He Vajra PDF
He Vajra PDF
He Vajra PDF
Hevajra
From Wikipedia, the free encyclopedia
Hevajra (Tibetan:
kye'i rdo rje / kye
rdo rje; Chinese: X jngng;) is one
of the main yidams (enlightened beings) in
Tantric, or Vajrayana Buddhism. Hevajra's
consort is Nairtmy (Tibetan: bdag med
ma).
Contents
1 History
1.1 India
1.2 Tibet
1.3 Elsewhere
1.3.1 China
1.3.2 Cambodia and
Thailand
1.3.3 Mongolia
1.4 West
2 Text
2.1 Root Tantra
2.2 Commentaries
2.3 Explanatory Tantras
3 Iconography
3.1 Hevajra Tantra
3.1.1 Kaya Hevajra
3.1.2 Vak Hevajra
3.1.3 Citta Hevajra
3.1.4 Hrdaya Hevajra
3.2 Samputa Tantra
3.2.1 Kaya Hevajra
3.2.2 Vak Hevajra
3.2.3 Citta Hevajra
3.2.4 Hrdaya Hevajra
4 See also
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4 See also
5 Notes
6 References
7 External links
History
India
The Hevajra Tantra, a yogintantra of the anuttarayogatantra class, is believed to have
originated between the late 8th (Snellgrove),[1] and the late 9th or early 10th centuries
(Davidson),[2] in Eastern India, possibly Bengal. Trantha lists Saroruha and Kampala
(also known as "Lva-va-p, "Kambhal", and "r-prabhada") as its "bringers":
.. the foremost yogi Virp meditated on the path of Yamri and attained
siddhi under the blessings of Vajravrhi,...His disciple Dombi
Heruka..understood the essence of the Hevajra Tantra, and composed many
stras like the Nairtm-devi-sdhana and the Sahaja-siddhi. He also
conferred abhieka on his own disciples. After this, two cryas Lva-va-p
and Saroruha brought the Hevajra Tantra. ... Siddha Sarouha was the first to
bring the Hevajra-pit-sdhana[3]
Another lineage, mentioned by Kongtrul, goes from Vilyavajra to Anangavajra to
Saroruha and thence to Indrabhuti.
Jamgon Amyeshab, the 28th throne holder of Sakya, considers the Hevajra Tantra to
have been revealed to Virupa by the Nirmanakaya Vajranairatma. This tantra is also
considered by him to have been revealed to Dombhi Heruka, Virupa's senior disciple,
by Nirmanakaya Vajranairatma, from whom the main Sakya exegetical lineage of the
Hevajra tantra descends.[4]
The Yogaratnaml, arguably the most important of the commentaries on the
Hevajratantra, was written by one Ka or Kha, who taught Bhadrapada, another
commentator, who in turn taught Tilopa, the teacher of Nropa, who himself wrote a
commentary. He, in turn, passed on his knowledge of this tantra to Marpa (1012-1097
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AD), who also taught in Tibet. Marpa also received instruction in the Hevajratantra
from Maitrpa, alias Advayavajra, who was banished from Vikramail for practicing
with a yogin during the time of Ata's abbothood.
Tibet
Some time in the early 11th century, Drogmi Lotsawa
Shkya Yeshe ('brog mi lo ts'a ba sh'akya ye shes) (9931077 AD) journeyed from Drompa-gyang in Lhats to
Nepal and India, including Vikramail, where he
received instruction in the Hevajratantra from nti-pa
(Ratnkaranti) and later to Bengal, where he
encountered Prajedraruci (Vravajra) [5] who instructed
him in the "rootless Margapala" (Tib. Lamdr) that is
particularly concerned with the Hevajra tantra and its
commentaries. Drakpa Gyeltsen writes in his Chronicle
of the Indic Masters:
Now Lachen [Drokmi] first went to Nepal and
entered into the door of mantra through [the teacher]
Bhro Ham-thung. Then he went to India itself and,
Hevajra Nairatmyai. Tibet,
realizing that the chrya Ratnkaranti was both
18th Century
greatly remowned and learned, he heard extensively
the Vinaya, Prajapramit, and mantra. Then having gone to the eastern part
of India, he encountered Bhiku Vravajra, who was the greatest direct
disciple of Durjayachandra, who himself had held the lineage of chrya
Virpa's own disciple, ombiheruka. From Bhiku Vravajra he heard
extensively the mantra material of the three tantras of Hevajra, complete in all
their branches. He also requested the many instruction manuals of
Acintyakrama and so forth, so that he heard the "Lamdr without the
fundamental text" (rtsa med lam 'bras) as well. In this way, Drokmi lived in
India for twelve years and became a great translator.[6]
After twelve years he returned to central Tibet, probably by 1030, translated the
Hevajratantra into Tibetan, and taught, among others, Dkon mchog ryal po (1034-1102
AD), the founder of the Sa-skya Monastery in 1073 AD.[7] This was the beginning of
the close relationship between the Sakya Order and the Hevajratantra.
