Papers 2015g Hevajratantra
Papers 2015g Hevajratantra
The Hevajratantra is the most important scripture The cult had among its initiates a number of
of the yoginītantra class. Shortly after its appear- monarchs and courtiers. In India, the ruler of Khasa,
ance around 900 ce in East India (Davidson, 2004, Aśokacalla is described as a worshipper of Hevajra
41), it engendered – or promoted in a codified on an inscription from Bodh Gaya dated 1194 ce by
form – a widespread and influential cult of its epon- one of his dependents (Vidyavinoda, 1913–1914, 30).
ymous deity and his retinue; its teachings became The Mongol rulers Godan and Qubilai were initi-
of such authority that there were hardly any eso- ated by the Tibetan masters Sa skya paṇḍita (1182–
teric Buddhist authors who could afford to ignore 1251 ce) and his nephew, ’Phags pa (1239–1280 ce)
them. While the text continued the antinomian respectively (Willemen, 1983, 16). A Čam inscription
tradition set out in the Guhyasamājatantra and from 1194 ce (Finot, 1904, 973, 975) celebrating the
the Sarvabuddhasamāyogaḍākinījālaśaṃvara, it also military victory of Vidyānandana, the future king
introduced a number of innovations – most impor- Sūryavarman, over a Khmer expedition, records
tantly the doctrine of the four blisses – and it is the building of a Heruka temple (śrīherukaharmya),
noted for skillfully blending the world of tantric which could possibly have been a Hevajra place of
ritual practice and n
on-esoteric Mahāyāna doctrine. worship.
Compared to the other emblematic yoginītantra, The Hevajratantra was the first yoginītantra to
the Herukābhidhāna, the Hevajratantra can be said be fully edited and translated by modern scholars.
to contain much more theological and philosophi- D.L. Snellgrove’s (1959) pioneering work was slightly
cal material, showing a confident grounding in the improved upon by G.W. Farrow and I. Menon (1992),
Buddhist world. and some progress towards a comprehensive criti-
The basic scripture was followed by vigorous cal edition, which remains one of the great desider-
exegesis in the form of further, explanatory scrip- ata of esoteric Buddhist studies, has been achieved
tures, commentaries proper, and a large body of by the awkwardly constituted but useful editions of
satellite texts. The tantra was translated into Chi- R.S. Tripathi and T.S. Negi (2001; 2006). R.F. Meyer’s
nese by *Dharmapāla (Fahu [法護]) in 1055 ce and German translation (2005–2006) is not based on
into Tibetan at roughly the same time by Gayādhara such an effort. For the time being, it would seem
and ’Brog mi Shā kya ye shes (D 417–418/P 10; the that the text was transmitted in a fairly stable form,
two main chapters are numerated separately in the although signs of redaction and possibly slightly dif-
Derge edition). While until the advent of the Yuan ferent recensions exist.
dynasty it failed to gain momentum in China, the
Hevajratantra inspired hundreds of further works in
Tibet (Sobisch, 2008). Structure and Synopsis of Contents
Judging from statuary and other material evi-
dence, the teachings of the Hevajratantra were The Hevajratantra consists of two main chapters
transmitted in some form to various parts of South- (or “books”, “parts”) called kalpas, which are usu-
east Asia (see Lobo, 1998, for the Khmer realm; for ally divided into 11 and 12 subchapters, and named
Sumatra, see Griffiths, 2014, 228–230, where the cult “The Chapter of the Awakening of Vajragarbha”
survived until the 14th century; Reichle, 2007, 139). (who is the petitioner of most of the text) and “The
That the Hevajratantra came to be the emblematic Chapter of Illusion,” respectively. (Below the kalpas
esoteric Buddhist scripture is suggested by the fact are indicated with upper case Roman I and II, the
that the Śaiva exegete Jayaratha (fl. c. 1213–1236 subchapters in lower case, and verses with Arabic
ce) quoted it with approval, though without actu- numerals.) Because of this feature, the text is very
ally naming the text (e.g. Tantrālokaviveka ad often referred to as “the king [of tantras] in two
Abhinavagupta’s Tantrāloka 4.243, Shâstrî, 1921, 269; chapters” (dvikalparāja). Some ancillary tantras
there are two or three further possible quotations). and commentaries state that the two chapters were
Péter-Dániel Szántó