智山學報第54 - 041杉木恒彦「System and Historical Development of Secret Signs as Communication Media」

(1)

System

as

and

Historical

Development

of

Secret

Signs

Communication

Media

Tsunehiko

Sugiki

1 Introduction

Buddhist

[[bntrism

has

instructionson

"chomct/ehomrna/chemaka-/cho-mmaka-;'

(secTet

sign, _preconcerted sign, or code, also called "mudM" in

some contexts which will be seen later).The term "choma" or the likeis

supposed to be a Middle Indicword related to chad7nan, chauma- and so

fbrth.

The

secret sign isiu_general one of the media

for

sectarian

com-munication

between

a

female

_{practitioner/sacred}lady

(yogini,

da-kinz-,

dntz-,

and so

forth)

and a male _{practitioner,}or among Tantric_{practitioners.}The

'

secret signs vastly appear

both

in Buddhist and Saivistworks as _pointed

out by

A.Sanderson

in

his

texualstudy on thehistoricalrelation

between

Saivism

and Buddhism.i

One

of the significanees of using the secret signs

frequently

described

in tantras

("esoteric

scriptures"), whether they are Buddhist or

Saivist,

isthat through the communication

by

means of the secret signs, both

the male and the

female

can identifythemselves as members belongingto

the same sect or the same

deity-lineage

(leula)

and

discern

the members

from

outsiders.2

It

is

because

the outsiders do not know how to make

these signs and what these signs mean.

Another

significance of using the

secret signs often describedinthe tant7zisisthatone will

be

able toattain

accomplishments

(sidhyati

or the like),3Thismight mean that

by

use ofthe

secret signs, _{practitioners}are able to communicate with saered 1adiesand

other members of theirsect, by which they are able to _performsome of the

Tantric_practicesbearingreligious accomplishments such as supernatural

powers and the

final

liberation.

The

Caryamelopakqpradoa

of Aryadeva,

(2)

rvth\WcaEfmpwa

in terms of the levelof _practices,definesthe secret signs as one of the

practicesofthelevelof_phenpmenal _plurality

(spros

_pa = prapanNca),which

iseffective

(but

not directmeans) fbrattaining Buddhahood.4

The secret signs vastly appears inthe tantrasbelongingto the

Cdfora-sa71zvara Buddhist tradition,which isone of the biggestBuddhist [I]antric

movements in the early medieval Indiaand isone of the authorities in

the _present

Newar

Buddhism.

The number of the secret signs _giveninthe

tantrasismore than fivehundred. There isno

doubt

_about the _secret _signs

being one of the most important topics inthe (lakrasanivaTnliterature.

This_paper aimes at analyzing the system and historical

development

ofthe

secrgt signs as sectarian communication-media introducedin the tantras

belongingto the Cdkrasa77ivaraliterature,refering to some texts of other

'

Buddhist

traditionsand some

Saiva

sources.

2 Types of secret signs

Itisnot meaningfu1 to list

here

all the secret signs whose totalismore than

fivehundred. Iforthe _purpose of this_paper which focuseson the system

and historicaldevelopment of them, itwill be helpfu1to classify the secret

signs intosome types according to the distinctionof theirforms.

(1)

Gesturesigns:

Sectariancommunications betweena femaleand a male are _performed

by

means of _preconcerted_gestures.The tantras call this type of signs

"hastacchoma"' "hastamudra'"

(hand

sign), "arigamndrd"

(limb

sign), and

so forth.

(In

the Car3tdmelopaleapru(Iop)a,they are called "lus kyi brda"

(body

sign).)5 In thissystem, sectarian communications are _performed by

showing _pardcularregions of one's body with the _performer'shands,or

by making forms of external objects with the hands or/and other limbs

of the _perfbrmer's body. These _{gesture-signs}appear inthe Cakrasamvara

literaturevastly

(3)

System and HistoricalDevelopment of SecretSigns

(Sugiki)

Sectariancommunications are _performed

by

means of _preconcerted

jar-gons. They are termed "sandhya-bhaMs. a-"

(twilight

language). However,

inthe Cakrasa?7ivaraliterature,they are _generally termed "vakchoma-,"

"va-,kyacehomd"

(speech

sign), or the like.

(The

Carya-mela-pakapradoacall

thern "riag

gibnia"

(speech

sign).)6 Put inanother way, the

Cakrasa71Lvara

literaturecategorizes the'sandhya-bha-s. a-s intochoma-s, the sarne category

as the _gestures, The

jargon

signs appear inthe Cdkrzzsamvaraliterature vastly.

(3)

Doctrinalor meditational secret signs.

Internalelements such as the inner firesueh as cagedarli, inner channels

(napm

and so forthare sometimes called mudra-

(`[symbol")

intheorieson

internalmeditation becausetheseinternalelements are femalessymbolizing

some aspects of the truth. The

Pa-kafirnavatantra

chap.35 expresses these

elements also by the word "chornaka-."7

The

difference

between thistype

((3))

and the two types related in the

above

(1)

and

(2)

isthat the formersigns are not･ communication media

but

doctrinal

terms or meditational elements. Presumably,thisisa result

of theextension of the usage of the word "choma." Secretsigns

(chomaJ)

can

be

insome cases called mudra-

(symbolic

signs) as Imentioned at the

beginningof this paper,and from this,itmight be that what could be

regarded as signs or codes might

be

also

called in some cases "chomdi."

(4)

Visualizationof deitieson one's left

hand

The purpose of making thissign isto _purify the lefthand ofa

prac-titioner

by

visualizing deitieson hislherleft

hand.

This sign isnamed

"hastacchomd"

(hand

sign). The Cakrasaf?ivaravivrtiinterpretsthe

in-struction on thistype of sign _given inthe Cakrasavwaratantraas

fo11ows:8

Thumb: Vajrasattva

Fbrefinger: Vairocana

Middle finger: Padmanartaka

(=

Padmanartegvara)

Ringfinger: A hero

(vira)

who bringsall accomplishments

(=

Heruka)

(4)

ifM\ewasE-I-mpva

Littlefinger: AkatSagarbha

_(:=

Vajrasarya)

Nails: HayagrTva

Palm or Ba£k:

(center)

Herukaand Varahi

(=

Cumbika)

(fbur

directions)

DakinV

Lamal Khapdarohal Rapipt

(=

LocanalMamakr/ Pa!idara/Tara)

(four

intermediatequarters)Yaminrl MohanV Sarpcaripr/[[lrasanT

Thissign appears in many texts

belonging

to the thkrasa??}va7u

liter-ature, although theirdetails

differ

among the the texts.

As

iswell known,

Buddhist Tantrism attaches importance to the Ieft-hand_practices. The

gesturesmentioned inthe above

(1)

are inmany cases made _with the

prac-tioner;slefthand. Thistypeof sign

has

a significance as a _preparation for

the series of Tantric_practicesincludingmaking the _gestures.

This paper dealswith _especially

(1)

_and

(2),

_which _work _as

communi-cation media among _{practitioners.}Iwill not examine

(3)

_and

(4)

indetail

becausethey,at leastintheir

basic

function,

are not communication media.

3 Gesturesigns

Gesturesigns can

be

_grouped intotwo:

(i)

_gestures to be exchanged

be-tween a femaleand a male, and

(ii)

_gesturesdeliveringindividualmessages

to his/her_partner.

3.1

Gestures

to be exchanged

A

major set of seventeen _{gesturGexchanges}isintroducedinthe

Ca-krasa7nvaratantra,9

the Abhidha'nottaratantra,iOthe It'djTuda-hatantra

(in

it

four

of the seventeen are omitted),ii and the

Sampu.tatantra

(in

itthree of

the seventeen are omitted).i2 When a male _practitionerencounters a

fe-male _{practitioner,}theyexchange _preconcerted _gestures.Forexample, "He

(=

a male) should show hishead te the femalewho touches the top of

her

(5)

(SugikO

and showing the head isthe male's answering _gesture. "He

(=

a male)

should show hischeek to the femalewhe shows herforehead."Here,

show-ing the foreheadisthe

female's

_primary _.ffesture, and showing the cheek

isthe male's answering _gesture.Inthisway, they exchange _primary

ges-tures

(choma'/mudra')

and answering _gestures

(praticchomaJ/pratimudTa-).

