智山學報 第52 - 017杉本 恒彦「A Critical Study of The Vajradakamahatantraraja (II) ： Sacred Districts and Practices Concerned」

A

Critical

Study

of

The

Vajradatkamahatantraraja

(II)

-

Sacred

_Districts

_and

_Practices

Concerned

-Tsunehiko

Sugiki

1

Introduction

The

liZijradakamahdtantrartija

(composed

in

9-11th

oentury?)

is

one of

the

mo.st important canonicaJ textsinthe

CZikrasampara

Buddhist

literature

in

India.

I

once took up

its

chap.1

and

42

and _presented theircritical

Sanskrit

text

(`A

Critical

Study

of the

VajradEika[tiiahata[[rtraraja

(I)'

(=

Sugiki

:

2002)).

[I]his

paper, as the contirmation of that,

aims

at analyzing

the

contents of

chap.7,

8,

14,

18,

22,

36

and

38

and

_presents

their

critical

Sanskrit

editon.

The

method

for

the edition

is

in

_accordance

with

that of my _{preceding paper:}

I

referred

to 'IIibetan

translatiens,a commentary of the

VZijTudakatantra

and

Sanskrit

maiiuscripts

(or

critical

texts)

of other works which

hffve

the same

lmes

or

passages as

the

1,2iiTu4tikatantra

has.

The

above chapters

deal

with

theorieson sacred

districts

(des'a

or

ksetra)

or seats

(stha-na)

of

local

deities

and some _practicesrelated to these

districts

or

seats:

Chap.7,

8,

and

22

exp1ain what

is

called choma-, `secret sign.'

Chap.14

and

18

introdube

three

kinds

of twei}tyfour

districts.

Chap.18

and

36

deal

with

the

tantric

meeting

(meld[paka]).

ChaEp.36

also

gives

an

instruction

of several

techniques

for

pleasing

female

messengers

(dtitab.

Chap.18

introduces

an

offer-ing

ritual

(piij'a-)

and a

fiow

(sra-va)

_yoga,

too.

<

AbbrEwiations

and references >

Ms

:

Sanskrit

rmuseript.

Tib

:

Tibetan

translation.

'

l!2zptddkatantra

:

lthpmdakamahatantrardy'a,

Ms.

Culcatta

Sastri

72(

=

C.)1

gth\vaegE+=m

A-mna-yamaiij'amr

:

sirtsamputatantrarop'attha-

a-mndyaman"1'arindma of

karagupta,

Tib

Ota.2328.

Abhidha-nottarottaratantra

:

Abhi(thdnottarottaratantra,

Ms.

Tbkyo

sunami

10./

12.

Cakrasamvaratantra':

Cakmasa7?ivaratantra

=

Heruka-bhiclhanatantra=

ra,

Ms.

Baroda

Acc.13290.,

Tib.

Ota.16.

CakrasaT!ivarasddhana

:

Sm'cakrasa7Tzvamsddhana

of

Kps.4ac5rya,

ed.

Tsune

hiko

Sugiki,

`Kpe.45cErya's

Sbe-cak

ze$amvarasa'dhana'

JOURM4L

OF

onLZAIV

STUZ)IESI

49,

2000,

p.45-62.

Hevopatanim

:

Hevopratantra,

ed.

D.L.Snellgrove,

717E

neIx:tl,ZRA7L4N7IRA,

A

aRIfVaAL

STtMIES

t4

London,

1959.

t

Heruka'bhidha+napanNpa"ka'

:

Sriherukdbhidha-nasadhanani(thipan:iika

of

pada,

Ms.

Kathmandu

Reel.

B31/20.

Kubjikdmatatantra:

Kubjthdmatatanim,

ed.

T.Goudriaan

and

man,

TliEKUBJIKArm714714NTRA

-KU]LALIKAMNttl

K4

l2ZICRSION

OrientaJia

Rhen}[[baiectina

XXX,

1998.

Samputatantra

:

Saqpputodbhavatantra,

Ms.

London

Cowell

'

Eggeling

37.

Samputatantratrka":

Srileamputataakanamayopinitantrarop'aszta

dars'anatokanama

of

indrabodhi,

Tib

Ota.2327.

Samva7edayatantra

:

Samvaroclayatantra,

ed.

Shin'ichi

Tsuda,

711iE

RODA

YA

714N!TRA

-

SELEC[TIED

CurAP71E]RS,

The

Hokuseido

Press,

1974,

Tbkyo.

'

I,hjTzzaakatantravivTti

:

Sre-vojraddkana-mamaha'tantrarCijasya

vivTti of

vajra

(or

Bhavabatta),

Tib.

Ota.2131.

I,2usantatacrkd:

llasantatilaka-

of

K;s4acilrya,

ed.

CIHTS,

KA-

OF

orIR]VZ4"VZRA7II'

S'Rj)<RSIVL4-(Z4nvR}<A

WZIr7IH

COMMEN7vaRY

:

RAHASXtlDIPLKA

BY

V141VARATIVA,

1990,

Sarnath.

IVbgintsamca'ratantra:

]Kigintsamca-ratantra,

ed.

CIHTS,

RA714NMAM

wr[Zl7

AUBAIVDH,tl

OF

tlX7!ErAGA7i4RAIrsI7A

AIVD

.

t- - -- ' t

URADESAIVUSARnvVYAKHX4

OF

ALAKAKt4LASttl,

1998,

Samath.

Ybgindsanzedratantranibandha

:

See

}'bptnfsaTpca-ratantra.

Sanderson,AIexis1994

`VajrayEina

:

Origin

and

Function,'

BUDDHISM

IIVTO

Tne

YEAR

2000,

Bangkok,

pp.87-102.

A CriticalStudy of The Vajradakamahatantraraja

(II)

(Sugiki)

Sugiki,

Tsunehiko

2000

See

Cakrasa7?zvarasa-dhana.

Sultigi,

Tsunehiko

2001

`On 'Ihe

Making

of

The

Cakrasanbvaratanim,'

(in

Japanese)

JOURNAL

OF

CHIZt4NSTUDLEIS

50,

pp.(91)-(141).

Sugiki,

Tsunehiko

2002

`A

_Critica[l

_Study

of

The

Vlijradakama[hEtantra[raja

(I),,

JOURNAL

OF

CH]IZ,tlNSTUDIIE)S

51,

pp.(81)-(115).

Tsuda,

Shin'ichi

1973

`Theoryof

_PTehain

_the

_{Saixivaraliterature}

(II),'

NAL

OF

BUZAN

STUDIIIS

17.18

(in

Japanese),

pp.(11)-(35).

Waynian,

Alex

1995

`Twenty-four

_[I]amtric

_Places

_in

_12th

Century

_Indian

Ge

ography,'

DHIH

19,

_pp.135-162.

2

Contents

of

each

topic

2.1Secret

signs

Chap.7,

8

and

22

deal

with vamious

kmds

of secret signs.

They

can

be

assorted

into

some

types

according

to

the

distinction

of

their

contents aind

pur-poses.

Chap.7

imroduces

twe

knds

of secret signs,

The

first

kind

is,as shown in

its

title,

hastamudra-

(hand

_gesture).

[7.1-71

Communication

between

a

_yqgintH

and a _yqgin

is

made

by

means of their

hand

_gestures.

'Ihe

lines

insist

that

after

a

_{yqgint-showed}

with

her

hand

one of

the

_parts of

her

body

or one of the spots

seen

from

her

standing

_place

to a

_yogin

in

front

of

her,

he

should

indicate

with

his

hand

a

_promised

_pait

of

his

body

or a

_promised

spot where theireyes can see

as _a response to

her

_gesture.i

Fbr

example, "He

(=

_yQgin)

should show

his

head

to the woman who touchos

the

_gar1and

of the top of

her

head.2'

[7.1]

R)llowing

this

way, she and

he

can indentifyeach other as each other's

_yDgic

companion.

