ritual manual

This is the first item in a collection of works onMahāyoga. The collection seems to be based on the tradition of theGuhyasamāja-tantra. The present manuscript kept at the British Library is in fact the middle of three parts, with the parts immediately preceding and following it found in the Pelliot collection. Thus the collection proceeds from36toIOL Tib J 419, and then to42. On the far end (i.e. the end of42) the collection is complete, so that the final recto of42r36continues without interruption on the first verso (42v1). However, the very first and last folios of the collection are missing, so that the recto of36begins, and the verso ends, abruptly. It seems only a little is missing however (perhaps only a single folio?), because the recto (36r1) comes in at the opening exhortations, while the verso (36v4) ends with notes on thevinayain a different hand. Finally, note that the recto and verso inIOL Tib J 419should be reversed.

This first item describes a ritual for offeringgtor mato the gods and goddesses bound by vows to protect the dharma. The four folio sides contained in36r1-4describe how the vow-holders (dam tshigs can) are called forth and the offerings are prepared. The present manuscript joins in the midst of a prayer that the vow-holders should clear away any obstacles and, "fulfill the wishes of the patron, whatever they may be" (yon bdag gI bsam ba yang grub par gyur cig).

References

ritual manual

Description of another ritual for offeringgtor ma, this time the "generalgtor ma," (spyi gtor) offered to all sentient beings. Mention is again made of the patron sponsoring the rite (seeVf.2v.4).

ritual manual

Anothergtor maritual, this time the "ransomgtor ma" (glud gtor), offered to the obstructive demons. After violently summoning these demons, the offerings are made to appease these demons. The demons are then told that, having accepted the offerings, if they again cause harm, the offering "will become your hell-water. If your vows are transgressed, it will burn. If your vows are observed, the siddhis will be achieved by your eating this vajra ambrosia" (Vf.4r.5-4v.2).

The item ends with a passage saying that these gtor ma rites are for "all temples" (ltag 'og kun la). Placed alongside the use of the first person plural (bdag cag) in the offering prayer (seeVf.4r.2), this suggests that the present collection is intended for use in a monastic setting.

Mahāyoga ritual manual

A more elaborate offering ceremony for worshipping themaṇḍalaofŚrī Heruka. After generated a visualization of the maṇḍala, one makes some initial offerings and prayers, and any broken vows are mended. Then oneself is visualized as the central deity and the maṇḍala is again worshipped. The offerings are divided into the "choice portion" (phud shas) which is offered toŚrī Herukaand thepiśācīs (seeVf.9v.4), and the "leftover" (lhag ma) which is taken outside and offered to the protectors (Vf.10v.2). Then the blessings are bestowed, the visualization is dissolved, and one meditates non-conceptually. Finally, any difficulties which may have arisen are undone usingmudrās andmantras.

Mahāyoga treatise

A version of the myth of the buddhaŚrī Heruka's subjugation of the demonRudra, with annotations (mchan 'grel). The narrative is similar to the versions of the subjugation myth found in theGuhyagarbha -tantra. Ends with the line, "And the glorious Vajrasattva breathed out."

Mahāyoga treatise

A treatise on Vajrayāna practice in the form of nineteen questions and answers. The manuscript ends in the midst of the answer to the seventh question. The answer continues without interruption on the recto of42. The first three questions are about the need for, and qualities of, the consort in the performance of the internal yogas. The fourth question is on the preparations for the rite. Question five is on the various meditative experiences which might arise during the rite. Question six is one the possible contradiction between viewing all appearances as the deity and expelling the obstacles. Question seven is on achieving the "servant siddhi" (mngag bsgrub), that is, gaining control over spirits. The remaining twelve questions are on a variety of topics relating to tantric practice. The content of this section is similar in tone to theRdo rje sems dpa'i zhus lan(IOL Tib J 470), though no direct relationship is discernable.

The part of this collection that continues in42has thirty-six folios and what was presumably the back cover. The recto continues directly onto the verso. Following the questions and answers text, the contents may be divided into (i) one long treatise on tantric ritual itself containing nine sections (ending on42v25.4), (ii) a brief text on the five vows (ending on42v27.1), and (iii) a treatise on the rites of union and liberation (sbyor sgrol) which continues on the other side of our present manuscript. The nine sections of the first work relate to the following topics: (a) the threesamādhi(ting nge 'dzin gsum), (b) the recitation of the 108-syllable purification mantra, (c) the two kinds ofbodhicitta, (d) the sexual ritual, (e) the four vows, the four victory banners, and the three pith instructions of thevajrācārya, (f) lists of initiations, (g) the rite for throwing the flower on themaṇḍala, (h) mantras for the fire offering (homa), (i) a brief rite for receiving thesiddhis of body, speech, and mind. The discussion of (c) the two kinds ofbodhicittaincludes quotations from chapter two of theGuhyasamāja -tantra. The cited passages closely match those found in the Dunhuang manuscript of theGuhyasamāja,IOL Tib J 438.

