H
S A NSKRI
T
CO
RE
17 T
LD
FE
NCE
T HE
OR
N
W
Proceedings of the 17th World Sanskrit
Conference, July 9-13, 2018
University of British Columbia, Vancouver, Canada
VANCOUVER, CANADA • JULY 9-13, 2018
The Structure and Meanings of the Heruka Maṇḍala in the
Buddhist Ḍākārṇava Scriptural Tradition
Tsunehiko Sugiki
Proceedings of the 17th World Sanskrit Conference, Vancouver, Canada, July 9-13,
2018, Section 6: Tantra Studies.
Section Convenors: Diwakar Acharya, Michael Slouber, and Judit Törzsök
General Editor: Adheesh Sathaye
Published by the Department of Asian Studies, University of British Columbia, on behalf
of the International Association for Sanskrit Studies.
DOI: 10.14288/1.0390879.
URI: http://hdl.handle.net/2429/74490.
Suggested Citation Format:
MLA:
Sugiki, Tsunehiko. “The Structure and Meanings of the Heruka Maṇḍala in the Buddhist
Ḍākārṇava Scriptural Tradition.” Proceedings of the 17th World Sanskrit Conference, Vancouver, Canada,
July 9-13, 2018, Section 6: Tantra Studies. Edited by Diwakar Acharya, Michael Slouber, and Judit
Törzsök, 2019. DOI: 10.14288/1.0390879.
APA:
Sugiki, T. (2019). The structure and meanings of the Heruka maṇḍala in the Buddhist Ḍākārṇava
scriptural tradition. In D. Acharya, M. Slouber, & J. Törzsök (Eds.) Proceedings of the 17th World
Sanskrit Conference, Vancouver, Canada, July 9-13, 2018, Section 6: Tantra Studies. DOI: 10.14288/1.0390879.
Chicago:
Sugiki, Tsunehiko. 2019. “The Structure and Meanings of the Heruka Maṇḍala in the Buddhist
Ḍākārṇava Scriptural Tradition.” In Proceedings of the 17th World Sanskrit Conference, Vancouver, Canada,
July 9-13, 2018, Section 6: Tantra Studies, edited by Diwakar Acharya, Michael Slouber, and Judit
Törzsök. DOI: 10.14288/1.0390879.
Copyright © 2019 by the author. Content is licensed under
a Creative Commons Attribution-NonCommercialNoDerivs 4.0 International license (CC BY-NC-ND 4.0).
http://creativecommons.org/licenses/by-nc-nd/4.0/
वसुधवै
कु टंुबकम्
INTERNATIONAL ASSOCIATION OF SANSKRIT STUDIES
अ ारा यसं ृ ता यनसमवायः
THE 17TH WORLD SANSKRIT CONFERENCE, VANCOUVER, CANADA, JULY 9-13, 2018
The Structure and Meanings of the Heruka
Maṇḍala in the Buddhist Ḍākārṇava Scriptural
Tradition
Tsunehiko Sugiki
Graduate School of Humanities and Social Sciences, Hiroshima University,
Hiroshima, Japan.
Abstract
The Śrīḍākārṇavamahāyoginītantrarāja (abbreviated to Ḍākārṇava, “Ḍāka’s Ocean”)
is one of the latest tantras among those belonging to the Buddhist
Cakrasaṃvara/-śaṃvara tradition, composed in the eastern area of the Indian
subcontinent around the 11th century. The 15th chapter of the Ḍākārṇava teaches
a large-scale and elaborate maṇḍala of Heruka, consisting of 986 major deities. I
have a plan to publish the first critical edition and English translation of the
whole chapter. The present paper describes and analyzes the structure and
meanings of that maṇḍala expounded in the Ḍākārṇava, chapter 15. The maṇḍala
consists of four layers comprised of thirteen circles, that is, one lotus at the center and twelve concentric circles. Through this structure the maṇḍala represents
several Buddhist concepts such as the Fourfold Body and the Twelve Levels. The
maṇḍala is formed by deities from the major Vajrayāna or Buddhist Tantric traditions (Cakrasaṃvara, Guhyasamāja, Hevajra, and Catuṣpīṭha traditions) and
deities who are deifications or anthropomorphized transformations of the Six
Realms of Reincarnation and the Three Realms of Existence, namely, the whole
Buddhist cosmos. Furthermore, all deities constituting the maṇḍala are equated
with Jinas in the auspicious eon.
Keywords: Ḍākārṇava, Buddhist Tantra, Heruka, maṇḍala.
Introduction
The Śrīḍākārṇavamahāyoginītantrarāja (“The Glorious Ḍāka’s Ocean Great Yoginī
Tantra King,” abbreviated to Ḍākārṇava, “Ḍāka’s Ocean”) is a Tantra belonging to
Proceedings of the 17th World Sanskrit Conference, Vancouver, Canada, July 9-13 2018, Section 6: Tantra Studies, edited by
Diwakar Acharya, Michael Slouber, and Judit Törzsök. General editor: Adheesh Sathaye, 2019. DOI:
10.14288/1.0390879.
2
SUGIKI
the Buddhist Cakrasaṃvara/-śaṃvara tradition.1 It was composed in the eastern
area of the Indian subcontinent sometime between the late 10th and the early
12th centuries (viz., around the 11th century).2 The 15th chapter of the Ḍākārṇava
teaches a large-scale and elaborate maṇḍala of Heruka, consisting of 986 major
deities. In this paper I call it the “Ḍākārṇava Heruka maṇḍala” to distinguish it
from other Heruka maṇḍalas found in other Buddhist tantric texts.
Maeda (1955) published a Sanskrit edition of about one third of the 15th
chapter of the Ḍākārṇava (which corresponds to lines (1)-(89) of the whole chapter [lines (1)-(294)] in my unpublished edition) and stopped his study. I have a
plan to publish the first critical edition and English translation of the whole
chapter, using Sanskrit manuscripts of the Ḍākārṇava and related works that
Maeda did not use.3
1
I mean the scriptural tradition starting with the Cakrasaṃvaratantra. More general
name for this scriptural tradition is Śaṃvara or Saṃvara. However, this term also indicates the Sarvabuddhasamāyogatantra. For this reason I use the term Cakrasaṃvara/śaṃvara to indicate the tradition starting with the Cakrasaṃvaratantra and distinguish
it from the Śaṃvara indicating the Sarvabuddhasamāyogatantra. As for the words śaṃvara and saṃvara, see Cicuzza (2001: 15), Sanderson (2009: 166-169), and Sugiki (2015:
360-361).
2 See Sugiki 2007: 17-19, Sanderson 2009: 158, Sugiki 2015: 363-364, Sugiki 2018a: 39, and
Sugiki 2018b: 45.
3
The important materials that Maeda did not use and that I have used are Sanskrit manuscripts NGMPP A138/9 (the oldest Sanskrit manuscripts of the Ḍākārṇava), NGMPP
B24/52 (the oldest Sanskrit manuscript of Ratnasena’s Śrīmahāsaṃvarasaparikaramaṇḍalārcanavidhi containing many parallel passages), and Matsunami 346 (a Sanskrit
manuscript of Śrīvajravārāhīkalpamahātantrarāja containing many parallel passages),
and some others that I have noted in the Primary Sources section of the present paper.
Jayasena’s Śrīḍākārṇavatantramaṇḍalacakrasya sādhana, named Ratnapadmarāganidhi, is
also a highly important material. Although only its Tibetan translation is available, it
teaches deities’ respective mantras, in which every deity’s individual Sanskrit name is
transliterated. Its transliteration is useful in deciding how to divide the deities’ names.
I have also consulted it.
The Structure and Meanings of the Heruka Maṇḍala
3
The present paper describes and analyzes the structure and meanings of
the Ḍākārṇava Heruka maṇḍala expounded in the Ḍākārṇava, chapter 15.4
1. Deities and Circles Constituting the Ḍākārṇava Heruka maṇḍala
In this section of the present paper I describe the contents of the Ḍākārṇava
Heruka maṇḍala with a focus on names of circles and individual deities constituting the maṇḍala and their identities. I indicate deities’ names and other key
components of the maṇḍala by boldface when they appear first in this paper.
Numbers in parentheses, such as (15.246), are line numbers in my unpublished
Sanskrit edition of the 15th chapter of the Ḍākārṇava. The maṇḍala consists of
four layers (puṭa) comprised of concentric circles (cakra, totally one lotus at the
center and twelve concentric circles, that is, 13 circles in total). The four layers are
the Sahaja, Dharma, Saṃbhoga, and Nirmāṇa Layers, which represent the
Buddha’s fourfold body as presented below. When performing offering and praising, a practitioner recites each deity’s name with a word “Vajra” at the beginning
(15.246).
1.1. The First Sahaja (Innate) Layer (15.33-116)
The Sahaja or Innate Layer is the innermost layer and consists of a lotus and
three circles (viz., the Adamantine, Heart, and Merit Circles) arranged in a concentric way.