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In the Blue Annals, Gos lotsawa suggests that both the Havajra as well as the
Kalachakra Tantras are commentaries on, or introductions to, the Guhyasamja.[8]
Elsewhere
China
The Chinese version of the Hevajra Tantra (Taish XVIII 892, p. 587-601)[9] was
translated by Fa-hu (Dharmapal) at the Institute for Canonical Translations (Yi jing
yuan) in the capital of the Northern Sung (960-1128 AD), Bian liang, present day
Kaifeng in Henan province. The five-volume translation was presented to the Emperor
Jen-tsung at the end of Zhi he 1 (11 February 1054- 30 January 1055 AD) .[10]
However, the Hevajra Tantra did not become popular in China.[11] The title of the
Chinese version reads "The Scriptural Text of the Ritual of The Great King of the
Teaching The Adamantine One with Great Compassion and Knowledge of the Void
explained by Buddha." The preface reads:
From among the 32 sections of the general tantra of Mahmy one has taken
2 rituals with Nairtmy. Dharmapla, Great Master who transmits Sanskrit
(texts), thoroughly illuminated and enlightened with Compassion,
Probationary Senior Lord of Imperial Banquets, Grandee of Imperial
Banquets with the Honour of Silver and Blue, Tripiaka from India in the
West during the Sung, received the honour of translating it by Imperial
Mandate.[12]
Cambodia and Thailand
Surviving images indicate that the Hevajra Tantra was brought to Cambodia during the
Khmer Empire and it's practice thrived both in Cambodia and Thailand from the 10th to
13th centuries.[13]
Mongolia
In 1244 the grandson of Genghis Khan, Prince Godan, invited Sakya Pandita to
Mongolia and was initiated by him into the Hevajra teachings. In 1253 Kublai Khan
invited Sakya Pandita's Nephew Chogyal Phagpa to court. As a result Buddhism was
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declared the state religion and Phagpa was given authority over three Of Tibet's
provinces.[14]
West
The Hevajra Tantra became the first major Buddhist Tantra to be translated in its
entirety into a Western language when David Snellgrove published his The Hevajra
Tantra: A Critical Study in 1959. This work is in two volumes, the first volume
containing his introduction including an "apology" explaining why such a text is worthy
of study (apparently because of the unsavory reputation the tantras had acquired in the
West early in the 20th century. Writing in 1959 he was able to say "There is still a
tendency to regard them as something corrupt, as belonging to the twilight of
Buddhism",[15]) and his slightly bowdlerized English translation (showing that, perhaps
subconsciously, he did feel conflicted about some of the contents). The second volume
contains his editions of the Sanskrit and Tibetan texts (the Tibetan text being taken from
the snar thang Kengyur) as well as a Sanskrit text of the Yogaratnaml. Another
translation appeared in 1992 as The Concealed Essence of the Hevajra-tantra. by
G.W. Farrow and I. Menon. This version contains the Sanskrit text and English
Translation of the tantra as well as a complete English translation of the
Yogaratnaml. An English translation from Fa-hu's Chinese version was made by Ch.
Willemen in 1983 and published as "The Chinese Hevajratantra". In 2008 the German
scholar Jan-Ulrich Sobisch published a detailed literary history of Indian and Tibetan
writings on Hevajra as it was seen through the eyes of A-mes-zhabs, a 17th-century
master of the Sa-skya-pa tradition (Sobisch 2008).
Text
Originally written in mixed quality Sanskrit (with some verses in Apabhraa), the
present 750 verse text is reported to be but an excerpt or summary of a much larger,
original text of up to 500,000 lokas (verses) in 32 sections. Many Buddhist texts claim
to be condensations of much larger missing originals, with most of the alleged originals
either never having been found, or perhaps conceived of as "virtual" texts that exist
permanently in some disembodied way. However, the existence of the 100,000 verse
Prajnaparamita Sutra shows that works of such proportions were actually produced.
