TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)31 Saf!lvarodaya, p. 242.
32 Hevajra Tantra, trans. D. L. Snellgrove, 2 vols. (London: Oxford University, 1959),
2.3. 53-67, p. 60.
33 This is Wayman's translation based on Snellgrove's edition and following Snell-
grove's translation in many cases. See Wayman, Buddhist Tantras, pp. 131-32.
34 Ibid., pp. 132-33.
35 Ibid., pp. 133-34; Hevajra, 2. 4. 6--8.
36 Cw;ujamahiiro$ana, p. 64.
37 Ibid. Seep. 56, where a woman as "insight" is introduced to the candidate as part of
the "Insight Initiation"; the language used is similar to that of our verses. See also
Wayman, Buddhist Tantras, p. 192, for the correlation of initiation rites and stages of
yoga.
38 Cm;r/.amahiiro$ana, p. 68.
39 Hevajra, l:xiii, 66; 2:60-63, 145. For an alternative translation see Snell-grove; the
reader is alerted to the fact that Hevajra Tantra 2. 3. 61a is edited by Snellgrove but
left untranslated.
40 Kal)ha glosses sandhir as abhipriiya/:1 ("Intent, aim, meaning"), which gives support
to our analysis that there is "meaning" here.
41 The point seems to be that the Hevajra Tantra is superior to other Tantras because it
speaks about this matter (sabditam; Kal)ha, kathitam). That it does so with certainty
(niscitam) does not contradict the fact of uncertainty within the teaching itself.
42 We are following Wayman's translations of the vocabulary which he gives in Bud-
dhist Tantras, pp. 131-32. In conversation, Wayman has suggested that there may be
a mantra element involved in the list which could be discovered by analyzing the
sound of the Sanskrit. We consider this an interesting possibility worth our future
study.
43 Hevajra, buddhiis; Kiil)ha, buddii/:1; Tibetan, phyag rgya = mudriis. We follow the
Sanskrit here and take the meaning to be some "twilight" equivalence between the
Buddhas and the mudriis who in fact do follow in the text. But we can observe here in
the discrepancy between the Sanskrit and the Tibetan the problem of what constitutes
the primary term.
44 Kal)ha says this is the "sign of attaining the Diamond-knowledge"; sukra here is the
"liquid of woman's desire," as noted in Cw;ujamahiiro(iana, p. 64.
45 Kiil)ha provides the yogic reference: "by way of the yoga of the lotus and thunder-
bolt."
46 This thought is unclear and needs study; it may refer to the pernicious dangers from
"outsiders" in Vajragarbha's commentary.
47 The implications of svasamaya need to be studied and may pertain to the "inner
yoga" inquiry suggested in our final comment.
48 The reference is undoubtedly to the chapter in the Hevajra Tantra where
Saf!ldhiibha$ii is taught as a "vocabulary list."
49 For the initial case, the Tibetan renders the Sanskrit for "wine is ... intoxication" as
rna da na chan, "wine is ... madana." But this is the reverse of what we would
expect, since it is "wine" that appears in the "twilight" song. We judge this and
similar cases to be aberrations since the list tends to meet our expectations.
50 Govinda (n. 5 above), p. 53.
51 Saf!lvarodaya, pp. 269 ff.