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Life and Teaching of Nepalese Siddha

Advayavajra
(978-1053 AD)

by Min Bahadur Shakya

Buddhist Himalaya VOL. V NO. I & II 1993


1993

Copyright 1979 by Gakken Co. Ltd.

1. Birth and Parentage


Advayavajra was born in a village, named Jhotakarani near the city of
Kapilvastu, Nepal. His family name was Damodar. His parents were
Brahmans. His fathers name was Nanuka and that of mother was Savitri.
2. Education
While eleven years old Damodar became the disciple of an Ekadandi with
whom he studied half the portion of Samveda and was named
Amritabodha. Then he went to a village, named Likati famed for its
scholars and studied the Panini Grammar and mastered all Brahmanicla
treatises within seven years. At that time he was only eighteen years old.
It was natural for him to come in contact with the Buddhist monk scholars
as he was a native of Buddha's birth place. He became restless for further
studies of Buddhist scriptures and thus went to meet Naropa at
Vikramashila monastery. Under this scholar Pandit Naropa he studied the
logical treatise of Dinnaga and Dharmakirti, Madhyamika philosophy of
Nagarjuna, doctrinal interpretations of Prajnaparamita for complete two
years. Thereafter he dwelt for five years with Ragavajra, who knew the
treatises of the mantra. He also studied for one year the system of
vijnanavada, namely Nirakaravyavastha under the feet of Mahasiddha
Ratnakara Santi.
Both of these philosophers saints were at Vikramashila monastery. Bur
Naropa sometimes lived at pulahari too. In the same way Ratnakarasanti
used to travel as fare as to Simhaladvipa. Therefore Amritabodha must
have learned Buddhist philosophy from these philosopher saints. He
stayed Vikramashila for two years and learnt the unique piece of logic
namely Ksanabhangadhyaya worded out by Jnanasrimitra, a learned
logician. Up to twenty seven years of his age, he was not yet made a fully
ordained monk according to the rules of the Buddhist Sangha. He went to
Vikramashila and became an ordained monk according to the Sammitiya
Nikaya traditions and was named Maitrigupta. (1)
Two Kagyu histories describes the conversion of Amritabodha in slight
different manner: dpa"-bo Tsug lag (2)-"After completing the study of
grammar, he debated with Naropa, who was victorious; so he served that
teacher. After completing the study of brahmanical rules and observances
he took ordination under Ratnakarsanti. He became known as Maitri

"loving one". He was unmatched in his erudition of the five fields of


learning.
The historian Padmakarpo provides still more detail (3): His paternal aunt
was consort to Naropa. She said to him, "Heterodox doctrine conduces to
achievement it this life or in heaven, but it does not transcend Samsara;
that is why it is not Buddhism Listen therefore to the doctrines of Sri
Naropa." and she said," Debate with him and let the one is defeated by
converted" Led to Naropa, he laid a weight with him on his teaching, and
debated. Naropa was victorious, and he (Maitripa) cut of his robes of
heterodoxy. He was named Dharmabodhi. He was initiated into Samvara,
Hevajra and so forth. His Tantric name was Vajra raga. He learned much
philosophy or logic and tantra. He was told, Now let you resort to one
consort and cultivate yourself in the forest hills. He replied," I seek no
mudra. I will not cultivate in the forest hills. Let me attend eminent
lectures." So he joined Trtacintamani, teacher of Ratnakarasanti. There he
heard Mind-only philosophy for one year. Then in the land of Kapaki he
met Santipa and took higher ordination he was named Maitrigupta.
3. Renunciation of monastic life
For four years to Vikramapur he studied Sutra, Abhidharma, and vinaya. In
his twenty eight years of age he desired to be a siddha. According to the
Pancakrama Tarapaddhati, he recited ten million japas along with
caturmudra. Consequently, Bhattaraka Siddha Savarpada appeared in his
dream and instructed him to visit the abode of Khasarpana. He stayed
there for one year and again appeared in his dream and instructed him to
visit South Indian tantric Buddhist centers around the mountains of
Mahabhanga and Cittavishrama where the Siddha Savarpa used to reside.
He also learnt that during trips he would be accompanied by a Buddhist
saint named Sagardutta of the Radha region of West Bengal.
Here the historian Padmakarpo(4) reports the dispute with Ratnakarasanti,
Maitripa expounds a Madhyamika view point opposed to his teacher's
mind-only philosophy There at maitripa upheld "not taking a stand".
Santipa upheld "the aspect is false". They held a discussion and since
Maitripa upheld what was right, the teacher was angered; he stripped of
his religious robes and threw them out the door Maitripa salvaged some
bits of cloth from pile of sweepings in the door way and stayed far from
there, in peared a beautiful girl of sixteen years. She declared,"
Avadhutipa, do not stay here. In the East, in the monastery of Khasarpana,
dwells Avalokiteshvara. You will receive a prophecy by him" and then she
disappeared. From that sleeping place he went by stages to Khasarpana
and dwelt there praying to the great compassionate one. A year passed.
He fell into a light sleep in the pre-down, and a stiff white man appeared in
a dream. He said, Avadhutipa, do not stay here. Go to the south. At a place
five and a half months distant from here called Sriparvat-Manobhanga
Cittavishrama dwells the lord of yogins Savari and consorts. Go there, and
all your incomprehension, wrong thinking and doubt will be dispelled.
"Then he took the name Avadhutipa.
4. Story of the expulsion of Maitripa by Atisha
While he performed the deeds of a Pandit and while his siddha practices
flourished, he saw the visage of Vajrayogini. When he realized that he
should get acquainted with meditational practice, and while he was

