What is Hevajra and in which Buddhist traditions is it significant?

Hevajra is identified as one of the primary yidams, which are enlightened beings, within Tantric and Vajrayana Buddhism. These traditions are branches of Buddhism that emphasize esoteric practices and teachings.

Who is Hevajra's consort, and what is her name in Tibetan?

Hevajra's consort is Nairātmyā, whose name in Tibetan is 'bdag med ma'. Nairātmyā represents the concept of 'non-self' or emptiness in Buddhist philosophy.

When and where is the Hevajra Tantra believed to have originated?

The Hevajra Tantra, classified as a yoginītantra within the anuttarayogatantra class, is thought to have originated in eastern India, possibly in Kamarupa. Its origin is dated between the late 8th century and the late 9th or early 10th century CE.

According to Tāranātha, who were the key figures responsible for bringing forth the Hevajra Tantra?

According to the historian Tāranātha, the figures credited with bringing forth the Hevajra Tantra include Saroruha and Kampala (also known as Lva-va-pā, Kambhalī, and Śrī-prabhada). These individuals were significant yogis and scholars in the transmission of tantric teachings.

What role did Virupa and Dombi Heruka play in the lineage of the Hevajra Tantra?

Virupa, a prominent yogi, meditated on the path of Yamāri and achieved siddhi (spiritual accomplishment) with the blessings of Vajravārāhī. His disciple, Dombi Heruka, is said to have understood the essence of the Hevajra Tantra, composed related śāstras (treatises), and transmitted teachings to his own disciples. This lineage is considered foundational.

How does Jamgon Amyeshab describe the revelation of the Hevajra Tantra?

Jamgon Amyeshab, the 28th throne-holder of Sakya, states that the Hevajra Tantra was revealed to Virupa by the Nirmāṇakāya Vajranairātmā. He further notes that it was also revealed by Vajranairātmā to Dombi Heruka, Virupa's senior disciple, from whom the main Sakya exegetical lineage of the Hevajra Tantra descends.

What is the significance of the Yogaratnamālā in relation to the Hevajra Tantra?

The Yogaratnamālā is considered arguably the most important commentary on the Hevajra Tantra. It was written by Kṛṣṇa or Kāṇha, who taught Bhadrapada, who in turn taught Tilopa. Tilopa was the teacher of Naropa, who also wrote a commentary and passed on his knowledge to Marpa, who later taught in Tibet.

Who was Maitripa, and what was his connection to Marpa and the Hevajra Tantra?

Maitripa, also known as Advayavajra, was a figure who taught Marpa the Hevajra Tantra. Maitripa had been banished from Vikramashila for practicing with a yoginī during the time Atiśa was abbot there. Marpa (1012–1097 AD) was a key Tibetan translator who brought many Buddhist teachings, including those related to Hevajra, to Tibet.

When did Drogmi Lotsawa Shākya Yeshe introduce the Hevajra Tantra to Tibet, and from whom did he learn it?

Drogmi Lotsawa Shākya Yeshe (993–1077 AD) journeyed from Tibet to Nepal and India in the early 11th century. He received instruction in the Hevajra Tantra from Śānti-pa (Ratnākaraśānti) at Vikramashila and later from Prajñedraruci (Vīravajra) in Bengal. He also learned the 'Margapala' (Path and Fruit) teachings concerned with the Hevajra Tantra.

What was the significance of Drogmi Lotsawa's return to Tibet?

After twelve years in India, Drogmi Lotsawa returned to central Tibet around 1030 AD. He translated the Hevajra Tantra into Tibetan and began teaching it. His teachings led to the founding of the Sa-skya Monastery in 1073 AD by his disciple Dkon mchog ryal po, establishing a close relationship between the Sakya Order and the Hevajra Tantra.

What is the perspective presented in the Blue Annals regarding the Hevajra Tantra?

In the Blue Annals, Gos lotsawa suggests that both the Hevajra Tantra and the Kalachakra Tantra might be considered commentaries on, or introductions to, the Guhyasamāja Tantra. This view places Hevajra within a broader context of major tantric systems.

When was the Hevajra Tantra translated into Chinese, and by whom?