In this_paper,I call thissystem "exchange system" as the firstidealtype

of the system of sign-communication. This system ischaracterized by the

connection of answering _gesture to _primary _gesture.

These gesturesdo not delivermessages except the infbrmation that

the _practitionermaking these _gestures has knowledge of these _gestures

which only the sect members have,inother words, the informationthatthe

practitionerisa sect fe11ow,The basic

function

of the exchange system may

be considered mutual identificationbetween the femaleand the male. As

theHevojratantra and other texts narrate, these _gesturesto be exchanged

are applied mainly when a male _practitionermeets with sacred ladies,that

isto say, intheirfirstcontact with each other, inorder to helda Tantric

assembly

(ganacakra)

or to _perform another non-dual _practicesespecially

at a hollysite.i3 Mutual identificationcan be regarded as one of the first

steps of such non-dual _practicesbecausethe _{practitioners}are not _permitted

to _performsuch _practiceswith outsiders who

do

not

keep

thesame religious

vaws and obligations as they

lreep.

Hollysites are fiuid_placeswhere many

practitionersof various sects and diverselay_peoplevisit. Discerning one's

fellow(s)

isone of the firstand indispensable _procedures.

Another

rnajor set of _{gesture-exchanges}appears inanother _partsofthe

Calerasamvaratantrai4and of the

AbhidhaJnottaratantra,i5

and the slightly

ditferent

but

homogeneous set can also befoundinthe Sa7]ivarodayatantrai6

and the Hevop'ra･tantr(z.i7The same that I mentioned above concerning

the _{gestureexchanges}can also be applied to these sets inthe above

four

tantras.

3.2 Gestures delivering individual messages

The Hevojratantrarelates that iffemalesshew their hands holding

garlands,it means "let us meet at that _place." This non-verbal

(6)

igth\sungfi+pmng

ture

(choma-lmudra)

"showing _their_hands _holding

garlands"deliversthe

message C`let us meet at that _place.;'i8In this_paper, Ical1 this system

"message-delivering

system" as the second idealtype of the system of

sign-communication. This system ischaracterized

by

the connection of

message to _gesture. Exchanging _gesturesisnot the main _point inthis

sys-tem. These _gestures,by theirnature to deliverindividualmessages, are

able to creat contexts of communication, which are mostly conventional,

after the mutual identification

between

the male and the

female.

This

is

the basicfunctionof the messagedelivering system.

Among the werks belongingtothe

Cakrusa77ivara

literature,the

Cakra-$a?Tivaratant7u,19 the Abhidha-nottaratantra,20and the Vlzjraddkatantra21

introducethiskind of _gestures.

(In

the formertwo, almost the identical

twenty _gesturesappear and inthe thirdtext eight of the twenty are

omit-ted.) R)r example, a _gesturesuch as tappingthe

belly

delivers

a message

"We

ara

(or

Iam) hungry."The female's_gesture such as $hewing her

fore

head deliversa message "I came from the sky."

A

_gesturesuch as _putting

the fingerintothe mouth deliversa message "I shall eat"

(or

"I ate").

In

the same way, a

female's

_gesturesuch as scratching the _ground delivers

a message "I shall enter the mopdala now." A female's_gesture such as

touching the chin deliversa message "My son should be _protected."

Such a case might havehappened that after receiving a _gesture

deliver-inga messsage, the _practitioneranswers to itby means of another _gesture

deliveringanother message. One might think that thiscommunication

has

thesame system as the _{gesture-exchange}communication

discussed

in

the

previous section

has.

However,

differing

from the _gesturesto

be

exchanged,

thisanswering should be regarded as

being

accidental or situational rather

than _preconcerted in the system.

However, ifthere islittlechoice inanswering, these _gesturesbased on

the message-delivering system becomes _quite similar to those basedon the

exchange system intheir

forms,

and theexchange comes to

have

the

func-tion of the messagedelivering system that isto say, creating contexts of

communication. Good examples of thiscase can be found inthe

(7)

Systemand HistoricalDevelopment of SecretSigns

(Sugiki)

your lineage

(gotra)?"

, a male contemplates and touches herleftarm with

his

lefthand as hisanswering to her,which means "My lineageis

[of]

left-hand _praetice

_{(va-ma-ca-ra).22}

_(ii)

_When

a

female

touches her

(or

his)arm,

which means C`Ybu are my male _partner," a male answers to herby

touch-inghis

(or

her)lefthand, which means "Ybu are my female_partner."23

The same kindof _gesturecan also

be

found

inthethreeBuddhist tantras

which Ilisted.Forexample, a male's _gesture such as showing hislefthand

means reverential salutation to his

female

_partner,and the

female's

_gesture

such as showing her ring fingermeans heranswering salutation.24

4 Jargonsigns

Itis_possibleto

devide

the

jargons

intotwo _groups according tothe

dis-tinctionoftheir

forms

i.e.Ietter-jargonsand word-jargons. However, this

distinctionislessimportant fbrthe_purpose of this_paper. The more

im-portant isthe classification into

(i)

the

jargons

to be exchanged and

(ii)

the

_jargons

delivering

individualmessages. Inthissection, the latteristo

be examined

before

the formerforthe convenience of discussion.

4.1 Jargons deliveringindivisualmessages

A major _set _ofjargons

delivering

indivisual_messages isintroducedin

the

Cdhmsa??zvaratantra

(twenty-six

_jargons),25

the Abhidha-nottarzitantra

(forty-one

jargons),26

and the

Sampu.tatantra

(fiftyjargons).27

For

exam-ple,when a _practioneruses a

jargon

"da-," itsmessage "male" isto be

delivered.When a _practioner uses ajargon "di," itsmessage "female'; is

to be delivered.In the same way, ajargon "pu" deliversa message

"par-alyzing

(rite),"

jargons

"su," "ma,"

and "yo" or "ya-" delivermessages

"eating," "mother,"

and "wife" respectively. The twenty-six

jargons

inthe

Cakrasa?lbvaratantTu,which can also be observed inthe

Jayadrathaya-nzala

as _pointedout by A.Sanderson,28are basicallyequal to twentyLsix of the

forty-one

_jargons

inthe

Abhidha-nottaratantra

and those of the fiftyinthe

Sampu.tatantru.The rest fifteen

jargons

inthe formerand the rest

twenty-fourin the latterare differerit]from each other, the Iatterof which are

(8)

gtheewigi+vept

identicalwith the head-syllablesof the twenty-four hollysites beginning

with

Pulliramalaya

and ending with Kutata.29

Another major set ofjargons

delivering

individualmessages appears in

the I!Zzjrada`katantra

(sixty-one

jargons),3e

the Sampu.tatantra

(sixty-eight

jargons),3i

the Abhidhdinottaratantra

(sixty-six

jargons),32

the

HertLka--bhyudayatantra

(seventy-four

jargons),33

and the

Pa-ka-rpavatantra

(sixty-fbur

_jargons).34

Although

there are differencesamong these tantiusin

theirdetails,they can be regarded as

being

homogeneous,

Iforexample, when a _practitioneruses ajargon "po.tatiga" or the like

(potarigi,

_potangO,

itsmessage as reverential salutation isto

be

delivered.

In

the same way,

a

jargon

"gamu"

delivers

a message "I shall _go," A

jargon

"lunzba"

de-livers

a message "I shall come."

A

jargon

"s'fuvana"

delivers

a message

"ear".