studying all the inner secret studies, a novice monk saw him and a woman
drinking bear together and disputes arose within the monastic community
over it. The Acarya spewed up milk, and as the novice drew near, he
vomited up beer with no explanation for his action. Furthermore, once
when the proctors and the rest had heard of this and come for him, the
beer turned into milk and the woman become invisible or, as it is said,
changed it a ritual bell. Later on while the monks were lying in ambush for
him the Siddha was unable to disguise himself with mantras, and so they
expelled. He spread out a hide by the river Gantges and sat down. At that
time the proctor was said to have been Atisha.(5)
Historian Lama Taranatha continues: There at Vikramashila his capabilities
had become measureless yet he had but little comprehension of reality,
Following the prediction of an obligational deity, he proceeded to Sriparvat
to seek Savari.(6)
5. Quest
On his way to South India he met Sagardutta at Radha region and both
proceeded forward. He could not find these two mountains up to Orissa,
He then went to Dhanyakataka and stayed there for one year Now
Maitrigupta was more that thirty years old. He then went to Vaktpodu
where he recited Tara sadhana. After one month Savarpa reappeared in his
dream and said:
"To North-west from here there are mountains namely Mahabhanga and
Cittavishrama". Then he, accompanied by a group of travellers marched
forward for fifteen days and he came to know from his fellow traveller that
he would possibly find these two mountains next day. A Next day he
reached the spot as he desired and was himself very glad. He practiced
fasting and offered Ten Mandalas everyday and meditated deligently. In
the seventh day Savarpa appeared in his dream. All the same he was not
completely satisfied. At the tenth day when Maitigupta determined to
commit suicide by cutting his throat, just at this critical moment he got the
vision of Siddha Savarpa in person.
6. Guru's instruction
Guru Savarpa himself gave him initiation in tantra lore and was named
Advayavajra. Savarpa instructed him on Pancakrama(7) and
Caturmudra(8) for twelve days. He also heard sermons for five more days
on it. At that time two female Buddhist tantrics named Padmavali and
Jnanavali were playing the musical instruments Vina.
At one time Advayavajra was asked to perform kayavyuha Perfection
which he failed to demonstrate but Sagardutta accomplished it without
difficulty. On questioning the reasons for inability in performing this tantric
feat, Advayavajra come to know his inherent confusion and
misunderstanding regarding perfection in Tantras. He was also informed
that he would not get the perfection in his life time. Then he was advised
to meditate over Vajrayogini, a female Buddhist deity. Instructing him thus
he disappeared.
Closed to these events the historian dPa'-bo-gtsug lag (9) narrates thus,

"He ate the fruit of trees and searched. Falling ill then, he could not find
that for which he searched. Thinking of advice give for the intermediate
state, he prepared to commit suicide. Just then Sakara saw Savari, as in
the dream, and called out. Prostrating himself Maitripa cried," I have been
this way forever worn ort in being blocked from you by obstruction. I an in
bondage whether I see you or not, I will be liberated whether I see you or
not and so forth, whereby there arose a special concentration.
He composed many texts, including four mudra instructions, the Doha and
the Twenty verses on the Mahayana. Sakara was liberated and
disappeared. One day she shot an arrow and slew a wild ping that was
going through the forest. When he recoiled at that she declared:

