TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)"And likewise, (this samvara, the supreme pleasure as the ultimate reality) is
not the spiritual being and (at the same time) is the spirit itself. It is the complete
one who awakens (I 0).
Here, (in the supreme pleasure, the Lord Heruka,) who is free from diffusive
imaginations as to whether he exists or does not exist, shines forth of himself.
He is composed of intense pleasure, great in making people awaken and spread-
ing throughout the entire sky. He is (at the same time nothing other than) the
mmp;lala which is making various kinds of appearances and shining like a mirror
because of its stainlessness. In short, he (the Lord Heruka) is the abode of all the
pleasure and is, in the fourth name, the innate joy (II).
Here, there is neither prajiiii nor upiiya. He makes (living beings) awaken to
the right truth. All the diffusive imaginations are (nothing other than all) the
yoginls (situated in this mm:u;iala). The three worlds are nothing other than the
mm;cjala (12.)"
The quotation from the Samputodbhava-tantra (SPU.II.i.) is:
svasamvedyam bhaved jiiiinam parasamvittivarjitam I
khasamam virajam siinyam bhiiviibhiiviitmakam param 114111
prajiiopiiyasambhiitam riigaviriigamisritam I
sa eva priil}iniih priilJab sa eva paramiik$arab 114211
sarvavypiipl sa cviisau sa eva tu srlherukab I
bhiiviibhiivau tadudbhiitiiv anyiini yiini tiini ca 114311"The wisdom (which is the mind of enlightenment) is recognizable
only by one's self. It it free from perception by others. It is equal to the
empty sky, free from dust (of passion) and is essenceless. It is of the
essence of existence and (at the same time) of non-existence ( 41 ).
It has originated from prajiiii and upiiya (united indivisibly). It is the
mixture of desire and non-desire. It is the vital air of all living beings. It
is the highest letter (Om) (42).
It is pervading the whole (universe). It is nothing other than the aus-
picious Heruka. From it, (all the) existence and non-existence have
originated, and (all) other things (have originated) ( 43)."These truths obviously claim themselves to be placed higher than the state
realized through the Tantric practice of yoga. Though they should have been
realized through nothing other than the Mahayanic practice of pilgrimage, still
the followers of the Samvara Tantrism relinquished the practice.
In the Hevajra-tantra, the Tantric logic of symbolism was betrayed by the
Mahayanic idea of the truth which is to be realized through difficult deeds. The
followers of the Samvarodaya-tantra in their tum took revenge on the
Mahayanic tendency replacing the practice of pilgrimage to external plthas with
the yogic practice based on the theory of the internal plthas; but, they did it too
carelessly and too hastily.