A

jargon

"manthana"

delivers

a message "immortal nectar."

Jar-gons "s'vasana,7' "pawidhi

(or

pari)," "virati," "kru-ra," and "anta(or

an-tastha)"delivermessages C`braJhmaTta," "kfiatriya," `Cvais'ya," "s'u-dra," and

"canda-la"

respectively.

Some

of the

jargons

are Sanskritwords, some of

them are distortedones or localterms.

As

above, these

jargons

can

be

considered to havethe message-delivering

system. As inthe case of gestures,thissystem ischaracterized

by

the

con-nection of message to

jargon,

and creating contexts of communication is

the basic

function

of thistype ofjargon.35

A differencebetween the _gestures

delivering

individualmessages and

the

jargons

deliveringindividual messages should be examined. The

mes-sages

delivered

by

the_gestures are

(not

all but)inrnany cases those

indi-cating _partieularactions er conditions

(ex.

"I am hungry," "I came firom

the sky," "I shall eat"). On the other hand, the messages

delivered

by

the

jargons

are inmany cases single-noun-messages

(ex.

`ihero," `tarm,"

"bell;').

Although

no texts explain the reason fbrthis,thismight be

ex-plainedas fbllows The _gestures are _{performative,} actions of the

hands

or other Iimbsof one's

body

Hence,the media deliveringmessages whose

contents are actions tend to be _gestures.

On

the other

hand,

the

jargons

themselves are not actions but words or letters.Therefore,the media de

(9)

(Sugiki)

iscorrect or not, itis_probable that the _gestures,which deliversinmany

case action-messages, and the

jargons,

which deliversmainly

single-noun-messages, would harvesupplemented each other and diversifythe members'

communication.

4.2 Jargons to be exchanged

'

The most _popular

jargon-exchange,

which appears inboth Saivaand

Bauddha

tantras,isthat of salutation i.e._primary C`potariga

(or

_potarigi,

potarigal"as a reverential salutation by male and answering iCpotariga

(or

the

like)"

as an answering salutation by female.36

(These

terms such as

potartgaor the likecan also be regarded as the

jargons

deliveringindividual

messages as mentioned in 4.1.)In thissection, Iwould liketo especially

dealwith three sets of thirty-six_pairs of

jargons

inthe

Pa-ka-rpavatantTa.

They are basedon the exchange system.

Let

us see some examples in one of the three sets. When a

female

pronouncesa

jargon

"dd," a male answers to herwith _a

jargon

"purusa."

jargons.37

This system ischaracterized by the

connection of answering

jargon

to _primary

jargon.

Thirteenof thesethirty-six_pairsofjargons inthe

Pa'hdrnavatantra

de-rive from

jargons

inthe Hevopratantra,38and another seven of them from

those inthe Cakrasa?y}varatantra,the l!tijradakatantra,the Sampu.tatantra,

and the Abhidha-nottaratantTu.39Fl"omthis _point,it is likelyLhat the

Pa-foa-rpavatantra

has an intentionto collect the various

jargons

having

introducedinthe _precedingtantras irrtoone set. However, the more

im-portant attempt

by

thistantraisthe structural reorganization

ofthesejar-gons.Inthe

_jargon-lists

beforethe

Pa'ka-m.

avatantra, the answering

jargons

by

male inthe

Pakdirpavatantra

were messages

delivered

by the _primary

jargons.

IFbrexample, the word "purusa" was not an answering

jargon

to its_primary

_jargon

"da-"

_but

a message

delivered

by the

jargon

`tda-" inthe

(10)

gth\wagi+ansu

preceding tantras.Inthe same way, the word "yogine' was not an answer-ing

_jargon

toits_primary

_jargon

"da-lika-

(

= ta-lika-)';

but

a message

delivered

by

the

jargon

`Cda-lika-

(=

_ta-lika-)"_in _the

precedingtantras.

Against

this

usage of the

jargons

inthe preeeding tantras,the

PtZkarn.

avatantTzt relates

thatwhat _used to be considered messages should be answering

jargons

to

be

used by male. Inshort, the

Pa-ka-rTiavatantra

has restructured the

jar-gonswhich were originally of the message-delivering system int]othose of

the exehange system.

Another

set of thirty-six

jargon-exchanges

isthe exchanges of alphar

betical

letters.40Inthisset, the _{primaryjargons} are

(1)

ka,

(2)

kha,

(3)

_ga,

(4)

gha,

(5)

ita,

(6)

ica77i,

...

(short

alphabetical syllables and the first

syl-lableof each letter-greupaccompanied with anusva-ra inorder)...,

(31)

_gya,

(32)

ra,

(33)

la,

(34)

va,

(35)

ha

and

(36)

_ya7T},and the answeringjargons

are

(1)

ka',

(2)

kha+,

(3)

_ga-.,

(4)

_ghaM,

(5)

naJ,

(6)

kah,...

(long

alphabetical

syllables and the firstsyllable of each letter-groupaccompanied with

visa-fya inorder) ...,

(31)

ya-,

(32)

ra',

(33)

la-,

(34)

va-,

(35)

hd and

(36)

yah.The

syllables such as s'a,_sa,sa and ksaare excluded fromthe list.The other set

of thirty-six

jargon-exchanges

isthe exchanges of

jargons

concerning the

wisdom and head-syllablesof these

jargons.4i

The _primary

jargons

by

fe-male are

(1)

sahoja,

(2)

sukha,

(3)

s'u-nya,

(4)

svasa7pvedya,

(5)

maha'suleha,

(6)

dharmaka7ya,

₍₇₎

sambhqgaka-ya,

(8)

nirma-n. aka-ya,

(9)

maha-dbhuta,

(10)

przLbha-svara,

(11)

citta,

(12)

caitta,

(13)

s'a-nta,

(14)

nirwdn.a,

(15)

_yogoja,

(16)

pa-ramita-,

(17)

advaya,

(18)

mokfia,

(19)

_parama-rtha,

(20)

_J'n'"dna,

(21)

vijnNa-na,

(22)

bodhi,

(23>

dhar'rrbadiea-tu,

(24)

pura,

(25)

padma,

(26)

dhar-modaya,

(27)

naira-tmya,

(28)

svaTK]a,

(29)

s'iva,

(30)

na-da,

(31)

_guciNu,

(32)

vidyaM,

(33)

abhra'nta,

(34)

kalpavanjita,

(35)

rasa-yana, and

(36)

maunika.

Head-syllables

of theseterms are theanswering

jargons

by

male.

5 Exchange ofgestures andjargons

A

set of twenty-three _pairsof _gestureand

jargon,

i.etwenty-three exchanges

of _gestureand

jargon,

appears inthe Vttjradakatantra.42Some ofthem are

(11)

System and HistoricalDevelopment ofSecretSigns

(Sugiki)

Catuspithatantra,becausealmost theidenticalset of twenty-three _pairscan

be found init.43The first

five

_jarg'ons

of the twenty-threealso appear in

the

Sa71zpu.tatantra.44

This tantra,at leastitsthree Mss which Istudied,

differingfrom the above two tantras,_givesno

description

of the gestures

to

be

_paired with these five

jargons.

However, interestingly,itsTibetan

translationdescribesfive_gesturesto be _paired with thefive

jargons,

which

are identicalwith those inthe

Catuspcthatantra

and the V?)jmda-katantra,45

Itisprescribedinthe Vbjrada"katantraas well as inthe CZttuspithatantra

thatin using these signs i.e._gestures and

jargons,

a femalestands on the

left

and a male on the right.

According

to the commentary, the

V'ojrada'-katantravivrti,these signs should

be

understood as

fo11ows.

ttPutting her

finger

intoher mouth,

Iit

is]a mark of

[the

_goddess] Il)atkini.

