HEVAJRA SADHANA PDF

Hevajra – A Sadhana of Simultaneously-Arisen Hevajra PDF-You must have received a highest yoga tantra initiation in order to read this text. In order to perform. 【Living Buddha Lian-sheng Sheng-yen Lu Dharma Talk – Hevajra the first Chinese dharma king who transmitted Hevajra sadhana in history!. Based upon Muschen Sempa Chenpo Konchog Gyaltsen’s Hevajra Lam Dus, Ngorchen Konchog Lhundrup has written this sadhana, The Middle Length.

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Search the history of over billion web pages on the Internet. Subject-matter i 9 IV. The Body of Hevajra 47 Chapter ii. Hevajra and his Troupe 56 Chapter iv. Self-consecration 59 Chapter v.

Reality 60 Chapter vi. The Performance 6 3 Chapter vii. Secret Signs 66 Chapter viii. The Troupe of Yoginis 73 Chapter ix.

The Spheres of Purification 78 Chapter x. Consecration 81 Chapter xi. Consecrations and Oblations 88 Chapter ii.

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The Certainty of Success 89 Chapter iii. The Basis of all Tantras 94 Chapter iv. Answers to Various Questions Chapter v. The Manifestation of Hevajra iog Chapter vi. The Making of a Painting 1 14 Chapter vii. Books and Feasting II 5 Chapter viii. Subjugating Chapter ix. On Reciting Mantras Chapter xi. The Five Families Chapter saehana. For the names of the divinities see Diagram III, p. For a description of Hevajra see pp. This text has been translated with the help of the Tibetan transla- tion and its most important Indian commentaries.

Of these one which is preserved in Sanskrit, the Yogaratnamala by a certain Kanha, has also been edited, based upon an old Bengali manuscript belonging to Cambridge University Library. It has seemed sufficient to make quotations from the other commentaries, which are all preserved in Tibetan, and to attach these in hevanra form of notes to the translation of the main text.

The intention of the introduction is to provide some historical religious setting for the text, and to interpret to the reader the essential meaning of the tantra, as it is understood by the commentators.

This part of the work is of a more general nature, and I must acknowledge my great indebtedness to Professor Tucci, whose monumental works on the art of Tibet with the many references they contain, have proved a constant support, and also to Louis de la Vallee Poussin and to Paul Mus, whose theories of the development of Buddhism I have learned to accept as fundamentally sound.

In the case of de la Vallee Poussin I have in mind particularly his BouddhismeEtudes et Materiauxpublished in It was this work that first drew my attention to the essential continuity underlying the develop- ment of Buddhism, a continuity achieved by devotion to a single ideal, which was ever seeking better means of realization and expression.

This short work, produced now more than fifty years ago, is still rich in un- realized implications.

More recently I have come upon the work, still unfinished, of Paul Mus, BorobudurEsquisse d’une Histoire du Bouddhisme fondee sur la critique archeologique des textes. This method appears as hebajra satisfactory ; the bringing sdhana a text into relationship with archaeo- logical evidence has the effect of uncovering for us the intention of the practisers, so that it begins to become possible to conceive of their doctrine as they conceived nevajra it, a refreshing change indeed from the modern spate of literature on Buddhism, which often tells little more than how certain Europeans or modern Indians conceive of some of the formulated Buddhist doctrines which please them.

To attempt an interpretation of a Buddhist tantra is to move into un- mapped territory; certain landmarks are clear, a few tracks here and there, and that is all. Very few texts of this kind have so far been published, and none has been analysed in any detail. As early as de la Vallee Poussin, introducing his edition of the Pahcakramawrote: On the other hand, expressions of opinion have not been so slow in forthcoming.

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This has led to the all too rapid assumption that the Buddhist tantras are in all things identifiable with the sakta tantrasa conclusion which, if indeed justified, should have followed from an examination hevajr the texts and traditions on uevajra sides.

The wide divergence that separates them becomes apparent when we consider the later development of tantric Buddhism, particularly in Tibet.

It is here that the works of Giuseppe Tucci are of such inestimable value, particularly the four volumes of Indo- Tibetica, which suggest with remarkable vividness the condition of sadhans Buddhism of those centuries, when it was being methodically transferred into Tibet. This important work, usefully edited by Benoytosh Bhattacharya, still awaits a thorough investigation in the light of its commentaries, which alone will place it rightly in its Buddhist setting.

There seems to be hsvajra essentially difficult about these texts if studied in this manner, but one can go hopelessly astray if one attempts to make deductions oneself from literal interpretations of the tantras.

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Such a procedure may throw light upon their origins, but by no means does it explain their significance for Buddhist tradition. There has also appeared recently a work by S. This is a thoroughly com- mendable book for its discussion of many of the terms fundamental to the subject, and for its many quotations drawn largely from manuscripts, not a few szdhana them indeed from the Hevajra-tantra itself, of which a copy is held by the Asiatic Society of Sahana.

