1.4. Mandala as a representation of an Enlightened Mind

In Hevajra Tantra, mandala is defined as follows: [Hevajra Tantra] Bhagavan said: Mandala is said to be the essence, the Enlightened Consciousness and the great bliss. Mandala is so called because it holds the Great Bliss, that is, bears it. (II.3.26)398 According to the Dalai Lama, the image of the mandala "is said to be extremely profound because meditation on it serves as an antidote, " quickly eradicating the obstructions to liberation and the obstructions to omniscience as well as their latent predispositions." The obstructions to liberation and the obstructions to omniscience are the two main types of 395 (Hevajra Tantra (Commentary) , p.140) 396 sadhayitva caturdrstim sattvani tarayed budhah/ maranam natra karyam syat samayabhedah param bhavet//6// (Hevajra Tantra (Commentary) , p.141) 397 sarvakaryam tu kartavyam hitva sattvasya vancanam/ sattvapakaramatrena mudrasiddhir na labhyate//7// (Hevajra Tantra (Commentary) , p.141) 398 bhagavan aha// mandalam saram ity uktam bodhicittam mahat sukham/ adanan tat karotiti mandalam malanam matam//26// (Hevajra Tantra (Commentary) , p.190) - 214 ·

mental afflictions that obstruct one's attainment of Buddhahood. The mandala serves as a representation of an enlightened mind that is liberated from all such obstacles, and in the context of tantric practice it is a powerful symbol of the state that meditators are trying to attain.399 The deeper levels of mandala offering are the "inner mandala offering" and the "secret mandala offering", which do not use physical movements, external gestures, or material objects. The practice takes place in the mind, and one's own body becomes the offering. The body itself becomes transformed into a mandala, and through this one diminishes the sense of ordinariness. This practice also undermines fixed views and negative attitudes toward the body. i - The secret mandala offering requires a thorough familarity with the mystical physiology of Highest Yoga Tantra, and because much of the practice involves great skill in subtle manipulation of vital energies, one's own mind becomes the mandala. Two types of mind the mind of enlightenment and the mind directly perceiving emptiness are the basis of the secret mandala offering. The mind of enlightenment consists of the mental consciousness accompanied by two aspirations: the aspiration to benefit all sentient beings through establishing them in the state of Buddhahood; and the wish personally to attain complete enlightenment in order to be able to accomplish the first aspiration. The wisdom consciousness realizing emptiness penetrates beyond false appearances and correctly perceives things as they are, that is, as utterly lacking inherent existence, as composite, produced, and impermanent. In thesecret mandala offering, one offers the mind of enlightenment and the wisdom consciousness realizing emptiness to the objects of refuge. One adorns the mandala with the activities of these minds which are suffused with wisdom and compassion - Buddha, and other enlightened beings.400 and offers them to the guru, the In Hevajra Tantra the construction of the outer mandala is described 399 John Powers, Introduction to Tibetan Buddhism, p.227. 400 John Powers, Ibid, pp.268-270. - 215 · -