[rl/b

this

ges-ture, he should answer with ajargon] `ghoghu'." Here,the _gesture "putting

her

finger

into her mouth" ismade by a fema}eto informthe male that

she isequivalent to the _goddess

PakinT.

When the male understands her

gesture,

he

should answer with ajargon "ghoghu" to show hisacceptance

or agreement to her.In brief,the femaleand the male exchange her

ges-ture deliveringa message and his

jargon

as answering to hergesture.The

Ildjraaakatantravivpti

adds that the _gestures are made

by

femaleand the

answering

jargons

are by male.

(a)

(b)

(c):

Gesture by femaleor male.

Messagedeliveredby

_(a).

Answering

_jargon

by male or famale

(1)

(2)

(3)

(a)

(b)

(c)

(a)

(b)

(c)

(a)

(b)

PuttingLhe fingerintothe mouth.

= Mark of the goddess

DakinT.

"ghoghu･"

Placingthe foldedhands

(atiZ)'ali)

on the top of the head.

== Mark of the goddess DTpini.

ccgughu･"

Suckingboththumbs.

= Mark of thegoddessCasipt.

(12)

rvM\WegE-f-pawa

(4)

(5)

(6)

I

(c)

(a)(b)

(c)

(a)

(b)

(c)(a)

(b)(c)

`cmughu"

[[lappingthe ear with the hand.

= Mark of thegoddess Kambojr.

"lughu."

[fappingthe tipof the nose.

"How

ame _you?"

"drastu."

(Catuspcthatantra:

[`daseu")

Making a _gestureof the headof a deer

(=

to settle ten fingers

on the head,which lookslikeantlers.)

"Engage

yourselfin

[the

perfbrmance of] the marks and so on."

"gandhode."

I

As above, these are exchanges _of _gesturesdeliveringindividual

mes-sages and answering

jargons.

Here,_gesturesof the messagedelivering

sys-tem has been reorganized on the

basis

of the exchange system by _pairing

these_gestureswith answering

jargons.

As

a result, the above sign-exchange

communication hasobtained thefunctionof the message-delivering system

i.e.creating contexts of communication. The similar reorganization was

seen inthe Brahmaya'mala and some Buddhisttextsas we havediscussedin

3.2,although the fbrmsof their sign-communication were difierent.

(These

texts db not depend on

jargons

for

theirreorganizations).

6 Secret signs in the

Pakiirrpavatantra

The

_{Pa-ka-rpavatantra}

_has

taken a new turn in the historyof the secret

signs inthe Cakmsamvara literature.One of the new _points inthistantra

isthe resystemat;ization of the

jargons

delivering

individualmessages in

the _preceding tantras into the

jargons

to be exchanged, as we have seen

in4.2.0ther innovationsare the association of the secret signs with the

formsof the highest_god Heruka and of hismaptala and with theories_on

(13)

(Sugiki)

6.1 Association of a set of _{gestureexchanges} with the

form

of

Heruka

The

_{Paka'rT.iavatantra}

introducesthirty-six_pairsof weapon-signs

(as-tracehomaka-), inother words, thirty-sixexchanges of _primary

weftpon-gesture and answering weapon-gesture.46 In this tantra,the highestgod

Heruka has seventy-six hands.

According

to itschap.15, Heruka,with his

firstleftand right hands, holds a skin of an elephant. With hissecond left

and right hands,

he

makes a sign named _yonimudrG-.

With

the rest of his

hands,that isto say, with hisleftthirty-six hands he holdsthirty-six

ob-jects

and with hisright thirty-sixhands he holdsother thirty-sixobjects.

The

former

thirty-six objects are identicalwith the primary weapon-signs

to

be

made by a female/femalesand the latt･erthirty-slxubjects with the

answering weapon-signs by a malelmales.47 The table below shows some

of the details.When a femaleshows the _{ghapta--sign,}a male haveto answer

to herby showing her the vQ7'ra-sign. When a femaleshows the khe.ta-sign,

a male haveto answer to her

by

showing herthe asi-sign. Inthisway, they

exchange the weapon-signs.

According

to the commentary, the Vbhitar,although Heruka holdsreal

objects inhishands,the primary si.crnsand the answering signs shown by

a femaleand a male respectively are not real objects but mudra-s

(hand

gestures)in the form of these objects made with her/hishand

(some

of

the 1lohita-'sinstructionon

how

tomake these signs are also shown inthe

table below)48.Consideringthat itisnot always _possiblefbrall females

and males to carry these objects, the

VbhitaJ's

interpretationis

likely.

(a):

Gesture

by

female

(b):

Answering_gestureby male

(1)

The leftand right thirdhands of Heruka

(a)

Ghaqta

("bell"):

Sheshould placethetipsof herforefingerand middle

fingeron the

joints

of the thumb of herlefthand,placeher ring finger

on the base of the nail of herrniddle finger,and stretch herlittlefinger

a little.

(b)

Vajra: He should locatehisstretched middle fingerat the center and

(14)

igth\ewagE+eqsu

locatehisother fourfingersinfourdirectionsso that thesefourfingers

surround the middle finger,

(2)

The

_left

and right fburthhandsof Heruka

(a)

Kheta

("shield"):

She should stretch herarm and clench herfist.

(b)

Asi

("sord"):

He should lifthismiddle fingerup and clench hisfistwith

hisother fourfingersas seizing _a _sord.

(3)

The leftand right fifthhandsof Heruka

(a)

Danta

(tLteeth"):

She should clench her fistinthe formof ko ra bi,

(b)

Kunta

("spear"):

He should clench hisfistand stretch hismiddle finger.

(4)

The leftand right sixth hands of Heruka

(a)

Mueala

("pestle"):

She should clench her fistand _placeherthumb _on

the fist.

(b)

TriSUIa

("trident"):

He should bend histhumb and little

finger,

lifthis

other threefingersup and make the three fingersapart fromeach other.

(5)

The leftand right seventh handsof Heruka

(a)

Pliga

("Rope"):

She should seize herthumb with her middle fingerand

ring finger,and stretch hisforefinger_and littlefinger.

(b)

ParaSu

_("axe"):

He should _stretch _all hisfingers_and lifthis_thumb _up.

As

shown above, the form of Heruka isthe symbolic materials of this

exchange-communication

between

the male and the

female.

However, we

should not

jump

to a conclusion thatcarrying the above set of thirty-six

exehanges through in order to the end means a symbolic origination of

Heruka havingthe nature _ofthe _non-duality _or _the attainment of the state

of Heruka. The reason fbrthis is

(i)

that the mudra-s of the objects in

Heruka'sfirstfburhands are not integratedintothissystem, and

(ii)

that

no

description

such as "by these

gesture-performances one will attain the

state of Heruka" is_giveninthe tantra.My _point_is_that_the _above _set _of

gestureexchanges issystematized _on the

basis

_of _the _symbolism _of Heruka,

which none of the sets of secret signs in the _preceding Buddhist tantras

(15)

System and HistoricalDevelopmentof SecretSigns

(Sugiki)

'

The Siddhayoges'vaza-mata,one of the Saivacanons of the llrvika

tradi-tion,_givesfive_{gesture-exchanges} _performed

between

females

of five

goddess-lineages

(i.e.

Iineagesof Br5hmapt, Mahegvari, Kaumari, VtLierpavT,and

Yamya) and males of five_god-lineagescorresponding to these

goddess-lineages.5eAs J.T6rz6k argues in histextual study of this tantra that

the hand-gestureshown

by

the male corresponds to the objects connected

with the _god of the lineageto which the male belongs.5iIn this peint,

the

hand-gestures

shown

by

the males inthe

Siddhayoges'van-mata

may be

considered to have the simllar ideaof the _gestures in the

Pa'ka-m.

avata-ntra discussedabove, although there isno

direct

influencebetween these

tantras.

