 141

[A ray of light from the Hulfl on the heart of] the lama [whoTathagata initiation and the vajrdc/irya (or Vajradhara) initiation. Therefore the collective name of these six initiation is vase initiation (bumdbang). l:la Cf. J. 227.6-228.1; R. 411.4-6 above. '" Cf. R. 386.6-387.3. "' Cf. R. 360.5. 141 Cf. R. 412.1-2.

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is no different from the main lha invites the initiation lha.] 142Ja/;1 Hurv Barv Hoi;

[The initiation lha] dissolve through the hair of the body of the consecration lha.Ol?l suprafi$(ha 143 vajre 144 Svlihtl. Orv Sarva-[tathdgata-argharv-puja-megha-samudra-spharm;asamaya sriye ii/;1 Hurv. Orv sarva-tathfigata-pfidyarv-puja-megha-samudra-spharal}asamaya sriye ii(! HCrrv. Orv sarva-tathfigata-pu~pe-puja-meghacsamudra-spharaQa samaya sriye ii/;1 Hurv. Orv sarva-tathdgata-dhape-puja-megha-samudra-spharal)asamaya sriye ii/;1 Hurv. Orv sarva-tathfigata-filoke-puja-megha-samudra-spharal}asamaya sriye ii/;1 Hurv. Orv sarva-tathfigata-gandhe-puja-megha-samudra-spharal}asamaya sriye ii/;1 H Uf/1. Orv sarva-tathfigata-naividya-puja-megha-samudra-spharal}asamaya sriye ii(l Huf/1. Orv sarva- tathfigata] -sapta-puja-megha[ ~samudra-spharal}a samaya sriye iil;l] Hul'fl.' 45

II. The secret initiation (gsang-dbang) 146 For the secret initiation:I. Offering mal)Qal (mal)Qal 'bul-ba) [(I) visualize this (mafl4al whose)] base is anointed with incense

[and strewn with flowers, adorned with mount Meru, the four continents, the sun and the moon, as a Buddha Land; by offering (it) may all sentient beings course in the pure Land].l 47

142 143

144145

Cf. R. 412.2. Read suprati~{hd. J. 22&.5' has vajraye [vajrdye}. Cf. J. 228.1-5; R. 411.6-412.3 above.

146 Cf. J. 238.6--241.2. A translation of a similar initiation in the case of Kill.acakra is found in Jackson 19&5:130--132. 147 Cf. R. 368.5-6.

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2. Requesting the initiation The ritual master scatter llower(s) 148 [As] Byang-chub-rdo-rje (Bodhivajra) [bestowed the great offering (of initiation) on the Buddha], today, [for the sake of protecting me also, 0 space vajra], bestow on me. 1493. The initiation

The consecration /ha [415] transform into Gti-mug Gshin-rjegshed.150 The lama who is no different from the main /ha (of the mandala) becomes Glorious Rdo-rje-'jigs-byed with the three incorporated Beings (sems-dpa' i sum-brtsegs). 151 The Rigrna (Vidya) became Emptiness. From the continuum of Emptiness (arises) the consort Rdo-rje Ro-langs-ma (Vajravetali) blue [with one face and two hands, the right brandishes a vajra curved knife and the left holds a skull filled with blood of the poisonous one, while embracing the Father. She is adorned with a crown of five dry skulls, with a garland of fifty dry (skulls), and with the five mudras. Her right leg is extended and with her left (leg) she] embraces the Father (yab Rdo-rje'jigs-byed).152 Both the Father and Mother (yab-yum) are marked at both eyes with K#f[l, [at both ears with Jrif[l, at the nose with Khaf[l, {at the navel with Sal[!, at the crown of the head with Of[!, at the throat with A/l, } 153 at the heart] with Hfil[l. 154 [Visualize away] the secret place (gsang-gnas) of the Father. [From it a Hfif[l (arises); it becomes a five pointed vajra. {From 0f[l a jewel (nor-bu) arises; its opening is blocked by Pha(. From the continuum of the secret place of the Mother visualized away a Hfif[l (arises); from it emerges a eight petaled red lotus. From Ail an anther arises, its opening is blocked by148 149150

On behalf of the consecration lha. Cf. J. 239.1-2. A similar but not identical request is found in KL 258.

_The !ha at the southern direction in the mandala of Rdo-rje-'jigs-byed-lha-bcu-gsum. These are the dam-tshig sems-dpa' (samaya-sattva), at his heart the ye-shes semsdpa' (jiidna-sattva), and at his heart the ting-nge-'dzin sems-dpa' (samddhi-sattva)-the -seed syllable of that lha (see Rigzin 1986:442; K. 2944b; Mkhas-grub Rje 1968:296-7). In the present case the dam-tshig sems-dpa' is Rdo-rje- 'jigs-byed, the ye~shes sems~dpa' is 'Jam-dpal (Mai'ijuSri) and the ting~nge-' dzin sems-dpa' is the seed syllable HUT[l of dark blue color (see S. 39). "' Cf. J. 239.4-6; S. 39. 153 Cf. DK 136-139. 54 1 Cf. J. 239.6-240.1; S. 41.151

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257

Phar. Of!! sarva-tathfigata anuragaQa-vajra-svabhfiva] )-atmako 'haf!!.'" The joyous sounds of the Father and Mother in meditative union (snyoms-par zhugs-pa) [invites immeasurable Fa-

ther-Mother Buddhas. Having entered through the crown of the head (of the main lha) the bodhicitta dissolves, and is generated in the vajra jewel and] held firmly. Then the ritual master offers the secret substance (gsang-rdzas) 156 to the receptacle. [By this] precious drink [through the vajra the body is attained. 0 son, knowing that, drink this water which arises from the mind."'[ aho! mahfiJ-sukha.'"

Once again the consort (says: this is the) nectar (produced by) the dissolution of the lha abiding at my lotus. Offer the secret substance, [By this] precious drink [through the vajra the body is attained. 0 son, knowing that, drink this water which arises from the mind.[aho! mahfi]-sukha.

As for the blessing (of the secret substance which is) similar to the blessing of the inner offerings:Of!! Khmiga-dhrk [Huf!! Phaf]. Of!! A/! Huf!!.

That auspiciousness [which abides in the heart of all sentient beings, the essence of everything, the lord of the holy Tathagata155 'Oifl I am the vajra erilbodiment of the passion of all TatMgatas.' The complete text is found in DK 156.3--6. 156 This is the byang-sems dkar dmar, the white and red bodhicitta, or the male and

female constituents-semen and mother's blood. According to Indian medical ideas which were widely followed in Tibet, _the embryo develops out of these white and red elements, which continue in the body until death. The secret substance symbolizes the union of the Father-Mother (yab-yum) lha of the mandala, the union of Bliss and Emptiness (bdestong), of wisdom and means (shes-rab thabs), etc. It is made of white curd mixed with one drop of red tea (ja-tho.ng, interview with Dbu-mdzad zur-pa Bstan-pa:-dar-rgyas on Nov. !8, 1988). 157 Cf. J. 240.3-4. Iss 'Great Bliss'.

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lineages, the great bliss which engenders all sentient beings, that auspiciousness initiates you today]. Recite only one verse. 159 Offer the secret substance to the receptacle. [By this] precious drink [through the vajra the body is attained. 0 son, knowing that, drink this water which arises from the mind. [416] [aho! mahd]-sukha, Thus by tasting the red and white bodhicitta emitted by the lama and his consort Great Bliss is born; Bliss ascertained as Emptiness, the undifferentiability of Bliss and Emptiness. That indeed is the actual quintessence of the secret initiation. III. The Wisdom initiation (shes-rab ye-shes-kyi dbang)' 60I. Offering mal)(lal (mal)(lal 'bul-ba)

[(I) visualize this (mal)(ial whose)] base is anointed with incense [and strewn with flowers, adorned with mount Meru, the four continents, the sun and the moon, as a Buddha Land; by offering (it) may all sentient beings course in the pure Land]. 1612. Requesting the initiation