The Chinese version of the Hevajra Tantra was translated by Fa-hu (Dharmapāla) at the Institute for Canonical Translations in Bian liang (modern Kaifeng), the capital of the Northern Sung dynasty. The five-volume translation was presented to Emperor Jen-tsung around 11 February 1054 to 30 January 1055 AD.

Did the Hevajra Tantra gain widespread popularity in China?

No, the Hevajra Tantra did not become popular in China, despite its translation into Chinese during the Northern Sung dynasty.

What is the title of the Chinese version of the Hevajra Tantra?

The Chinese version of the Hevajra Tantra is titled "The Scriptural Text of the Ritual of The Great King of the Teaching The Adamantine One with Great Compassion and Knowledge of the Void explained by the Buddha."

What evidence suggests the presence of the Hevajra Tantra in Cambodia?

Surviving images indicate that the Hevajra Tantra was present in Cambodia during the Khmer Empire. Its practice appears to have thrived there from the 10th to the 13th centuries.

How did the Hevajra teachings reach Mongolia, and what was their impact?

In 1244, Prince Godan, grandson of Genghis Khan, invited Sakya Pandita to Mongolia and was initiated into the Hevajra teachings. Later, in 1253, Kublai Khan invited Sakya Pandita's nephew, Chogyal Phagpa, to his court. This led to Buddhism being declared the state religion and Phagpa gaining authority over parts of Tibet, significantly influencing the region's religious landscape.

What is notable about the translation of the Hevajra Tantra into Western languages?

The Hevajra Tantra was the first major Buddhist Tantra to be translated in its entirety into a Western language. This was achieved by David Snellgrove in his 1959 publication, 'The Hevajra Tantra: A Critical Study'.

What was David Snellgrove's perspective on the reputation of tantras in the West when he published his translation?

Writing in 1959, David Snellgrove noted that tantras still tended to be regarded negatively in the West, often seen as something corrupt or belonging to the 'twilight of Buddhism'. His work included an 'apology' to justify the study of such texts.

Besides David Snellgrove's work, what other significant translations of the Hevajra Tantra exist in Western languages?

Other notable translations include 'The Concealed Essence of the Hevajra-tantra' by G.W. Farrow and I. Menon in 1992, which includes the Sanskrit text and the Yogaratnamālā commentary. Additionally, Charles Willemen produced an English translation of Fa-hu's Chinese version in 1983, titled 'The Chinese Hevajratantra'.

What is the original language of the Hevajra Tantra, and what is its reported original length?

The Hevajra Tantra was originally written in mixed-quality Sanskrit, incorporating some verses in Apabhramsa. The current text contains 750 verses, but it is reported to be an excerpt or summary of a much larger original text that may have comprised up to 500,000 ślokas (verses) divided into 32 sections.

Does the Hevajra Tantra share material with other Buddhist texts?

Yes, the Hevajra Tantra shares material with other texts. For instance, a section from its second chapter is identical to a section in the Guhyasamāja Tantra, and an Apabhramsa couplet from its second chapter appears in one of Saraha's songs. This indicates connections and potential influences between these important Buddhist works.

What is the full title of the Root Tantra of Hevajra as listed in the text?

The full title listed for the Root Tantra is 'Dvātriṃśatkalpoddhṛta kalpadvayātmako Śrīhevajraḍākinījālasaṃvaramahātantrarāja'.

Where can manuscripts of the Hevajra Tantra be found?

Manuscripts of the Hevajra Tantra are preserved in various collections, including the National Archives in Kathmandu, Nepal; the Cambridge University Library; the Asiatic Society of Bengal; and the Tōkyō University Library.

What are the two main editions of the Hevajra Tantra mentioned in the text?

The text mentions two primary editions: one by David Snellgrove (1959) and another by G.W. Farrow and I. Menon (1992), which also includes the Yogaratnamālā commentary.

How is the Hevajra Tantra represented in the Tibetan Kangyur?

The Hevajra Tantra appears in the Tibetan Kangyur in multiple editions, including the Narthang Kangyur, the De-ge Kangyur, the Urga Kangyur, the Stog Palace Kangyur, and the Lhasa Kangyur. These versions are identified by specific volume and folio numbers.