6.2 Association of a set of _{gesture-exchanges} with theories on

internal meditation

It

should also

be

neted that the

Pa-icaMrnavatantra

givesan internal

explanation of another set of thirty-six_{gesture-exchanges.52} The table

below shows some of the

details

of them. In the table,explanations given

after the numbers

((1),

(2),

...)a-reinternalmeanings oftheir corresponding

gesture-exchangcs,

(a):

Gestureshown by a female

(b):

Answeringgestureshown by a male.

(1)

Allinnerchannels

(nonop

are

joined

toone another at theirtopsand bases,

(a)

Showingone of herfingers

(b)

Showingtwo of hisfingers

(2)

No explanation

(a)

Showingherlittlefinger

(b)

Sta"ringtogether

(3)

Three_principalchannels

(rzzsana-,

avadhu-ti and lalanar)reside on the lotus

inthe heart.

(a)

Show her ring finger

(b)

Showlng hisforeginger

(16)

rwM\eeasifil-Feqwa

(4)

By theunion of a femaleand a male, the _pleasure

(sukha)

_goes up through

are observed at the navel

region where innerchannels cross with each other.

(a)

Showingthe sky

(b)

Showing

the sun

The exchanges

(1)

_aRd

(3)

_are instructions_on forms _of inner

chan-nels. From

(4)

to

(9),

the exchanges mean up-and-down movements of

the _pleasure

(sukha)

through the _principalinnerchannel named avadhn'ti,

and effects _of these _movements. The _next

four

_exchanges _mean _some

gen-eral condition brought by internal_practices.The next seven exchanges

mean internalmovements of mystieal firenamed CandaMli,immortal neetar

(amrta),

letters

and vital wind ininner channels. The next six exchanges are instructions_about the internal_origin of the _phenomenal world and a

(17)

(Sugiki)

flowof the immortal nectar. The next tenexchanges mean Buddhist

doe-trines,the view of truth and instructionson internalpractices.

As

above,

these external _{gestureexchanges}are interpretedinthe internalway

(or

doctrinalway ina few of them),

The

Pa-ka-m.

az;atantra also introducesthirty-sixpairs of eye-gestures

(drfi.ti,

cak6us), in other words, a set of thirty-sixexchanges of _primary

eye-gesture and a:nswering eye-gesture. Thisisanother example of

gesture-exchanges havingboth external and internalaspects. Iforexample, when

a

female

closes her eyes, a male looksat her likeseeing ina mirror as

hisanswering to her;when she opens

her

eyes, he looksat her likeseeing

in water; when she sees evenly,

he

sees

her

inveneration.53 The tantra

narrates that these _primary _gesturesand answering gesturesas various

manners of lookinghaiTea deep relation to up-and-down movements of

vital wind inthirty-sixinnerchannels beginningwith abhedya-.54 There are

seventy-two movements of the vital wind

(36[inner

channels] × 2[upand

down] = 72),_which is_equal to thetotal_of these _eye-gestures and answering

eye-gestures.55 As above, these exchanges of eyegesture and answering

eyegesture also have internalaspect,

although

there isa differencebetween

these _gesturesand thoseexamined inthe _previous paragraph:the internal

m'eaning of the eyegestures islimitedto the movements of the vital wind.

6.3 Association of sets of secret signs with Heruka-mapdala

The Da-ka-rnavatantraintroduces twelve sets of signs intwelve chapters

-

-(from

chap.26 to ehap.37). Chap.26 givesthe instructionon the

thirty-six _{gesture-exchanges}havinginternalmeanings which we

discussed

in 6.2;

chap.27 on the thirty-sixeye-gestureexchanges

having

internalmeanings

related in6.2;chap.28 on the thirty-six

jargon-exchanges

discussedin 4.2;

chap.29 on thethirty-sixweapon-sign-exchanges examined in 6.1;chap.30

on the thirty-six_{gesture-exchanges} narned ka'yacchoma"

("body

signs"), in

which system a femaleshows her bodilyregions to a male and the male

shows tothe femalevaxious offering-gestures as hisanswering56; chap.31 on

the thirty-sixexchanges of alphabetical lettersreferred to in 4.2;chap.32 on the thirty-sixpairsofjargons concerning the wisdom referred to in4.2;

(18)

rvtu\eqagI+pava

chap.33 on the sixty-four

jargons

deliveringindividualmessages

investi-gated in4.1;chap.34 on fburkindsof mudra

(caturmudra)

i.e.

icarma-mudra-,

dharmamudra-,

samayamudrd and mahaHmudra

(they

are not called

chorna er the

like

inthe tantra,forwhich reasonI do not take them up in

detail),

each of which isdevidedintonine sub-mudra-s

(that

isto say, the

totalof thesub-mttdra-s isthirty-six);chap.35 on themeditational signs as

internalelements such as adamantine

fire,

thirty-sixinnerchannels and the

likewhich Ireferred to in 2; chap.36 on the meditational signs as

thirty-six color-visions57; and chap.37 on the visualization of

deities

on one's

left

hand which Ireferred to in2.

each of these

cir-cles reside thirty-sixcoupled

deities,

and thesetwelve circles are connected

with twelve categories of hollysites

beginning

with _pechaand ending with

upopstava identicalwith twelve stages of enlightenment

(dva-das'abhu-mi).

Chap.26 giveslineswhich can

be

read as explaining the association of

the set of _{gesture-exchanges}inchap.26 with the vojracakra

("adamantine

circle") as follows evaT.n _{sa.ttfti71}siak}-s'awfrnudra-s tu_pratimudra's

ta-tha-_pard!--ra-bl

1 _{bhra'trbhaginica-ra??x}

tuvby'nNeya-vojraeakrake

//.58

"Thus,

[there

are] thirty-sixsigns on the one hand,and

[thirty-six]

answering _signs

on the other. One should understand that

[they

are as a whole _correspond

to]the _practice of the male and femaledeitieson the adamantine _circle."

These linesappear

just

after the

lines

explaining the _{gesutre-exchanges,}

Therefbre,the word "evan]7'

("thus")

indicatesthe explanations _of the

gesture-exchanges,and the word "mudra-s" and "pratimudraLs"

("[primary]

signs" and "answering signs") indicatethe _primary _gestures and the

(19)

thirty-System and HistoricalDevelopment of SecretSigns(Sugiki)

six _{gesture-exchanges}are regarded as _practices of the thirty-sixcoupled

deities

residing on the vay'racakra.

Similar

lineswhich associate the signs inchap.31 with the medinz'cakra,

thoseinchap.32 with the agnicakra, those inchap.34 with the_{o'nNa-nacakra,}

those inchap.35 with the cittacakra, thosein chap.36 with the vakcakra, and those in chap.36 with the ka-yacakraalso appear, From these lines,

itisinferredthat the twelve sets of secret signs correspond respectively

to thetwelve eircles on each of which the thirty-sixcoupled deitiesreside. This seems the reason why inmost cases the number of thesecret signs in

one set isthirty-sixin the

Pa-ka'm.

avatantra. These correspondences can

be

summarized as

fo11ows.

(1)(3)

(5)

(7)(9)(11)

Vojracakra aunacaicra Vayucakra Agnicaicra Manacahra Vdhcakra Signsinchap.26 Signsinchap.28 Signsinchap.30 Signsinchap.32 Signsinchap.34 Signs inchap.36

(2)

(4)

(6)

(8)(10)(12)

Hrdayacakra Akas'acalera Medinicakra Udahacakra Cittacakra Ka-yacakra Signsinchap.27 Signsinchap.29 Signsinchap.31 Signsinchap.33 Signsinchap.35 Signsinchap.37

Indeedthere isaproblem that the totalof the signs isnot thirty-sixin

chaps.33 and 37.The above systematization inthe

Pa-kaMrn.

avatantra isnot

perfectinthese chapters. However, at least,itcan

be

maintained that the

Pa-ka-rn.

avatantra has an attempt to associate the sets of secret signs with

the symbolic structure of the Heruka-mandala such as twelve categories of

hollysites identicalwith twelve stages of enlightenment

by

regarding the

practice of each set of secret signs as thatof the male and femaledeities

on each circle. Thisidea isnot observed inthe precedingtantras.

