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The Sanskrit text of the "Hevajra Tantra, dates from approximately the eighth century A.D. The treatise is a recording of discourses between the Bhagavan Buddha and his disciple Vajragarbha in the first part followed by discourses between the Bhagavan and his consort These discourses are the vehicle which introduce the theory, practice and experience of the Krama, the Processes of the Buddhist tantric method. Of the Tantras composed between the 8th and the 11th centuries besides Hevajra Tantra, we may refer to such works as Rakta-Yamari, Arali, Buddhakapala, Mahamaya (Sanskrit Mss. available), Tilaka or Mahamudratilaka, Krsnayamari, Samputa or Caturyoginisamputa (Sankrit mss. available), Yoginisamcarya, Vajramrta (Sanskrit Mss. available), and Kalacakra (Sanskrit Mss. available). Most of these texts and their authors are mentioned by Lama Taranatha. According to him the "Hevajra Tantra was introduced by Padmavajra and Kambala. Padmavajra is mentioned in the list of teachers given in the Pag-Sam-Jon-Zang and translations of his works are preserved in the Tibetan Tanjur. Taranatha - - 83 - -

makes him a contemporary of Indrabhuti, Lalitavajra and Kukkuripa. Besides the Hevajratantra, Padmavajra had another work called Guhyasiddhi written in twilight language or sandhyabhasa. He was also the author of Utpatti-Kramasadhana and a few other works. According to Taranatha, Saraha introduced the Buddhakapala-tantra, Luipa Luipa the Yogini-samcarya, Krsnacarya the Samputatilaka, Gambhiravajra the Vajramrta-tantra and Pito the Kalacakra-tantra.125 are (2.5.67) 126 The 'Hevajra Tantra, and the commentary "Yogaratnamala considered to be fine examples of the tantric compositional style. In both the root text and commentary the "Hevajra Tantra is refered to as a Yogini Tantra. The commentator calls it a Niruttara tantra. It is evident that the "Guhyasamaja Tantra, and "Sarvatathagatatattvasamgraha, have influenced the 'Hevajra Tantra. In the "Hevajra Tantra there is couplet in an Apabhramsa dialect describing the characteristic of the Innate. This couplet is found in one of the songs of the Mahasiddha Saraha. If the "Hevajra Tantra is quoting the words of Saraha it would imply that the "Hevajra Tantra was composed during or after Saraha's time. We think that it was composed between the 8th and 9th century A.D., somewhere in the region of modern day Bengal, Orissa or Bihar. Based on Taranatha's work on the life of the mahasiddha Krsnacarya it can be said that the Krsnacarya who has written the "Yogaratnamala commentary is the same person whose songs under the name of Kanha and Krsnapandita are found in the collections of Buddhist Carya songs.127 The tantric yoga techniques described in the "Hevajra Tantra, havetheir origins in an orally transmitted tradition which antedates the written tradition by at least a few centuries. Concepts and practices from various religious and social contexts are found in the Vajrayana, known as Mantrayana in Buddhist tantric literature. The Vajrayana tradition adopted 125 N.N. Bhattacharyya, History of the Tantric Religion, pp.59-60. 126 bhagavan aha ai na anta na mahyu tahim natra bhava natra nirvana/ ehu so paramamahasuha nau para nau appana// (Hevajra Tantra (Commentary) , p.259) 127 G.W.Farrow & I.Menon (tr. and ed.), The Concealed Essence of the Hevajra Tantra with the Commentary Yogaratnamala, p.xLiii. - 84

鈥� and refined relevant elements from the ascetic yoga traditions, the rituals of tribal shamans, the fertility and passage rites, the rites of initiation into manhood, the rites of coronation of chieftains, ancestor worship, the worship of temple and family deities and the circuits of pilgrimage. Concepts found in the monastic traditions of both the Hinayana and the Mahayana were evolved and utilised to suit the Vajrayana method. Krsnacarya's commentary demonstrates that he was well-versed in the Abhidharma tradition and the, Mahayana schools as well as the tantric view which originates from the "Guhyasamaja Tantra. There is ample evidence in his commentary to indicate that he was influenced by Candrakirti's Madhyamakavatara and the writings of Nagarjuna and Vasubandhu.128 路 The Hevajra Tantra, like other Buddhist Sutras and Tantras, commences with the Nidanavakyam, the Fundamental Statement. This opening statement of doctrine begins with the crucial phrase 'evam maya srutam (Thus have I heard). The Fundamental Statement is the source for the expose of the Upaya, the Means, the modes of practice which are introduced and outlined in the first chapter and which are then further explained and elaborated in the rest of the treatise. The Hevajra Tantra, like other Buddhist Tantras, is written without too much attention to the rules of classical Sanskrit grammar. This unsophisticated style accords with the view on compositional style found in the Pradipodyotana commentary on the Guhyasamaja Tantra and the Vimalaprabha commentary on the Kalacakra Tantra. Nevertheless, the writer or writers of this treatise have composed a sophisticated work in terms of the subject matter found in the treatise. The root treatise conveys, without unnecessary embellishments, fundamental information regarding the processes of the tantric method. Sometimes the vernacular of that era has been utilised to define crucial views regarding the tantric method 129 128 G.W.Farrow & I.Menon (tr. and ed.), Ibid, pp.xLiii-xLiv. 129 G.W.Farrow & I.Menon (tr. and ed.), Ibid, p.ix. 85

鉁� According to George W. Farrow the Vajrayana yogi method was forged from a variety of religious and social elements found in India in the centuries A.D. The root Tantra indicates the basic tradition which was systematized by the Mahasiddhas during the classic tantric period of the fifth to the thirteenth centuries A.D. The systemization of this broad based tradition is indicated by means of the commentary presented here. Throughout it's history in India, Buddhism had to compete with and was influenced by and in it's turn influenced the other indigenous religions. In India the various social situations found in tribal, village and urban contexts were also influential in the evolvement of the Buddhist tantric tradition found there. This systematized tradition was totally transferred into Tibet by the end of the thirteenth century. Once well established, the Tibetan tantric tradition evolved in an almost exclusively Buddhist religious environment which had not existed in India. After centuries of political and doctrinal rivalry between the various Mahayana/Vajrayana monastic orders, a conservative view of the method which was acceptable to all the sects was fully evolved by the nineteenth century.130 Hence Hevajra Tantra, must be studied in keeping with the Tibetan Buddhist tradition as systematized by the great scholar and Master Tsong kha pa and his eminent followers.