One needs, saxhana, to beware of viii PREFACE the general manner of discussion, which is far too naive in its approach, and seems to suggest too ready an acceptance of certain modern prejudices. The cause for this is always the same, that we are attempting to generalize on hevara vast subject, in which there is no lack of material, by short-cutting the longer task of examining these texts in detail and in their own context. It sadhaba this therefore that I have attempted to do in the case of the Hevajra – tantra.

Difficulties still remain, but that is at present inevitable; nor let it be thought that I am claiming immunity from error in the case of my wadhana observations.

It has, however, been my aim to base them upon as large a context as is possible to me at present. This is the only safe manner of proceeding; as our context becomes gradually enlarged, so will our observations become increasingly reliable. I acknowledge my gratitude sadhanz Professor H. Bailey, who set me forth on the path of Indian studies and who is still always ready with hevajfa and assistance; to Professor Giuseppe Tucci for the kindly interest that he has taken in my studies and for the generous manner in which he placed his private library at my disposal during my long stay with him in Rome; and to Professor Walter Simon w 7 ho continues to give me such friendly guidance in London.

I would acknowledge my great debt of gratitude to the School of Oriental and African Studies in the University of London, where this present work has been completed, and by whose very generous subvention its publication has been made possible.

At this School thanks are especially due to the Librarian and his staff for hwvajra unfailing assistance they have given me in gaining access to manuscripts and texts. Delay in printing has been caused mainly by my absence from this country on travels in the Himalayan regions of India and Nepal. Now that this work is at last appear- ing in print, I myself am inevitably the first and most critical of readers.

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Five years ago the scope of the book was still limited by the actual sxdhana available to me. Now another volume might be added, compiled from other commentaries — and perhaps pre- sented with maturer observations.

Berkhamsted 28 July ig 58 D.

Rin po chehi phreh ba Tibetan version of above — Narthang Tenjur, rGyudxvi. Netravibhahga — sPyan hByedby Dharmakirti, id. Vajrapadasdrasarngraha sadhanq rDorjehi tshig gi shin po bsdus paby Naro, id. Muktikavali — Mu-tig phreh-ba by Ratnakarasanti, id. Padmint — Padma canby Saroruha, id.

Suvisuddhasamputa — Khasbyor sin tu dri ma med pa. Hevajrapindarthatika — Kyehi rDorje bsdus pahi don gyi rgya cher hgrel pa, by the Bodhisattva Vajragarbha, id. Chants Mystiques, Paris, DohakosaCalcutta Sanskrit Series 25c. Two Vajrayana Works, G. Bendall, Museon, new series sadhanq. Daharnavatantra apabhramsa texted. Kazi Dawa-Samdup, Luzac, London, Etude sur le Mahavairocanasutra by Ryujun Tagima, Paris, History of Buddhism by Bu-sTon.

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History of Buddhismed. German translation of above. Edelsteinmine of Taranatha, translation by Griinwedel, Petrograd, Die vierundzwanzig Zauberertranslation by Griinwedel of the Grub thob brgyad cu rtsa bzihi lo rgyus Narthang Tenjur, lxxxvi.

Sarkar, The History of BengalDacca, Tucci, Tibetan Painted Scrollsvols. Tucci, Indo-Tibeticavols. Woodroffe, The Serpent Power4th ed. Heiler, Die buddhistische VersenkungMunchen, Snellgrove, Buddhist SwdhanaCassirer, Oxford, Other incidental references appear in the notes. Bulletin of the School of Oriental and African Studies. Hveajra AsiatiqueParis.

Journal of the Asiatic Society of BengalCalcutta. Journal of the Royal Asiatic Society. Melanges Chinois et Bouddhiques y Brussels. Zeitschrift der deutschen morgenlandischen GesellschaftBerlin. Other references are given in full.

The ruthlessness of this attack is in itself sufficient to explain the disappearance of Buddhism from India. Its strength had consisted for a sadhanz time in its monastic establishments and these in turn depended largely upon royal support — of Asoka, who enabled a small community of religious mendicants to propagate itself from the north-west frontier to Ceylon — of the Andhran and Kushan kings, under whose auspices their doctrines commenced to develop and enrich themselves so that they became suitable as a religion for the greater part of Asia — of the Guptas and especially of Harsha 1 — then finally of the Pala kings of Bengal who continued their support up to the last days.

Moreover it was precisely in this period that the Tibetans themselves were engaged in trans- ferring into their own country all that they could find of Buddhist sdhana, and the contents of their canon, as it now exists, presents in itself a com- plete summary of the Buddhism of those centuries.

In their hevajta it was not a matter of finding texts long disused, which they might edit and translate to the best of their ability, but of finding living masters, who would instruct them in the meaning of the actual doctrines and col- laborate with them in the extremely difficult work of transferring them into saadhana language, which till that time had not even possessed the necessary religious and hevqjra terms for the task.

A truer appreciation of the nature of their religion becomes all the more just, when it is upon their translations that we must chiefly rely for our understanding of the doctrines concerned.

Indian Buddhism was slowly and laboriously transferred to Tibetan soil, and every effort was made to copy as exactly as possible not only the texts themselves but the very conditions under which they were studied hveajra transmitted.