What is the colophon of the Tibetan translation of the Hevajra Tantra, and who is credited with it?

The colophon typically states that the tantra was translated and established by the Indian master Ga-ya-dha-ra and the Tibetan translator Dge slong Shākya Yeshe. Some versions also mention further revisions by translator Gzhon nu dpal.

List at least five commentaries on the Hevajra Tantra mentioned in the text.

Five commentaries mentioned are: 'Yogaratnamālā' by Kāṇha, 'Śrīhevajravyākhyāvivaraṇa' by Bhadrapāda, 'Netravibhaṅga' by Dharmakīrti, 'Smṛtiniṣpatti' (?) by Kāṇha, and 'Vajrapādaśārāsaṃgraha' by Nāro.

What are the two listed Explanatory Tantras related to Hevajra?

The two listed Explanatory Tantras are the 'Ḍākinīvajrapaṇjaratantra' and the 'Saṃpuṭatantra'.

How many forms of Hevajra are described in the Hevajra Tantra, and what are their names?

The Hevajra Tantra describes four forms of Hevajra: Kaya Hevajra, Vak Hevajra, Citta Hevajra, and Hrdaya Hevajra. These correspond to Body, Speech, Mind, and Heart aspects.

Describe the iconography of Kaya Hevajra as presented in the Hevajra Tantra.

Kaya Hevajra, described in the Hevajra Tantra, is two-armed, dark blue, and stands in an advancing posture on a multi-colored lotus, corpse, and sun disk. His right hand holds a vajra club, and his left holds a vajra-marked skull cup. He embraces his consort, Vajranairātmā, and is adorned with the six symbolic ornaments, with a khatvanga staff on his left shoulder.

What are the key iconographic features of Citta Hevajra according to the Hevajra Tantra?

Citta Hevajra, as described in the Hevajra Tantra, is six-armed and dark blue, standing in an advancing posture. He has three faces (blue, white, red), each with three eyes and fangs. His hands hold a vajra, knife, trident, and bell, with one pair embracing his consort Vajrasrinkhala. He is adorned with a diadem of five skulls, a necklace of fifty fresh heads, and the six symbolic ornaments.

Detail the iconography of Hrdaya Hevajra as described in the Hevajra Tantra.

Hrdaya Hevajra, from the Hevajra Tantra, is sixteen-armed, four-legged, and eight-faced, standing in a combination of ardha-paryanka and alidha postures. His central face is black, with other faces in various colors. He holds sixteen skull cups containing various symbolic representations (e.g., elephant, horse, earth-goddess, Varuna, Vayu). He embraces his consort Vajranairātmā and wears a necklace of fifty severed heads and the six symbolic ornaments.

How do the four forms of Hevajra described in the Samputa Tantra differ iconographically from those in the Hevajra Tantra?

The four forms of Hevajra in the Samputa Tantra (Kaya, Vak, Citta, Hrdaya) are all described as dancing on a lotus, corpse, blood-filled skull cup, and sun disk throne. While sharing names with the forms in the Hevajra Tantra, the specific postures and some attributes may differ, emphasizing a dancing posture in the Samputa Tantra descriptions.

Describe the appearance of Kaya Hevajra according to the Samputa Tantra.

In the Samputa Tantra, Kaya-Hevajra ('sku kyE rdo rje') is two-armed, black, and depicted in a dancing posture. He wields a five-pronged vajra club in his right hand and holds a blood-filled skull cup in his left. He embraces his consort, Vajranairātmā, who is blue, one-faced, and two-armed, holding a curved knife and skull cup.

What are the defining iconographic features of Citta Hevajra as per the Samputa Tantra?

Citta-Hevajra ('thugs kyE rdo rje') from the Samputa Tantra is six-armed, black, and dances with his right toenails pressed against his left thigh. He has three faces (black, white, red), each with three blood-shot eyes. He wears a diadem of five dry skulls and a necklace of fifty severed heads. His hands hold a vajra and bell (embracing consort Vajrasrinkhala), an arrow, a trident, a bow, and a skull cup.

How is Hrdaya Hevajra depicted in the Samputa Tantra, particularly regarding his posture and the figures beneath him?

