Hevajra Tantra Skt. It emphasises the completion phase , in contrast to for example the Guhyasamaja Tantra , which is said to teach mainly the generation phase. In the Sakya tradition the Hevajra tantra is non-dual so it emphasises both practices. As with other tantras, the Hevajra tantra that we know is said to be derived from a much larger, original tantra called the Hevajra root tantra Skt.
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On page of the Hevajra Tantra The Hevajra Tantra, published by the Oxford University Press to which we will be referring throughout this booklet, it is written:.
Then when they know all mantra-methods, they should start upon Hevajra. The pupil who lays hold with zeal should succeed, there is no doubt.? The guide says: This is proof for my emphasis on the ThreeYanas-in-One that he who is not well accomplished in the Hinayana meditation of purification and in the Mahayana meditation of sublimation should not practice the Vajrayana meditation either of Hevajra or of any other Heruka.
An Indian proverb runs: "The dog who follows the lion to jump off a rocky hill will lose its life. Then you will be consecrated by those Buddhas who have all assumed the form of Heruka, with the five vessels which symbolize the Five Tathagatas and which contain the five ambrosias.
At the time of consecration there will be a shower of flowers and one of saffron; drums will sound; you will be worshipped by Rupavajra and her companions, and Locana and the others will sing vajra-songs. When you have been thus consecrated, the Lord of your Family will appear on your head, and Heruka will be revealed in you. The guide says: This is a common first consecration initiation which may be held by a Guru or by yourself. However, this Tantra lays more stress on the Third Consecration initiation practice.
All four Consecrations may be held in the sense of the third consecration, as on page For the neophyte, the first time this master consecration is held must be under the guidance of a personal Guru.
Nowadays it is very easy for the Westerners to get a Guru in Sikkim, Kalimpong or Darjeeling where many Tibetan lamas have become refugees. Without a Guru, one will have no real connection with the first consecration even if he has read the book many times. After this master consecration has been given by a Guru, you will receive a concise ritual according to which you should practice the repetition of this Hevajra Tantra, as mentioned in III below. Fearful am I to fear itself, with my necklace made of a string of heads, and dancing furiously on a solar disk; Black am I and terrible with a crossed Vajra on my head; My body smeared with ashes, and my mouth sending forth the sound HUM.
But my inner nature is tranquil, and holding Nairatmya in loving embrace, I am possessed of tranquil bliss. My front face is black, the one to the right is like white jasmine, the one to the left is red and fearful and the one to the rear is distorted. The remaining faces are like those of bees, and there are twenty-four eyes and so on. The Mandala is "blazing and brilliant, square with four portals, adorned with garlands and chains and variously colored streamers, equipped with eight columns and vajra-threads, decorated with flowers of different hues, with incense, lamps, and scents, and provided with the eight vessels.
These last have branches in them, and their necks are covered with cloth and encircled with the five kinds of gems. To the East one should place the Vessels of Victory. With a fair new thread, well fastened and of right measurement, the master should bind it round, for it represents the chosen divinity.
Her breath is sweet, and her sweat has a pleasant smell like that of musk. Her pudenda gives forth a scent from moment to moment like different kinds of lotuses or like sweet aloe wood. She is calm and resolute, pleasant in speech and altogether delightful, with beauteous hair and three wrinkles in the middle of her body. By vulgar men, in fact, she would be classed as first rank.
From it one drinks the blood of the Four Maras. The mandala which now arises pure and unblemished from the triangle, consists of two concentric parts, one formed by the eight central petals of the lotus, and the other triangle. At the center one should image a corpse, which is in effect the seat of the fifteen yoginis. Resting on that there should be a lunar disk, upon that the seed-syllable and upon that a solar disk. The conjunction of these two, lunar disk and solar disk, is the great bliss.
All has become the moon, and the sun has resolved into Kali, and from this mingling of sun and moon Gauri and her companions are proclaimed to be.
The guide says: Besides the above mentioned practices, nothing in the book describes the Evolutional Yoga. The practitioner should ask his personal Guru to impart it with the elaborative commentary of the Hevajra Tantra. Unless and until you have accomplished this Evolutional Yoga, that is to say, your body and speech and mind have been made entirely like the Hevajra, you should not practice the following practice.
The guide says: After this second Consecration is performed, the following is the main practice different from the above. The wisdom nerves should be visualized through which the deep wisdom breathing should be seen as going in and out and held; and the wisdom drops should be seen as going up and down and kept without any discharge. There are many methods to do this which are not available in this book.
The practitioner is advised to get all of the instructions from a personal Guru. In the book there are only a few lines on the Perfect Yoga quoted below:. Among these three veins are the chief, Lalana, Rasana, and Avadhuti. Lalana has the nature of Wisdom and Rasana consists, in the means of the Expedience, and Avadhuti in the middle, free from the notion of subject and object.
It is there that the four Joys arises, distinguished by the Moments, and from knowledge of these Moments the knowledge of Bliss is consummated in that sound EVAM. The guide adds: This EVAM is practiced with both the visualized yogini in this yoga or the real yogini in the sense of the Third Consecration as below. You should speak lying words. You should take what is not given. You should frequent others? Now to practice singleness of thought is the taking of life, for the thought is the life.
To vow to save all men is interpreted as lying-speech. That what is not given is the bliss of woman, and she is your own Nairatmya who is the wife of all others. The nature of hardness is delusion, and Vairocana is deemed to be delusion. The Bodhicitta is a flow and this flow is deemed as water. The nature of water is wrath and this wrath is Aksobhya.