1.1.1. The lotus (padma) at the center (15.33-64)5
(1) Heruka and (2) Vajravārāhī in sexual union, the Lord and Mistress of the
whole maṇḍala, are situated at the center of the lotus, the innermost of the Sahaja Layer. Heruka has seventeen faces (with three eyes on each) and seventy-six
arms. Vajravārāhī has one face (with three eyes on it) and two arms.
4
Some passages mentioning deities’s names in the Ḍākārṇava’s Sanskrit text are difficult
to read: It is obscure regarding how to divide deities’ names (how to divide compounds
mentioning deities’ names). In the present paper I have divided the deities’s names
following Jayasena’s interpretation in his Sādhana mentioned in footnote 3 of the
present paper (except for a few parts). In his Vidhi referred to in footnote 3 of the
present paper Ratnasena in some parts presents different interpretations regarding
how to divide deiteis’names. As a whole, Jayasena’s interpretation seems to be more
faithful to the original text of the Ḍākārṇava than Ratnasena’s. In the present paper I
have reported Ratnasena’s different interpretation in footnotes.
5 This lotus is called thig le’i ’khor lo (*bindu-/tilaka-cakra) in Jayasena’s Sādhana (Tib. D 8r4).
4
SUGIKI
Twenty-four ḍākinīs reside on the petals of the lotus. They are headed by
the major four ḍākinīs of the Cakrasaṃvara tradition (viz., Ḍākinī, Lāmā,
Khaṇḍarohā, and Rūpiṇī). Their names and locations are as follows: (1) Ḍākinī,
(2) Rūpikā, (3) Cumbikā, (4) Parāvṛtā, (5) Sabālikā, and (6) Anuvartī are on the
petals between the east and the north; (7) Lāmā, (8) Yogeśvarī, (9) Bhadrā, (10)
Kapālinī, (11) Kaṅkālikā, and (12) Rājavartī, on the petals between the north and
the west; (13) Khaṇḍarohā, (14) Śmaśānī, (15) Vidravī, (16) Kurukullikā, (17)
Rudantī6, and (18) Naṭī, on the petals between the west and the south; and (19)
Rūpiṇī, (20) Bhairavī, (21) Śikhī, (22) Śikhaṇḍī, (23) Jaṭilī, and (24) Rudrā, on the
petals between the south and the east. They reside alone without male consorts.
Like Vajravārāhī, they have one face (with three eyes on it) and two arms.
In this way there are twenty-six deities on the central lotus. Skull bowls
[filled with] the fivefold immortal nectar (pañcāmṛtakaroṭaka) are placed in between the petals where the twenty-four ḍākinīs reside.
1.1.2. The Adamantine Circle (Vajracakra) (15.65-76)
All circles starting with the Adamantine Circle are comprised of thirty-six couples of ḍākinī and hero (vīra). The ḍākinīs and heroes each have one face (with
three eyes on it) and four arms. Alternatively, the heroes each have four faces
(with three eyes on each) and twelve arms (15.234ab). I consider that the number
“thirty-six” is derived from the number of deities residing on the fivefold
maṇḍala of Heruka, the most popular maṇḍala in the Cakrasaṃvara tradition: In
that maṇḍala thirty-six coupled or single deities forms five circles and encircle
the Lord and Mistress Heruka and Vārāhī located at the center.
The Adamantine Circle consists mostly of the major deities in the
Cakrasaṃvara tradition, such as the major four ḍākinīs (1)-(4), the twenty-four
ḍākinīs and heroes connected with the twenty-four Cakrasaṃvara holy sites (5)(28), and five of the Six Armor ḍākinīs (29)-(33). The thirty-six ḍākinīs, who are in
copulation with their consort heroes (collectively called “Leader Heruka,” nāyaka,
15.84c and 15.237-241b) are as follows: (1) Ḍākinī & Vajraḍāka, (2) Lāmā & Viśvaḍāka, (3) Khaṇḍarohā & Padmaḍāka, (4) Rūpiṇī & Ratnaḍāka, (5) Pracaṇḍā &
Khaṇḍakapālin,7 (6) Caṇḍākṣī & Mahākaṅkāla, (7) Prabhāvatī & Kaṅkāla, (8)
Mahānāsā & Vikaṭadaṃṣṭrin, (9) Vīramatī & Surāvairin, (10) Kharvarī &
6
She is Rūpatā in Ratnasena’s Vidhi (Skt ms. 9v3 and 22r3). However, a possibility also
exists that rūpatā is merely a corruption of rudantī.
7 He is Vajrakhaṇḍakapāla (or Khaṇḍakapāla) in Ratnasena’s Vidhi (Skt ms. 10r1 and 22v5).
The Structure and Meanings of the Heruka Maṇḍala
5
Amitābha, (11) Laṅkeśvarī & Vajraprabha, (12) Drumacchāyā & Vajradeha,8 (13)
Airāvatī & Aṅkurika,9 (14) Mahābhairavī & Vajrajaṭila,10 (15) Vāyuvegā &
Mahāvīra,11 (16) Surābhakṣī & Vajrahūṃkāra,12 (17) Śyāmādevī & Subhadra,13
(18) Subhadrikā & Vajrabhadra,14 (19) Hayakarṇā & Mahābhairava,15 (20)
Khagānanā & Virūpākṣa,16 (21) Cakravegā & Mahābala,17 (22) Khaṇḍarohā &
Ratnavajra,18 (23) Śauṇḍinī & Hayagrīva,19 (24) Cakravarmiṇī & Ākāśagarbha,20
(25) Suvīrā & Heruka,21 (26) Mahābalā & Padmanartaka,22 (27) Cakravartinī &
Vairocana,23 (28) Mahāvīryā & Vajrasattva,24 (29) Yāminī & Mahābala,25 (30)
8 He is Vajradehāṅkurika in Ratnasena’s Vidhi (Skt ms. 10r3 and 22v6).
9 He is Vajrajaṭilaka (or Vajrajaṭila) in Ratnasena’s Vidhi (Skt ms. 10r4 and 22v6).
10 He is Vajramahāvīra (or Mahāvīra) in Ratnasena’s Vidhi (Skt ms. 10r4 and 22v6).
11 He is Vajrahūṃkāra in Ratnasena’s Vidhi (Skt ms. 10r4-r5 and 22v6).
12 He is Vajrasubhadra (or Subhadra) in Ratnasena’s Vidhi (Skt ms. 10r5 and 22v6).
13 He is Vajrabhadraka (or Vajrabhadra) in Ratnasena’s Vidhi (Skt ms. 10r5 and 22v6).
14 He is Vajramahābhairava (or Mahābhairava) in Ratnasena’s Vidhi (Skt ms. 10r6 and 22v6).
15 He is Vajravirūpākṣa (or Virūpākṣa) in Ratnasena’s Vidhi (Skt ms. 10r6 and 22v6).
16 He is Vajramahābala (or Mahābala) in Ratnasena’s Vidhi (Skt ms. 10r6 and 22v6).
17 He is Vajraratnavajra (or Ratnavajra) in Ratnasena’s Vidhi (Skt ms. 10r7 and 22v6).
18 He is Vajrahayagrīva (or Hayagrīva) in Ratnasena’s Vidhi (Skt ms. 10r7 and 22v6).
19 He is Vajrākāśagarbha (or Ākāśagarbha) in Ratnasena’s Vidhi (Skt ms. 10r7-v1 and 22v6).
20 He is Vajraheruka (or Heruka) in Ratnasena’s Vidhi (Skt ms. 10v1 and 22v7).
21
He is Vajrapadmanarteśvara (or Padmanartaka) in Ratnasena’s Vidhi (Skt ms. 10v1 and
22v7).
22 He is Vajravairocana (or Vairocana) in Ratnasena’s Vidhi (Skt ms. 10v1-v2 and 22v7).
23 He is Vajrasattva in Ratnasena’s Vidhi (Skt ms. 10v2 and 22v7).
24 He is Vajramahābala (or Mahābala) in Ratnasena’s Vidhi (Skt ms. 10v2 and 22v7).
25 He is Vajrajñānaḍāka (or Jñānaḍāka) in Ratnasena’s Vidhi (Skt ms. 10v2-v3 and 22v7).
6
SUGIKI
Yuminī26 & Jñānaḍāka,27 (31) Saṃcālanī & Dhairya,28 (32) Trāsanī & Sthairya,29
(33) Caṇḍikā & Mokṣa,30 (34) Sarasvatī & Jñāna,31 (35) Icchāsiddhi & Upāya,32 and
(36) Mahājvālā & Cittavajra.33
1.1.3. The Heart Circle (Hṛdayacakra) (15.77-89)
The Heart Circle consists mostly of the major deities from the Guhyasamāja tradition, viz., those derived from the six lineage masters (1)-(6), the four goddesses
(7)-(10), the six adamantine goddesses of the Six Sensorial Objects (11)-(16), a
group of deities including the Eight Bodhisattvas (17)-(26), and the Ten Vidyā
Kings (27)-(36). The thirty-six ḍākinīs, who are in copulation with their consort
heroes, are as presented below. The heroes are collectively called “Light
Heruka” (laghuheruka, 15.84d), and their individual names are masculine forms
of their consort ḍākinīs’ names (15.241c-242a): (1) Vajradharī, (2) Akṣobhyī, (3)
Vairocanī, (4) Ratneśikā, (5) Padmanartī, (6) Amoghī, (7) Locanā, (8) Māmakī, (9)
Pāṇḍarā, (10) Tārā, (11) Rūpavajrā, (12) Śabdavajrā, (13) Gandhavajrā, (14)
Rasavajrā, (15) Sparśavajrā, (16) Dharmadhātuvajrā, (17) Kṣitigarbhī, (18) Khagarbhakī, (19) Vajrapāṇī, (20) Lokanāthī, (21) Sarvanī (= Sarvanivaraṇaviṣkambhinī), (22) Samantabhadrī, (23) Ratnolkī, (24) Nairātmyā, (25) Bhṛkuṭī,
(26) Parṇaśabarī, (27) Yamāntakī, (28) Prajñāntakī, (29) Padmāntakī, (30) Vighnāntakī, (31) Acalī, (32) Nīladaṇḍī, (33) Ṭakkirājī, (34) Mahābalā, (35) Uṣṇīṣā, and
(36) Sumbharājñī.
