TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)The texts studied here seem to suggest that the Gnosis-Seal does not origin-
ally belong to the fourfold set, but rather to a-perhaps earlier-threefold set, as
found above all in ST (see Fig.IV), but also, it might be added, in M. ST (p. 62)
- contrasting in this to some extent with M -is careful to distinguish the Gnosis-
Seal, which is characterised as "mundane" (laukika), from the Great Seal, which
is "transcendent" (lokottara). In FBT, as we have seen in Chap.II, the Gnosis-
Seal replaces the Action-Seal, but is nevertheless mentally personified as a
woman; this is also indicated by ST (p. 56) where the Gnosis-Seal is charac-
terised by the remembrance of "former smiles, states of enjoyment, etc." Thus
the Gnosis-Seal effectively retains the erotic nature of the Action-Seal.
The Great Seal is identical with Simultaneously-arisen Joy (HVT ll.iv.45),
Great Bliss (HVT II.ii.31 ), etc. It cannot be ascertained by means of mental con-
cepts (ST p. 56), and is characterised by omniscience (ST p. 62), etc. It is
nothing but "an appearance of one's own mind" (svacittapratibhasa), and for that
very reason cannot be grasped by the mind^136 • This final state will be further dis-
cussed in the following chapter.
The fourfold set of Seals bears, in my opinion, the marks of secondary specu-
lation, based on the doubtlessly older notions of the four Consecrations and four
Joys^137 • An indication of this is the fact that the texts show considerable dis-
agreement as to the order of the Seals, and the fourfold set is in any case
unknown in an early and basic tantra like the HVT; here only Seal and Great
Seal are referred to, the former being the physical woman, the latter the
transcendent state aspired to^138. The fact that the physical woman, too, may be
referred to as Great Seal "in relative form" (HVT Il.viii.l) simply shows that the
terminology had not yet - at the stage of HVT - become finally fixed. It would
therefore appear - although this can only be verified by further research - that
the formulation of the doctrine of the fourfold set of Seals was accompanied by
a tendency to de-emphasize the role played by the physical partner of the adept,
and replace her - without, however, wholly eliminating her, which could not be
done without unbalancing the entire scheme - by the Gnosis-Seal.
Our study has now come to the point where it is possible to attempt the trans-
lation of a rather difficult passage of YRM (p. I 07-9) which has previously been
translated by Snellgrove. However, as my interpretation of the entire passage
differs from his, both as to its fundamental structure and on many points of
detail, I shall proceed to give my own translation. For the text and for compari-
son with Snellgrove's translation, the reader is referred to his study ofHVT^139 •
He progresses (car-ati) far from evil elements-of-existence"-hence he
is called "Master" (a-car-ya). That, indeed, is his practice (saqwara),
having the nature of the Consecration of the Master, which with the
help of the Action-Seal is a proceeding characterised by the Four
Moments and the Four Joys^140 ••••
Firstly, then, one is consecrated by means of the Consecration ofthe
Master in Hevajra etc., in order that one may become worthy of listen-