Essay name: Hevajra Tantra (analytical study)
Author:
Seung Ho Nam
Affiliation: University of Kerala / Faculty of Oriental Studies
This is an English study of the Hevajra Tantra: an ancient Sanskrit text that teaches the process of attaining Buddha-hood for removing the sufferings of all sentient beings. The Hevajratantra amplifies the views and methods found in the Guhyasamaja Tantra (one of the earliest extant Buddhist Tantras) dealing with Yoga and Mandalas.
Chapter 1 - Tantric Buddhism
5 (of 63)
External source: Shodhganga (Repository of Indian theses)
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After generating the mind of enlightenment, a Bodhisattva begins a
training program intended to culminate in the enlightenment of a Buddha.
Along the way, he or she will develop innumerable good qualities, the
most important of which are the six "perfections" (p膩ramit膩): (1)
generosity, (2) ethics, (3) patience, (4) effort, (5) concentration, (6) wisdom.
These constitute the core of the enlightened personality of a Buddha.
This list is often supplemented with an additional list of four perfections:
(7) skill in means, (8) aspiration, (9) power, and (10) exalted wisdom. These
ten are correlated in some Mah膩y膩na texts with the ten Bodhisattva
levels.4
Between the two bodies of a Buddha, Truth Body and Form Body,
Bodhisattvas primarily seek Form Bodies, since it is through physical
form that the welfare of others can be accomplished, it is done mainly
through teaching what is to be adopted in practice and what is to be
discarded in behavior.5 It is with training that altruistic aspiration to
become enlightened, gradually becomes both spontaneous and resolute.
This becomes the "mind of enlightenment" or "mind directed towards
enlightenment" (Bodhicitta). On the
On the
basis of their motivation, the
Bodhisattvas' have been placed in three categories. Like a king, a
shepherd and a boatman.6 According to the Tibetan traditions the only
realistic mode is said to be the first, the king-like motivation, as one
can truly accomplish others' welfare only in the state of Buddhahood.
The noble effort to bring about others' welfare is formulated in terms
4 John Powers, Introduction to Tibetan Buddhism, p.98.
5 It is this altruistic motivation that differentiates a Bodhisattva from the 艢r膩vaka,
the Pratyeka Buddha and other practitioners of the paths introduced by Lord
Buddha.
6 Some Bodhisattvas' motivation is like king. It prompts them to first attain self
enlightenment and then efficaciously help others. Others' motivation is compared
to that of a boatman. They strongly want to arrive at the shore of Buddhahood
along with everyone else. Again, there are others whose motivation is like that of
a shepherd. They intend to shepherd others safely to the enlightened state
before they become enlightened. His Holiness the Dalai Lama, (tr. & ed. by)
Jeffrey Hopkins, Kalachakra Tantra (Boston: Wisdom Publications, enlarged ed.,
1999), pp.13-14.
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