TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)(1973) and Bon-Zi5-Kan-Taishi5 Shoe-Kongi5chi5gyi5-no-Kenkyii, Koyasan, 1974.
Tibetan version: De bshin g:,'egs pa thams cad kyi de kho na iiid bsdus pa she bya ba
theg pa chen po/:zi mdo. Peking. No. 112, Vol. 4. Chinese version: 151l~-W~rr*;ltlt
Wi.*:il€ffl.lt!f:=~7c~:::Em (30 vols.). Taisho. No. 882 (cf. Nos. 865, 866).
3 »z~Jl!~J.rtt-::t~li!li:mm~~FJTfj!j:£I~. l17c s *!!!&~l'lliJJJi~miJJ3~>FiMJJJt{f~fi:i.!ZSl*~m
f-JtO'{fA~;tz:=ki.l, ~Jif1i!lilgj;~;;F:f,lW:;j;::, J!U-WJ~~>F~Jlt.::.'aJ, W:Jlt-=:1;3J&J.f.'!1-ll!f
::t !Ji:ffij:HIL~ilil:f iiJitJlUJ!Il3!0::f.l!!,lfi:t.J~?&1Jof,fzFJf~iil ;!l\'ttll!14Jifai!l':f ttJit=: 'aJ-:"f:. Ju-kkan-
ja'(ff'-t-~•n Koyasan University, 1959, p. 70. '
4 Sanskrit text: Guhyasamdja Tantra or Tathiigataguhyaka. GOS No. Lilt. by Benoy-
tosh Bhattacharyya, Barroda, 1931; by S. Bagchi, Buddhist Sanskrit Texts No. 9.
Darbhanga, 1965; The Guhyasamiija-tantra: A New Critical Edition, Yiikei Mat-
sunaga, JKU Vol. X. Tibetan version: De brhin gfegs pn thams cad kyi sku gswi thugs
hyi gsmi chen gsmi ba /:zdus pa shes hya ba brtag pa/:zi rgyal po chen po. Peking. No.
81, Vol. 3.
5 Tibetan version: dPal sans rgyas thams cad dan mtiiam par sbyar ba mkha/:z /:zgra ma
sgyu ma bde ba/:zi mchog ces bya bal;i rgyud bla ma. Peking. No. 8, Vol. 1.
6 Horiuchi's text 28, JKU, Vol. III, p. 43.
7 Sanskrit text: The Hevajra Tantra. A Critical Study. Part II, Sanskrit and Tibetan
Texts. By D. L. Snellgrove, Oxford, 1959. Tibetan version: Kyel;i rdo rje shes hya ha
rgyud hyi rgyal pa, Peking. No. 10, Vol. I.
8 For the phenomenon of saiicara, see Shinichi Tsuda, 'Saiiciira', Transposition of
Yoginis, JIBS. Vol. XXI, No. I, 1972, p. 377 f.; S. Tsuda, Lama Yogin! and her Trans-
position in the Sarhvara-maiJ4ala, JIBS. Vol. XXlll, No.2, 1975, p. 992 f.
9 We find an example which looks, at first sight, contradictory to this in the
apabhrarhla verses of the Hevajra-tantra (II. v. 20-23.) providing an evidence for the
phenomenon of saiicara, the transposition of yogin!s. In these four verses, four
yogin!s, viz. Pukkasi, Savari, Cm:u,lali and Qombi, who are located on the outer circle,
alternately ask the Lord, who has 'melted' (drutabhiita) in the sexual union with his
consort Nalratmya, to stand up again and practice sexual yoga also with them. This is,
however, to be taken as an exceptional example reflecting the influence of the original
practice of the group of eight yogin!s. To this passage, Snellgrove gives following
translation:
(20) "Arise, 0 Lord, thou whose mind is compassion, and save me, Pukkasi'.
Embrace me in the union of great bliss, and abandon the condition of voidness."
(20) "Without you I die. Arise, 0 Hevajra. Leave the condition of voidness,
and prosper the doings of Savari."
(22) "0 Lord of Bliss, who speak your words of power for the benefit of the
world, why do you remain in the void? I Candall entreat you, for without you I
cannot consume the four quarters."
(23) "0 Wonder-worker, arise, for I know your thought. I, Qambi, am weak in
mind. Do not interrupt your compassion." Snellgrove, ibid. Part I, p. 110 f.10 Sanskrit text: The Sarhvarodaya-tantra Selected Chapters, by Shinichi Tsuda, Tokyo,
- For chapter 29, S. Tsuda, "Tattvanirdela-patala" of the Sarhvarodayatantra:
Sanskrit Text and Japanese Translation, Bukhyo-Gaku, Vol. 1, 1976. Tibetan version:
dPal bde mchog l;byun ba shes bya bal)i rgyud kyi rgyal po chen po. Peking. No. 20,
Vol. 2.
11 i)di skad bdag gis thos pa dus gcig na I bcom Idan i)das de bshin gsegs pa thams cad
byin gyis rlob pa I rdo rje chen po rgya che ha I chos kyi dbyins kyi pho bran I rdo rje
i)dsin thams cad i)du ba I de bshin gsegs palti mos pas mam par rol pa I mthai) dan
dbus med chi. rtse mo mtho ba I rin po chei)i rgyal pos sin tu legs par brgyan pa i)byun
bai)i khan bzan chen po rin po chei)i rgya1 poi)i nan na II byan chub sems dpai)i Ius