The

instruction

of the second

kind

of secret signs

is

_given

together with

the

instruction

of marks

(cihna)

and

chairacteristics

(laksapa)

of

_goddess

Kam-botiica

[7.8-2e]

Kambojika

who release

_people

from

illness

can

be

inferred

to

be

introduced

here

not only as one of

deities

but

aJso as a

human

_{yqginTbecause}

her

hastamudras

are oonhected

witha

_yqgin's

pratimudrdts

(a

yqgin's

response

1Commentatorsgenerallysay thatthehand islefthand.

2 Inthe Cakrasarpvarutantra,the Abhi(thdnottarottantantraand the Samputatantra,what

she indicatesisnot the_garland of thetop ofher head butthetop ofher head.Seealso

igtheikwma-f-=e

to

her

hastamudra-)

e.g. `He should show

his

forehead

to the woman

who

in-dicates

her

hair.'

[7.9]

PTesumably,

this

silent communication

is

made

when

a

yopin

encounters such

1ady

that

has

hnmbojiktrs

marks and

characteristios.

The

first

and the second

kind

of secret signs meiitioned above are common

in

their

basic

structures:

Ybgins

and

_y(iginis

achieve theircommunication

by

means of their

hastamudra-s

and

_{pTutimudra-s.}

However,

while

the

first

kind

seems to

hatre

been

_popular

among the

(lakeasaT!ivara

_practisers,the second one

doos

not. rlEhe

description

of

the

first

kind

appears aJso

in

the

Ctik"usamvarata-nim, the

AbhitVidnottarottaratantra

and

the

Sdmputatantra

(See

Supplementary

Note

(I)

of this

chapter)

which are among the most

important

and the mpst

popular

texts.

On

the

other

hand,

the second

kind

can not

be

found

in

either of

them, nor

in

the

Sarpvarodayatantrn

Iassume

that

this

is

due

to the specia3ity

of

the

second

kind:

the

speciality that the second

kind

is

applied only when a

yogin

encounters a woman

who

has

a nature of

Kamb(ijika

Chap.8

gives

another twe

knds

of secret sigris.

The

first

kind

is

the

ges-tures to

inform

a

_yogin

or a

_yqgini

of

her

or

his

intention

[8.1-6]

e.g.

f`By

a

man who

taps

himself

on

his

bellM

it

is

informed

that

he

is

htingr

_y;"

[8.2]

Here,

a

_yQgin's

_gesture

to tap

his

belly

coiiveys

his

iirtention

that

he

is

hungryL

[[he

difference

between

this

type

of secret signs and that type

imroduced

in

chap.7

is

clear.

Sigus

in

chap.7

consist of

_pajrs

of

hastamudra-

and

_pratimudrd

Each

of

those

signs

has

no more _particularmeaning than mutual

identification

between

a

_yQgin

and a

_yogini'.

On

the

other

hand,

signs

given

in

chap.8

enable a _yopin

and a

_yoginito

communicate

his

or

her

_particular

intention.

'Ihe

second

kind

of secret signs

is

caJled vdkehoma-, `verbal secret signs' or

`jargons.'

[8.7]

In

the

_point

that

these

_jargons

are

for

verbal commmication,

they

should

be

distinguished

from

other types of signs

discussed

above which

are

for

non-verbal communication.3

The

fbllowing

is

the

list

of verbal secret

signs

introdueed

in

chap.8:

('IIhe

italics

a[re

jaJgons,

and the romans are their

meanings) potarigi

lumbaeatuka

' : abhivadana :

agacchami

:

_grima

gamu

.nagarahrdaya :

_gacehdnii

:

dehi:

vlra

3 Ofoourse such a case thatthese vakchomds were accompanied withthe_perfbrmance of

gesturestocommunicate more clearly hisor herintentl'onmighthayehappened.

kaurava

atikarana . 'sravana ' naranaralea

ka7khaaM

paridhi

kraraalikamud{zka

trsndstha-na-t

lambodaro

vijiicrpti s(inuanguli

rtijika-pankti

calamandata --phaCgusa cchababhastha :::::::::::

A Critical

Study

of

The

Vajraqakamahatantraraja

(II)

dantah:::

:::::::: marana .

girabkama

-"samagama mandala --dvEraksatriya

SUdra

paSumedah

gandllavakini

amukatalh . :

hasya

trpti

parvata

avayavab

jihvEdhvaja

vayusama

janachagala

balivarda

bhaksana

--sthititrptamithuna

kamika

.varCtiLa mantha'na

talikdamuka'svasana

vzratzantabhagini ::::: : :

dantaspars'o

_jthvdi[

agamana

kirananirodha

dibamrapriya

saritavadana adanachanda mryapati t-svasamahaTksara . nama

opyaka

::::::::::::::: :

(Sugiki)

dantaspars'ana

: li t sunyasparsana :

Quite

a similar

idea

appears

in

the

tatantTzz

(See

SuPplementary

Note

can

be

found

in

three

biggest

works of

the

regarded as

_popular

signs.4

4 As iswell known,theHevojratantraintroducesscvncthyabhdya, `secret words.'

60)Itsnature isvery close to the valechoma of the VojradahatantTuand so on, which

suggests thatthisknd of secret verbal slgnsisone of _generalfactorsof the }loptnitantru

mttkhaspars'ana

hri

--

urusparsana

Abhidiianottarottaratanim

aiid the

(II)

of

chap.8).

Since

this

kind

of vtrkchoma

ClrikmasatTivara

literature

gharptE

keSaamrtadakinl/t-smasana

brahinana

. .tvalsyacandala --daldni == -hvayd] :

bubhuksita

kutah

.puspavistidhnmrarnegha nadimukha

dantamalEpdsucatuspatha

mahEpdsu narama[hisa .--reqapurusa

bhukta

lajjaevarp

kuru

sEippratam

,

it

can

be

igthI7WegE+=th

Chap.22

introduces

a

different

type of secret signs.

It

is

a combination of

gestures

andjargons.

According

tothe

commentary named

l,2zjrud{rkatantravivpti,

each

jargon

functions

as a response

to

each

gesture.5

Fbr

ercample, "Casting

her

fillger

into

her

mouth,

it

is

a mark of

Paltini.

('Ib

her

_gesture,

he

should respond

with ajargon) "ghoghu"."

[22.2]

Here,

"casting

her

finger

iiito

her

mouth"

is

the

sign shown

by

a _yoginito

inform

a

_yogin

in

front

of

her

that

she

is

_equivalent

to

_goddess

Daltint

When

the

_yogin

understands

it,

he

utters a

jargon

"ghoghn"

as a sign of

his

acceptance.

In

other case, a

_particralar

_gesture

is

_performed

by

a _yQgin,and a

_yqgini

i'n

front

of

him

should show

her

agreement

by

means of

a

jargon

e.g. "By a man who

touchs

the

middie

of

his

forehead,

(his

decision

that) she

is

his

dosired

lover

(is

conveyed to a

_yciginiin

front

of

him)

.

('Ib

his

gesture,

she utters thejargon) "agnidaha"

(as

a sign Qf

her

agreement)."

t22.8]

As

investigated

above, the

function

of

_gestures

is

toconvey a

_yQgin

or a

_yogincrs

intentien

arrd that of

jargons

is

to

show

her

or

his

acceptamoe or agreement.

2.2Sacred

districts

or seats of

deities

[[he

l,2zjrudakatantra

deals

with

three types of sacred

districts

(des'a

or

ksetra)

or seats

(stha-na)

of

deities

[[lype

(1)

:

Internal

twenty-four

seats

divided

into

_pitha-di

and

tricakra

'

'IYpe

(2)

:

TvveBtyLfbur

districts

divided

into

twelve

groups

or six

families

'IYpe

(3)

:

Another

_group

of

twenty-four

districts

<

[[3rpe

(1)

>

Chap.14

dea[Ls

with

internalized

twenty-fbur

districts

or seats of

deitics.

