TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)In the abode of mouth, (that is,) Kalinga, always exists (a vein)
moving in the rectum. In Lampiika, that is, the abode of the throat, the
vein is always flowing through the stomach (10).
In Kiiiici, the abode of the heart, a vein conveys faeces. In Himalaya,
the abode of penis, a vein goes to the middle of the parting of the hair
(I I).
In Pretiidhiviisinl, (that is,) the linga, the vein conveys phlegm. In
the abode of rectum, (that is,) Grhadevatii is (a vein) always conveying
purulent matter (I 2 ).
In Saurii!ftra, (that is,) the both thighs a vein always conveys blood.
In Suvan;adv'ipa, (that is,) the abode of the shank, a vein conveys
sweat (I3).
In Nagara, (that is,) the toe, a vein is known to be always conveying
fat. In Sindhu, the abode of the instep, (the vein) Riipil)'i conveys tears
(14).
In Maru, the abode of both thumbs, a vein conveys phlegm at all
times. Existing in Kulatii, (that is,) the two knees, (a vein) always
conveys snivel (15)."^52Here, the correspondence between each of twenty-four pzthas, that is, twenty-
four parts of the body and twenty-four humours or internal organs is shown. We
can reconstruct the idea of 'the internal plthas' on the basis of verses 20 and 21
of above-mentioned chapter 9 as follows:
'Internal p'ithas' are abodes of veins (niicfisthiina, VII.3.) as 'external p'ithas'
are abode of cf,iikinls. They are twenty-four parts of a body such as "the head"
corresponding to the external pltha Pulliramalaya (VII.4.) etc .. There are twenty-
four veins (niicfi) which rely on these internal plthas such as "(a vein) flowing
through fingernails and teeth" (nakhadantavadii, VII.4.) etc .. These veins (niicfi)
are regarded as deities (devatii, IX.21.), that is, cf,iikinls. A niicfi is nothing other
than a cf,iikinl as is shown exceptionally in the case of Riipil)l (VII.l4.). A human
body is composed of these twenty-four 'internal plthas" such as "the head"
(VII.4.) etc. as the world, that is, the Jambiidvlpa in this case, is composed of
twenty-four 'external plthas' i.e. twenty-four countries such as Pulllramalaya
etc. An 'internal pltha' is existent as long as it is an abode of a vein. A vein in
tum is existent as long as it conveys a humour in it or it flows in an internal
organ. Therefore, if one makes twenty-four veins of one's own body active,
through yogic practice of making each of humours flow through the correspond-
ing veins or each of veins flow through the corresponding internal organs, he
transforms his body into an aggregate of internal plthas or an aggregate of
cf,iikinls, a homologous miniaturization of the world as an aggregate of external
plthas or an aggregate of cf,iikinls (cf,iikinijiila). Thus, he can unite himself with
the ultimate reality on the basis of the Tantric logic of symbolism.