1.1.4. The Merit Circle (Guṇacakra also called Sarvaguṇacakra) (15.90-115)
The Merit Circle consists of ḍākinīs and heroes who are anthropomorphized
transformations of human social divisions, such as the varṇas, occupational
groups, and local ethnic groups. A relatively similar list of thirty-six ḍākinīs can
26
Generally her name is Mohanī. Manuscript NGMPP A142/2’s reading is Kāminī. Its
Tibetan translation is skyes gshin rje ma.
27 He is Vajradhairya in Ratnasena’s Vidhi (Skt ms. 10v3 and 22v7).
28 He is Vajrasthairya in Ratnasena’s Vidhi (Skt ms. 10v3 and 22v7).
29 He is Vajramokṣa in Ratnasena’s Vidhi (Skt ms. 10v3 and 22v7).
30 He is Vajrajñāna in Ratnasena’s Vidhi (Skt ms. 10v4 and 22v7).
31 He is Vajropāya in Ratnasena’s Vidhi (Skt ms. 10v4 and 22v7).
32 He is Vajracitta in Ratnasena’s Vidhi (Skt ms. 10v4 and 22v7).
33 He is Vajracakraka in Ratnasena’s Vidhi (Skt ms. 10v5).
The Structure and Meanings of the Heruka Maṇḍala
7
be found in Vajrapāṇi’s Laghutantraṭīkā, a commentary on the Herukābhidhāna or
Cakrasaṃvaratantra.34 The thirty-six ḍākinīs in copulation with their consort heroes on the Merit Circle are as presented below. The heroes are collectively called
“Lotus Heruka” (padmaheruka, 15.85a), and their individual names are masculine
forms of their consort ḍākinīs’ names (15.241c-242a): (1) Brāhmaṇī (“Brahmin
woman”), (2) Kṣatriṇī (“Kṣatriya woman”), (3) Vaiśyī (“Vaiśya woman”), (4) Śūdrī
(“Śūdra woman”), (5) Caṇḍālinī (“Caṇḍāla woman”), (6) Śvacī (= Śvapacī, “Dogcooker woman”), (7) Ḍombī (“Ḍomba woman”), (8) Naṭī (“dancer woman”), (9)
Kapālinī (“skull-bearer woman”), (10) Kaivartī (“fisher woman”), (11) Veṇunaṭī
(“flute-dancer woman”), (12) Śaṅkhinī (“shell-bearer woman”), (13) Tantuvāyī
(“weaver woman”), (14) Kandukī (“cooker woman”), (15) Kāṣṭhakārikā (“carpenter
woman”), (16) Mālinī (“gardener woman”), (17) Tailinī (“oilman woman”), (18)
Cheyī (“dyer woman”),35 (19) Kośakārī (“box-maker woman”), (20) Dūtinī (= Dūtī,
“messenger woman”), (21) Haḍagāḍī (“bone-worker woman”),36 (22) Gaṇikā
(“courtesan”), (23) Kallavālī (“woman of the wine-seller [caste]”),37 (24) Kūparī (=
Kūpakārī, “well-digger woman”), (25) Rājabhaṭī (“royal-solder woman”), (26)
Khaṭṭikī (“butcher woman”), (27) Tambolavikrayī (= Tāmbūlavikrayī, “betel-seller woman”), (28) Suvarṇakārī (“goldsmith woman”), (29) Lohārī (= Lohakārī,
“blacksmith woman”), (30) Maṇihārī (“jewel-stealing woman”), (31) Dāvakī (“forest-dwelling savage woman”), (32) Mlecchī or a foreign woman called Oḍinī,38
(33) Vanijī (“merchant woman”), (34) Pattharagāḍhī (“masonry woman”),39 (35)
Kṛṣikā (“farmer woman”), (36) Carmakārī (“leather-worker woman”).40
34
Vajrapāṇi’s Laghutantraṭīkā, Skt ed. (Cicuzza 2001), p. 69, l. 3-l. 16. Twenty-six of them
are identical or similar.
35
I am not certain of the name Cheyī, which appears to be some Prakrit. Its Tibetan
translation is tshos ma.
36
The name Haḍagāḍī appears to be some Prakrit. (In Hindi, haḍ [Sanskrit haḍḍa] means
bone, and gāḍī means carriage.) Its Tibetan translation is bshang 'phyag ma.
37 I am not certain of the name Kallavālī. Its Tibetan translation is chang 'tshong.
38
In Ratnasena’s Vidhi, Mlecchī and Oḍinī are two different goddesses (Skt ms. 12v1 and
12v2).
39
The name pattharagāḍhī appears to be a Prakrit. In Hindi pathar means a stone and
gāḍhnā is to shape or forge. Its Tibetan translation is rdo bzo ma.
40
In Ratnasena’s Vidhi, Carmakārī is not regarded as a goddess’s name: Kṛṣikā is the
thirty-sixth and last ḍākinī.
8
SUGIKI
The Merit Circle also contains the four gates, eight charnel grounds, and
some others. These all constitute the Merit Circle. The eight ḍākinīs shown in
Table 1 reside at the four gates and four corners outside the thirty-six couples of
ḍākinī and hero described above. They are identical with the eight ḍākinīs on the
samayacakra (Pledge Circle) of the most popular Heruka maṇḍala in the
Cakrasaṃvara tradition. There are eight charnel grounds (śmaśāna), trees (vṛkṣa),
the guardians of directions (dikpāla), serpent kings (nāgendra), and cloud kings
(meghendra) outside the four gates. These are shown in Table 2. A similar set of
these can be found in Umāpatideva’s Vajravārāhīsādhana (Skt ed. [English 2002],
70-76). They are also similar to the eight śmaśānas in Lūyīpa’s Cakrasaṃvarābhisamaya,41 the eight śmaśānas, vṛkṣas, direction-guardians (no word for it), serpent kings (no word for it), and meghādhipas in the Saṃvarodayatantra,42 and the
eight śmaśānas, vṛkṣas, dikpatis, nāgas, meghas, and so on in Jālandharapāda’s Vajrapradīpā,43 Bhadrapāda’s Dveṣavajrasādhana,44 and Rāhulagupta’s Hevajraprakāśa.45
Table 1. Eight ḍākinīs at four gates and four corners on the Merit Circle.
East gate
(1) Kākāsyā
North gate
(2) Ulūkāsyā
West gate
(3) Śvānāsyā
South gate
(4) Sūkarāsyā
Southeast corner
(5) Yamadāḍhī
Southwest corner
(6) Yamadūtī
Northwest corner
(7) Yamadaṃṣṭriṇī
Northeast corner
(8) Yamamathanī
41 Lūyīpa’s Cakrasaṃvarābhisamaya, Skt ed. (Sakurai 1998), 7.b.
42 Saṃvarodayatantra, Skt ed. (Tsuda 1974), 17.36-41.
43 Jālandharapāda’s Vajrapradīpā, Skt ed. (Gerloff 2017), 8.1-8.
44 Bhadrapāda’s Dveṣavajrasādhana, Skt ed. (Gerloff 2017), p. 414, l. 9-p. 416, l. 6.
45 Rāhulagupta’s Hevajraprakāśa, Skt ed. (Gerloff 2017), p. 491, 8.1-8.
The Structure and Meanings of the Heruka Maṇḍala
9
Table 2. Eight charnel grounds and others outside the four gates on the Merit Circle.