First,

narries of twenty=four seats

beginning

with

[Pvllz-ra-]malaya

(up

to

Maru)

are enumerated and their

loeations

in

one's

body

is

explained

(=

head,

top of the

head,

right ear and so on).

These

seats are elassified

into

ten

(pithadi

=

ten

groups

of

1ands)

beginning

with

pitha

(up

to upas'ntas'ana)'

[1-12].

Then

the text

declares

that twenty-four sacred

_girls

who are called

4dkinds

reside on

these

twenty-fbur

internal

seats.

These

ddikinds

have

the

fbrm

of arteries

(na"d.

O

tradition.The contents of the Hevop'Tz}-versionis,however,quitedifferentindetail.

5The it2ijra41ikatanimvivrtiinsiststhat _gesturesare _performed

by

a _yopiniand

jargons

should be uttered bya _yciginThis,however, doesnot alwayswork well inthissystern.

An ample of

[22.8]

whichisdiscussednow isone ofsuch cases.

A CriticalStudy of The Vajradakamahatantraraja

(II)

(Sugiki)

[14.13-14].

After

that,a

list

ef names of such

d(rkinis

(PracaJ

da,

Carpdalc$i

and

so on) and of their

internai

seats told

before

is

_given,

accompanied

with

a

list

of these

da'kint-s'

hnsbands

(Kharpdakapalill,

Mahakathkala

and so oll) who are

called

heroes

(vz-ra).

The$e

heroes

abide

in

one's

body

in

the

form

of twentyL

four

ingredients

_(dha"tu)

of one's

body

(fingemails,

teeth,

hair

on the

head

amd

body

and se on)

[14.16-19].

Such

twenty-four

districts

or seats

form

threeeircles

(tricakra)

i.e.

Cthe

circle of

mind'

(cittacakra),

`the circle of word'

(vdkcakra)

a[nd

`the

circle of

body'

(kaJyacakra),

And

the

sacred

girls

residing on each of

tricakra

are called respectively `a woman

_going

inthe sky'

(kheeari),

`a woman

_going

on

the

_gTound'

(bhacarab

and `a woman

living

underground'

(pata-lava"sinO.

[14.4,

8,

17-19]

See

[fable

I.

'Ihis maptata

is

here

called `saTTivara

in

the meeting of

dakint's

being

in

equal union

with

ail

heroes'

(saTvavt-rasamdyogadakeniptasa7?zvaram)

[14.15].

As

this

_phrase

suggests, the abeve _mapdala

is

a collection of all

ddhinis

_uniting with

al1

heroes.

The

word `3a7T}vara7

is

_equivalent to the _expression Cparct7ri _sukhaM'

("the

highest

_pleasure"

)

which means the supreme experience, as

is

known

from

one _phrase in

chap.42

(sarpvaramp

sukhavaram matam

[42.40]).6

And

the

_parani

sukham

is

regarded as

1,2zpaditha

that

is

cemposed of all

4akinis

(sarvadiikinima-yah sattvo vojradckop

_param

sukham)

[1.1].

Therefore,

it

can

be

stated that the

collection of

internal

districts

is

the

figure

of

intemaJ

lhjrudaka.

This

system

seems

to

be

built

on

the

basis

of

the

corporal _philosephy of

the

I,hpt(l{rkatantra

that the

buddmess

(bud(Vtatva)

is

no other than a

_yqgin

himself.7

These

twenty-four

districts

in

one's

body

can

be

regarded as the

incarnation

of,

in

other words,

the

embodirnent of

the

buddhaness.

'The

V2ijTuctakatantra

does

not refer to ten stages

(dcts'abhami)

identical

with

ten _pa"ramita-s

(das'opdramita-).

([leneraJly,they are connected

with

ten

groups

of

lands

(pittbadi)-

and

da-kinis

abiding

in

those

lands.

Yet,

it

seems

6Apart from the CdkrusaTTzvaratradition, Y2igaratnamalaof Kys.4apmb interprets

the phrase `4dkinij'alasafnvaram'

as fo11ows:

dakinyo

vajraxlalcinya41, tbsatp

jalaqi

samitho map<talacakraili, tena saTTivara7Ti sukhavafum.

[141.25-26]

On the ether hand,

Calerusa7Tiva7upanjikaof Jqyabhadrainsiststhat the meaning of sarpvara is`conceaJ.

mer[t';

dalginyalL

sarvfis tricakravyavasthitah, tasarp

jalaip

samuliai4, tasya safTivaraf!z

samvarugeaqz _gopanam ityarthab

[1.51,

7In the VZzjui4dk:atantfzt,itismentiQned inchap.1, especially 1.10

(See

[Sugiki

: 2002]):

afmd vai sarwchuddhatvarp sarvasauritvam eva ea

1

svtidhidaivofayqgena tasmod atmaiva

智 山学報第五十二輯 日 5u 口 目 国 一 日 り 穿 Φ   （ 隔 貯 O 一   oα

犀

『 鑑 一 同_） 『 け 崑 O け oロ O 弓 ω   碑 ロ H 口 け O

琶

日 OO 即 け 同 O 口 U 匿 目 ． ＜ マ ロ 臣   巴 酉 e ζ ぎ α₋ o 腎 o 一   （ 尊 題 。 ＆

畢

Ω 　 　 ， 同 　 　 ℃ 肆 N

ぎ

菖 O 雨 9 哽 9 悼 　 　 丶 91 ぎ 鵠 軋 ぴ 臼 ぎ ゜。 　 O 畫 曾 Ω 虧 　 卜 『

9

黥 げ   卑 畠 け O で O 頃 け 『   げ   巴 £ 畧   霞 σ 巴 hO 頃 什 げ   ぽ   騨 α 牢 碧 碧 岳 O 軸 5 − 　 同 　 　 ． 　 　 　 ， 　 　 　 　 　 　 　 　 　 　 ， 牢 書 げ

畧

筒 冒

蠹

騒

働

臣

ロ 住 　 　 絶 冨 　 　 　 　■ 　 　 ． 】 ≦ 　 1 　 ． 訓 一 印 閑 巴 萪 ド ＜ 一 臣 け 銭 9 囂 け 門 一 昌 　 　 　 　 「 　 　 　 　 　 　 　 　 　 　 　 　 　 　 　 ， 　 　 　 　 7 　 　 ， 昂 昌 oq Φ ヨ 巴 冒 一 け Φ   け 7 『 跨 O β げ   帥 島 鬱 山 げ 。 身 釁 P 爵 什 山 霧 7 § 亀 尋 9 α 　 O 鼠 冒 o 嵩 ゆ 　 陶 画 § 面 魯 9 鳶 ¶ 　 b き 騨 o 言 　 　 　 　 　 　 　 　 凸 o。 　

§

智 言 一 ω 卑 Φ … 肖 巳 ユ 住 一 〇 〇 he ぽ Φ ♂ 菷 げ   騨 傷   器 皿 昌 o 犀 一 血   o。

5

簽 　 　 　 剛 ピ 　 　

葭

則 一 ） 弓 β 日 鹽 O 島 四 網 圃 ω 員

器

げ ぎ 餌 　 　 　 　 　 　 　 ●

註

け 91 げ 冨 く ε 雷 鷲 駐 訂

蚕

『 巴   匿 目 房 o 一 〇 ぴ o 口 窃 犀 話 『 ぽ   畧

壽

a

₋ 魯_o 圃 Φ （ 寒 藺

8

菖 漆 無 言 　 ● O 　 肉 勵 § 9

暮

9

5

　 0 “ 養 　 　 　 　 　 7 胃

扈

器 鐸

露

oo 〉 貯

翼

剛 　 　 　 　 ー げ

醇

器

1

詫

巳 匿 く ε 且 畳_一 p 3 δ o鬯 げ 目   §

暑

偽 言 印 一 　 　 靄 駄 O ぎ 鵠 画 旨 　 肉 o °。 ミ o ロ

器

_一 窪 OOh け 『   口 O ω   ＜ 母 ロ 話 σq 四 ロD 貫 倒 ぴ げ

螽

　 　 　 　 　 　 　 　 ■ ζ 魯

畧

四

壷

円 聾 ， ° 習 餌 一 髯 鵯 冓  

9

『 Oh   宦 静 円 餌 卩 膨

99

譯 § 神 Ω お 　 茵 9 § 旨 印 ト 　 b 、₈ ミ 奄 騨 9 口 5 暮 『 け 冨 o 暮 　 　 I 　_I α Φ 禹 o励 巳 旨

母

働 の 口 ぴ げ

粤

塑 く ε 蜀 げ

甕

蜜 ユ げ コo  

8

目 髦 げ § O 昏 鳥 款 β 鵠 § ｝ O 題 　 映 勸 藷 剛 δ 　 零 § § 窒 ぽ   畳 　 　 　 」 ℃   臣 o凸 出 嚶 　 屆 國 冨 αq 習 碧 倒 冨 昏 騒

