TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)135 The expression pralqti-parisuddha, often used in connection with the avadhiitl, could
of course be understood as "naturally pure". However, pralqti also signifies
"matter", or rather, as it is contrasted to prabhasvara, the "Clear Light", it is
"opacity". Cf. PK III.7-26 translated by Dasgupta, ORC p.45-46 and Introduction
p.51-54.
136 See n.l23.
137 For what appears to be an example of a late speculative scheme in which numerous
correspondencies are worked out systematically, cf. the passage from the Samputikii,
quoted by Dasgupta, Introduction p.l23 n.l. - Concepts employing other meanings
of the term mudra than the specifically Buddhist tantric one of "female partner",
which may have formed the basis of speculation leading to the fully developed
concept of the Four Seals, are the "four Seals which define a Promulgation" (bkar-
btags-kyi phyag-rgya bzi), FBT p.85. Cf. also passages like "E-Yam is the Buddha,
and, in short, the Seal of the doctrine" (ibid. p.71). For a discussion of the word
mudra, see Eliade, Yoga, p.405.
138 See HVT Part I p. 146 (Index) for exhaustive references.
139 Translation: Part I p.131-33, text: Part II p. 107-9. Snellgrove's translation associ-
ates the Dharma-Seal with the Fourth Consecration and the Action-Seal with both
the first and the second Consecration.
140 In other words, the union with the Seal is consummated by the Master in the first
Consecration ( cf. HVT II.iii.l3 "The Prajiia of sixteen years he clasps within his
arms, and from the union of the vajra and the bell the Master's Consecration comes
about"). Elsewhere, as we have seen, this union is counted as the second Consecra-
tion.
141 The higher of the twofold "process" (krama) which constitutes the "thought-
creation" (bhavana) just referred to by YRM.
142 This explanation, which in itself seems inappropriate, is added as an after-thought,
contradicting the explanation just given. It may well be an interpolation.
143 This may also explain the claim to "omniscience" (sarvajiiatva).
144 This is in agreement with CMN, translated above, in which the Convention-Seal was
defined as "the flashing-forth of the form ofHeruka".
145 Except when translating sahaja, I retain Snellgrove's precise and fluent translation. It
should perhaps be pointed out that terms like sahaja, mahamudra, tattva, mahasukha,
Hevajra, AHAM, etc., will in this connection be regarded as pointing to the same
ultimate reality -without thereby ignoring the fact that their associations, even con-
texts, are different.
146 Perhaps "experienced directly" is the best rendering of svasamvedya.
147 Kumarlsuratam, Snellgrove's translation, "blissful like that of union with a maiden",
misses the point.
148 See HVT Part I p.22-28.
149 All these concepts represent the highest metaphysical absolutes of various Indian
philosophies.
150 "I", AHAM, consists of the syllables A, representing Nairatrnya (HVT II.iv.41), and
HAM, representing the Moon, Hevajra, etc. (I.i.31 ); hence AHAM is the totality, the
plenitude of the Buddha-nature.
151 HVT Part I p.78 n.3, quoting a passage of the commentary ofSaroruha.
152 Ibid., p.33 n.3.
!53 As in the dvandva-compound svadhi~thana-prabhasvara (M 5.4), sva" being the
cakra situated at the base of the genital organs, cf. Eliade, Yoga, p.241.
!54 For a detailed study of the luminosity of thought in non-tantric Buddhism, see part
IV ("La luminosite naturelle de Ia pensee") of D. S. Ruegg, La theorie du tathagata-
garbha et du gotra, Publications de !'Ecole Fran9aise d'Extreme-Orient vol.LXX,