TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)57 Presumably the preceptor.
58 Upaya, "Means", is the male partner, the female being "Wisdom"; together they
constitute the fullness of the Buddha-nature.
59 Bindu, "drop", is used synonymously with bodhicitta, sukra, etc. See n. 32 and 33
and HVT Part I p.l35.
60 Buddhist Texts Through the Ages, p.240-46.
61 FBT p.319, however, speaking of the Consecration of the Secret, states that "accord-
ing to the Kalacakra, initiation is obtained in a bhagamm:z¢ala, but this is a special
feature of that Tantra, which sets forth the initiation of the disciple by way of dis-
playing to him the bhaga, and such a thing is not set forth in other Tantras." This is
directly relevant to ST which is a commentary to the chapter on consecrations of the
Kiilacakratantra.
62 Bharati, The Tantric Tradition, p. II.
63 Hasting's Encyclopredia of Religions and Ethics, vol. XII, p. 196, 2, Edinburgh
1921.
64 Cf. the entering of "the host of Buddhas situated in space" into the Vajra of the pre-
ceptor at the same occasion, spoken of by HSP.
65 HVT Part I, p. 34.
66 Ibid. p. 40.
67 L. de Ia Vallee Poussin, in the article quoted above, was fully aware that "a number
of speculations, beliefs, and practices which reach their full development in the
Tantrik or last period of Buddhism were not unknown during the former period" (p.
194, 1). On maithuna in pre-tantric Buddhism, see Eliade, Yoga, p. 258.
68 My translation presupposes the emendation of sarpvrtya to *sarpvrttya, prompted by
de Ia Vallee Poussin's gloss lokavyavaharatal}, see Eliade, Yoga, p. 262. But one
might perhaps retain sarpvrtya "according to relative (truth)".
69 This refers to the "triple division of knowledge" Ufianatrayaprabheda) of verse 36,
explained in verses 37-39: "By the coming together of the two organs, i.e. the union
of Vajra and Lotus, comes the union, known as the coming-together (samapatti), of
the twofold knowledge. And the knowledge which through effort is obtained by the
coming-together of the twofold knowledge in the manner which has been described,
is (known as) alokopalabdha (i.e. the third knowledge)".
70 I emend tam evarp to tam eva in accordance with the commentary. Tam refers to
verse 36: "Of all illusions, that of woman is the greatest", "the illusion of woman"
being explained by the commentary (p. 34) simply as "woman" (strimaya stri eva).
This, however, must be understood in the light of the preceding verse 13 (p. 27)
where the first void is given the terminus technicus "woman". See the following
note.
71 A discussion of the basic ideas of this chapter of PK will be found in Dasgupta,
ORC p. 45-46 and Introduction p. 51-54.
72 The mentally-created mudra, further discussed in Chap. III.
73 In adopting this translation of sampradaya (usually "doctrine, tradition"), I follow
the interpretation of de Ia Vallee Poussin, see Eliade, Yoga, p. 261.
74 This void, being the third, corresponds to the third Consecration. Seen. 10.
75 Corresponds to the first void, sen. 10.
76 Corresponds to the triple division of knowledge discussed in n. 8. For the terms
"passion" etc., cf. also HVT 1. viii. 35 and II.vi.8.
77 Numerous instances of interiorized interpretations as found in Buddhist tantric liter-
ature are given by Wayman, "Female Energy", particularly p. 79 and p. 100 et seq.-
For Hindu tantric texts, similar figurative interpretations are quoted by Eliade, Yoga,
p.248; p.262-63.
78 I.e. a physical woman, see Chap. III.