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Mahāyoga treatise

A treatise on the rites of union and liberation (sbyor sgrol), that is, ritualized sex and homicide. The beginning of the item is found on the verso of42, and the entire discussion of the union rite falls within that manuscript (see42v27.2-v32.4). The union practice in the present item should be compared with the more detailed description of the same rite appearing in42v7.1-v15.1. The present manuscript joins the liberation rite just after the victim has been killed. The practitioner is then instructed to offer the victim up to the deities of themaṇḍala. Having dissoved the visualization, the practitioner engages in a brief sexual practice in order to worship further the buddhas. This is an unusually explicit description of the liberation rite, though even more detail is given in the description in item 12 of the present manuscript (IOL Tib J 419/11, Rf.10r.3-Rf.19v.1).

References

Mahāyoga treatise

A short treatise on themaṇḍalafor the ritual feast (Skt.gaṇacakra; Tib.tshogs kyi 'khor lo). Described are the positions of the eight offering goddesses and the four door protectors.

prayers

Verses in praise ofVajrasattva. After the initial homage, the rest of this item is a quotation from chapter five of theGuhyasamāja-tantra(compare778.4-779.1).

Mahāyoga sadhana

A short meditation rite for worship and offering. Beginning with a non-conceptual meditation, oneself is visualized as the deity and the ritual boundaries are established. Then praises and oblations are offered, followed by confession. Possible evidence of this collection's relationship to theGuhyasamājacomes at the point when the deities and the palace come forth and they are said to "secretly gather" ( Rf.7r.4gsang bar 'dus pa ). The rite ends with recitations and prayers, including thebzang po spyod pa'i smon lam.

Mahāyoga notes

Series ofmantras.

Mahāyoga treatise

Note thatRf.12randRf.12vare unnumbered, so that the India Office numbering is incorrect after 45. Detailed description of the rite of "liberation" (sgrol ba), or ritual homicide. After an initial discussion of ultimate compassion for beings, the description of the rite itself starts onRf.10r.3. First the master should "settle into heat" (drod la bab pa). If he is unable to do this, he must perform the "ten activities" (las bcu). These are described in item 13 below. Next the ritual space is prepared, offerings are made, and themaṇḍalais generated. Then the victim is prepared, and a demoness (srin mo dus 'tshams ma) with black matted hair and riding a white mule is called forth. As the victim is killed, his consciousness emerges and it is offered to the principle deity of themaṇḍalaand then the retinue. Then the signs are evaluated to judge the rite's success. The deities of themaṇḍalaare dissolved into one's heart, and if wisdom does not arise at this point, the practitioner is instructed to perform the rite of union. Finally, the closing rites are performed, offerings made, and the deities are dispersed.

Mahāyoga notes

Brief discussion of the ten activities mentioned in the preceding ritual.

Mahāyoga notes

Lists of deities: the eightMahāyogīśvara, the eightMahāhuṃkāra, the tenMahākrodha, the fourMahānātha, and the twelveVajradūtī.

Mahāyoga treatise

Discussion of different kinds ofvajras, distinguished by the number of their spokes, and their symbolism.

Mahāyoga treatise

Discussion of themaṇḍalas and activities of the wrathful goddessesCundā Bhagavatī,Ekajāti, andKaśmali.

Mahāyoga treatise

Incomplete at end, but continues without interruption on36v1. Discussion of fourmahāmudrāof the union activity: thedharmakāya mudrā(chos kyi sku'i phyag rgya), thekarma mahāmudrā(las kyi phyag rgya chen po), the deitymahāmudrā(lha'i phyag rgya chen po), and themahāmudrāof not returning (phyir myi ldog pa'i phyag rgya chen po). Though clearly parallel to the more well known fourmudrā, these have slightly different names and are reinterpreted in terms of the ritualized sexual practice.

The end of the collection which appears on the verso of36contains two further items. The first contains twomantras, a short one for exhorting and the 108-syllablemantra. The second item seems to be in a different hand and is incomplete, probably missing the final folio. It discusses the various rules of thevinaya.

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