[As] Byang-chub-rdo-rje (Bodhivajra) [bestowed the great offering (of initiation) on the Buddha], today, [for the sake of protecting me also, 0 space vajra], bestow on me. 1623. The initiation

This pleasing consort [is perceived by Buddhas as an object of reverence. Through union by means of the vajra passion one will experience the holy bliss. There is no Buddha(hood) by other means. These three worlds are .excellent. Therefore159

Cf. R. 386.6-387.1:

J. 241.6-246.3. A translation of a similar initiation in the case of KRlacakra and Hevajra respectively are found in Jackson 1985:132-133 and Snellgrove 1987:258-259.161

160

162

Cf. R. 368.5--6. Cf. R. 414.6.

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259

you must never be without union in sarr>silra. This is the highest arduous practice of the Vidya of all Buddhas. For the deluded ones who breaks their vows there are no supreme accomplishments (siddhi). Having said thus hand the prajfi{t over (to the disciple/consecration lha). The Vidya is anointed with sandal wood, saffron and so forth. Adorned with a garland of fl.owers with the most fragrant scent. She has no clothes, her lotus is very wide and clearly visible. (She says:) Will you have delight, o son, in eating excrement, urine, blood, semen, and likewise fl.esh, in, likewise, (giving) the highest respect to a woman, kissing the lotus of the bhaga? Speak blissfully, 0 son. Thus is the question. How would I not have delight in the goddess and eat excrement, urine and so forth. I will always respect women and kiss the bhaga itself. Since thus is said, the goddess having rejoiced (says:) Ema! This lotus of mine is perfectly endowed with every bliss. I will dwell in front of he who reveres it through a ritual. How will the delighted Buddha and so forth perform the activity in the lotus? The king of great bliss himself always abides in this very one.] 163bhaja-mok~a

Hoi;.

The consecration lha (arise) as a Huf!l; from it (arises) vajra marked with a, Hurr>; from its complete transformation Glorious Great Rdo-rje- 'jigs-byed [blue-black colored with nine heads, thirty four arms and sixteen legs,] standing with [the right legs bent and left extended]. On his lap the consort, the Vidya Rdo-rje Ro-langs-ma, blue colored [with one face and two hands, the right brandishes a vajra curved knife and the left holds a skull filled with blood of the poisonous one, while embracing the Father. She is adorned with a crown of five dry

163

Cf. J. 242.2-243.5.

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skuJls and with a garland of fifty dry (skulls), adorned with the five mudra. Her right leg is extended and with her left (leg) she embraces the Father (yab Rdo-rje-'jigs-byed).] 164 A ray of light which emanates from the HuJ?l at the heart invites the ye-shes-pa and the lha of initiation who are similar to oneself.165 Jal;z Huf[l Baf[l Hol;z. They dissolve into non-duality). The initiation lha confer initiation. Their heads become adorned with Ak~obhya. [Visualize away] the secret place of the Father. [From it a Huf[l (arises); it becomes a five pointed vajra. From 0f[l a jewel (nor-bu) arises; its opening is] 166 [417] blocked by Phar. As long as the yogin (rnal-'byor-pa) [does not emit the bodhicitta, for that long he will continuously obtain ... 167 He, who together with the Vidya and the complete union in the vajra (family) of the space element 168 generates the wonderful great bliss, generates the supreme joy (paramananda) ... 169 for one session, or one day, half a month, a month, a year or a kalpa or even in a thousand kalpas] he will abide in actual union with ye-shes. 1700f[l sarva [-tathdgata anuragar;a-vajra-svabhava-atmako 'haf[l]. 171

When the bodhicitta of the consecration lha as Father-Mother lha in meditative union descends from the crown of their head to their throat, joy (dga' -ba, ananda) [is born; when it descends from the throat to the heart supreme joy (mchog-dga', paramananda); when it descends from the heart to the navel special joy (khyad-dga', viramananda); when it descends from the navel to the tip of the secret place simultaneously-arisen joy (lhan-skyes-kyi dga' -ba, sahajananda). 172 The simultaneously-arisen joy of the inseparability of Bliss and Emptiness] is the essence of the third initiation.~''I&