TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)side of the copula represents "twilight") is not possible, is meaningless-unless
one side of the equation states less well what is meant. The only purpose that a
self-conscious inaccuracy could have, then, would be to clarify the fact that
"twilight language" refers to yogic states but not to clarify saf!ldhii-bhii$ii itself
which remains unclear by definition.
This rationale seems cogent upon examination of equivalents for the Hevajra
list given by the tantric Nagarjuna in his Saf!ldhibhii$ii-tikii. Wayman translates
these for us and provides the correlations but calls the additional materials
"explanations" which, as we have argued, they cannot be in any strict sense.
Expanded, our excerpt appears thus:^34"wine" is "intoxication"flesh" is "strength"
"sandlewood" is "meeting""a potion of four ingredients" is
"dung"
"musk" is "urine"
"frankincense" is "blood"
"camphor" is "semen""rice product" is "human flesh"is the ambrosia (amrta) of
heaven, to be drunk
continuously
is wind, is food, to be controlled.
the coming together of external
states, sense organs, and
perceptions (based thereon)-which
is so to be contemplated;
also the consubstantial joy
(sahajiinada).
is V airocana, hence is present
through anointment of the body.
is Ak~obhya, ditto.
is Ratnasambhava, ditto.
is Amitabha, hence is present
through anointment.
is Amoghasiddhi, hence is present
the same way.The additions, one can see, tend to suggest that "wine" and "flesh," etc., have to
do with yoga. Controlling winds, contracting sense operations, contemplation
are clearly yogic practices; and a knowledge of Buddhist Tantras makes just as
clear the yogic reference of ambrosia and consubstantial joy within the Steps of
Completion of the Anuttara Yoga. The same can be said for the five Buddhas-
Vairocana, etc.-which the yogin attempts to draw in as supramundane svab-
hiiva for his otherwise empty five personality aggregates. Thus, the position that
saf!ldhii-bhii$ii means yogic states finds support here, but-since that position is
even stronger now-we must take Naga:rjuna's interesting gloss as helpful to us
but not very helpful to a candidate seeking the tantric goal. He must be
instructed effectively with fully ambiguous expressions.
Immediately following the section in the Hevajra Tantra containing the list
called saf!ldhii-bhii!fii, a question is asked about singing and dancing. The Lord
answers with his own song (in ArabhraQlsa) using more than a dozen words