蕚

器

く 淳

9

− ’ ず 8 °・ 巨 匹 α 一 Φ Oh け げ Φ ゲ 畳 ℃ 翼 ぎ σq b」 。 畠 ギ 。 腎 。 一 Φ （ 唱 91 肺 ミ O 虐 §

8

§

喜 罫 臼 μ “ 　

ぎ

幹 働 蹙 画 e 鍵 帖 鵠 吶 　 ◎◎ 　 　

睾

自 匙 偽 ミ 自 畔 91 　 　 　 　 　 ， αq   巳 芭 ・ 餌 目 しロ O

皆

　 　 鋤

径

  昌 号

8

げ 画 　 　 　 　 膠 　 　 ． 蜜 巴 一 謬 巴 四

霹

　 　 冒 p 鬘 　 O 器 ℃ ロ ロ 魯 9 § °・ 薈

§

μ O 　 　 恥 自 母 『 匐 ぎ 　 　 　 　 　 　 　 　 　 ， 　 　 ． 悼 O 　 　 蟄 G Ω ヨ ミ 娉 曾 9 汁 三 Gq 訂 昌

翼

  p ロ ロ 象 臥 　 　 　 ． 　 　 PO 巴 叮

譯

目 巨 剛 　 　 　 　 　 　 　 　 　 　 ， 　 　 　 　 　 1 　 　 　 　 餉 ロ 苺 第 − 、 　 σ 訂 匡 oo 畠

羃

暮 　 　 　 、 酢 § 毳 9 蕁 自 曽 　

き

Q 遷

B

　 黷 鵠 籌 鐸 計 Q   恥 ぎ 黔   髢 oD 梟 酵 91 　 　 　 訓 げ 薮 ζ 母 母 一 ℃ 器 日 擘 畳 臥

冓

9 審 け け   m 肖 ロロ

S

僉 ぎ 鼠 暑 Ω 器 　 ミ ミ 営 謹 　

霆

9 臼 什 冒 F5 」 ） o壁 O 隔 皆   け 一 昌     皿 ○

皆

　 　 　 ぼ 回 竃 魯 四

身

倒 ぐ 巴 δ om5p ぐ ε H 霧 9 酔 毒 讐_一  

鷺

撃 才 色

60

A CritjcalStudy of The Vajradakamahatantraraja

(II)

(Sugiki)

sible

to

interpret

that the above

lands

and

dtlkint-s

admits of

this

idea,

because

the combination of the conception of

das'abhu-mi

with

_pitha-di

had

already

been

attempted

in

the

Cakmasampvaratanim8

which was cemposed earlier

than

the

L"2zptddkatantrrv

and

had

influenees

on

the

malting of

the

i/ZtjraatthatantraiO.

Then,

why

is

net the conception of

das'abhami

mentioned

in

chap.14 _of

the

lth-jiraddkatantra?

It

may

be

explained _as

follows:

The

_purpose

_of

chap.14

is

to

give

an

instruction

of the

figure

of

internal

lands

on which

da-kinis

abide inthe

fbrm

ef aJrteries.

Therefore,

a[n

invisible

aspect of

these

la[nds,

iB

other werds,

the meaning of

the

landpractioe

1ying

behind

the

figure,

is

not

described.

If

it

is

_possible

to read

in

thismap4ala

the

idea

of

das'abhu-mi

and corresponding

das'opa"ramita-,

the

following

_{interpretation}

can

be

conducted - when a

yo-gin

meditates such

districts

in

his

body,

he

experiences

his

mental _progress

in

das'abhu'mi

and

das'apa'ramitdi.

< 'Ilype

(2)

>

Chap.18.2-5

gives

another

interpretation

of the same twenty-four

districts.

Each

nfirne of the

districts

does

rtot

differ

from

that of chap.14 except one

case

i.e.

PanNcata

instead

_of

Matava..

This

_suggests that

the

_{systems of}

the

districts

_introduced

_in

chap.14 and

chap.18

haye

the same origih

(according

to

Prof.

A.Sanderson's

analysis on the

Cdhmsanzvaratantra,

the origin

is

found

'

in

the

Saiva

tradition,

[Thntrasadbha-va)ii.

This,

however,

is

not

the

case

with

the

details

of the system: ']

he

order of those

districts

and the manner of their

classification

introduced

in

chap.18

differ

from

thoseof

chap.

14,

and the

chap.18

appears to

focus

oll the extemal aspect of the

districts.i2

[Ilable

II

shows the

8See

[Sugiki

: 2001:_p.(92)].

9See

[Sugilti:

20ce: p.(85)]and

[Sugiki:

2ooO: p.(59)-(60)].

10See SupplernentaryNbtes

(I),

(IV),

(VI),

(VII),

(XIT),

(XIV),

(XVI)

and

(XVTII)

of

[Sugiki

: 2002],and

(I)

of

chapter

7and

(I)

of chapter 8,

11See

[Sanderson:

1994: p.95].

12Iconsiderso forthree reasons -

(i)

Becatise

of itslackof explanation about its

oern withinternalaspect, like`ladies reside inthe formof vein'

[14.14]

and so on.

(li)

Becauseofitsexplanatien `(in

eacli

district)

foretgn

1anguageisspolren

(by

the

dduinis

or _yqginisresiding inthose_places).'

[a

summary of 18.2-3,especially see 18.3d]`Fbreigri

language'

(mleochmbhaFa)

ean be tlieughrto mean litera]ly

_a

dialectof each district,or

inthe practicalmeaning a secreti laiiguageor instructionwhich eorttradiets the worldly

custom. Whichever meaning of it,the phrase `foreign laiiguageisspolren'sounds likean

ercternal action.

(hi)

Becaueeof the titleof thischapter `the definitionof the meeting'

ewth\eeegEt=pt

details

of

the

system of chap.18.

There

are two ways of classification.

One

is

to

devide

twenty-four

districts

into

twelve

_groups

tmd

the

other

is

irrto

six

families

(knta):

TABLE

II

SamredPlace

Pamily,AccordingtotheVajTa4akavivtti

1Kulatd 2Maru

13Pretapun-14[Msiaknsni ofVErEhr-faJnily

3Sinclhu

4Nagara

15Pu-m.aptri

16Jalanthara ofYEminT-fti[rnily

5Lampa'ka

6Saurdstra--17Odra.

18Kamariipa ofMohanT-famiy

7Himaptri

8Kaficr-19Demkota' 20RdmeiftJanz ofSa[[pcalhi-fatnily

9Paficala

10arhadevata

/ f

21Godavan-22Arbuda

ofSatptrasini-fatnily 11Kaliriga

12Kosala

23SuvaT!tadmMpa

24Odydyana ofCa4dikalfamilY

Nrst,

twelve

_groups

should

be

examined

(Although

there

is

a slight

differ-ence,

the

idea

of twelve

groups

of

lands

is

derived

from

the

CdforasarTDvaratantrn

See

Supplemantary

Notes

(I)

of this

cha[pter).