7Conclusion

Ishall eonclude by sum.marizing the above discussioninterms of thesystem

and historicaldevelopmentof thesecret signs as sectarian

communication-media inthe

Cakrasamvaru

literature.

'

SYSTEM

(20)

rwM\WceEfi1-t-vewa

Two systems can

be

observed in thesectarian communication:

(i)

the

exchange system and

(ii)

themessage-delivering system, The secret signs

basedon the above

(i)

are characterized

by

the connection of answering sign

to_primary sign.

On

theother hand,the secret signs basedon the above

(ii)

ischaracterized bythe connection of message tosign. The

basic

function

of

(i)

ismutual identificationamong the members intheirfirstcontact with

each other, and thatof

(ii)

isto creat contexts of communication, which

are mostly conventional, by deliveringindividualmessages.

In terms of the distinctionof

forms,

the secret signs can be

classi-fiedintetwo:

(A)

_gesturesand

(B)jargons.

The two abstract systems

mentioned inthe _previous_paragraph

((i)

and

(ii))

systemitize and are

em-bodied

_by

the materials such as

(A)

and

(B).

The fbllowing

five

(i-A)

_gesturesto

be

exchanged,

(ii-A)

gestures deliveringindividualmessages,

(i-B)

jargons

to be _exchanged,

(ii-B)

jargons

deliveringindividualmessages, and

(i-{ii-A}B)

exchanges of

primarygestureand answering

jargon.

The

last

category isa combination

of _gesturesdeliveringindividualmessages and

jargons

answering to them,

basedon the exchange system. Inthis_category, the _exchange _system have

the functionof the message-delivering system mentioned above.

The differenceofthe functionsbetween

(ii-A)

and

(ii-B)

is_as

follows.

The

former

tend to

deliver

action-messages such as "I came

from

the sky,"

"I

shall eat bali,"and so on. On the other hand,the lattertendto deliver

single-noun-messages such as "hero," `Lmother,"

and so fbrth.Both may

be considered tosupplement each other to diversifythe sectarian

commu-nication among the members.

HISTOR[[CAL DEVELOPMENT

,

ItisdiMcultto decidethe historicalorder oftheseeret signs. The Saiva

tantrassuch as the Brahmaya-mata,the Siddhayoges'van-mata,the

[Rintra-sadbha-va, and the Jayadrathaya-malaalso _put

forward

the ideaof

(A-i),

(A-ii),

(B-i)

and

(B-ii).59

Even

limitting

our discussionto the Buddhist

tantras,itisnot easy, either. The

Sama-yogatantra,

the Catuepithatantra

(21)

(Suglki)

and

(i-{ii-A}B).60

The significance of the

Pa-ka-rr.iavatantru

inthc

history

of the seeret

signs in the Cakrasaptvaraliteratureshould

be

noted. The

Pa-ha-m.

ava-tantra

has

associated one set of thirty-six_{gesture-exchanges}with

thirty-six objects heldinHeruka'shaiids,another two sets of thirty-six

gesture-exchanges with theories on internalmeditation, and all the sets of secret

signs including the above three sets with the system of meaning which

the Heruka-mapdala has such as twelve hollysites identicalwith twelve

stages of enlightenment by identifyingthe practicesof these sets of signs

with thoseof the

female

and male deitiesresiding on twelve circles of the

mandala. Insum, in the

Pdika-rpavatantra,

all the sets of se¢ret signs have

theirlocationsinthe system of meaning of the Buddhist ultra-mundane

symbolism, and a

few

of these sets have bothexternal and internalaspects,

maintaining inthem the exchange system and the messagedelivering one

as theirbasicsystem.

Notes

1 See A.Sanderson 1994.

2 Fbr example, ESrt.iudevi_pravaksya-miechomaka-na-m. tueakeapam

/

_yena vijn-a-yate

bhra-ta-bhagint-va- mahes'vam'

11 (The

Brahmaya-mala, Ms 245a2-a3).

ma7pm vakfiye vamahastaui tucchomaham

1

_yenavijnnya-yatesamyag bhra"tarca bhagini

tatha-

1/

(The

Cahrasanivaratantra,ed 20.1,Ms 16b5). Similarplirasescan be

describedinthe tantrasof both

Saivist

and Buddhist.

3 For example, atha-taftsarvasaf]ivarefiu cchomaha- bhavanti

!

chomaka-n yo 1'a-na-ti

tattvena sa sidhyatt na sa7Tbsiayaip

/!

(The

CakrasaTTivaratantra,ed 15,1,Ms

12bl).

4 The Caryimeta-pakapradipa, chap,9, This text explains three levelsof Tantric

pyactice:

(i)

the level of _phenomenal _plurality

(spros

pa),

(ii)

the levelof

phenomenal singularity

(spros

_pa med), and

(iii)

the levelof the truth

(s'in

tuspros _pa med _pa). All_practicesof these threelevelsare definedas being

effective forenlightenment.

5 The Caryameta-pakapractipa,Ota,112b4/ 113a6.

(227)

(22)

re

tu

\WME+

pa

wt

6 The Carya-metopaleapra(tapa,Ota,112b4, 113bl.

7The

_{Pa-ka-rpavatantra,}

Ms, Bl13/6 93a6-94a3, A1421260a4-b4, D4016

b4,

8 The Caicrasar?ivaratantra,ed, 31.7-14. The Cakrasa7pvaTuvivrti,ed

(vol,2),

p,516--517.

9 The Cahrasa7I}varatantra,ed, 21.1-11.Ms, 17a6-b5.

10 The Abhidha-nottaratantra,Ms, IASWR

(lost).1

MatsunamilO 143bl-b6./

sunami12 168b4-169a5.

11 The IIZijra4a-katantra,ed, 7,1-7.

12 The Sa71iputatantra,Ms, Cowell･_Eggeling37,_46a2-b2.

13 The Hevop'ratantra,ed, I.7.1-22.The similar can be found inother Buddhist

textsand some

Saiva

tantras.

14 The CakrasatTLvaratantra,ed, 22.5c-9. Ms,

_(lost).

15 The Abhidha-nottaratantra,Ms,IASWR 1-100.1MatsunamilO 144a4-bl,1

sunami12 169b4-170al.

16 The Sa7]ivarodayatantra,ed, 9.3-6.

17 The Hevopratantra,ed, I.7.3-8.

18 The Hevop'futantra,ed, I,7.8bc.

19 The Cakrasampvaratantra,ed, 20.1-14.Ms, 16b5-17al, 17a2-a6.

20 The Abhidha-nottaratantrtz,Ms, IASWR 135a5-(lost), MatsunamilO 142a5-b6

and 143al-a6,Matsunami12 167b2-168a2 and 168a4-b3.

21 The Vojrada-leatantra,ed, 8.1-6,

22 The Brahmaya-mata, Ms, 245a5. 23 The Brahmayarrmala, Ms, 245bl-b2. 24 See note 19. 20 and 21.

25 The Cakrasa7rtvaratantra,ed, 15.1-8. Ms, 12bl-b5.

26 The Abhidha-nottaratantra,Ms, IASWR 1-100

(lost),

MatsunamilO 137a5,Matsunami12 160b5-161b3.

27 The Saptputatantra,Ms, Cowell+ Eggeling 42bl-b2, Matsunami 428,

a4. The SanskritMss _of the Saoiputatantradoesnot explain meanings of the

jargons.

However, interestingly,itsTibetan translations givetheirmeanings

respectively, which _are basicallyidenticalwith those _given inthe other two

tantras

('Ibh

118b4-b7).