Hrdaya Hevajra ('snying po kyE rdo rje') in the Samputa Tantra is sixteen-armed, four-legged, and eight-faced, depicted in a dancing posture with two legs and an extended right leg posture with the other two. He stands upon representations of the four Maras (in the forms of Brahma, Vishnu, Shiva, and Indra), a blood-filled skull cup, and a sun disk.

What is the significance of the 'six symbolic ornaments' mentioned in Hevajra's iconography?

The 'six symbolic ornaments' (also referred to as 'seals') are common adornments in the iconography of Hevajra and other tantric deities. While not explicitly detailed in the text beyond being mentioned, they typically represent aspects of the enlightened body, speech, and mind, such as a circlet, earrings, necklace, bracelets, armlets, and girdle.

What is the relationship between Hevajra and the Sakya Order?

The Hevajra Tantra has a close and foundational relationship with the Sakya Order of Tibetan Buddhism. This connection began when Drogmi Lotsawa Shākya Yeshe translated the tantra into Tibetan and taught it, leading to the establishment of the Sa-skya Monastery by his disciple.

Who was Jan-Ulrich Sobisch and what did he publish regarding Hevajra?

Jan-Ulrich Sobisch is a German scholar who, in 2008, published a detailed literary history concerning Hevajra. His work, 'Hevajra and Lam ‘bras Literature of India and Tibet as Seen Through the Eyes of A-mes-zhabs,' focuses on how Hevajra was understood through the perspective of the 17th-century Sa-skya-pa master A-mes-zhabs.

What does the text suggest about the nature of many Buddhist tantras claiming to be condensations of larger works?

The text notes that many Buddhist tantras claim to be condensations of much larger, original texts. It suggests that these originals might never have been found or could be considered 'virtual' texts existing in a non-physical form. However, the existence of the 100,000-verse Prajnaparamita Sutra serves as evidence that works of immense length were indeed produced.

What is the role of Nairātmyā in the iconography of Hevajra?

Nairātmyā is consistently depicted as Hevajra's consort in various iconographic descriptions. She is shown embracing Hevajra, symbolizing the union of wisdom (emptiness) and skillful means, a key concept in Vajrayana Buddhism. Her specific attributes, like the curved knife and skull cup, also hold symbolic meaning.

What is the significance of the skull cups held by Hevajra and his consort?

The skull cups held by Hevajra and Nairātmyā are significant ritualistic and symbolic objects in tantric Buddhism. They often contain symbolic elements representing various aspects of reality or are filled with 'nectar' (ambrosia), symbolizing the transformation of ordinary experiences into enlightened awareness.

What does the term 'yidam' refer to in the context of Hevajra?

A 'yidam' is a meditational deity or enlightened being in Vajrayana Buddhism. Hevajra is considered a yidam, meaning practitioners visualize and meditate upon him to achieve spiritual realization and enlightenment.

What is the classification of the Hevajra Tantra within Buddhist tantric literature?

The Hevajra Tantra is classified as a 'yoginītantra' and belongs to the 'anuttarayogatantra' class. This classification indicates its specific place within the hierarchy and types of tantric texts in Vajrayana Buddhism.

Hevajra Wiki: Hevajra: The Adamantine Bliss of Union in Vajrayana Buddhism

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Introduction to Hevajra

The Yidam Concept

Hevajra is recognized as one of the principal Yidams (meditational deities or enlightened beings) within the sophisticated philosophical and practical frameworks of Tantric and Vajrayana Buddhism. These Yidams serve as focal points for advanced practitioners seeking to realize ultimate truths and attain enlightenment.

Consort and Union

Hevajra is invariably depicted in union with his consort, Nairatmya (Tibetan: bdag med ma), representing the inseparable nature of wisdom (prajna) and skillful means (upaya). This union symbolizes the realization of non-duality and the ultimate nature of reality.

The Adamantine Nature

The name "Hevajra" itself suggests an "adamantine" or indestructible quality, often associated with the diamond-like clarity and unshakeable nature of enlightened awareness. This signifies the profound and transformative power inherent in the practice associated with this deity.