Charnel grounds
Trees
Directionguardians
Serpent kings
Cloud kings
East
Caṇḍogra
Śirīṣa
(1) Indra
(1) Vāsuki
(1) Garjita
North
Gahvara
Aśvattha
(2) Kubera
(2) Takṣaka
(2) Ghūrṇita
West
Jvālākula
Kaṅkeli
(3) Varuṇa
(3) Karkoṭa
(3) Ghora
South
Karaṅka
Cūta
(4) Yama
(4) Padma
(4) Āvarta
Northeast
Aṭṭaṭṭahāsa
Vaṭa
(5) Īśāna
(5) Mahāpadma (5) Ghana
Southeast
Lakṣmīvana
Karañja
(6) Agni
(6) Huluhulu
(6) Pūraṇa
Southwest
Ghorāndhakāra
Latāparkaṭi
(7) Rākṣasa
(7) Kulika
(7) Varṣaṇa
Northwest
Kilikilārava
Pārthiva
(8) Vāyu
(8) Śaṅkhapāla
(8) Caṇḍa
1.2. The Second Dharma Layer (15.117-155)
The Dharma Layer encircles the Sahaja Layer and consists of three circles (viz.,
the Space, Wind, and Earth Circles) arranged in a concentric way.
1.2.1. The Space Circle (Ākāśacakra) (15.117-127)
The Space Circle consists of flying musical deities, who are divine musicians and
anthropomorphized transformations of musical instruments and concepts. The
thirty-six flying musical deities or ḍākinīs (collectively called “Sky-goer,” khecarī),
who are in copulation with their consort heroes, are as presented below. The heroes are collectively called “Space Heruka,” (ākāśaheruka, 15.85b), and their individual names are masculine forms of their consort ḍākinīs’ names
(15.241c-242a) : (1) Kinnarī, (2) Gandharvrī, (3) Huttakī,46 (4) Pāṭavī, (5) Vīṇā, (6)
Vaṃśā, (7) Mukundā, (8) Murajā, (9) Gargarikā, (10) Kāṃsyā, (11) Selendrikī,47
(12) Gītā, (13) Karaṭā, (14) Tamaḍā,48 (15) Nṛtyā, (16) Lāsyā, (17) Ḍukkā (= Ḍhakkā),
46
Perhaps it derives from the word huḍukka (a kind of rattle or drum). Its Tibetan translation is hu ṭu ka ma.
47
Unidentified. (The name Selendrikī may be Śailendrikī.) Its Tibetan translation is śī lan
dri ki ma.
48 Unidentified. Its Tibetan translation is ta ma ḍā.
10
SUGIKI
(18) Tālī, (19) Sāraṇā,49 (20) Dundubhikā, (21) Modrī,50 (22) Tānī, (23) Pañcamā,
(24) Nālavī (= Nālavaṃśī), (25) Ṭambhakī,51 (26) Ḍamarī, (27) Ḍuṇḍukī,52 (28)
Kāhalī, (29) Ḍorakī, (30) Bhūkī,53 (31) Ghaṇṭā, (32) Kiṅkiṇī, (33) Ghurghurī, (34)
Ḍukolikā,54 (35) Śāṅkhī, and (36) Ghoṣavatī.
1.2.2. The Wind Circle (Vāyucakra) (15.128-137)
The Wind Circle consists of ḍākinīs and heroes who are anthropomorphized
transformations of sky-going creatures such as birds.55 About half deities are
similar to half of the thirty-six female messengers taught in Vajrapāṇi’s
Laghutantraṭīkā,56 who are transformed into birds or sky-going creatures. The
thirty-six ḍākinīs in copulation with their consort heroes on the Wind Circle are
as presented below. The heroes are collectively called “Wind Heruka,” (bhairambhaṃ heruṃ, 15.85c), also collectively called “Ākāśagarbha,” and their individual
names are masculine forms of their consort ḍākinīs’ names (15.241c-242a): (1)
Garuḍī (female Garuḍa), (2) Haṃsī (swan), (3) Citrī (a multicolored bird), (4) Kākī
(crow), (5) Bakī (crane), (6) Tittirikā (partridge), (7) Mayūrī (peacock), (8) Tāmracūḍī (cock), (9) Gudacūlikā (“intestine-like crest,” some bird),57 (10) Komalā
(some charming bird),58 (11) Pārāvatī (dove), (12) Bṛhatkākī (raven), (13) Gaḍinī
49
In Jayasena’s Sādhana, Tālī and Sāraṇī are not divided: Tāliśaraṇī is the name of a single
goddess (Tib D, 26r6). The word parṣadā, which comes after the word ghoṣavatī, is regarded as a name of the thirty-sixth goddess (Tib D, 27v3).
50 Unidentified. Its Tibetan translation is mau dri.
51 Unidentified. Its Tibetan translation is ṭham ba ki.
52 Unidentified. Its Tibetan translation is ḍun tū ki.
53 Unidentified. Its Tibetan translation is bhu ki ma.
54 Unidentified. Its Tibetan translation is ḍa ko li ka ma.
55
If the names of the twenty-sixth and the thirty-sixth deities respectively means cat and
hunter, and those who hunt birds also constitute this circle.
56 Vajrapāṇi’s Laghutantraṭīkā, Skt ed. (Cicuzza 2001), p. 70, l. 16-p. 71, l. 2.
57
I have not identified which bird is indicated by this name. Its Tibetan translation is gu
da bu li.
58 Unidentified. Its Tibetan translation is ’jam pa mo.
The Structure and Meanings of the Heruka Maṇḍala
11
(“goldfish-carrier,” some bird),59 (14) Kapiñjalī (pheasant), (15) Śukī (parrot), (16)
Mantrī (some bird),60 (17) Sārasā (swan), (18) Gṛdhrā (vulture), (19) Ulūkī (owl),
(20) Caṭakī (sparrow), (21) Kāṣṭhacaṭī (woodpecker or some bird),61 (22)
Cakravākī (Chakra bird), (23) Vṛkṣāraṇī (“tree-refuge,” some bird),62 (24) Karkavī
(some bird),63 (25) Jalakākī (water crow), (26) Biḍālī (some cat-like bird or a cat),
(27) Nālagrīvī (“reed-neck,” some bird),64 (28) Sārikā (some bird),65 (29) Śyenā
(hawk), (30) Kuṅkumalolā (“saffron-like tongue,” some bird),66 (31) Vāṭirī (some
bird),67 (32) Kākajaṅghakī (“crow-shank,” some bird),68 (33) Sāmā (some bird),69
(34) Lehapiṣṭā (heron), (35) Daddarī (some bird),70 and (36) Mṛgāriṇī (some big
bird attacking animals or a hunter).
1.2.3. The Earth Circle (Medinīcakra) (15.138-154)
The Earth Circle consists of ḍākinīs and heroes who are anthropomorphized
transformations of animals living on the ground. Some deities are similar to
some of the thirty-six female messengers taught in Vajrapāṇi’s Laghutantraṭīkā,71
who are transformed into dry-land creatures, water creatures, and forest creatures. The thirty-six ḍākinī (collectively called “Ground-goer,” bhūcarī) in copulation with their consort heroes on the Earth Circle are presented below. The he-
59 Unidentified. Its Tibetan translation is ga ḍi nī.
60 Unidentified. Its Tibetan translation is sngags ma.
61 Unidentified. Its Tibetan translation is shing bye'u mo.
62 Unidentified. Its Tibetan translation is bri kṣā ra ṇī.
63 Unidentified. Its Tibetan translation is ka kka pa'i.
64 Unidentified. Its Tibetan translation is lcug ma'i mgrin.
65 Unidentified. Its Tibetan translation is sā ri mo.
66 Unidentified. Its Tibetan translation is gur gum lce can ma.
67 Unidentified. Its Tibetan translation is bā ṭi rī.
68 Unidentified. Its Tibetan translation is kā ka dzaṃ gha mo.
69 Unidentified. Its Tibetan translation is hor mo (meaning Mongolian woman).
70 Unidentified. Its Tibetan translation is da ddha ri mo.
71 Vajrapāṇi’s Laghutantraṭīkā, Skt ed. (Cicuzza 2001), p. 70, l. 1-l. 15.
12
SUGIKI
roes are collectively called “Ground Heruka” (bhūheruka, 15.85d), and their individual names are masculine forms of their consort ḍākinīs’ names (15.241c-242a):
(1) Siṃghī (lion), (2) Vyāghrī (tiger), (3) Bhīmbhā (some animal),72 (4) Śaśī (hare),
(5) Gajī (elephant), (6) Mṛgī (deer), (7) Mārjārakī (cat), (8) Gāvī (cow), (9) Mahiṣī
(buffalo), (10) Turagī (horse), (11) Jambukī (jackal), (12) Gaṇḍī (rhinoceros), (13)
Camarī (yak), (14) Mūṣī (rat), (15) Gardabhī (donkey), (16) Bheḍī (ram), (17) Ajakī
(goat), (18) Eḍakī (sheep), (19) Śvānī (dog), (20) Sūkarī (boar), (21) Bhallī (bear),
(22) Daṇḍārī (elephant), (23) Muñjakī (some animal),73 (24) Vesarī (mule), (25)
Vilāsī (some charming animal),74 (26) Araṇyī (some forest animal),75 (27) Bṛhacchvānikā (big dog), (28) Droṇakākī (raven), (29) Śārdūlī (panther), (30) Vyāḍā
(snake), (31) Citriṇī (chameleon), (32) Kuṭikā (camel), (33) Nakulī (mungoose), (34)
Kṛkī (lizard), (35) Guhī (some animal),76 and (36) Grāmanivāsinī (some villageanimal).77
The Earth Circle also contains the four gates, eight charnel grounds, and
some others outside the thirty-six couples of ḍākinī and hero described above.
