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Text. Hevajra Tantra, the King of Tantras (Skt. Hevajranāmatantrarāja; Tib. ཀྱེའི ་རྡོ་རྗེ་ཞེས་བྱ་བ་རྒྱུད་ཀྱི་རྒྱལ་པོ་, Wyl. kye’i. A Buddhist Tantra of twenty chapters, thought to have originated in the eighth century. The name is based on the male deity Hevajra, a personified symbol for the. THE core of this work is an edition of the Hevajra-tantra, based upon a. Nepalese manuscript, which was kindly lent me by Professor Giuseppe Tucci. This text.

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Therefore by means of this empowering feast the theories, practices and experiences ofthe Processes are taught and directly experienced.

The contradictions arise, however, not because the theory is necessarily defective, but because those who formulate it are fitting into a scheme material hebajra already exists in a fixed or traditional form. The text belongs to the higher or Inner Tantras and includes the truly famous quote the one below that explains a basic tenet of Tantra in only a few words; as do the two others: The four forms of Hevajra described in the Samputa Tantra all dance on a lotus, corpse, blood-filled skull cup and sun disk throne.

He assumes himself and is given in the colophon the title of the Bodhisattva Vajragarbha, a religious name presumably adopted from the tantra itself, where Vajragarbha is the chief interlocutor. In this manner the hidden details of the doctrine con- tained in the Fundamental Statement are indicated by means of the tantric system of language analysis.

In Mummuni, that is, in the navel, is the seed-syllable am which is the Kakkola [ the female sexual organ, the Lotus]. The use of concealed essences in the Processes of Completion and Perfection will be demonstrated in the following paragraphs.

The text belongs to the higher or Inner Tantras and includes the truly famous quote the one below that explains a basic tenet of Tantra in only a few words; as do the two others:. In its absolute aspect the bodhicitta is the supreme mystical experience and may be called by any of its attributes, the great bliss mahasukhathe self-experiencing svasamvedyathe Innate sahaja.


This unlimited En- lightened Consciousness is the underlying factor, the concealed essence, which marks all existence.

Wrath is therefore at the centre and the aspect of the hevarja is wrathful. This may proceed in various ways in accordance with the meanings of the symbols suggested above. Moreover in some cases it has seemed better to introduce the Sanskrit term itself, which elsewhere may appear translated.

Hevajra Tantra

As previously stated, by means of the tannic system of language, evam is able to represent the union of the principal concealed essences of Wisdom and Means. This has the effect of concealing what is actually involved, and I doubt whether this particular problem is soluble. One is here on the edge of a very large problem, for there are remnants of the basic material of not only the Hevajra-tantra but of several tantras, material which must have been sufficiently extensive to give rise to the notion of original works of the fantastic length ofslokas.

This is the modus operandi of the Secret Consecration.

Full text of “Hevajra Tantra Snellgrove”

Kailash on his back and carry it to Lanka. It is said that this Knowledge of Wisdom must be experienced together with an external consort. Desiring to place this statue on a worthy support, Ravana had planned to take Mt. V implies so xv.

In this respect in order to firmly establish the Vajrayana tradition in the totally different religious and twxt environment of the west a new appraisal of the whole Buddhist tradition must be undertaken and within the basic framework of the tantric method new modes for the application of the vow should be evolved to suit the new social situation. Consecration 81 Chapter xi. Ttantra Wisdom view is the basis for the technique of transformation which is applied by means of the concealed essences in the Process of Generation.

The Buddhist tantric yogis in India put little store in the mass propagation of the tantric method because of the unsuitable views and attitude of most devotees.


Such commentaries and works of exegesis as I have so far had occasion to refer to are works that show considerable knowledge of their subject, well written and entirely serious in their intention. This misunderstanding is caused by our identification with the unpurified manifestations of the causal mandalas. Now another volume might be added, compiled from other commentaries — and perhaps pre- sented with maturer observations. These songs, couched in code, should express the Means to the supreme.

Hevajra Tantra – Rigpa Wiki

The transformation from the state of bondage to a state of release by means ofthe True Principle is emphasized. The redactor of our tantra is also aware of the distinction, for he makes Nairatmya say: That is, in terms of the stages of the Consecration, when the Vajra is placed in the secret place, the Lotus, the Joys that arise in evam are distinguished by way of the Moments and from the experience of the Moments the knowledge of the bliss located in the evam is known.

In this Preface xv expanding assembly of devotees there is a lack, due to language barriers, of available, basic, root, study material regarding the origins of today’s tradition. One of these is Wisdom which is identified explicitly with nirvana and the other is Means or Compassion which is identified with samsara. There is still a tendency to regard them rantra something cor- rupt3 as belonging to the twilight of Buddhism.

With the translation before us, itself sufficiently eloquent, there is little need to draw further attention to them, as it is this aspect of the work which will impress itself all too readily upon the reader.