28 A.Sanderson1994,_p.94-95.

29 Difreringfrom the extant Mss, Tib of the Sa7ppu.tatantradoesnot _give these

twenty-fbur

jargons.

The descriptionsof the A-mnayamaiv'am-,a commentary

of this tantra, suggest that its_commentating manuscript had the lines

merating these twenty-four

jargons

as the head-syllabtesof the twenty-four

(23)

(Sugiki)

hollysites.

30 The Vop'radaleatantra,ed, 8.1-7,

31 The Sa7?ipuPatantrct,Ms, Cowell ' Eggeling 37 42b2-43al, Matsunami 427

37b4-38a2, Matsunaini 428 31a4-b2. Although these SanskritMss do not

give thc meanings of the

jargons,

itsTibetan translation does

([Ibh

b3),The meanings _giveninthe Tib are almost the same as thQse _giveninthe

other tantras listedhere.The Amna-yamaith'am-

(Ota

163a4-b8), whose

mentating Ms does not seem to have Iinesexplaining themeanings of the

gon,givesmeanings of the jargonson the dependance of the Voj'rada-katantra,

introducingsome readings of the Abhidha-nottaTutant7u.The meanings of the

jargons

which do not appear inthe VZty'rada-katantra_are _explained _as fo11ows:

grha-n.a == Same _as the _meaning _of "mudaka.)' _mudra- -- _yan lag_gi_phyag _ruya.

Iambodara=

tijigs

_pa. danta=: T)giodpa. dhurya= phyirol. dhamrapriya = spntn

rnams. ardhva = _steri du _gnas _na6 fohyodkyisbkhrig_pa _gyis_s'ig. _adhas = na hog

tu gnas par bya.

32 The Abhidha-nottaratantra,Ms, IASWR 1-leO 137b5-138a3, MatsunamilO

145a3-146al, Matsunami12 170b3-171b4.

33 Thc Heruka-bhyudayatantra, Tib, Ota 200b6-201bl, [[bh18b5-10a7. Since

SanskritMs of this tantra isnot extant, and itscommentary, the

bhyudayatantra.trka-,whose SanskritMs isextant, explains the

jargons

very

briefly

(Ms,

5a5), we cannot help but depend on the unretiable Tibetan

transcriptions. Therefore,itisdiMcultto make a fu11comparison with the

jargons

in the other tantras listedhere. However, itislikelythat the set

of

jargons

in the Heruha-bhyudayatantraisof the same origin as those inthe

other tantraslistedhere.

34 The

_Pa-ka-rn.

avatantra, Ms, Kathmandu Bl13/6 89a6-b2, Kathmandu A142/2

57a9-bl, Kathmandu D40/6 53a7-bl.

35 There isa _possibilitythat some of the tantras listedabove has the ideaof

jargon-exchangepotentially.In the Abhidhanottaratantra and the

ntra, a _phrase "mudra-pratimudra- vtdhiyate" fo11owsthe linesenumerating the

jargons

deliveringindividual messages taken _up above. Itisnot impossible

to read the word "pratimudra" as indicating the messages deiiveredby the

jargons,

Their commentaries are silent on this_phrase and only insistthat

these

jargons

are fordeliveringmessages, The intentionof the above _phrase

isnot c16ar.

36 See note 32,33,34,35 and 36.

37 The _{PaTkarrbavatantra,}Ms, Kathmandu Bl1316 84b3-85al(= A),Kathmandu

A142/2 54a3-a8(= B),Kathmandu D4016 50a4-a8(= C) -

(enumeration

of

(24)

ewde\vaegEtmpsu

thirty-six

jargons)

evavz _yoginina-m. tatha bhra-trca'resucchomaha-h,

!i)

ucca-rayati

mukhesu abhipra-yak -yenof 'saf= soj _yqgtnz-11tO

(enumeration

of thirty-six

swering

jargons)

evarp _{praticchomalea-} _{o'fia-tavyaTTzt=}-vyof mantriparm, sadct

/liii)

-cchomaka] cchorpmaka B.:sad5] omits-B,

38 The Hevopratantra,ed, II.3.56-60.

39 See note 27,28,29, 32,33,34 and 35.

40 The

_Pa-ka-rn.

avatantra, Ms, Kathmandu Bl13/6 88a3-a4,Kathmandu A14212

56b2-b3, Kathmandu D40/6 52b2-b3.

41 Or _paryaya-chomaka

("synonymousjargon").

The Pa'kaTrgeavatantra,Ms,

mandu Bl13f6 89a6-b2, Kathmandu A142/2 57a9-bl, Kathmandu D4016

53a7-bl,

42 The lioj'radaicatantra,ed, 22,1-24.

43 The Catu6pithatantra,Ms, Kathmandu B26!23 38a3-b5, Kathmandu A138!10

34b5-35b3, Cambridge 1704(12)38a4-39a2.

44 The Samputatantra,Ms, Cowell' Eggeling42a5-bl, Matsunami 428,31a3.

45 Tib of the SaTppu.tatantra,'Ibh 118b2-b4.

46 The _{Paha-ruavatantra,}Ms, Kathmandu Bl1316 85b4-86a2, Kathmandu A142

12

54b9-55a3, Kathmandu D40/6 50b7-51a3.

47 The i/Z)hita-supports this interpretaJtion.Ota, 241bl-b3.

48 The Vbhita-.Ota, 241b3-244a2.

49 Indeed itisnot impossibletofindthe samc kindof symbolic baseinsome of

the _preceding_{gesture-exchanges}such as an exchange of the cloth-headband

gesture and the trident gesture.

(See

note 11,12,13 and 14.)rl"his _paring

'

may remind us the fbrm of Sivaor Heruka. However, as a whole set of

gestureexchanges, no exchanges in the _preceding tantras can be considered

to have such base.

50 The Siddhayoges'vamTmata,chap.29, 21-51, Although the name of the _goddess

of the fifthlineageisnot clear inthistext, J.T6rz6k

(1999)

suggests thatit

isYaniyfi.

51J.T6rz6k 1999,_p.194-196. He furtherargues that the Buddhist textssuch

as the Cakrasarnvaratantra and the Abhidhamnottaratantrze_give an instruction

of the same _{gesture-exchanges}as those inthe Siddhayoges'vam-mata discussed

'

here,that the Buddhist version islaterthan the Saiva version, and that

the symbolism of the _{gesture-exchanges}in these Buddhist texts has lest

(25)

Systemand HistoricalDevelopment ofSecretSigns

(Sugiki)

goddesses into those of the Buddhist _godddesses.

52 The _{Pa-ka-rnavatantra,}Ms, Kathmandu Bl13!6 80b4-82a4, Kathmandu A142

/2

51bll-52bll, Kathmandu D40/6 47b4-48b2,

53 The _{Pa-ka-rpavatantra,}Ms, Kathmandu Bl 131683a6--b4,Kathmandu Al42/2

53a6-all, Kathmandu D40!6 49a7-b2.

54 In the

_{Pa-kdrpavatantra,}

their names are

(1)

abheclya-.

(2)

su-ksmaru-pa-.

(3)

divyaL.

(4)

varrrrtaN.

(5)

'va7nini.

(6)

keiTTnopa-.

(7)

bha-vakiL

(8)

seka-.

(9)

dofia-.

(10)

vi6.tha-.

(11)

ma-tara-.

(12)

sa-rnanya.

(13)

hetuda-ta.

(14)

bhavakt-[-pa-vafoof.

(15)

sumanas.

(16)

lalana-.

(17)

rasand.

(18)

avadhu-ta

(19)

hTs.tavadana-.

(20)

_pravagett.

(21)

aemar.

(22)

siddha-,

(23)

vTddha-.

(24)

saTvq7'anapriya-.

(25)

karnpani.

(26)

sa-rant.

(27)

ha,Tisa-.

(28)

trivrtd,

(29)

ka7nini.