According

to the text,mothers

reside

in

1

and

2.

Female

leaders

of

families

are

in

3

and

4.

Deities

ofthe

fatnilies

are

in

5

and

6.

Sa[[pcilini

is

in

7

and

8.

Sahajariipipt

is

in

9

and

10.

Pis'itiisinr

(or

A

meat-eater woman)

who

holds

obligation

(vrata)

is

in

11

and

12.

A

big

female

lord

named

KharpdaJroha

is

in

13

and

14.

A

woman of

the

capta-la

family

is

in

15

and

16.

A

_great

_girl

is

in

17

and

18.

A

girl

is

in

19

and

20.

A

supreme

female

lord

who

is

dtlkini]'s

in

21

and

22.

As

to

23

and

24,

only the _phrase `as

was shown'

(yathoddtstam)

is

given.

(Wliat

this

phrase

indicates

is

not clear.)

These

women aJre

local

_goddesses

or

ladies

in

each

district.

Sorne

of them are

specified with theirnames, some of

tham

are artollymous.

The

_present

text

tells

nothing aibout

the

_purpose of classifying those

disuicts

into

twelve groups.

ntght, they[= women inthedisttict]holda meeimg.'

[18.59]

Of eourse forthese reasens we camiot deny cornpletely the _possibthtyofthese lands havingbeen applicahleto the internalpractice,but so faias no _positivedeseription

explaining the internalaspects of those districtsisnot found,itseems safe toconsider

likeahove.

A CriticalStudy of The Vajradakamahatantraraja

(II)

(Sugiki)'

Six

yopinz'"s

-

it

seems most

likely

to

consider them as

femaie

leaders

of six

fatnilies:

VlirahI,

Yalnini,

Mohani,

Sarpcalini,

SaiptrAsim

and

Caqdikd

- _{are referred}

_to

_before

_the

_text

_{enumerates the above twenty-four}

_districts

[18.3].

It

may suggest the counection

between

twenty=four

districts

apd

the

system of six

fainilios

although

no

_particulars

of each correspondence are

given.

[[he

l,2tpa4etkctrviuti

clearly connects twenty-four

districts

with

the

system of six

fainilies

and

gives

details

of

the

connection as shown

in

'fable

II.

However,

in

spite of these

descriptions

seen

in

the

i,2zjira4dhatantrct

and

the

V2lipmd(ikctvivrti,

it

is

still

diMcult

to

decide

whether the

l2Zziradakatantra

itseif

has

the

intention

to classify tweixtyLfbur

districts

into six. '[Vhis

is

because

it

is

also

_possibleto

interpret

that

six

female

leaders

of the

fainilies

are the _goddesses residing in

SincViu

and

IVdgara

as we _saw

in

the

_{previous paragraph}

(`female

leaders

_of the

fatnilies

are

in

3

and

4').

Hence,

it

seems sa[Ee to consider that

the

coimection･ of twei]ty-four

districts

with

the

system of six

fatnilies

is

no more

than

one

possibility

In

the

Abhicthdnottarottaratantra

chap.24,

the system of twenty-four

dis-tricts

is

constructed on the

basis

of

the

idea

ofsix

families.

Its

mandofa seems

to

be

the source of the

Satcakeuvartin

Mandala

of

Ladhak.

Tal)le

III

summarizes

--

--thecontents of

the

_{maptala of}

the

'Abhicthanottarottaratanim

chErp.24,

_especially

focussing

on

twenty;four

districts.

TABLE

III

SaeredPlace

_{DalcasStandingattheCenter}

1Pullz-ramalaya2Jatandhara

30dyana

4Arbuda

Vajrasattva

5Goddvan-

6Rdmes'vara

7Devz-kota

. 8Malava

Buddhadaka.

9Kdmariipa

1004ra

11lb'isi'akeni

12Ko3ala

Ratnadaka'

13Kalinga 14Lampdk;a

15Ka-n"ei`-

16ffimalaya

Padmadaka.

17Pretapun- 18Grhadevata

19Saurdytsa 20SuvaTTLadm-paVajradaka

21Nagara 22fintihu

23Maru 24Kulata

Compared

with

'Ibrpe

(2),

two poinbs should

be

noted: the

difference

of

rwth\WagE+=tw

[i2Le-order

of

the

districts

in

tbe

Stbhmba-nettasOttasatantra

is

eoRcordant

with

that of 'IYpe

(1).

Uniike

'Itsrpe

(i),

however,

the

Abhi{iha-nottarottarata-ntra

dpes

not assert

the

combination of the

districts

with

the

conception of

tricakrrzt.

It

is

not so

diffieult

to

explain

its

reason -

The

system of

the

Abhi-cthdnottarottartztantTu

clivides

each circleof

trteakra.

in

Tbfpe

(1),

districts

froma

Pntliirumalazia

to

Ma"lava

iccate

on cittaedsra,

!u

other vvords, they are collected

on one circle.

In

the

classdicaLion of

tbe

Abhidhanettarotttifutant7u,

however,

they are

distributed

to

the

sepaiate circlesunder

different

suparvisors as shewn

in

thble

III.

'Ihetafbre,

the

idea

of

tri(xihra

does

not work well

here.

Instead,

the

system of the

Abhidha-nottarottaratanha,

although not rnentioned ciearIM

is

theoretically

likely

to aeoept the structure of

_pithddi

conneeted

with

das'abhtfmi

because

of theireollsensus

in

the order of

the

districts.

Il?he

difference

of the way of c}assrdcatioll

between

the

Abhi{Vidinottaratantra

and the

I/hptddhavivrti

Qf

1

ype

(2)

suggests thatthere were

_plurai

ways

for

ap-plying

the

system ofsix

families

in

thesystem of twenty-four

districts.

Historieal

priests

might

have

preferred

the

mamier of

the

Abhicthdnottarottaratantszx

as the

pictureof the

Sdtcakeavartin

Mop4ala

of

Lathak

suggests.

It

is

because

the

syS-ternof the

Abhidhanottafvdwatantra

keeps

the

order of the

districts

adopted

iA

the

system of

[[Ype

(1)

which

eonstitutes

tbe

mest

_popu}air

Herztka-maR4do

of

the

CalimsaTTivara

literature

a[nd, as a re$ult of

it,

ma[kes

it

possible

to talke

in

ichese

districts

the

idea

of

das'abhtimi

which

gives

them

the

meaning of

_practice.

<'1lype

(3)

:

Another

twenty-four

districts>

'Ihe

V2ipadaMkotantra

chap.18.1()-58

introdwces

aaiother type of

tvventy-four

districts.

In

each

district,

a

_goddess

accompanied

with

a

field

_protector

(ksetrapa'la)

resides at some

kind

of

tree,

oll

the

top

Qf

the

mouiitain or some

other

_plaK

e.

See

Tahle

IV,

Obviously

the system of these

holy

districts

hewe,

a

diffk)rent

origin

frorn

that

of

the

districts

discussed

in

the

_previous

section.

Unlike

'IYpe

(1)

and

(2),

these

districts

are llot

divided

into

subgroups, nor

are explain6d theit

intemal

focations.

They

are extemal

holy

ptaoes,

where

the

tatretric

rrveeting

is

held

with

native women

who

are

idenSMed

as a native

_goddess:

`A

gir}

in

theseplaces

gives

heroes

(=

:

yqgins>

aceomplislments.

Always

roaming

at nighr, they

(=:

these

girls)

hold

a meeting.

They

bring

maxzy accomplishmextts

about

_going

in

thesky

which

are very

haJ

d

bo

obtain.