"In the forest of Samsara that has no arising


Runs the boar of ignorance
Shooting the arrow of clear wisdom
I slay the boar of ignorance
Eat you of the flesh-non duality
Enjoy the corpse-the great bliss
and she disappeared.
Then he prayed"

with this physical body born of karma. I lack the fortune of the teaching.
Let an emanation body go to a low class village known as Dhuti, for in it
are found two old female novices flanking one male novice. And there he
eliminated all false imputation in regard to the meditation instruction.
Once, when he had awaked from sleep, he found that he had forgotten all
the doctrines he had learned." I must kill myself" he thought, and Savari
came in person through sky Savari declared.
"Where does one find the knowing
of doctrines that have not arisen?
Where does one find the forgetting
of doctrines that have not ceased?
and so forth. And he told him,"
Go to the middle country....

The historian Padmakarpo(10) on the other hand reports in more detail


manner
Seeking thereafter, a flask was placed to the crown on his head on the isle
of Initiation, and he was initiated as

"Whenever the original mind has been prepared


The qualities of the Guru enter one's heart,
Comprehending that, thrust the arrow and sing the song,
The mantras and tantras are one, but they are unseen,
Whosoever heart receives the guru's speech
Sees the treasure that lies in the palm of his hand;
The path of'non attentiveness' mahamudra
Creates no hope for any result whatsoever.
Mahamudra is to comprehend the essence of one's own
thought
Appearance here and now is none other that one' own
thought
No status, such as the highest stage became evident,
And he wondered whether obtainment of the initiation had
been of
Any use, that is when Sakara said,
There is no bow, nor wild game nor pig,
These are magical creations.
The Jina Savara who dwells on the highest hill
Is most beautiful in this world, like unto the full moon with
emanated form
He disciplines all creatures.
Resort not to allopathic remedies
For any virtue or misdeed
Your own awareness is like lion like gnosis. But he was not
believed.
So he prophesied:
"For twelve days on Dharma preaching isle, you will seek and
believe in the Anavila tantra like the sky the Guhyasamaja
tantra like the ocean, the Hevajra Tantra like gnosis, the
Cakrasamvara tantra like a blessing, the Namasangiti tantra
like a key and all the cycle of doha doctrines of the teacher
who has reached the perfection. Then you will return.
Because you have doubted in me, you will not obtain the
highest accomplishment in this life. Be received by
Vajrayogini just before you die, and in the intermediate state
you will obtain the highest accomplishment, And with that, he
disappeared". Avakening, Maitripa found that the doctrines he
had requested from Savari by being over pondered, had all
been forgotten.

"to go back now" he thought" I would be ashamed before


people.
Shall I kill myself.? Then Savari came before him and said,
"Maitipa, what's wrong?."
I have forgotten all the doctrines and now contemplate
suicide"
Savari said,
"Where can one find what is called
forgetting doctrines that have not arisen ?
where can one find what is called
forgetting doctrines that have not ceased?
The three realms are liberated from the outset;
we are obscured only by ignorance
The bliss of the wheel (Cakrasamvara) is the highest pleasure
the very nature of not having arisen.

Comprehension dawned on Maitipa, he perceived the gnosis of five stages


without obscuration. All the deeds of the "Teacher of the Three Mountains
and his consorts, he understood to be signs pointing to the essential
meaning, He made his comprehension an offering to the Guru, declaring:

"Phenomena are all emptiness


Emptiness together with compassion
are the non-dual teacher;
Apprehending the original meaning
However one acts is liberated."
I have comprehended the meaning that is free from
obscuration, uncontrived, lacking the slightest self conscious
mindfulness. Now there is no one I need question."