These all constitute the Earth Circle. The eight ḍākinīs at the four gates and four
corners are shown in Table 3. They are the Eight Mothers quite general in goddess-worship traditions both in Buddhism and Śaivism. The eight charnel
grounds, trees, female direction-guardians (lokapālinī), female serpents
(nāginī), and female clouds (meghinī) outside the four gates are shown in Table 4.
72
I have not identified which animal is indicated by this name. Its Tibetan translation is
bhi mba.
73 Unidentified. Its Tibetan translation is mau dznyā ka.
74 Unidentified. Its Tibetan translation is sgeg mo.
75 Unidentified. Its Tibetan translation is nags mo.
76 Unidentified. Its Tibetan translation is phug pa mo.
77 Unidentified. Its Tibetan translation is grong na gnas pa mo.
The Structure and Meanings of the Heruka Maṇḍala
13
Table 3. Eight ḍākinīs at four gates and four corners on the Earth Circle.
East gate
(1) Brahmāṇī
North gate
(2) Māheśvarī
West gate
(3) Kaumārī
South gate
(4) Vaiṣṇavī
Southeast corner
(5) Vārāhī
Southwest corner
(6) Indrī
Northwest corner
(7) Caṇḍī
Northeast corner
(8) Mahālakṣmī
Table 4. Eight charnel grounds and others outside the four gates on the Earth Circle.
Charnel grounds
Trees
Female Direction- Female serGuardians
pents
Female clouds
East
Māraṇa
Pūga
(1) Indrī
North
Saṃtrāsana
Akṣoṭaka (2) Yamā
West
Mahābhaya
Nālīra
(3) Rudrā
(1)-(8) Female
forms of the
previous
cloud kings
South
Bhayaṃkara
Dāḍima
(4) Yakṣiṇī
Northeast
Uccāṭaṇa
Bilva
(5) Bhūtinī
Southeast
Vidveṣaṇa
Āmalaka
(6) Ṛṣī
Southwest
Mūkana
Bijjora
(7) Rākṣasī
Northwest
Stambhana
Rudra
(8) Vāyubhāryā
(1)-(8) Female
forms of the
previous serpent kings
1.3. The Third Saṃbhoga (Enjoyment) Layer (15.156-198)
The Saṃbhoga or Enjoyment Layer encircles the Dharma Layer and consists of
three circles (viz., the Fire, Water, and Knowledge Circles) arranged in a concentric way.
1.3.1. The Fire Circle (Agnicakra) (15.156-169)
The Fire Circle consists of ḍākinīs and heroes who are gods or spirits (1)-(4) or
deifications of human kin members (5)-(36). (Because most of them are humans,
who are viviparous, the Fire Circle is also proclaimed to be a circle of the viviparous [15.178c-179b].) The thirty-six ḍākinīs (collectively called “Sky-goer,” khecarī), who are in copulation with their consort heroes, are presented below. The
heroes are collectively called “Fire Heruka” (jvālāheruka, 15.86a), and their individual names are masculine forms of their consort ḍākinīs’ names (15.241c-242a):
(1) Devinī, (2) Nāginī, (3) Yakṣī, (4) Bhūtī, (5) Mātā (mother), (6) Bhāryā (wife), (7)
Bhaginī (sister), (8) Duhitā (daughter), (9) Bhāgineyikā (sister’s daughter), (10)
Pitur Bhaginī (father’s sister), (11) Sā ca Mātulasya Bhāryakā (maternal uncle’s
14
SUGIKI
that wife)78, (12) Bhāryābhaginī (wife’s sister), (13) Mātā ([wife’s] mother),79 (14)
Tasyaiva Pitur Mātṛkā (her [viz., wife’s] father’s mother),80 (15) Bhāryāpitāmahī
(wife’s paternal grandmother), (16) Mātur Mātā (mother’s mother), (17) Bāndhavī
(female relative), (18) Mātur Bhaginī (mother’s sister), (19) Bhāgineyikā (sister’s
daughter), (20) Svamātur Mātā-bhaginī (one’s mother’s mother’s sister),81 (21)
Bhāgineyī (sister’s daughter).82 (22) Asya Putrikā (her [viz., sister’s daughter’s]
daughter),83 (23) Pitur Mātā (father’s mother), (24) Pitāmahī (paternal grandmother), (25) Pitulasya Bhāryakā (paternal uncle’s wife), (26) Duhitā-putrabhāryā (daughter’s son’s wife),84 (27) Bhāryāyā Bhaginī (wife’s sister),85 (28) Svapitur Bhaginī (one’s father’s sister),86 (29) Putrī ([one’s father’s] daughter),87 (30)
Tasyaiva tu Svagotrajā (that same one’s [viz., one’s father’s] own female kin),88
(31) Bhrātāyā Bhāryā89 (brother’s wife), (32) Putrī ([brother’s] daughter),90 (33)
Putrasyaiva tu Bhāryakā (the same son’s [viz., that brother’s daughter’s broth-
78
In Ratnasena’s Vidhi, she is Mātulabhāryakā (Skt ms. 15r5). In Jayasena’s Sadhana the
words sā ca in the text are regarded as a part of her name (Tib. D 29r1). (The similar is
said of the names of deities (14), (30), and (33) of this circle.)
79 She is Bhāryāmātā (or -mātī) in Ratnasena’s Vidhi (Skt ms. 15r6).
80 She is Bhāryāpitur Mātṛkā in Ratnasena’s Vidhi (Skt ms. 15r6). Tasyaiva is tasyā eva.
81
Ratnasena’s Vidhi divides Svamātur Mātā-bhaginī into two: the goddess Svamātur
Mātā and the goddess Svabhaginī (Skt ms. 15r7-v1).
82 She is Svabhāgineyī in Ratnasena’s Vidhi (Skt ms. 15v1).
83
She is Bhāgineyīputrikā in Ratnasena’s Vidhi (Skt ms. 15v1). Asya is asyāḥ (her) for metrical reason.
84 In Ratnasena’s Vidhi, Duhitā, and Putrabhāryā (Skt ms. 15v2).
85 She is Bhāryābhaginī in Ratnasena’s Vidhi (Smt ms. 15v2).
86 She is Pitur bhaginī in Ratnasena’s Vidhi (Skt ms 15v2).
87 She is Pituḥ Putrī in Ratnasena’s Vidhi (Skt ms. 15v2-v3).
88 Tasyaiva Svagotrajā is not regarded as a goddess’s name in Ratnasena’s Vidhi.
89
She is Bhrātrā Bhāryā (or -bhāryī) in Ratnasena’s Vidhi (Skt ms. 15v4). Bhrātāyā[ḥ] is
bhrātur.
90 She is Bhrātrā Putrī in Ratnasena’s Vidhi (Skt ms. 15v4).
The Structure and Meanings of the Heruka Maṇḍala
15
er’s] wife),91 (34) Duhitāyā Bhartṛmātuḥ Putrasyaiva Śvaśṛkā (daughter’s husband’s mother’s same son’s mother-in-law [viz., daughter’s mother]),92 (35)
Duhitā (daughter),93 and (36) Putrī (daughter).
1.3.2. The Water Circle (Jala-/Udakacakra) (15.170-180)
The Water Circle consists of ḍākinīs and heroes who are anthropomorphized
transformations of creatures living in water, wet place, or places near water.
Some deities are similar to some of the thirty-six female messengers taught in
Vajrapāṇi’s Laghutantraṭīkā,94 who are transformed into dry-land creatures, water creatures, and forest creatures. The thirty-six ḍākinīs in copulation with their
consort heroes on the Water Circle are presented below. The heroes are collectively called “Water Heruka” (dravaheruka, 15.86b), and their individual names are
masculine forms of their consort ḍākinīs’ names (15.241c-242a): (1) Makarī
(makara), (2) Kūrmī (turtle), (3) Macchā (fish), (4) Viṅgī (from vyaṅga, frog), (5)
Kacchapī (tortoise), (6) Oḍrikā (from udra, otter), (7) Sūcī (black scorpion or
some stinging creature), (8) Gargarī (catfish), (9) Śīlī (large snake), (10) Jalaguhī
(some water creature),95 (11) Kiṭimukhā (some hog-face creature),96 (12) Phaṭiṅgī
(from pataṃga, grasshopper), (13) Karkaṭī (crab), (14) Sūyī (some creature),97 (15)
Mūṣikā (mouse), (16) Pippaṭīmukhā (from papīlamukha, some ant-face
creature), (17) Jalanārī (mermaid), (18) Vaḍavā (mare), (19) Dantinī (elephant),
(20) Vyāghrī (tiger),98 (21) Jambukī (jackal), (22) Jalāhī (water snake), (23) Śaṅkhā
(conch shell), (24) Kapardī (cowrie), (25) Muktikī (pearl), (26) Maṇī (another kind
91 She is Bhātrā Putrasya Bhāryī (or -ryā) in Ratnasena’s Vidhi (Skt ms. 15v4).
92
Śvaśṛkā is śvaśrū. In Ratnasena’s Vidhi she is not a single goddess: Duhitāyā Bhartur
Mātā and Putraśvaśṛkā (Skt ms. 15v5).