The

_practicer's

all religious

A CriticalStudyof The Vajradakamahatantraraja

TABLE

IV

(II)(Sugiki)

Distriets Dev-i Ksetrapala Dev-i'sWeaponAbode

12 3456789 1011121314151617181920212223 24 Attahd$a Kollagiri Dharant-Devrkota Vi7oja-Erudi/PretapuTu ETopura Kas'mira MaruIVbgara PaundravafxVxana foydriti

ftsthopura

SopdracttritraOdyayana

Jolandhara KstMm'kaMayopura Amraka Roj(igTha Bhota . Ma-lava SaumyamukhE Mahalaksmi

(Jvalamukhi)

samkati-Kariiamodi Ambikti Agnimukhi-Pihgala KharasthS Gokarni-Kramani . VbtalECdrnunda PrasaniiEsyE VidyunmulthT PisitEsanst) Karaiijav5sini GuhyECandalinl' LolmmStr . KmiPtitanEVipannE sahaja SekE MahEgha4Va Agnimukha

(Mahavrata)

Urdhvakeda Hetuka-3)Ghaptdrava Maliajahgha GeqLalgar4a Nfidijaigha KaralaRomajahgha Kumbha TtljaVaGhant5rava Mah5g _,, Mahsnada6} JanetaMatidrneru BimaMahEvrata Mahakaina7) Bhoga Purnsasvaxa . hanta5) vayra

(hhadgof

gada2)gulamudra, pattis'a vojra, gakti musala -;pasavojra, s'm.'khala anhasi'a, _pas'a halakhptvaTiga

vojra, s'ri.ikhala

dapdq s'akti kattariicd --mudra-, s'akti vojra, gptkhala mudr:a, kattaTik khadgavojiu, sfdleti langala,_gaya vop'ra, ankus'a makang dhvoja mudrd, a mucigara

1)Linesmentioning

JvarxiukhI

and

Mahavrata,

her

weaPon

thagiga

and

her

reE-idencenimbthtree seem uninvited insertionas we observe later,otherwise they are another couple of this

dishict

or another

form

of

Mahalak$mi

and

Agri-irnukha.

R)r

details

see

footnote

39

of chapter

18.

2)

or _gaya. R)r details

see'

footnote

41

of chapter 18. 3)or

Anala.

R)r

details

see

footnote

49 of

ehapter

18.

4)

or

AgnivaktrE.

R?r detailssee footnote88 of chapter 18. 5)

or

MahEbala.

Fbr

details

see footnote

93

of ehapter 18. 6)or Ma[hal)ala.

R)r

detailssee footnote97of chapt}er 18.

7)

or

Jhilttrava.

R)r

details

see footnote

117

of

chapter

18.

' kadambcatree top of the mountain

(nimba-tree)i)

tala-tree vato-tree dmratree kanNcanthtree j'atVtree top of the mountam bigdesert vetmatree divinepalace s'olmalitree karafZ?'civ-tree as'okatree kannkthtree sol&tree bhatcv-tree ddrz--tree top of the rnottntam madhwtree

en#WeeE-f-=M

actions a[recompleted.

No

doubt.'

[18.59-60]

It

should

be

noted that the similar system appears

in

the

tradition

of

Hindu

Tantrism

- _{concretely saying,}

_in

_the

_{Kmbjikdmatatantra}

_chap.22

_(See

Supplementary

Notes

(II)

of

chap.18).i3

It

is

a

tanra

of the

_goddess

Kuetiika-which

belongs

to

the

Salcta

sect or

the

Saivism

of

the

broad

6ense.

See

'Ihble

V.14

TABLE

V

SacredPlace Dev-i KsetrapalaDev-i's WleaponAbode

123456789101112131415161718192021222324Attahdisa Caritra Kblopfii Jayantt-[Liiayini Prayaga varanast-Eh"TkotaViroja'Airudi .]Efastinopura Mopura KdS'mam-MaruIVIzgara

Pundruvardhana

Paruwh-iu PreFhopura Kthudi

SbparaKst-m"ka

Mdyopum-Amratikes'vara

Rdy'agrha SaumyEsyE Kpe.pEMahalaksmi Jvalfimukhi MahtmyE V5yuvegE

SEii-

katl Karnarnoti AriibikE AgriivaktrE Pthgak$i KhardsyE GolsarnE' Kramani

CEmundE

Prasami5sy5

Vidyuiunukhi

Mahal,aJE

AgnivaktrE

Lohmtr Kampini PlitaniBhagnan5sE Mahaghapta Mahal)ala AgriikaMahapreta Maiialcala PavanaSadkara HetukaAnalaGhantErava Mahajahgha GajaJvarpa Tadjtiabgha KaralaRK)majadgha Kumbhaka TtijataGhanaJrava Ulkfirnukha

Pisit5S'a

Mahtimeru bhmana Mahal[rodha Mahakarna . vasrudaktidage4atha4gapds'atVtvojagaddtfu-lamu(b'ti, pa#.is'a vatira, s'aibti mu$ala -i-Pasamudna, ldwta ankugahalakhatvariga vajrzt,tptkhala dap4egs'akti mudrd, lakuta katidriha kha4gav(ijragadavop',u, tiakti kadambetree learanjetree nagGtree nirnbatree atlvatthwtree udumbara-tree talatree vattv-tree .

(Caitrakaecha)

This

Hinduism.is

surely one of the traces of negotiation

between

Here

there

aretwo

things

to

be

_pointed

out:

Buddhism

and

13When Iwas inQxirord,Prof. AlexisSandersonand Prof Harimaga lsaa£son who read

my draftof theeditioh of thischapter_gaveme advioetorefer tothe KltteLiihamatatantra.

Iwould liketo_appreeiatetheirhalp.

14Mthough itseditor _gavethe kst of twentyfour districtsinthe appendix of hi3book

(p.125-126),

a few_problernsare foundinit

(at

14,15,16 inthe list),which happened

probahlybecause the editor didnot refer to the Vlijrzx4akntantraforcomparison toun.

derstandthe detailsof it.This isthereason why I

give

thenew listof them.

A CriticalStudy of The Vajradakamahatantraraja

(II)

(Sugiki)

First,

0ctyagyana,

Jdlandhara,

Bhota

and

Mdlava

of

the

li7zpmdtikatantra

are _not

included

in

the

list

_of

the

KILbjiledmatatantra.

Odya-yana,

.ldlan{thara

and

Ma-lava

are very

_popular

areas

in

the

Calbra3a7z}vara

literature

as oberved

in

Type

(1)

and

(2).

In

Bhota,

`Tibetan

district,'

Buddhism

was

fiourishing

in

Tibet

instead

of

Hinduism.

Further,

we can co]jecture

that

Tibetan

district

had

aJready

become

looked

upon

by

some

Indian

buddhists

as an

important

sacred area

when

the

VZzjtada-katantra

was composed.

Seeond,

the

Wzpmdttkatantra

gives

more

detailed

information

of abodes of

goddesses: 'IThe

Kitbjika'matatantra

does

not･ taJk about any residencetree of

the

_goddess

in

Vircija-,

Airudi

_(on

buddhist

side

ErudO,

Hdstinopura

(buddh

:

Pretcrpura)

and

Sopdra

up to

Arnra"trkes'vara

(buddh

:

Amraka)

while the

lhjtadtrkatantra

does.

What

does

thismean?

It

seems most

likely

te

interpret

that the

I,2Lhada-katantra

introduced

new residence-trees to the

districts

where

the

Kubiikdimatatantra

had

no

idea

on

those

trees.

Otherwise,

how

can we

explain the

lack

of

description

of re$idenoe-trees

in

the

Kubliikamatatantra

which

requests those treesin

its

logic?

Hence,

we can

frame

a

hypothesis

that the

the system of the

Kubjiileamatatantra

is

older than that of the

I/?zpmda-katanim.

(Of

course this

does

not necessarily mean the olderness of the whole

tevt

of

the

Kubiikamatatantra.)

