PROBLEMS OF LANGUAGE IN BUDDHIST TANTRAthe law of karma and science of embryology. These words, as the text itself
says, are a "meditation" (bhiivanii) and thereby express yogic states attained by
meditating upon the instruction; we might say that the candidate so instructed
"knows" the content in trance as the Buddha-before complete enlightenment-
says he "conceived (mystic) manifestations (obhiisa)" whereby "knowledge
arose."^30 We should not, however, read "ambiguity" into such a context, since
that would require in addition the "arising of insight." It strikes us as mysterious
to find farther on in this same chapter of the Samvarodaya:^31 "There are two
veins in the middle of the yoni (the female organ) and likewise to the left and the
right. One should know that semen is on the left and the menstrual fluid on the
right. The union of both, (that is,) oneness, is dharmadhiitu (the sphere of
dharmas) by its nature. Karman is obtained by means of the seed, which is made
to move to and fro by winds" (2. 23-24 ). Yet, however strange such language
appears to an interpreter, here it is "non-twilight language" and should be taken
as expressive of a certain and clear experience within a particular stage of Bud-
dhist tantric yoga.
Returning now to "twilight language" to find examples with which to sharpen
our analysis, we seem at first to have an easy task. The Hevajra Tantra itself-
translated by Snellgrove-contains a list said by the "Lord" to be sal'fldhii-
bhii$ii, and it is given for the instruction of"Vajragarbha," the interlocutor.^32 We
learn, in part:
madhya (wine) is madana (intoxication)
miil'flsa (flesh) is bala (strength)
malayaja (sandlewood) is milana (meeting) ...
catul:zsama (a potion of four ingredients) is giitha (dung)
kasturikii (musk) is miitra (urine)
sihlaka (frankincense) is svayal'flbhu (blood)
salija (rice product) is mahiimiil'flsa (human flesh). [2. 3. 56-60]^33While we will present the entire list below, this excerpt can help us to see certain
issues involved. At the outset, we observe that what is given here is not sal'fldhii-
bhii$ii proper but a vocabulary for the construction of such a language; this will
be clear shortly. Yet, as a vocabulary list, the instruction to Vajragarbha implies
an act of translation, a turning of words of one language less well known into
words of another language better known. Thus, it seems reasonable at first
glance to interpret loosely that "wine" and "flesh," etc., are words within "twi-
light language" which mean "intoxication" and "strength," etc., in language
which is not "twilight" and which is known. This interpretation fits the position
of scholars who hold that a certain meaning is intended by sal'fldhii-bhii$ii and
that this use of language is a secret code; the list in the Hevajra Tantra, there-
fore, is a sort of "code-book." But we have concluded above-from strong
sources-that "twilight language" means ambiguous yogic states and cannot be
better known. Logically, an equivalent such as "wine is intoxication" (whichever