93
Ratnasena’s Vidhi regards Duhitā-putrī (who is regarded as separate goddesses Duhitā
and Putrī in Jayasena, Sādhana) as a single goddess (Skt ms. 15v5).
94 Vajrapāṇi’s Laghutantraṭīkā, Skt ed. (Cicuzza 2001), p. 70, l. 1-l. 15.
95
I have not identified which creature is indicated by this name. Its Tibetan translation is
chu yi phug ma.
96 Unidentified. Its Tibetan translation is srin bu’i gdong ma.
97 Unidentified. Its Tibetan translation is sū ya mo.
98 In Ratnasena’s Vidhi she is Vyāghrajambukī (Skt ms. 16r3): It does not divide Vyāghrī
and Jambukī.
16
SUGIKI
of pearl),99 (27) Jiṅgurī (some creature),100 (28) Līsī (some creature),101 (29) Durdurī (some creature),102 (30) Karṇāṭī (some creature),103 (31) Phāṭakī (some creature),104 (32) Dāvakī (some creature),105 (33) Kṛmī (worm), (34) Juṣujuṣī (some
creature),106 (35) Daṃśakī (gadfly), and (36) Kalā (some creature).107
1.3.3. The Knowledge Circle (Jñānacakra) (15.181-197)
The Knowledge Circle consists of ḍākinīs and heroes born of the asura clan. They
are presented below. The heroes are collectively called “Knowledge Heruka” (jñānaheruka, 15.86c), and their individual names are masculine forms of their consort ḍākinīs’ names (15.241c-242a): (1) Tilottamā, (2) Atisukhā, (3) Apsarasā,108 (4)
Mahāratā, (5) Ratī,109 (6) Ratākhyā,110 (7) Padminī, (8) Śaṅkhinī, (9) Citriṇī, (10)
Gajā, (11) Mahārūpā, (12) Surūpā, (13) Kāntī, (14) Vilāsinī, (15) Sukhā, (16) Puṣpakāmī, (17) Kumudī, (18) Nīlotpalā, (19) Sundarī, (20) Rāgā, (21) Mahārāgā, (22)
Rāmākhyā, (23) Mahārāmakī, (24) Madanā, (25) Madanapriyā, (26) Kāminī, (27)
Mahākāmikā, (28) Sukhodbhavā, (29) Sukhamatī, (30) Priyatamā, (31) Premakā,
(32) Saubhāgyamatī, (33) Saubhāgyā, (34) Meṇukā, (35) Pradyumnakī, and (36)
Jātirūpī.
99 In Ratnasena’s Vidh she is Maṇijiṅgulī (Skt ms. 16r4): It does not divide Maṇī and Jiṅgurī.
100 Unidentified. Its Tibetan translation is dzing gu ra ma.
101 Unidentified. Its Tibetan translation is li sa mo.
102 Unidentified. Its Tibetan translation is dud du ra ma.
103 Unidentified. Its Tibetan translation is ka rṇṇa ṭā.
104 Unidentified. Its Tibetan translation is pha ṭa ka mo.
105 Unidentified. Its Tibetan translation is dā ba ka ma.
106 Unidentified. Its Tibetan translation is dzu ṣa dzu ṣī ma.
107
Undentified. Its Tibetan translation is ka lā ma. In Ratnasena’s Vidhi Kalā (or Kalī) is
the thirty-fourth goddess; the thirty-fifth and thirty-sixth goddesses are respectively
Devatā (or Devatī) and Nāyakī (Skt ms. 16r6-r7).
Apsarasā is apsaras + female ending ā. Alternatively, her name is Āpsarasā (emendation).
108
109 In Ratnasena’s Vidh she is Ratiratā (or Ravinabhā) (Skt ms. 16v2).
110 In Ratnasena’s Vidh she is Ākhyā (Skt ms. 16v2).
The Structure and Meanings of the Heruka Maṇḍala
17
The Knowledge Circle also contains the four gates, eight charnel grounds,
and some others outside the thirty-six couples of ḍākinī and hero described
above. These all constitute the Knowledge Circle. The eight ḍākinīs at the four
gates and four corners are presented in table 5. They are the Eight Yoginīs from
the Hevajra traditoin. The eight charnel grounds, trees, and the guardians of
directions outside the four gates are shown table 6. Charnel grounds similar to
the first four charnel grounds can be found in Vajrapāṇi’s Laghutantraṭīkā.111 The
direction-guardians are planets.
Table 5. Eight ḍākinīs at four gates and four corners on the Knowledge Circle.
East gate
(1) Gaurī
North gate
(2) Caurī
West gate
(3) Vetālī
South gate
(4) Ghasmarī
Southeast corner
(5) Pukkasī
Southwest corner
(6) Śabarī
Northwest corner
(7) Caṇḍālī
Northeast corner
(8) Ḍombinī
Table 6. Eight charnel grounds and others outside the four gates on the Knowledge Circle.
Charnel grounds
Trees
Direction-guardians
East
Bālamṛtyu
Candana
(1) Ravi (Sun)
North
Śiṣṭabhakṣa
Karpūra
(2) Śītala (Moon)
West
Ghorayuddha
Jātiphala
(3) Bhūsuta (Mars)
South
Sarpadaṃśa
Elā
(4) Śaśisuta (Mercury)
Northeast
Dhūmāndhakāra
Nāgakesara
(5) Guru (Jupiter)
Southeast
Agni
Campaka
(6) Bhṛgu (Venus)
Southwest
Hāhārava
Kunduru
(7) Ravitanaya (Saturn)
Northwest
Mahārava
Devadāru
(8) Daityaśiras
1.4. The Fourth Nirmāṇa (Emanation) Layer (15.199-264)
The Nirmāṇa or Emanation Layer encircles the Saṃbhoga Layer and consists of
three circles (viz., the Mind, Speech, and Body Circles) arranged in a concentric
way.
111
Vajrapāṇi’s Laghutantraṭīkā, Skt ed. (Cicuzza 2001), p. 75, l. 1-l. 4. Those similar charnel
grounds are Bālamṛtyu, Sarpadaṃśa, Ghorayuddha, and Ucchiṣṭa.
18
SUGIKI
1.4.1. The Mind Circle (Cittacakra) (15.199-209)
The Mind Circle consists of ḍākinīs and heroes who are anthropomorphized
transformations of unwholesome states of mind, viz., hatred, ignorance, envy,
greed, and stinginess and pride-intoxication ([19]-[23]), and unwholesome states
of existence, such as demons, pretas or ghosts, and hells ([1]-[4], [5]-[18], and [24][36]). Most of these unwholesome states of existence are hells. A possibility exists
that the words (19)-(23) also indicate hells with the names of unwholesome states
of mind. The thirty-six ḍākinīs, who are in copulation with their consort heroes,
are presented below. The heroes are collectively called “Mind Heruka” (cittaheruka,
15.86d), and their individual names are masculine forms of their consort ḍākinīs’
names (15.241c-242a): (1) Nāginī, (2) Yakṣiṇī, (3) Bhūtī, (4) Pretī, (5) Nārakī, (6)
Avīcī, (7) Pātakī, (8) Anantarī, (9) Kumbhī, (10) Yamastrī, (11) Kālasūtrī, (12)
Kukūlī, (13) Tapanī, (14) Pratapanī, (15) Rauravī, (16) Mahārauravī, (17) Tailapacī,
(18) Dviparvatī, (19) Dveṣī, (20) Mohī, (21) Īrṣyī, (22) Rāgī, (23) Madamatsarī, (24)
Sūtikā, (25) Śītakī, (26) Asivanī, (27) Krandanī, (28) Durbhikṣakā, (29) Rogakāntārī, (30) Śastrakāntārī, (31) Pānīyakāntārī,112 (32) Asinakhī, (33) Vaitaraṇī, (34)
Kṣuradhārī, (35) Cakrikā,113 (36) Kumbhāṇḍī.
1.4.2. The Speech Circle (Vākcakra) (15.210-219)
The Speech Circle consists of ḍākinīs and heroes who are anthropomorphized
transformations of various states of mind, equated with Jñānaḍākinī and other
deities taught in the Catuṣpīṭhe. The thirty-six ḍākinīs in copulation with their
consort heroes on the Speech Circle are presented below. Except for the names
ending with -cintā, the female endings ā and ī of their names imply the word cintā or -cintī (“considering,” e.g., Pūjā is Pūjācintā, and Bhakṣā is Bhakṣacintā).