Unnatural

insertion

of

lines

which

mention _goddess

Jvalalriukhi

and so on

(`juatdmrkhtti

vikhya-td

/

khag{gaha$ta

sthita

_ghora-

ni-mbavrhl.iasamaEh'itd

/

jlrlietTupdlo

malibllrdyo maha-vrateti viS'tutah

/1'[18.14])

in

the

lxZztrczdblkatanim

supports

the

above

hypothesis.

This

_paragraph

can

be

thought

to

be

devoid

of one _pa'd,awhich should tellthe name of

Jval{iniukhl's

homeland.

This

omission can

be

explained as

follows:

In

the

Kutuiikamatatatra,

the

_description

of

Jval5muklli

and so on

in

Jdyantiarea

comes

directly

after

the

description

of

Kbtagin

as

lined

up

in

Tal)le

V.

Corruption

occrured at some time,

and then the

pada

announcing the

district's

name

had

_gone.

Consequently,

in

the

lthfra4Clkatantru,

the unnatural verse told above

follows

the verses of

Koltagiri

(=

KolQgin).

This

distortion

would not

be

explained well unless we

accepted the

hypothesis

that the system of

the

Kubjikdmatatantra

comes

before

that

of the

vaptdlikatantra.

Some

of the

districts

mentioned

in

the

1,Zepadakatantra

('Ihble

IV)

appear also

in

the

Samputatantra

sec.1 of

chap.5.

In

this

tantra,

eight

holy

districts

gth*maE+=wa

Note(II)

of

chap.18)

TABLE

VI

Districts

Dev-i KsetrapEla

DevYsWeaponAbode

12345678

vafzop'a

-Kb7ihana

-thriim

-Attaizasa

--Devrkota .

Hdrikela

-04yana

-Jatandhara

-edtotree somavarnditreei) .

karafig'crtree

hadambtutree

vata-tree

hari-treeii)

as'ohe}-tree kanaktatree i)Sampu;atantratika:= as'vatththtree.ii) AmnayamatiZ?-an-: =hantahi7-tree.

Although

nothing about

_goddesses,

theirweapons and

field

_protectors are

re-lated,

the

Sdmpputatanim

gives

names of eight

districts

and

trees

which, exeept

2

and

6,

are concordant

with

those

of the

vajuxadkatantra.

It

also should

be

noted that the

Hevajiratantla

I.vii.12-18

refers

to

some of

the

ahove

distriets

i.e.

2,

3,

5,

6,

7

and

8.

'IIhe

HevajTutanim,

however,

does

not mention any

trees

and

it

connects each of these

districts

with

separate

land-eategories:

Konkana

is

classified

into

the category named upaechandoha,

Cdntra

into

palava,

Devthota

into

keetra,

fftzrihela

irrto

chandoha,

04yana

and

Jdlancti}ara

iirto

_pitha.

Henoe,

the

system of

the

districts

in

the

Elevairatanim

should

be

distinguished

from

that of the

Sdmputatantra

in

a strict sense.

When

Abhayalcaragupta

explains eight

districts

shown

in

[I]able

VI

in

his

work named

Amna'yamafljare-which

is

a commentamy on the

Samputatantra,

he,

utilizing other

tantrtz,

introduces

twenty-four

local

_placeswhich

include

six out

of the

ahove

eight

districts

(2

and

6

are excluded

from

his

list),

together

with

other

detailed

information

on each

district

(i.e.

a _goddess,

her

weapon and a

field

protector).i5

[I]ie

name of

the

tantra

which

he

utilized

is

not clarified

in

his

15

[A.Wayrrian

: 1995]dealswiththistopicof the Atitnayamanjan-.Althoughhistrialisto

berespected, stM hisarticle rernains one

_problem:

Not a fewof theSanskritnarnes of the

districts,goddesses and field_protectorswhich hereduced fromthe Tibetan translation

of the A-rnnayarnailjan-are nat correet. Thisisbecausehedidnot know the conterits of'

the

P2zjrudaicatantra,

nor the

1futtjikamatatantra,

and could not chedkthe

Sanskrit

names

of thern.

A

Critical

Study

of The Vajradakamahatantraraja

(II)

(Sugiki)

text.

Now,

however,

we are able

to

identify

the

tantra

as the

l,hdradcikatantru

because

the

list

of

districts

which

Abhayakamagupta

gives

is

aJmost same

with

that of the

Iilzpmddkatantrai6

(As

to

the

list

given

in

_the

A-mndyamafij'are-,

_see

Appendix.

Abhayakaiagupta

insists

on Cshrine' as the residence of

_goddesses

dwelling

in

some

districts

where the

llZtfra4akatanha

does

not

tell

al)out

the

residence

(8,

12,

14

and 22 of the

Tal)le

IV).)

2.3

Somepractices

<

Meeting

(meld)

>

Since

we

have

_aJready

discussed

_some about the meeting

in

the

_preceding

sections,

here

I

weuld

like

to _giveonly an outline of the

_practice

-

The

lhjui-ddkatantra

tellsthat the secret meeting

is

held

at

night especially

in

the

holy

districts

listed

in

thble

rV

together

with

native veomen.

Identifieation

of one's

ritual

fellow,

commmication artd some

ritual

_proceedings

are supposed to

be

done

with

seeret signs

(chomd).

Chap.18.75

again

give

some

information

on _places where

the

meeting

is

held

i.e.

Iocal

fields

or seats of

_goddesses,

town

or

village,

or the top of

the

mountain.

Chap.36

argues concisely about the content of the meeting,

focussing

par-ticularly

on the

importance

of the sexual _yoga.

Every

day3

every month or every

year,

or

in

accordance with the time

when

`empovverment' arises

in

one's

body

(yatha-dhisthanatah)i7,

a

_yqgin

should

_perform

`dance'

(na-tea)

₍₌

sexual

_yoga)

to obtain the accomplishment of mudral

[36.1]

He

_grasps

the vessel of the

lotus

(according

to

the

conmientarM

_paficdmpta

is

in

it)

in

his

left

hand

and

his

right

hand

shows

tripatnha-

sign.

Various

kinds

of ornaments are

given

to aJl

_yQgins

who

have

been

admitted

as the

Master

(a-ca-Tya).

Then

the

very

happy

_yqgin

should

begin

the

tantric

`dance.'

If

a

_yogin

does

not

practise

the

_sexual

_yoga

16 The reason why AbhayEkaraguptadidnot state thetantra'sname _p]ainlyis not clear. By

thewaM the tantraisunlikely tobe the 1ftLtLfiledmatatantrn,since hisannotation on the

twenty-fourdistuctsbasicallyagrees tothedescriptionof the ltbjraddkatantu as Itold,

rather than the Ktibjikamatatantmwhich has some different_points.Again see [[bbleIV

and V.

17 The Vtvbzv4tik;autisays thatinthe _graveyard or sDme other competent _place,a _yogin

perforrnsitevery daM every momh or every _yearinacoordance withthe _quantityof his

NcrvaegE+=N

for

(more

than) one

_year,

his

samaya will

have

_gone.

In

that case,

he

should

hold

the

_{punarnharapasaqzvara.}

This

is

because

tonchiilg

_yoginis

brings

a

yQgin

the effect of _prasticesof mantras and

tantras.

[36.2-51

<

Offering

ritual

(pig'a-)

>

Chap.18.61-74

explains an offering ritual.

Its

_procedure

looks

approxi-mately same

with

that

of the

general

one.

At

the

place

where there

is

only one

tree,

in

the

_grave)ard,

on the

moun-tain,

in

the

cave,

in

one's

house,

at the

boundary

plaK

e of a town or a

village,

in

the empty residence, on

the

wet or

dried

_gTound,

or at

the

shrine of a mother

goddess,

an offering

is

done.

A

_{yqgin,puttihg} a vessel

in

the

left

side of

him,

offers various thingstogether

with

raw

fiesh,

fish,

immortal nector

(ptm7ca'mTta).