Historical Trajectory

Origins in India

Scholarly consensus places the origin of the Hevajra Tantra in eastern India, likely between the late 8th and early 10th centuries CE. It belongs to the anuttarayogatantra class, representing the highest category of Buddhist tantras. Early Indian masters like Virupa, Dombi Heruka, and Saroruha are prominently associated with its development and transmission.

Transmission Lineages

The tantra's teachings were disseminated through various lineages. Key figures include:

Virupa and his disciple Dombi Heruka, credited with composing significant commentaries.
Saroruha and Kampala, identified as "bringers" of the Hevajra Tantra.
Kanhapa (also known as Kanhapada), author of the influential Yogaratnamala commentary.
Tilopa and Naropa, who received the teachings and passed them to Marpa Lotsawa, a pivotal figure in bringing tantric Buddhism to Tibet.
Maitripada (Advayavajra), who also transmitted the teachings to Marpa.

Arrival in Tibet

The translation of the Hevajra Tantra into Tibetan occurred in the early 11th century by Drogmi Lotsawa Shākya Yeshe. He received instruction from Indian masters like Ratnākaraśānti and Vīravajra. Drogmi's translations and teachings laid the foundation for the close association between the Hevajra Tantra and the Sakya tradition of Tibetan Buddhism, with Dkon mchog rgyal po founding the Sakya Monastery in 1073 AD.

The Hevajra Tantra Text

Textual Nature

The extant Hevajra Tantra is composed in a mix of Sanskrit and Apabhramsa, comprising approximately 750 verses. It is often described as an excerpt or summary of a much larger, original text potentially containing up to 500,000 verses across 32 sections. This claim of condensation is common among extensive Buddhist tantric works.

Cross-Textual Connections

The text exhibits connections with other major tantras. For instance, certain verses are shared with the Guhyasamaja Tantra, and a couplet appears in the songs of the siddha Saraha. Establishing precise chronological relationships can be complex, but the Hevajra Tantra is considered a significant work within the anuttarayogatantra classification.

Root Tantra and Commentaries

The primary text is known as the "Root Tantra." Numerous commentaries exist, elucidating its profound meanings. Notable commentaries include the Yogaratnamala by Kanhapa and the Muktavali by Ratnākaraśānti. These commentaries are crucial for understanding the intricate philosophical and meditative aspects of Hevajra practice.

Global Dissemination

China

A Chinese translation of the Hevajra Tantra, attributed to Fa-hu (Dharmapala), was presented to Emperor Jen-tsung of the Northern Song dynasty around 1054 AD. However, the tantra did not achieve widespread popularity within China.

Cambodia

Evidence from surviving imagery suggests the presence and practice of the Hevajra Tantra in Cambodia during the Khmer Empire, flourishing from the 10th to the 13th centuries.

Mongolia

The teachings gained prominence in Mongolia following the Mongol conquests. In 1244, Prince Godan invited Sakya Pandita, who initiated him into the Hevajra teachings. Later, Kublai Khan invited Chogyal Phagpa, leading to Buddhism becoming the state religion and Phagpa governing Tibet.

The West

David Snellgrove's 1959 publication, The Hevajra Tantra: A Critical Study, marked the first complete translation of a major Buddhist Tantra into a Western language. Subsequent translations and scholarly analyses, including works by Farrow & Menon and Charles Willemen, have further introduced Hevajra studies to a Western academic audience.

Iconographic Representations

Forms from the Hevajra Tantra

The Hevajra Tantra describes four primary forms of the deity, each with distinct characteristics:

Kaya Hevajra (Body)

A two-armed form, dark blue, standing in an advancing posture on a lotus, corpse, and sun disk. Holds a vajra club and a skull cup, embracing consort Nairatmya. A khatvanga staff rests on the left shoulder. Adorned with six symbolic ornaments.

Vak Hevajra (Speech)

A four-armed form, dark blue. Holds a vajra and a skull cup of blood. The other two arms embrace consort Vajravarahi.

Citta Hevajra (Mind)

A six-armed form, dark blue, with three faces (blue, white, red). Each face has three eyes and fangs. Holds a vajra, knife, trident, and bell, embracing consort Vajrasrinkhala. Adorned with a skull diadem, a necklace of fifty heads, and the six ornaments.