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The Hevajra Tantra has some material in common with other sources: II iii 29 of the
Hevajratantra is the same as XVI 59c-60b of the Guhyasamajatantra, and an
Apabhraa couplet at II v 67 of the Hevajratantra appears in one of Saraha's songs. In
the case of the Guhyasamaja, it is safe to assume that the Hevajra version is later, but
the case is not as clear cut with the Saraha quote, since the relative dates are harder to
establish with any certainty.
Root Tantra
Dvtriatkalpoddhta kalpadvaytmako
rhevajrakinjlasamvaramahtantrarj
Manuscripts in the National Archives,
Kathmandu, Nepal
No. 3-303.
No. 3-238.
No. 4-6.
No. 4-71.
Manuscript in the Cambridge University Library,
Add. 1340
Manuscript belonging to the Asiatic Society of
Bengal, no. 11317
Manuscripts in the Tky University Library: Nos
509-512[16]
Editions:
Snellgrove[17]
Farrow and Menon[18]
Tibetan:
kye'i rdo rje zhes bya ba rgyud kyi rgyal po - Narthang Kangyur, snar thang 369,
vol. 80, rgyud (ka) 306b-351b
colophon: rgyud kyi rgyal po sgyu ma'i brtag pa zhes bya ba brtag pa sum cu
rtsa gnyis las phyung ba brtag pa gnyis kyi bdag nyid kye'i rdo rje mkha' 'gro
ma dra ba'i sdom pa'i rgyud kyi rgyal po chen po rdzogs so/ /rgya gar gyi
mkhan po ga ya d+ha ra'i zhal snga nas dang/ bod kyi lo ts+tsha ba dge slong
shAkya ye shes kyis bsgyur cing zhus te gtan la phab pa/
Edition: Snellgrove[17]
kye'i rdo rje zhes bya ba rgyud kyi rgyal po (Hevajratantrarjanma) Th. 417,
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Commentaries
Yogaratnaml by Kha
rhevajravykhykhyvivaraa by Bhadrapda
Netravibhanga by Dharmakrt
Smtinipatti (?) by Kha
Vajrapdasrasagraha by Nro
Muktval by Ratnkaranti
Sanskrit edition from five manuscripts by Ram Shankar Tripathi and Thakur
Sain Negi in the series Bibliotheca Indo-Tibetica Series XLVIII, Central
Institute for Higher Tibetan Studies, Sarnath, 2001.
Padmin by Saroruha
Suviuddhasapua by ankadsa
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Explanatory Tantras
kinvajrapajaratantra
Sapuatantra
Iconography
Hevajra has four forms described in the Hevajra Tantra and four forms described the
Samputa Tantra:
Hevajra Tantra
Kaya Hevajra
The two armed Body (Kaya) Hevajra described in the Hevajra Tantra stands in an
advancing posture on a multi-coloured lotus, corpse, and sun disk. He is dark blue in
colour. His right hand holds a vajra club, and his left hand holds a vajra-marked skull
cup. He embraces his consort Vajranairatma (rDo-rje bDag-med-ma). A khatvanga
staff rests on his left shoulder and he is adorned with the six symbolic ornaments.
In the Sadhanamala this form of Hevajra is single (ekavira) - without a consort.[19]
Vak Hevajra
The four armed Speech (Vak) Hevajra described in the Hevajra Tantra stands in an
advancing posture on a multi-coloured lotus, corpse, and sun disk. He is dark blue in
colour. One right hand holds a vajra and one left hand a skullfull of blood, the other
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adorned with the six symbolic ornaments: circlet, earrings, necklace, bracelets, girdle
armlets and anklets and smeared with the ashes of the charnel ground. He wears a
necklace of fifty freshly severed human heads.
Samputa Tantra
The four forms of Hevajra described in the Samputa Tantra all dance on a lotus, corpse,
blood-filled skull cup and sun disk throne.
Kaya Hevajra
The two armed Kaya-Hevajra (sku kyE rdo rje) - "Shaker of all the Three Worlds"
('jig-rten gsum kun-tu bskyod-pa) - stands in dancing posture on a multi-coloured
lotus, corpse, blood-filled skull cup and sun disk. He is black in colour, with one face,
three round red eyes, and two arms. His right hand wields a five pronged vajra club and
the left hand holds a skull cup brimming with blood. He embraces his consort
Vajranairatma (rdo-rje bdag-med-ma), blue in colour, with one face and two arms,
holding curved knife and skull cup.
