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
39 (of 63)
External source: Shodhganga (Repository of Indian theses)
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truth-for-a-concealer such as desire and hatred which was overcome on
the path, an ultimate truth also would be overcome.
Therefore, the two truths are not different entities; they are the same
entity. This is what the "Heart of Wisdom (the Heart S奴tra) means
when it says that emptiness is form and form is emptiness. The two
truths are not one, but
are nominally different, for they appear
differently to thought. The relationship is called a oneness of entity but
a difference of isolates or opposites of the negatives.62
The relation between Madhyamaka and Yog膩c膩ra has been one of the
most contentious and important issues in the Tibetan philosophical
鉁� tradition for several centuries.
Tsong-kha-pa stresses the primacy of the second turning of the wheel
and emphasizes the distance and incompatibility between Madhyamaka and
Yog膩c膩ra. For him, one of the most important Madhyamaka ideas is that
of the conventional validity of the external world, which he holds to be a
central theme of Candrakirti's works, particularly of his
惭补诲丑测补尘补办腻惫补迟腻谤补.
Mi pham minimizes the distance between Madhyamaka and Yog膩c膩ra,
and offers a Madhyamaka view in which the centrality of the mind and
the fact that the external world exists as its mere display are stressed.
In that, he is quite close to the Mind-Only tradition, as he recognizes in
his commentary on Santarak峁ta's "Madhyamak膩l膩mkaras. He does make,
however, an important distinction between Madhyamaka and Mind-Only
as he understands it, namely that, while emphasizing the centrality of the
mind, as a Madhyamika Mi pham also seeks to ward off its reification.
In the Great Perfection, the ultimate is not just the emptiness
described by the Madhyamaka treatises but also the clear and knowing
quality of the mind.
. The first, that of the ultimate's pristine nature, refers to the empty
quality of the ground, which is variously glossed as reality (dharmat膩),
the ultimate, and so on. Proponents of the Great Perfection, especially
62 Jeffrey Hopkins, Meditation on Emptiness, p.413.
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