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Genesis and Development of Tantrism

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GENESIS AND DEVELOPMENT OF TANTRISM Edited by Shingo EINOO INSTITUTE OF ORIENTAL CULTURE UNIVERSITY OF TOKYO GENESIS AND DEVELOPMENT OF TANTRISM Institute of Oriental Culture Special Series, 23 Shingo Einoo is Professor of Indology at the Institute of Oriental Culture, University of Tokyo The authors: Shingo EINOO University of Tokyo Dominic GOODALL Pondicherry Centre of the Ecole franc¸aise d'Extreme-Orientