TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)It can be said that language has ceased to function here in an ordinary way-like
climactic time-because the meaning expressed does not clarify but remains
ambiguous, like the time of twilight. Yet, unlike any time, the ambiguity of
sarrzdhii-bhii$ii is created, is self-conscious, is intended; and in this sense at least
"twilight language" is "intentional language." This must be so since all of the
uses of language we are examining are instructions to particular candidates for
particular ends. In the case of sarrzdhii-bhii$ii, however, the "jewel-like" person
learns-to use a term from Thomas Aquinas-mystery; he learns what cannot
be known. For this to happen, of course, the candidate must appropriate the truth
of"twilight language" with a nonrational faculty. This faculty is no doubt that of
"insight" (prajiiii), by which Gautama Buddha himself was able to "see" the
truth at his Enlightenment at the break of dawn. Reasoning further, we can con-
clude that "twilight language," functioning specifically as instruction in non-
rational states, is actually encouraging-perhaps training-the candidate to use
"insight." This supports Eliade's conclusion that sarrzdhiibhii$ii functions
"chiefly to project the yogin into a 'paradoxical situation' indispensable to his
training. "^27
In sharp contrast to these characteristics of "twilight language," "nontwilight
language" (na-sarrzdhii-bhii$ii) is defined by Candrakirti thus: "Whichever one
teaches with certainty a truth for the comprehension of sentient beings having
dull senses and in a very clear way-that one is not expressed in the manner of
sarrzdhi."^28 We observe that again there is teaching of some "truth" which our
logic above suggests we take to be the common "meaning" expressed by differ-
ent "words" in this pair of instructions. Again, Wayman indicates that yogic
states are that common reference but that the states are not ambiguous here-
like attainments in time which is not climactic, "nontwilight." Thus, na-sarrzdhii-
bhii$ii can be known like ordinary instruction and can be expressed with rational
clarity and certainty. Still, yogic clarity is not necessarily scholarly clarity, and
our few materials provide little sense of what actually happens here. We note,
however, that the candidate in this case has "dull senses"; this signals the group
of candidates who practice only the Steps of Generation in the Anuttara Yoga
and suggests where we can find "nontwilight language" even if it remains some-
thing of a mystery to us.
Near the beginning of the Sarpvarodaya Tantra, selected chapters of which
have been published recently by Tsuda, we find-following Tsuda's
translation:^29 "Then, I will explain the meditation upon the process of origination
(utpattikrama). In accordance with the nature of their various deeds (karman),
creatures are of four kinds according to their mode of birth: oviparous, vivipa-
rous, creatures produced from moisture and beings born apparitionally" (2. 1-2).
From the context, announced as Steps of Generation (utpatti-krama), we should
understand that we are reading "non-twilight language"; and, indeed, there is the
ring of ordinary clear instruction to this material which could be found else-
where in Indian literature. But, from what we have learned of this "alternative"
of tantric parlance, we should not ~ake these words to be a Buddhist lecture on