(30)

graha-[->geha-].

(31)

caTidika-.

(32)

ma-rada-rika-.

(33)

candTa.

(34)

su-rya.

(35)

agni.

(36)

ra-huka- in order

(Ms,

Kathmandu

Bl1316 80bl-b4, Kathmandu A14212 51a8-all, Kathmandu D4016

b3),These innerchannels from

(1)

to

(32)

are derivedfrom the Hevop'ratantra

(ed,

I.1,16-18).The PakaJrnavatantrztadds ft]urinnerchannels from

(33)

to

(36)

to them.

55 The _{Paka-rnavatantra,}Ms, Kathmandu Bl13!6 83b5-b6, Kathmandu A142/2

53bl-b3, Kathmandu D4016 49b2-b4.

56 The _{Pa-ka-rgeavatantru,}Ms, Kathmandu Bl1316 86b5-87a3, Kathmandu A142

12

55b4-b9, Kathmandu D40!6 51b4-b8,

57 The

_{Paha-rpmvatantra,}

Ms,Kathmandu Bl13!665a5-all,Kathmandu A142/2

60b5-blO, Kathmandu D4016 56b5-57al, These colors are called

ketainthistantT'a.

(Cornpounds

are frequentlyused inthelinesenumerating

these thirty-sixcolors. Hcncc, itisnot casy to dcfinethese colors. The

Vbhita-,commentary of the Paha-rpavatantra,do not explain how to read the

linesin detail.)rl"he

thirty-sixcolors appear as colors of objects

(gooara)

inseparablewith one's senses

(indriya).

Inevery color can be observed colors

of twelve kindsof metal corresponding to twelve bodilyingredients

(dhatu):

(i)

goldl semen,

(ii)

silver/ marrow,

(iii)

copper/ blood,

(iv)

iron/ muscle

(not

fat),

(v)

brassfskin,

(vi)

nickell flesh,

(vii)

_yellowish brass/bone,and

(viii)

-

(xii)

]

bhratri

- A.: vajracakrake

]

cakracakrake - A.1vakracakrake - C.

(26)

rv

wh

\WegE+

pm

wt

59 The 7kintrasadbharva,Ms, 112al-113a2. As to the other texts,see also 3.2,

4.1and 6.1of this_paper.

60 The SamaLyogatant7u,chap.22, Ota, 227b3-228al. The Carya-meta-pakapradz-pa,

chap.9, Ota, 112b4-113bl. However, indetails,thesigns introdUcedinthese

texts do not have deep relation with those inthe Cakrasa??zvaralitcrature.

As forthe secret signs inthe Catuepithatantra,see section 5 of this _paper.

Abbreviationsand _primary sources

Ms:

_Sanskrit

manuscript.

Tib: Tibetantranslation.

ed:

Sanskrit

edition.

Abhidha-nottaTutantTa:The

AbhidhaJnottaratantra,

Ms, IASWR I-100

(palm

leaf),Matsunami 10

(paper),

Matsunami 12

(paper).

AbhidhamnottaTutantravrtti:The

Abhidha-nottaratantrTirnalamalavrtti

of

'

SUrafigavajra,Tib,Ota 2130.

Arnna-yarnamp'anH:

TheSa7zbputatantrardy'a.trka-a-mna-ya7nanj'an-ofAbhar

yakaragupta,Tib,Ota 2328,

Brahmayarmrnala:The Brahmaya"mala = Picumata, Ms, Kathmandu

A42/6.

Cakrasamvaratantra: The Cakrasamvaratantrcz=

ntra = 72intrarop'asfwiaghusa7nvara,ed, Janardan ShastriPandey,

Cak:rasa7Tzvaratantramwith the VivrtiCommentay

of

Bhavabha.t.ta,

Sarnath,2002.Ms, Baroda13290

(palm

leaf).

Cakrasa7Tzvamvivrti:

The Cakrasa77ivarzitantravivrtiof Bhavabhatta,

ed, Janardan ShastriPandey

(see

Cdkrasa7Ttvaratantra),Sarnath,

2002.1

Ms,

IASWR

I-33

(palm

leaf).

Carya-megopakupradwa:

The CtiryamelopakapratimaofAryadeva, Tib,

Ota,2668.

Catufipcthatantra:The thtusppthatantra,Ms, Kathmandu

B26/23

(27)

(Sugiki)

(paper).

Pa-ica-rn,

avatantra:

The

Pa-ka-rn.

avamaha"yoginedantrarop'a, Ms,

mandu Bl13/6

(paper),

Kathmandu A142/2

(paper),

Kathmandu

D4016

(paper).

Heruka-bhyudayatantra:The Herukabhyudayamahayoginitantrardy"a,

1iib,Ota 21,rlioh 374.

Her?Lkabhyudayatantra.tika:The Heruka-bhgudayamahdiyoginntantrarop'e

katipaydksarapan:?'ikaMnama

faa-

of Kumatracandra,Ms, Kathmandu

C26/2

(palm

Ieaf).

ffevojratantra:The HevopTzztantra,ed, Ram Shankar[[beipathiand

kur SainNegi,Hevop'ratantTzbmwith

Mukta-vatapa7Z)'ikaT

of

taea-rztaRatndkaras'arrnti,Sarnath,2001.

Samaryogatantra:The

Sarvabuddhasama-yogaea-loinig'a71asa7T}varatantra,

Tib,Ota 8.

Sa77ipu.tatantra:The Sampu.todbhavatantra,Ms, Cowell' Eggeling37

(palm

leaf),

Matsunami 427

(paper),

Matsunami 428

(paper).

Tib,

[[bh 381.

Sanivarodayatantra:The

Safpvarodayatantra,

ed,

Shin'ichi

Tsuda, The

Sa?livarodayatantra:

Selected

Chopters,

Hokuseido Press,[[bkyo,

1974.

Siddhayoges'vam-mata:

The

Siddhayoges'van-mata,

ed, JuditT6rz6k,CZIhe

Doctrine

of

Magie Eemale

SPir"its

A

cwitical edition

uivrti of Bhavavajra,Tib,Ota 2131.

I/bhitaM:The

_{Pa-ka-rnavatantra.trka-}

Ilbhita-of Padmavajra, Tib,

Ota

2136.

(28)

智山学報第五十四輯

Secondary 　sources

Sanderson

，　

Alexis

．1994：　

“Vajray

翫na ：

Origin

　and 　

liunction

，

”

B

’

udd んism

　　　into仇 e　Year　2000

，　Bangkok　and 　Los　Angeles．

Sugiki，　Tsunehiko．2003：　

See

　the　

VOjradak

αtαntra ．

T6rz6k，　Judit。1999：　See　the　5掘（オんαgoge動α勲 αオα．

〈キーワード＞Cakrasamvara，　choma ，　Dakarnavatantra

智山學報 第54 - 041杉木 恒彦「System and Historical Development of Secret Signs as Communication Media」

System

as

and

Historical

Development

of

Secret

Signs

Communication

Media

Tsunehiko

Sugiki

Buddhist

has

(secTet

fbrth.

The

for

between

female

(yogini,

da-kinz-,

forth)

both

A.Sanderson

his

between

Saivism

One

frequently

described

("esoteric

Saivist,

by

female

deity-lineage

(leula)

discern

from

It

because

Another

be

(sidhyati

by

final

liberation.

The

Caryamelopakqpradoa

rvth\WcaEfmpwa

(spros

(but

Newar

Buddhism.

doubt

development

Buddhist

Saiva

here

(1)

by

(hand

(limb

(In

(body

(Sugiki)

by

(twilight

(speech

(The

(speech

Cakrasa71Lvara

jargon

(3)

(napm

(`[symbol")

Pa-kafirnavatantra

difference

((3))

智山學報第54 - 041杉木恒彦「System and Historical Development of Secret Signs as Communication Media」

_(:=