[18.61-64]

[[hen

the

yqgin

invites

goddesses

to

please

them

with

nector -

five

CLaldn-rs

and twenty-four

_goddesses

come

to

the

_yqgin's

_plaoe,

fbrming

a mandala.

Names

of

these

twenty-four

_goddesses are as

follows:

K;spa,

Karali,

BibhatsS,

NandatftE,

VinEyaka,

Canuilda,

GhQrarUpi,

Umat,

Jaya,

VljayE,

Ajita,

Aparaj'ita,

Bhadrakal

Mahakali,

Sthiilakali,

Indri,

Candri,

Ghori,

Dusti,

LambakT,

'Ili7idbsbsvarT,

Kam-boji,

Dipini,

Ciisipt.

These

twenty-four

female

deities

are explained

in

chap.24

as those of

hora.

It

is

needless

to

say

that

this

group

consisting of twenty;four

astronomic _goddesses

differs

from

that of

Tbble

I,

II

and

IV.

However,

their

ha

mogeneity

is

_probably

intended.

[[Ehe

tcxttelisthat they

bring

the yoyin success

in

all

rituals

or religious actions.

[18.65-72]

Fina]3y

the

hati

offering

in

accordence

with

the clistinction of the

rituals

(s'a-nti,

ptteti

and so on)

is

briefiy

exp1ained.

[18.73-74]

<

A

fiow

meditation

(sta-vasatthyantdhi)

>

On

the

day

of the

bhata,

having

_performed

a _{preparatiolhpractice,}a _yopin

flows

_(something)

into

the

dharmoclaya

(Lorigin

of clharma').

What

he

flows

is

not clear

in

the

text

(its

commentaJry says that

it

is

a

character

HYA)yl).

Having

gazed

at what

he

flowed,

he

meditates

that

he

is

it

and resides

in

the

cViarmo-daya

flled

with

fue.

This

_practicereleases the

_practiser

from

various

diseases.

[18.7782]

L

A CriticalStudy of The Vajradakamahatantraraja

(ID

(Sugiki)

< 'I]echniques

to

_please

female

messengers

(datO

>

Chap.38,

as shown

in

its

title,

deals

with

some techniques to_please

female

messengers.

The

word `a

female

messenger'

(dutab

is

a synonym of

_yqginz",

dCEleini

and mudra

in

thak

it

means a sacred

lady

or a

_partner

of a

_yogin.

The

word

`dutr

is

frequently

used

in

the

CakrasaptvaTtv

literature･

First,

the text strictly

_prohibits

a

_yqgin

from

raping every

kind

of

datis

and

insists

that

the

dutts

should

be

_perfected

by

_pleasure

(sukha)

[38.1-2].

Having

enumerated threetypes of thewomen

(citripi,

_pliviand

s'arikhinO

[38.3],

five

techniques to _please

dtitis

as well as the _yopin

himself

and to enlarge a

yqgin's

genitals

are

introduced.

Various

knds

of woods and

_plants

in

addition

to

honey

and

butter

are utilized

for

this

_purpose:

(i)

When

a

_yQgin

keeps

roots

of

bhata-tree

in

his

mouth, sexual

intoxication

comes to

him.

(ii)

If

a

_yagin.

crushes

_gaptitsa

and

taksana

(according

to

the

commentary they aJe names of

plants),

cooks them

with

sesame oil and'rubs

it

en

his

foot,

he

wiIl

be

_praised

by

datts.

(ili)

The

mixture of as'v'(igandha,

_paZ.ha-,

katurohimpiand

sap of arka-tree

is

effective

for

_growing

his

_genitals.

(iv)

If

a

_yqgin

rubs the mixture of a

Mament

of a white lotusand boney on the navel, his

dnti

wi'll

be

excited.

(v)

A

_yqgin should crush roots of ehavt-ra-tree, white sesaane and

Mameivt,

mingle

them

with

honey

and

butter

and rub

it

on

the

navel. 'Ihen,

he

should

hold

his

datitighr,

kiss

her

and serve

her

like

a

donkey.

They

will

obtain

_pleasure

[38.4-10].

The

werd tnavel'

in

the above techniques _presumably means the

female

organ.

(Its

commeni ary

keeps

silent on thismatter.)

Having

explained some ointments as above, the text asserts that women

beeome

perfect

by

men'stinga artd men

by

women's

bhaga.

This

suggests that

not only

_yogins

but

a3so

dutis

complete

themselves

by

sexual

_yoga

[38.11-13].

When

perfbrming

it,

a character `A'

is

settled on

her

bhcnga

axLd a

charairter

`VA'

an\XagE+=pt

Vajradakamah5tantrarfija

7

Hastamudraprayogakambojikacihnalaksanadi

(iathatalj

sarpprayaksyami

hastamudra[=

-drayiis]

tu

laksapam

/i

ya

spTSate

gikhamalam

Sirarp[=

-ras]tasyah

_pradarSayet

12

lalatam

dargayed

yE

tu

_garpdarp

tasyah _pradarSayet

1!11/3

daSanarp

darSayed

ya tu

jihvarp

tasyah pradarSayet

/4

offthau sp;Sate

_ya

tu

cibukam

tasyalj

_pradarSayet

1/21/5

< udararp

darSayed

_ya tu nabhirp tasyab _pradarSayet

1

pulErp

darSayed

ya

tu

bhrtmirp

tasyEh

_pradarSacyet

>6

//3//7

yonau

darSayed

yE

tu

1ihgarp

tasyah

_pradargayet

/8

janu

darSayed

ya

tu

jafigham

tasyEh

pradarSayet

1!4//9

hastanyi"

darSayed

ya tu

bEhurp

tasyab pradarSayet

1iO

padarp

dargayed

ya tu talam tasyah pradargayet

/l5//ii

afigulirp

darSacyed

_ya

tu nakham tasyatb

_pradarSayet

/'2

atkaSarp

darSayed

ya tu sitryarp tasyEh

_pradarSayet

/161/i3

nadirp

darSayed

_ya tu samudrarp

tasyab

_pradarSayet

/i4

ekEfigulirp

darSayed

_yE

tu

dvEtLgulirp

tasyah

_{pradargayeti}}

/17//i5

1

_[athatal}]

athata - C.:

[sampravaksyatni]

sampravalcsyamirp - C.

2[sp!gate]sp;sate - C,:

[-mElatp]

mala - C.T.(originally`Sikharp _{nfiri' instead of}

Sikhtmalaip.

See

Note

(I).):

[tasyal]]

tasyE - T,

3

_[tu]

tra- T.:

_[tasyahl

tasya- T.

4

[dbsanarp]

dantarp

C,1

dasaiiaip T.:

[darSayed]

dargayetdargayed-

_C.:

_liihvatp]

jihva

- T.:

[tasya4]

tasya - C.T.

5

[o6thau]

osto - T.:

[sp!gate]

dargayed T.:

[tasyah]

tasya - T.

6omits - T.

7

_[pularp]

_pula - _{C.AccordingtoTib.rkub tshos,itmeans} `hip'.:

[tasyah]

_tasya - _C. 8

[yonaul

blurred- _T.:

_[tasyah]

_tasya-

_C.T.

9

liafighaip]

_jarpgha

- _C.:

_[tasyah]

_tasyE- _C.T.

10

_[hastarp]

hastarpdargayettasya _pradarSayethasta- _T,:

_[tasyah]

_tasya -

_C.T.

11

[talaip]

The

Cbkrasa7pvaratantra

suggests "pEdatalarp', _SeeNote

(I).:

[tasyah]

tasya

C.T.

12

[tasyElj]

tasya - T,

13

[sUryaip]

Sfiryan- _C,:

_[tasyah]

_tasya - _T.

14

[nadim.

]

nadi - T.:

[samudrarp]

_samudra - C.:

[tasyah]

_{tasyan tasyab} - C.1_tasya

T.15

[ekailgulirp]

ekafLguli- T.:

ldvaiigulirp]

dvailguli- T.:

[tasyal}]

tasya - T.