Taking the name of vajra of Non-duality (Advayavajra), he went on to the


middle country
7. The Teaching years
I si said that by virtue of initiation, instruction, and subsequent advice,
there eventually grew in his the intuitive vision of the things are. He
became the chief of boundles number of dakas and dakinis. During this
period he accomplished the eight accomplished the eight
accomplishments beginning with the sword. Then he supposed he should
become a wisdom holder (vidyadhara) who lives for an aeon. But when he
had gathered the materials and signs of accomplishment had appeared,
Savari made the forefinger pointing gesture and they were annihilated. He
declared: "What do you expect to accomplish with that bit of illusion? Go
and teach the philosophic meaning of the way things are, in detail". So he
returned to the middle country Advayavajra following the instruction of
this guru peruses a career of writing and teaching. He composed some
works at Sriparvat. He was able to commit the insight to writing. He also
gather disciples. Some are royalty and serve as partons, others are
Tibetan like Guru Marpa and Carry out the teachings to preserve them for
posterity.
Teachings to Guru Marpa
The Life of the Marpa by Tsang Nyon Heruka gives the detail of the
teachings: (II)
........"On his way, he asked some other travellers where
Maitripa was living. They replied," he resides at the
monastery of Blazing fire mountain. That path is difficult to
travel; you had better not to go."

Marpa thought, "I am not looking for wealth in this life. Whether I die or
not, I must seek the dharma. "He continued without hesitation, and in half
a day arrived at the place where Maitripa was residing. He met Maitripa
sitting in the shade of a Nyagrodha tree, He felt great joy just like that of
the Bodhisattva Sadaprarudita when he met the Bodhisattva
Dahrmodgata. He offered full prostrations seven times, a gift of gold and
other things, and song this song praising the body, speech and mind of the
guru......The Master accepted him and gave complete abhisekas and the
secret name Vajracitta. At that time, Marpa made offerings to please the
Guru and arranged feast tormas to please the dakinis. Thus, many

wondrous signs arose. The guru gave him the oral instructions and
transmission of mahamudra, the Aryamanjusri name sangiti along with its
commentary, and the dohas along with their explanation. Marpa's doubts
were completely cleared away. When he practice d these teachings,
excellent experiences and realizations arose in his mind, and so he was
very pleased. At a gangcakra which he offered as thanks giving to the
guru, Marpa offered in song his realization and experience..... (12)
Master Maitripa then sang this vajra song of twelve instructions to Marpa:
"O son, if the root of faith is no firm,
The root of non-duality will not be firm.
If you do not develop unbiased compassion,
The two rupakayas will not be attained.
If the three prajnas are not practiced
Realization will not arise.
If you do not attend the Jetsun Guru,
The two siddhis will not be attained.
If you cannot strike phenomena with mudra
Do not carelessly abandon awareness.
If you cannot strike phenomena with mudra
You should not retreat into great bliss.
If thoughts of desire arise,
You should act like a joyful elephant.
If occasionally the Klesas arise,
Look at the mind and meditate without distraction,
If the mind is harmed by unfavourable conditions,
Practice the four abhisekas continually.
If Klesas arise in your being,
Remember the Guru's instructions.
If you do not meditate in the union of utpattikrama and Sampannakrama
How can you realize the inseparability of Samsara and Nirvana?
This is a vajra song of twelve instructions
Remembering these makes thirteen.
If these yogas are practiced,
You will remain on the thirteenth bhumi.
Thus Maitripa sang.(13)

Transmission of the Uttaratantra sastra


According to the History of the School of bTsan, the
Mahayana Uttara Tantra Sastra and
Dharmadharmatavibhanga remained unknown to scholars.

The Venerable Maitripa saw once a shining light coming out


from a crack in a stupa, and having investigated it,
discovered the two books (from inside the stupa), He then
offered prayers to the Venerable Ajita (i.e.Maitreya)
appeared before him surrounded by clouds, and expounded
the books to him. Maitripa then preached the two books to
Anandakirti." (The Blue Annals, p.347).
8.