From the rubbing together of two things fire always arises. From heat arises passion and this passion is Amitabha. The Bodhicitta in the lotus has the nature of air. From air arises envy, and envy is Amoghasiddhi. The blood is bliss and passion and the nature of bliss is space. From space arises malignity and malignity is Ratnasambhava. Yet they all arise from the one clan of perfect joy.
Just as a man who suffers with flatulence is given beans to eat, so that wind may overcome wind in the way of a homeopathic cure, so existence is purified by existence in the countering of discursive thought by its own kind.
Just as water entered in the ear is drawn out again by water, so also the notion of existing things is purified by appearances. Just as those who have been burned by fire must suffer again by fire, so those who have been burned by the fire of passion must suffer the fire of passion.
Those things by which men of evil conduct are bound, others turn into means and gain thereby release from the bonds of existence. By passion the world is bound, by passion too it is released, but by the heretical Buddhists this practice of reversals is not know.
The guide explains: In the Tibetan system, one month is divided into two parts, the bright half is from the first to fifteenth days while the dark half here means from the sixteenth to the thirtieth days. Therefore the eighth day in the dark half means the twenty-third day of the month and the fourteenth means the twenty-ninth, if we are counting days from the beginning of the new month.
The guide says: "How to choose certain postures for certain Dakini or Yogini? How to find out the secret and sacred Sukha-nerve in the Lotus? How to make the sukha-nerve prolonged? How to drink the great bliss nectar from the Lotus by the Vajra? These and many other methods are not all described in this Hevajra Tantra.
You must ask your Guru for them. The Joy of the Innate is finality. The first comes by desire for contact, the second by desire for bliss, the third from the passing of passion, and by this means the fourth is realized.
But the Innate is free of all three; for there is found neither passion nor absence of passion, nor yet middle state. The guide says: There are four voidness which should be identified with the four joys. But in the book they are neglected. Nevertheless, the Principle of Voidness in general is taught a great deal in the book as quoted below:.
There is no bodily form, neither object nor subject, neither flesh nor blood, neither dung nor urine, no sickness, no delusion, no purification, no passion, no wrath, no envy, no malignity, no conceit of self, no visible object, nothing mentally produced and no producer, no friend is there, no enemy, calm is the Innate and undifferentiated.
The yogin of the Great Symbol gains fulfillment in that which is no fulfillment, for its characteristic is the very absence of any characteristic. Until the time of enlightenment, O Vajradhrk, serve thou the cause of beings.? Thus should speak the Adamantine Lord as he sees his pupil overwhelmed in compassion. This is the great knowledge that exists in all phenomenal forms, dual by nature and yet free of duality, the Lord whose essence is both existence and non-existence. He abides pervading all things, moving or motionless, for he manifests himself in these illusive forms.
Having dissolved away, it has come to its end, and since there can now be no dissolution, neither is there destruction. The yogin conceives of the diversity of existence as the Process of Emanation, and realizing the dream-like nature of this diversity, he renders it undiversified by means of its diversity.
Like a dream, like a mirage, like the "intermediate state," so the Mandala appears from continuous application to the practice. The great bliss, such as one knows it in the consecrations of the Great Symbol that is to say the fourth consecration of that Mandala is the full and efficacious expression, for nowhere else does it have its origin. This bliss is black and yellow, red and white, dark green, dark blue, all things moving or unmoving. This bliss is Wisdom, this bliss is Means expedience , and likewise it is their union.
It is existence, it is non-existence and it is Vajrasattva. The guide says: Among all the English Buddhist writers there are three kinds of opinions on the Third Consecration practice. The first opinion is of those conservatives who advocate that Tantric Doctrines should be kept secret. Some of them even dare to lie saying that there is no such thing as vajra-love in Buddhism. He may fool some of the readers some of the time, but he cannot fool all the readers all the time. As in our age every religion must show its ultimate truth and essential methods to others for a comparative study, so there is no religion which can any longer keep its doctrines in secret.
You may do this yourself if you like, but you cannot forbid everyone else to open the door widely to others.
A Safe Guide for the Practitioner of Hevajra Tantra
Bibliographic reference: Hevajra Tantraraja Nama Sanskrit: Hevajra Tibetan: Gye pa dor je Within the center of the two dimensional circular diagram mandala representing the top view of a three dimensional celestial palace and surroundings is the deity Shri Hevajra , blue in colour, with eight faces, sixteen hands holding skullcups and four legs in a dancing posture. The first pair of hands embrace the consort Vajra Nairatmya Selfless One , dark blue, with one face and two hands holding a curved knife and skullcup, standing on the left leg with the right embracing Hevajra. They are both adorned with bone ornaments and stand atop four corpses above a pink lotus within the flames of pristine awareness. Surrounding the central figures are eight goddesses in various colours, each with one face and two hands, standing in a dancing posture on the left leg above a corpse and lotus seat.
On page of the Hevajra Tantra The Hevajra Tantra, published by the Oxford University Press to which we will be referring throughout this booklet, it is written:. Then when they know all mantra-methods, they should start upon Hevajra. The pupil who lays hold with zeal should succeed, there is no doubt.? The guide says: This is proof for my emphasis on the ThreeYanas-in-One that he who is not well accomplished in the Hinayana meditation of purification and in the Mahayana meditation of sublimation should not practice the Vajrayana meditation either of Hevajra or of any other Heruka. An Indian proverb runs: "The dog who follows the lion to jump off a rocky hill will lose its life.