as follows: [Hevajra Tantra] The yogi, who in essence is the deity, should first purify the site of the consecration. After attentively performing the Humvajri rite, he should then draw the mandala. (1.10.2)401 [Hevajra Tantra] The excellent mandala should be constructed in a garden or an isolated place or the abodes of the Bodhisattvas or within the inner sanctum of a temple. (1.10.3) [Hevajra Tantra] The mandala appropriate is three cubits and three thumb widths long and is drawn with divine powder or with the powder of medium quality made from the five gems or else with the powder made from rice grains etc. (1.10.4)402 "Hevajra Tantrad explains the method of constructing an external mandala. It is necessary for the practitioner to form a mandala prior to inviting the deities and manifesting himself in the centre of that mandala in the Hevajra form. [Hevajra Tantra] Draw a mandala comprising a square enclosure having four openings and encircled by lines of different colours. It should have four archways and be decorated with vajra threads. Then draw eight ritual pots which have five lines drawn on each of them. The mandala should be drawn using powder of the five gems or rice and so on or else with powder of bricks charcoal from the cremation-ground. (II.5.50-51)403 or [Hevajra Tantra] In the middle of the mandala draw a lotus with eight petals and a pericarp. Within the lotus draw a white skull whose three parts are marked. In the north-eastern petal draw a lion, in the south-eastern a monk, in the south-western a disc and in the north-western a vajra. In the eastern petal draw a knife, in the southem a hand-drum, in the western a tortoise and in the northern a snake. These are proclaimed to be the eight symbols of the [eight retinue] goddesses which accord with their individual qualities. Draw a crossed vajra in the middle of the white 401 vasudham sodhayed yogi prathamam devatatmakah humvajrikrtya yatnena pascan mandalam alikhet//2// (Hevajra Tantra (Commentary) , p.119) 402 udyane vijane dese bodhisattvagrhesu ca/ mandalagaramadhye ca vartayen mandalam varam//3/ divyena rajolekhena athava madhyamena tu pancaratnamayais curnair athava tanduladibhih/ trihastam mandalam karyam trayangusthadikan tatah//4// (Hevajra Tantra (Commentary) , p.120) 403 putam ekam caturdvaram nanarasmisamakulam/ catustoranasamayuktam vajrasutratrair vibhusitam//50/ pancarekhasamayuktam astau kalasas tato likhet/ pancaratnamayais athava tandulakadibhih/ smasanestakenapi smasanangarakais tatha//51// (Hevajra Tantra (Commentary) , p.254) curnair - 216 -

skull. (1.5.50-55)404 [Hevajra Tantra] Then place in the mandala the Victorious Ritual Pot which has branches in it and is encircled by a clean cloth. It should contain the five divine gems and should be filled with rice. What need is there to say much more! Perform the mandala ritual as prescribed in the Tattvasamgraha. (II.5.56-57)405 The manner in which a mandala is to be visualized by a practitioner is revealed in "Hevajra Tantra. i [Hevajra Tantra] Thus the Lord said: The, mandala comprises of a blazing square with four brilliant doors. It is adorned with garlands and chains and has flowing plumes of many colours. It is resplendent with eight pillars, has vajra threads and is decorated with flowers of many kinds. Incense, lamps and perfumes are there. In the mandala there are eight jars which have branches in them and a piece of clothe is tied around each of their necks. The Victory Jar containing the five precious objects should be offered in the east. Assuming the nature of one's own chosen deity draw the mandala with a beautiful, new thread that is well made and of the right length. (1.10.19-22)406 [Hevajra Tantra] Recite the mantra of the principal deity of the circle one hundred thousand times and the mantra of each of the retinue deities ten thousand times. Using the previously mentioned mantra the wise yogi must purify the ground. Firstly, at the site of consecration, place the sacrificial offering using the mantra which begins with akara. Perform the protection rite here in the same way as mentioned in the context of the practice of concentration. (1.10.23-24)407 In chapter 8- Circle of Yogini, the inner mandala is described in great detail. How one should visualize the mandala with Hevajra in the centre surrounded with his retinue of deities is alluded to in this chapter. A few 404 (Hevajra Tantra (Commentary) , pp.254-255) 405 vijayakalasm tato dadyat pallavagram suvastrinam/ pancaratnodaram divyam salijaih paripuritam//56/ kim bahuna pralapena yatha tattvasamgrahe mandalavidhis tatha kartavyam//57// (Hevajra Tantra (Commentary) , p.256) 406 ity aha mandalam sasta catuskonam samujjvalam/ caturdvaram mahadiptam harardhaharabhusitam/19// srakcitracamarair yuktam astastambhopasobhitam/ vajrasutratrair samayuktam nanapuspopasobhitam/20// dhupam dipam tatha gandham astakalasadibhir yutam/ te ca sapallavagrah syur vastracchaditakandharah/ pancaratnapariksiptam dadyad vijayam purvatah/21// navena suniyuktena supramanena caruna/ sutrena sutrayet prajnah svestadevatarupatah/22// (Hevajra Tantra (Commentary) , p.129) 407 (Hevajra Tantra (Commentary) , p.130) - 217 -