Hrdaya Hevajra (Heart)

A sixteen-armed, four-legged, eight-faced form. Stands in a dynamic posture on a lotus, the four Maras, and a sun disk. Central face is black and laughing; others are blue, white, red, smoke-colored. Holds sixteen skull cups containing various symbolic elements (elephant, horse, gods, etc.). Embraces consort Vajranairatma. Adorned with skull diadem, fifty-head necklace, and six ornaments.

Forms from the Samputa Tantra

The Samputa Tantra describes four additional forms, all depicted in a dancing posture:

Kaya Hevajra (Body)

Two-armed, black, dancing posture. Wields a five-pronged vajra club and holds a blood-filled skull cup. Embraces consort Vajranairatmya.

Vak Hevajra (Speech)

Four-armed, black. Outer right hand holds a vajra club, outer left holds a blood-filled skull cup. Inner arms embrace consort Vajravarahi.

Citta Hevajra (Mind)

Six-armed, black, with three faces (black, white, red). Holds vajra, bell, arrow, trident, bow, and skull cup. Embraces consort Vajrasrinkhala. Adorned with skull diadem and fifty-head necklace.

Hrdaya Hevajra (Heart)

Sixteen-armed, four-legged. Stands in a dynamic posture on a lotus, Maras, skull cup, and sun disk. Eight faces (central black, others varied). Holds various implements and embraces consort Nairatma. Adorned with skull diadem, fifty-head necklace, and tiger skin skirt.

Symbolic Significance

The complex iconography represents the practitioner's journey towards realizing the fundamental nature of reality. The multiple faces, arms, and symbolic attributes symbolize the omniscient awareness, boundless compassion, and skillful means of an enlightened being, transcending conventional limitations.

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This document has been generated by an AI model for educational and informational purposes, drawing exclusively from the provided source material. It aims to present complex Buddhist concepts with academic rigor suitable for higher education students.

This is not a substitute for formal religious or spiritual instruction. The interpretation and practice of Vajrayana Buddhist teachings, including those related to Hevajra, require guidance from qualified teachers (gurus) within an established lineage. The information presented here is intended for scholarly understanding and does not constitute an endorsement or guide for practice.

The creators of this content are not responsible for any misinterpretations, omissions, or actions taken based on the information provided. Users are encouraged to consult primary texts and qualified instructors for authentic understanding and practice.

Hevajra: The Adamantine Bliss of Union

💡 Dive in with Flashcard Learning! 💡

Introduction to Hevajra 🕉️

🧘 The Yidam Concept

💞 Consort and Union

💎 The Adamantine Nature

Historical Trajectory 📜

🌏 Origins in India

🔗 Transmission Lineages

🏔️ Arrival in Tibet

The Hevajra Tantra Text 📖

✍️ Textual Nature

🌐 Cross-Textual Connections

📜 Root Tantra and Commentaries

Global Dissemination 🌍

🇨🇳 China

🇰🇭 Cambodia

🇲🇳 Mongolia

🇬🇧 The West

Iconographic Representations 🎨

🔱 Forms from the Hevajra Tantra

Kaya Hevajra (Body)

Vak Hevajra (Speech)

Citta Hevajra (Mind)

Hrdaya Hevajra (Heart)

🌀 Forms from the Samputa Tantra

Kaya Hevajra (Body)

Vak Hevajra (Speech)

Citta Hevajra (Mind)

Hrdaya Hevajra (Heart)

🌟 Symbolic Significance

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Academic & Spiritual Disclaimer ⚠️

📜 Important Notice

Dive in with Flashcard Learning!

Introduction to Hevajra

The Yidam Concept

Consort and Union

The Adamantine Nature

Historical Trajectory

Origins in India

Transmission Lineages

Arrival in Tibet

The Hevajra Tantra Text

Textual Nature

Cross-Textual Connections

Root Tantra and Commentaries

Global Dissemination

China

Cambodia

Mongolia

The West

Iconographic Representations

Forms from the Hevajra Tantra

Forms from the Samputa Tantra

Symbolic Significance

Teacher's Corner

True or False?

Test Your Knowledge!

Gamer's Corner

Discover other topics to study!

References

Feedback & Support

Academic & Spiritual Disclaimer

Important Notice