The heroes are collectively called “Word Heruka” (vāggheruka, 15.87a), and their
individual names are masculine forms of their consort ḍākinīs’ names
(15.241c-242a): (1) Pūjā (worship), (2) Bhakṣā (eating), (3) Nidrā (sleeping), (4)
Ālasyā (idleness), (5) Dharmacintā (considering the dharma), (6) Bhāvanā (visualization), (7) Gṛhacintā (considering household), (8) Strīcintā (considering a
woman), (9) Arthacintā (considering benefits), (10) Viyogakā (seperation), (11)
Putracintā (considering a son), (12) Abhiśokā (ardor),114 (13) Dhyānā
112
In Ratnasena’s Vidhi they are two separate goddesses, Pānī and Kāntārikā (or Kāntārakī) (Skt ms. 17v5 and v6).
113 Cakrikā is not regarded as a goddess in Ratnasena’s Vidhi.
114
She is Śokā according to the Tibetan translation (mya ngan ma), Śokacintī in Jayasena's
Sādhana (Tib D, 31v1), and Bhikṣokā in Ratnasena's Vidhi (Skt ms. 18r3).
The Structure and Meanings of the Heruka Maṇḍala
19
(meditation), (14) Mantrajāpikā (reciting a mantra), (15) Hrīkā (shame), (16)
Mānā (arrogance),115 (17) Saṃtāpā (pain), (18) Sattvārthakaruṇodyamā (generating compassion to benefit sentient beings),116 (19) Rājacintā (considering kingship), (20) Paradrohā (harming others), (21) Jñānalābhā (acquiring wisdom), (22)
Tapasvinī (ascetic), (23) Jarā (aging), (24) Maraṇacintā (considering murder), (25)
Sukhā (pleasure), (26) Duḥkhā (suffering), (27) Aśubhā (inauspicious), (28)
Āstikā (believing in the existence), (29) Nāstikā (unbeliever), (30) Gurucintā (considering a teacher), (31) Gamanikā (sexual intercourse), (32) Kṣemā (happy), (33)
Akṣemā (unhappy), (34) Śrāntā (tired), (35) Viśrāntā (rested), and (36) Bubhukṣitā (hungry).
1.4.3. The Body Circle (Kāyacakra) (15.220-263)
The Body Circle consists of ḍākinīs and heroes who are Wheel-turning rulers of
the worlds that constitute the Three Realms of Existence (viz., the Desire, Form,
and Formless Realms). The thirty-six ḍākinī in copulation with their consort heroes are presented below. The heores are collectively called “Body
Heruka” (kāyikaṃ, 15.87b), and their individual names are masculine forms of
their consort ḍākinīs’ names (15.241c-242a): (1) Cāturmahārājakāyikī, (2) Trāyastriṃśacakravartinī,117 (3) Yāmī, (4) Tuṣitī, (5) Nirmāṇaratayī (from
Nirmāṇarati), (6) Paranirmitavaśavartinī, (7) Brahmakāyikī, (8) Brahmapurohitī, (9) Mahābrahmāṇavartinī; (10) Parīttābhī, (11) Apramāṇābhī, (12) Ābhāsvarī, (13) Parīttaśubhī, (14) Apramāṇaśubhī, (15) Śubhakṛtsnī, (16) Anabhrakī,
(17) Puṇyaprasavī, (18) Bṛhatphalacakravartinī, (19) Avṛhī, (20) Atapī, (21)
Sudṛśī, (22) Sudarśanī, (23) Akaniṣṭhavartinī, (24) Ākāśānantyāyatanī, (25) Vijñānānantyāyatanī, (26) Ākiṃcanyāyatanī, (27) Naivasaṃjñānāsaṃjñākī, (28)
Nārakī, (29) Pretakī, (30) Tiryī, (31) Narī, (32) Asurī, (33) Vimānacāriṇī, (34) Śaśiravī, (35) Yamī, and (36) Indrī.118
115
In Ratnasena’s Vidhi she is Mānasaṃtāpā: It does not divide Mānā and Saṃtāpā (Skt
ms. 18r4).
116
Ratnasena’s Vidhi divides sattvārtha and karuṇodyamā: These are two goddesses, viz.,
Sattvārthā and Karuṇodyamā (or Karuṇottamā) (Skt ms. 18r4).
117 In Ratnasena’s Vidhi she is not a single goddess; rather, they are two goddesses, Trāyas-
triṃśā and Cakravartinī (Skt ms. 18v2 and v3).
118
In Ratnasena’s Vidhi the thirty-sixth goddess is Yamī (or Yamā) and does not mention
Indrī (Skt ms. 31v6).
20
SUGIKI
The Body Circle also contains the four gates, eight charnel grounds, and
some others outside the thirty-six couples of ḍākinī and hero described above.
These all constitute the Body Circle. The eight ḍākinīs at the four gates and four
corners are shown in table 7. The eight charnel grounds, trees, and female hellguardians (narakapālā) outside the four gates are presented in table 8.
Table 7: Eight ḍākinīs at four gates and four corners on the Body Circle.
East gate
(1) Śvetāmbujā
North gate
(2) Gāndhārikā
West gate
(3) Vajranaṭī
South gate
(4) Vaḍavāmukhā
Northeast corner
(5) Vajrajvālāmukhī
Southeast corner
(6) Vajrabhṛkuṭīmukhā
Southwest corner (7) Vajrakhaṇḍī
Northwest corner (8) Caṇḍī
Table 8: Eight charnel grounds and others outside the four gates on the Body Circle.
Charnel grounds
Trees
Hell guardians
East
Dagdha
Śālmali
(1) Śālmalī
North
Adagdhaka
Aśoka
(2) Aśokavṛkṣā
West
Khaṇḍita
Pārijāta
(3) Pārijātā
South
Akhaṇḍita
Umbara (udumbara)
(4) Umbarī (from udumbara)
Northeast
Bhīṣaṇa
Ḍombara
(5) Ḍombarī
Southeast
Bhayaṃkara
Gambhāra (gambhīra)
(6) Gambhārī (from gambhīra)
Southwest
Śūlabhinna
Bhadira (badara)
(7) Bhadirakī (from badara)
Northwest
Udbandhaka
Piśāca
(8) Piśācakī
2. The Inner Meanings of the Ḍākārṇava Heruka Maṇḍala
As described above, various classes of deities constitute the Ḍākārṇava Heruka
maṇḍala. The major deities on the lotus at the center are from the Cakrasaṃvara
tradition; the Adamantine Circle consists mostly of the Cakrasaṃvara deities; the
Heart Circle, the Guhyasamāja deities; the Merit Circle, human castes and gatekeeping Cakrasaṃvara deities; the Space Circle, musical deities and instruments;
the Wind Circle, birds; the Earth Circle, animals living on the ground and gatekeeping Eight Mothers; the Fire Circle, human kin members; the Water Circle,
water creatures; the Knowledge Circle, asuras and gate-keeping Hevajra deities;
the Mind Circle, pretas and hells; the Speech Circle, various states of mind
The Structure and Meanings of the Heruka Maṇḍala
21
equated with the Catuṣpīṭha deities; and the Body Circle, the Three Realms of Existence.
From these, we can say that the Ḍākārṇava Heruka maṇḍala consists of
deities from the Cakrasaṃvara, Guhyasamāja, Hevajra, and Catuṣpīṭha traditions
and deities who are deifications or anthropomorphized transformations of the
Six Realms of Reincarnation (viz., gods, asuras, humans, beasts, pretas, and
hells) and the Three Realms of Existence, namely, the whole Buddhist cosmos.
They are organized within the framework of the Cakrasaṃvara system: The major
deities on the inner circles are from the Cakrasaṃvara tradition, and the number
of deities on each circle is thirty-six, which is identical with the number (thirtysix) of coupled or single deities encircling Heruka on the most popular fivefold
maṇḍala of the Cakrasaṃvara tradition.
The outer circles (where there are the four gates and so on) of the four layers of the Ḍākārṇava Heruka maṇḍala are respectively decorated with two, three,
four, and five lines. Of these the three, four, and five lines mean the triple dharma (body, speech, and mind, kāyavākcittadharma), the Four Pleasures (caturānanda), and the Fivefold Gnosis (ādarśādi), respectively, which are expressive of several aspects of the pure nature (śuddhi) inherent in the maṇḍala (15.98cd,
104cd-105a, 147c-148b, 188cd, 229c). The maṇḍala also represents these Buddhist
concepts, viz., the Fourfold Body of the Buddha, the Four Modes of Birth, the
twelve classes of holy sites, the Twelve Levels, and, again, the Three Realms of
Existence (15.72c-74b, 83a, 84ab, 96-97a, 122cd-123, 134d-136, 143c-144, 165,
175c-176b, 187, 205ab, 206-207, 217cd, 228-229b, 245cd). They are shown in table 9.
Furthermore, all deities constituting the maṇḍala are equated with the Victorious Ones (jina) or Buddhas in the auspicious eon (bhadrakalpa) (15.243).
22
SUGIKI
Table 9: Some Buddhist concepts represented in the Ḍākārṇava Heruka maṇḍala.