Last days

He went to East India, where he founded a hermitage at the


Charnel ground of the mountain Blazing like fire and dwelt
there, When the time came he said, "Vajrapani, go and
gather my disciples in the vicinity and they were gathered.
He displayed extensive offerings and a circle of the hosts of
deities (mandala) and for each of his disciples he sought a
blessing. He poke his testament in the form of meditation
instructions. His followers continued to entreat him to
remain for many years, but they already possessed the
initiations and he said, "No" lest the time for accomplishing
Siddhi should pass unutilized. He passed away at the age of
75, received by Vajrayogini. (14) At the Sitavana charnel
ground he taught many method for transference of
consciousness. mahakala, the protector accomplished
whatever he wished for; he came through the sky from a far,
carrying objects animate or inanimate for many hundreds to
miles. He came carrying the princess of Malabar. She later
became k own as the Dakini Gangdhara. For the most part
he dwelt as chief in the kusala forest in the east. The Dakini
took the sacrificial offering (bali) in the form of jackal; she
accomplished the gazes and she mastered countless
miracles such as magical creations of the various bodies,
shapes and forms.
9. Legacy
Among Maitripa's disciple, the four grater are known
universally (15)
They were Sahjavajra/Nategana, Sunyatasamadhi, Ramapala
and Vajrapani. Sahajavajra composed the commentary on
Tatvadasaka and Sthitisamuccaya. Sunyatasamadhi
authored Prajnajnaprakasa, Vajrapani composed Vajrapada
and Ramapala composed Sekanirdesh.
The Historian Taranatha compares Advayavajra/Maitripa with
Naropa in the following term:

At the time when the Master Naropa died, he commenced


his own acarya's work for the welfare of beings.
Advayavajra's good reputation and his convocation of
students was not by any means inconsider able and was on
a par with Naropa's. He was renowned as equal to the
highest of men and of the greatest use tot he others. At that
time in Aryadesh there are many followers and thereafter
they diminished. The teachings spread greatly in the
northern area of Nepal and Tibet. AS regards Maitripa's
students, the early Tibetan sect, the Nyingmapa, says that
there were four major, seven middling and ten minor ones.
The exact number of middling and on or ones is not really
ascertainable for they are not really renowned among the
Indians. In general there were many of the Yogin's student
who attained expertise and powers. (16)

10. The writings and works of Advayavajra


Advayavajra wrote some important Buddhist works which
ultimately immortalised him. Among his works following are
known so far. (17)
1.
2.
3.
4.
5.
6.

Abodha Bodhaka
Gurumaitrigitika
Caturmudropadesa
Cittamatradrsti
Dohatatva nidhi tatvopadesa
Caturvajragitika

Above all his Advayavajrasamtgraha commands remarkable


attractions of the Buddhist scholars. It is a collection of the
twenty one short works dealing with various aspects of
Buddhsim of the life and time of Advayavjra. They are as
follows: (18)
1.
2.
3.
4.
5.
6.
7.
8.
9.

Kudrstinirghatanam
Mulapattaya sthulapattaya
Tatva Ratnavali
Panca Tathagata mudra vivaranam
Sekanirnaya
Caturmudra
Sekatanvaya Samgraha
Pancakarah
Mayaniruktih

10.
11.
12.
13.
14.
15.
16.
17.
18.
19.
20.
21.

Svapnanirukti
Tatvaprakasa
`Apratisthanaprakasa
Yuganaddha prkasa
Mahasukhaprakasa
Tatvavcimsaka
Mahayanavimsaka
Nirvedh pancaka
Madhyasataka
Premapancaka
Tatvadsaka
Amanasikaradharah.

Among Newar Buddhist society the Guru Mahdalarcaha is


believed to be the work of Master Advayavajra. The text and
commentary was published by Pt.Ashakaji Vajracarya in
Newari.
Caryagita of Advayavajra
No.1. Title: Madhyemeru Raga: Bhairavi Tala: Jhapa
//Ragamala//
Sarovarstha sphatikasya mandale
saroruhesam karamarcayanti/
Taro prayoga rati vandha gita gauri
tanunarada bharaviyam//
Madhyemeru mahamani kanaka rajite purva videha jala
jambudvipe/
apare godayami uttar kuru bhuvane/
panca varna pancajina vyapiyare-name pance buddhism
visva srijita visvahita visvabhura panca murtih/
asta dvipanala vahanti jing manasa/
harantu bhaya timira ghana ghora rure//
jata vedanase ya updvipa ra updvipa pari jantu jane/
svasa ralla updvipa cau vidigam bhuvane va upa dvipa sri
khanda parasu//
dvirada vala praciyanara rudhira yaciya sapta asta dara
cumbiyare//
ava ralla udicya sayakam cakra/
maniu kupa nidhi nikhila vedayanti//

gurucaranaq tribhalasa bhagti pari bhavana pranava pari


bghavayi saptapri purita/bhava jala nidhia sakala sentu
bhutam//(20)
Caryagita No,2.
Title: Ciyam jogi Raga:mallal Tala: Kankala

Ciyamjogi ciyam visnu ciyam ananda ananda virasayi


nilavarna heruvasage//Dhu//
Candranana nila kamala vayane vayane radutuna chadasi
eku rayiya/
Haroharo jogini campapi gadhe gadhe vahu tahuri utuna
alingaqna gadhe/
Jahu jahu jogini tumhara sange sange mani kula rahit
sumanju kumara/
Mamaki locani Panduni tara tara virasayi bhosagujima jala
candra/(21)
Caryagita No.3
Title: Dvadasa paramita Raga:Bhairavi Tala: Ekatari
Dvadsa pasramit bhuvane cau vimoksa u vadane vadane/
Vhairava kaliratpa tanu capayi moha gaja carma dhaste/dhu/
varahi heruka alinganante samvara suraya prasamjnana
prasamjnana/
maha suhabnilanala virasayi yuge nath samvara raya//
dakini rama khandaroha rupini cau yogini, cau cakra, cau
juga
cau anande anande cauksana cau sadhanante/
kaya vak citta tricakra cau vimsati vimsati/
vahirabhyantara eka svabhava yogini dig vidigi//
Kakasyadi astadevi nanarupa nohe nohe
ksana ksane jagabhdure valavatoda valante/
bodhi vak dharma sodhana yiya vedini yogini dare/
karuna matara unamanta sri samvara nacayi
sahajanande//dhu//(22)
Caryagita No.4.

Title: Hariharihari Vahan Lokisvcara Raga: Rakari Tala: Matha


sri rakta padmasana jata makuta amitabgha dhrta mauli
harivahana/dhu/
ati priyam dampati harivahan lokesvara trni mukha
trinayana satabhujam/
dahina bhujadhara sara japa abhaya vama dhanu
padmasakti dharam/
arunibha sadanna e lokisvara sarvasrti karana vahu
savarupam/
satgati moksadvara bhava setu vaidyarasjam pranamami
guna nidhi lodesvaram//(23)
Caryagita No.5
Title: Jatadhari Lokesvara Raga: Ramakari Tala: Matha
aruna sanniva padmasana samsthita karunamanasa
nirmalam/dhu/
namani namami sri jatadhari lokesvaram bhuguti mukti vara
pradatam/
sirasi amitabha jing vara guru dharita mahajnanavara
prakasitam/
dahinavarada vama padma dhara bhusita muga carma deha
yogisa\
visala trinayana tribhuvana vyapita satva uddharaka
karunamaya/
Yaksgana knnara sahita pujita carana sire gata trikaya
dharita/samsmarana//dhu//(24)
Caryagita No.6
Title: Nirvanambuja Raga: Bhairavai Tala: Jhapa
Nirvanambuja madhyagata kalasa pancamrta rasa purita
purita
vidhamaya garvita panca pallava nila varna ravisasi
thapita/dhu/
Hum hum hum karahum vajracarya mantra vinyasita/
karma vajri sahitena prajna svarupi/
vajra siksamaya paripurna hetuna bhava samudra sarana
trisarana/
Purvadara gana panca sutra sarajita/
panca vimsati bhedita buddhakaya//

dsksina daragata vajra kha samarupam trubhuvana


samarasopaya visuddhi/
paksimadara gata ghantha ghosana dita-jnanasvarupini
visva janani//
agnyadi daragata sveta pita runa epama varna
rajathapiyare//
puspa vinyasita vidhamaya pujita pranamami vajrasatvam
sira sadhrta//dhu//(25)
Caryagita No.7
Title: Vajradhara Raga: Madhumata Tala: Durtamana
vajradhara panca buddha raya gatavara jhapa samudra
samudra/
mandala sutra samprathana sanjali khamiva bhavasamam//
sasvata vajra sutrameprayeccha mandala sutra
saprathayami/
simgasanasthita purna candra dhutiva abhimata sukha
phala dayani/
ratnadhrka pita varna dahina varada kara asvarudha virajita/
mahamandala bhumi sutra naya hum/
arolika dahina rddhi siddhi/
dharmavajri rakta varna mayurasanasthita dhyana mudra
anbunatha//
sutra patana me sodhayama danapati samraksata/
karmavajri jinavara abhaya mudra dharam garudasana
sthita rayana//
tatva jnana vijnana siddhi vara mahamandalam sutrayami/
(26)
Notes and References
1

The Sanskrit Mss. on the biography of Advayavajra


was published by mahapandita Rahula Sandrityayana
in Dohakosa, published by Bhihar Rastra Bhasa
Parished, Patna, 1957. p.469-471. Above version is
based on that manuscript. Another Mss. is kept in
Kaiser Library, Kathmandu.