Vak Hevajra
The four armed Vak-Hevajra (sung kyE rdo rje), stands in dancing posture on a multicoloured lotus, corpse, blood-filled skull cup and sun disk. He is black in colour with
one face, three round red eyes two legs and four arms. The outer right hand wields a
five pronged vajra club, the outer left hand holds a blood-filled skull-cup; the other pair
of arms embrace his consort Vajravarahi (rDo-rje phag-mo), who is similar to him.
Citta Hevajra
The six armed Citta-Hevajra (thugs kyE rdo rje) stands in dancing posture (ardha
paryanka) with his right toenails pressed against his left thigh on an eight-petaled
multi-coloured lotus, corpse, skull-cup brimming with blood, and sun disc. He is black,
with three faces: black, white and red - each face having three round blood shot eyes.
His light yellowish hair streams upwards crested with a crossed vajra, and he wears a
diadem of five dry skulls. He is adorned with a necklace of fifty freshly severed human
heads, the six symbolic ornaments and clad in a tiger skin skirt. The first pair of hands
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hold a vajra and bell embracing is consort Vajrasrnkhala, who is similar to him. The
other right hands hold an arrow and a trident. The other left hands hold a bow and a
skull cup.
Hrdaya Hevajra
The sixteen armed four legged Hrdaya Hevajra (snying po kyE rdo rje) stands with two
legs in dancing posture (ardha paryanka) and two in aleedha posture (right leg
extended) on an eight-petalled multicoloured lotus are, the four Maras (Skanda Mara in
the form of yellow Brahma, Klesa Mara as black Vishnu, Mrtyu Mara as white Shiva,
Devaputra Mara as pale yellow akra), a blood filled skull-cup and sun disc. He is
black in colour with eight faces, sixteen arms and four legs. The central face is black
and laughing loudly, the right is white and the left is red, and the upper face black and
bears its fangs; the other eight faces are black. Each face has three blod-shot eyes. His
tawny hair flows upwards crested with a double vajra and he wears a diadem of five
dry skulls. He is adorned with a necklace of fifty freshly severed human heads, the six
symbolic ornaments and clad in a tiger skin skirt. His first pair of hands hold a vajra
and bell, embracing his consort Nairatma blue in colour with two hands holding a
curved knife (gri gug) and skull cup. Hevajra's remaining right hands hold a sword,
arrow, wheel, skull cup, club, trident and hook; the remaining left hands hold a lotus,
bow, trident, skull, jewel, threatening forefinger and noose.
See also
Hayagriva
Hevajra at the Rubin Museum of Art
Notes
1.
2.
3.
4.
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7.
8.
9.
10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
References
Chattopadhyana, Debiprasad, ed. 1970 Taranatha's History of Buddhism in
India. Indian Institute of Advanced Study, Simla
Chandra, Lokesh. 2002. Dictionary of Buddhist Iconography. Delhi: Aditya
Prakashan.
Davidson, Ronald M.
2002. "Indian Esoteric Buddhism: A Social History of the Tantric
Movement." Columbia University Press, NY.
2005. "Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan
Culture." Columbia University Press, NY.
Farrow, G.W. & Menon I. 1992. The Concealed Essence of the hevajra-tantra.
Delhi: Motilal Banarasidas.
Finot, Louis. 1934. "Manuscrits sanscrits de sdhana retrouvs en Chine
(Hevajrasekaprakriy)." Journal Asiatique, 1-85.
Matsunami, S. 1965. "A Catalogue of the Sanskrit Manuscripts in the Tky
University Library." Tky.
Pott, P.H. 1969. The Mandala of Heruka. in CIBA Journal No. 50
Roerich, George N., 1949 The Blue Annals. Royal Asiatic Society of Calcutta,
Calcutta
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External links
Hevajra Tantra and Related Subjects (Himalayanart.org)
(http://www.himalayanart.org/pages/hevajra/index.html)
Retrieved from "http://en.wikipedia.org/w/index.php?
title=Hevajra&oldid=587540553"
Categories: Yidams Buddhist tantras Tibetan Buddhist texts
Tibetan Buddhist practices
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