The first Sahaja layer (puṭa)
The Sahaja body ( / The self-born)
———
———
Pīṭha / Pramuditā
Ārūpyadhātu
———
Hṛdayacakra
Upapīṭha / Vimalā
Rūpadhātu
The 1st continent*)
Guṇacakra
Kṣetra / Prabhākarī
Kāmadhātu
The 2nd continent*)
(1)
Lotus (padma)
(2)
Vajracakra
(3)
(4)
The second Dharma layer
The Dharma body / The egg-born (aṇḍaja)
(5)
Ākāśacakra
Upakṣetra / Arciṣmatī
———
The 3rd continent*)
(6)
Vāyucakra
Chandoha / Sudurjayā
———
The 4th continent*)
(7)
Medinīcakra
Upacchandoha / Abhimukhī
———
The 5th continent*)
The third Saṃbhoga layer
The Saṃbhoga body / The moisture-born (saṃsvedaja)
(8)
Agnicakra
Melāpaka /
Dūraṃgamā
———
The 6th continent*)
(9)
Jala-/Udakacakra
Upamelāpaka / Acalā
———
The 7th continent*)
(10) Jñānacakra
Śmaśāna / Sādhumatī
———
———
The fourth Nirmāṇa layer
The Nirmāṇa body / The womb-born (jarāyuja)
(11)
Upaśmaśāna/Dharmameghā
———
———
(12) Vākcakra
Pīlava / Samantaprabhā
———
———
(13) Kāyacakra
Upapīlava / Adhimukticaryā
———
———
Cittacakra
Four gates and four corners of The 13th bhūmi
each layer
Sixteen gate-keeping ḍākinīs The Sixteen Emptinesses
*) dvīpaṃ prathamakaṃ, dvitīya-, tṛtīya-, catur- (caturtha-), pañcama-, ṣaṣṭha-, and saptama-dvīpa.
Buddhist Tantric maṇḍalas are multi-dimensional. It shows its various
forms from different viewpoints. It represents various doctrinal concepts that
were originally developed from different perspectives, and those different con-
The Structure and Meanings of the Heruka Maṇḍala
23
cepts coexist in a single maṇḍala. This is also said of the Ḍākārṇava Heruka
maṇḍala.
Acknowledgements
This research was partially supported by the Grant-in-Aid for Scientific Research
(C) numbered 17K02216 from the Ministry of Education, Culture, Sports, Science
and Technology in Japan and by the 84000 Translating the Words of the Buddha
project.
Abbreviations
Goshima&Noguchi
See Goshima and Noguchi 1983.
Matsunami
See Matsunami 1965.
NGMPP
Nepal-German Manuscript Preservation Project
r
recto
Skt ed.
Sanskrit edition
Skt ms./mss.
Sanskrit manuscript(s)
Tib. D
Tibetan Tripiṭaka, Sde dge edition.
Tib. P
Tibetan Tripiṭaka, Peking edition.
v
verso
Bibliography
Primary sources
Vajravārāhīsādhana of Umāpatideva. Skt ed. See English 2002.
Cakrasaṃvarābhisamaya of Lūyīpa. Skt ed. See Sakurai 1998.
Ḍākārṇava. The Śrīḍākārṇavamahāyoginītantrarāja. Skt ed. of ch. 15 by author (unpublished). Skt mss.: NGMPP A138/9 (undated, oldest: Chapter 15,
13r10-17r2), Matsunami 145 (NS 779: Chapter 15, 66v1-87v7), NGMPP A142/2
(NS 951, jyeṣṭha, śukla 7: Chapter 15, 27r1-35r6), and Goshima and Noguchi
41 (NS 986: Chapter 15, 46r2-61r1); Tib. (translated by Jayasena and Dharma
yon tan) D 372 (Chapter 15, 130v5-156r2) and P 19 (Chapter 15, 35v4-46v1).
Dveṣavajrasādhana of Bhadrapāda. Skt ed. In Gerloff 2017.
24
SUGIKI
Hevajraprakāśa of Rāhulagupta. Skt ed. In Gerloff 2017.
Laghutantraṭīkā of Vajrapāṇi. Skt ed. See Cicuzza 2001.
Sādhana of Jayasena. The Dpal mkha’ ’gro rgya mtsho’i rgyud kyi dkyil ’khor gyi ’khor
lo’i sgrub thabs rin po che pa dma rā ga’i gter zhes bya ba (Śrīḍākārṇavatantramaṇḍalacakrasya sādhana ratnapadmarāganidhi nāma) of Dza ya se na (Jayasena) (translated into Tibetan by Dharma yon tan), Tib. D 1516.
Saṃvarodayatantra. Skt ed. See Tsuda 1974.
Vajrapradīpā of Jālandharapāda. Skt ed. In Gerloff 2017.
Vārāhīkalpa. The Śrīvajravārāhīkalpamahātantrarāja (or Śrīvajravārāhīkalpayoginītantrarāja). Skt ms.: Matsunami 346 (NS 937, phālguṇa, śukla 10: Parallel
passages, 74r1-92r7 [Chapter 20]). No Tibetan translation.
Vidhi of Ratnasena. The Śrīmahāsaṃvarasaparikaramaṇḍalārcanavidhi of Ratnasena. Skt ms.: NGMPP B24/52 (1r-34r) (palm leaf, 19rv missing, undated). No
Tibetan translation.
Vohitā. The Dpal mkha’ ’gro rgya mtsho rnal ’byor ma’i rgyud kyi rgyal po chen po’i ’grel
pa gru gzings zhes bya ba (Śrīḍākārṇavamahāyoginītantrarājasya ṭīkā vohitā
nāma) of Pa dma rdo rje (Padmavajra) (translated into Tibetan by Jayasena
and Dharma yon tan), Tib. D 1419 (Chapter 15, 130v5-156r2).
Secondary Sources
Cicuzza, Claudio. 2001. The Laghutantraṭīkā by Vajrapāṇi: A Critical Edition of the
Sanskrit Text. Roma: Istituto Italiano per l’Africa e l’Oriente.
English, Elizabeth. 2002. Vajrayoginī: Her Visualizations, Rituals, and Forms. Boston: Wisdom Publications.
Gerloff, Torsten. 2017. “Saroruhavajra’s Hevajra-Lineage: A Close Study of the
Surviving Sanskrit Works.” Doctoral Thesis, University of Hamburg
(South Asian Studies).
Goshima, Kiyotaka and Noguchi, Keiya. 1983. A Succinct Catalogue of the Sanskrit
Manuscripts in the possession of the Faculty of Letters, Kyoto University. Kyoto:
Society for Indic and Buddhistic Studies, Kyoto University.
Maeda, Takashi. 1995. “Ḍākārṇavamahāyoginītantrarāja Chapter 15 (1): Sanskrit
edition with Tibetan translation.” In Bongo Bukkyō Bunken no Kenkyū (Studies on the Buddhist Sanskrit Literature), edited by Shōmon ji Kenkyū Kai and
The Structure and Meanings of the Heruka Maṇḍala
25
Mikkyō Seiten Kenkyū Kai (The Śrāvakabhūmi Study Group and the Buddhist Tantric Texts Study Group). Tokyo: Sankibō Press, 147-169.
Matsunami, Seiren. 1965. A Catalogue of the Sanskrit Manuscripts in the Tokyo University Library. Tokyo: University of Tokyo.
Sakurai, Munenobu. 1998. “Cakrasaṃvarābhisamaya no genten kenkyū.” Chisan
Gakuho (Journal of Chisan Studies) 47: 1-32.
Sanderson, Alexis. 2009. “The Śaiva Age: The Rise and Dominance of Śaivism
during the Early Medieval Period.” In Genesis and Development of Tantrism,
edited by Shingo Einoo. Tokyo: Institute of Oriental Culture, University of
Tokyo, 41-349.
Sugiki, Tsunehiko. 2007. Saṃvara Kei Mikkyō no Shosō: Gyōja, Seichi, Shintai, Jikan,
Shisei (Aspects of Saṃvara Esoteric Buddhism: Practitioner, Holy Site, Body, Time,
and Death and Life). Tokyo: Toshindo.
Sugiki, Tsunehiko. 2015. “Śamvara.” In Brill’s Encyclopedia of Buddhism, Vol. 1, edited by Jonathan A. Silk, skar von Hinüber, and Oskar von Hinüber. Leiden:
Brill, 360-366.
Sugiki, Tsunehiko. 2018a. “Rethinking the Buddhist Discourse on Holy Sites in
the Ḍākārṇava: A Critical Edition and a Translation of the Sanskrit
Ḍākārṇava Chapter 50-3.” WIAS Research Bulletin 10: 39-90.
Sugiki, Tsunehiko. 2018b. “The Sādhana of the ‘Adamantine Body’ Maṇḍala: A
Critical Edition and a Translation of the Sanskrit Ḍākārṇava Chapter
50-8.” Chisan Gakuho (Journal of Chisan Studies) 67: 45-87.
Tsuda, Shin’ichi. 1974. The Saṃvarodaya-tantra: Selected Chapters. Tokyo: The Hokuseido Press.