2.

See Dpa'-bo-gtsug-lag: Mkhas pa'i d Ga'-ston,


published by Lokesh Candra, Delhi, International
Academy of Indian culture 1959f. (370:7-11)

3.

4.
5.

6.

Padma-dKar-po: Tibetan Chronbicles (Brug Pa'i chos


"byung), published by Lodesh Candra New Delhi,
International Academy of Indian culture, 1968. (287:3288:2). For English translation of the above quotation
see," The Life of the Siddha-philosopher Maitri Gupta"
by MarkTatz, in Journal of the American Oriental Society
107.4 (1987)p.699.
Ibid.p.700
For the story of Maitrips's expulsion, see Lama
Taranatha's bKa' babs badun iban or The Seven
Instruction Lineages, treanslated by David Templeman,
published by Library of Tibetan Works and Archives,
Dharmasala, India 1983, p.11.
Also see Hadano: A Historical Study in the problems
concerning the diffusion of Tantric Buddhist in IndiaAdvayavajra alias Maitripa.
Ibid.p.11

7.

pancakrama are: 1/Pindikrama. 2.Vajrajapakrama. 3.


Cittavisuddhikrama. 4.Svadhisthanakrama 5. Sukha
abhisambodhikrama. For details of these kramas, See
Pancakrama by La Valled de Poussin, Gand, H. Engelcke
rue des Foulons 5.& Louvain J.B.Istas, 1886.

8.

Caturmudra: 1.Karmamudra 2. Dharmamudra 3.


Samayamudra and 4. Mahamudra. For details see
caturmudra Advayavajrasamgraha edited by Pt.
Haraprasad Sastri, Oriental Institute, Baroda, 1927.

9.

See Mark Tatz: "The Life of the Siddha philosopher


Maitri Gupta" in the Journal of American Oriental
Society 107.4 (1987) p.703.

10.
11.
12.

Ibid.p.704-706
See Tsang Nyon Heruka's The Life of Marpa, the
Translator", prajna Press, Boulder, 1982
Ibid.p.28

13.

Ibid.p,32

14.

See Mark Tatz, P.708. But Lama Taranatha assigns


his death at 70.

15.

See,m The Blue Annals, Translated by G. Roerich


p.866/

16.

See Lama Taranatha's The Seven Instruction


Lineages,p.13

17.

See 'A complete Catalogue of the Tibetan Buddhist


Canons (Kanjur and Tanjur) edited by Prof. hakuju Ui,
Prof. Munetada Suzuki, Prof. Yensho Kanakura, Lect.
Tokan Tada, Published by Tohoku Imperial University,
Sendai Japan. 1934.
1.
Abodhabodhaka- No.2297
2.
Caturmudropadesh- No. 2297
3.
Cittamatradrsti- No.2435
4.
Dohatatva nidhitatvopadesh-No. 2247
5.
Guru Maitrigitika-No.?
6.
Caturvajragitika- No.?

18.

See Pt. haraprasad Sastri, Advayavajrasammgraha,


Oriental Institute Barods, 1927.

19

See young buddhist Vol.4, edited by Min Bahadur


Shakya, published by young Men's buddhist Association
Lalitpur, 1978.p.11-14

19.

Newar Buddhist Vajracaryas used to sing this


Caryagtita while performing Gurumandalarcana kriya
(rituals) for the worship of Adi-Buddha Vajrasattva.

20.

It is sung while dancing during the worship of


Heruka.

21.

This caryagita is to be sung along with dancing


showing the gestures of Hand (hastamudra). It is done
while performing the worship of Cakrasamvara, the
tutelary deity of Vajracaryas and Shakyas of Nepal.

22.
23.
24.
25.

This is the Caryagita for the worship of


Sriharihariharivahan Lokishvara.
For the worship of Srijatadhari Lokeshvara.
This caryagita is sung while performing Initiation
ceremony.
Sung while performing the rituals of pitarangasutra.

http://buddhism.lib.ntu.edu.tw/FULLTEXT/JR-BH/bh117517.htm

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