verses are cited from this chapter to elucidate the point. [Hevajra Tantra] In Space, after visualising a Bhaga perform the emanations in the middle of it. Emanate the circle first and then the arising of the deities in the proper order of arising. The circle' is to be understood as the Earth element; 'first' as Water; 'in the order appropriate' as Fire; 'of the deities' as Air and 'the arising in the proper order as that of the emanator. (1.8.1-2)408 [Hevajra Tantra] The Circle arising from the Source of Nature is undefiled and has two enclosures. The inner one is formed by the Kinjalka and the other by the triangle. (1.8.3)409 : [Hevajra Tantra] At the centre of this mandala imagine a corpse with fifteen seats. Above that corpse is the Lunar Mandala and above the Moon is the seed-syllable. Then visualise the Sun arising above the Moon. The union of these two, Moon and Sun, is great bliss. Ali is the Moon and Kali is the Sun. Gauri and the other Yoginis are proclaimed to arise from union of the Moon and Sun. (1.8.4-5)410 [Hevajra Tantra] The wise yogi should always emanate the Five Yoginis located in the inner enclosure as being of the very nature of the Aggregate of the Five Components of Phenomenal Awareness. Vajra is in the eastern direction [of the inner enclosure], Gauri in the southern, Variyogini in the western, Vajradaki in the northern and Nairatmya is in the centre. Further, in the outer enclosure are Gauri, Cauri, Vetali, Ghasmari, Pukkasi, Savari, Candali and the eight Dombi. The Yoginis Bhucari and Khecari are located below and above the mandala, respectively. These two deities respectively represent the Phenomenal and the Release. (1.8.11-14)411 [Hevajra Tantra] All the Yoginis are exceedingly fierce, black in colour and adorned with the Five Symbolic Omaments. Each one of them has a single head, blood-red eyes and holds a knife and skull in their hands. The circlet, the ear-rings, the necklace, the bracelets on the wrist and the girdle, by signifying the purification of the Five - 408 khadhatau bhagam dhyatva madhye kurvita bhavanam/ cakram purvam yathanyayam devatanam yathodayam//1/ cakram ksonijalam purvam yathanyayam hutasanam devatanam mahavayur bhavakas ca yathodayam//2// (Hevajra Tantra (Commentary) , p.83) 409 dharmodayodbhavam cakram dviputam hi niramayam/ kinjalkena bhaved ekam trikonenaparam srutam//3// (Hevajra Tantra (Commentary) , p.84) 410 (Hevajra Tantra (Commentary) , p.85) 411 pancaskandhasvabhavena adhyatmapute tavat sthita vai pancayoginyah/ bhavayed sada//11/ yogavit sada //11/ indre vajra yame gauri varunyam variyogini/ kauveryam vajradaki ca madhye nairatmyayogini//12/ bahyapute punar gauri cauri vetali ca ghasmari pukkasi tatha/ savari candali caiva astami dombini mata//13/ adhovaty urdhvavaty eva khecari bhucari smrta/ bhavajnirvanasvabhavena sthitav etau dvidevate//14/ (Hevajra Tantra (Commentary) , p.89) - - 218 - -

Buddhas, these five are the pure Symbolic Ornaments. All the Yoginis are said to be similar to Nairatmya. The left hand holds a skull and the right hand holds a knife. They also have a Khatvanga resting on their left side. They wear a tiger skin around their waists, each one stands upon a corpse, are fiery brilliant, have two arms and yellow hair. (1.8.15-18)412 Formation of outer and inner mandala is an essential feature of the generation stage practice of Highest Yoga Tantra. As in Tantra importance is attached to the body, it is necessary to know the four energy centres, their location in the body and how they can be activated to attain the subtle Innate mind of clear light.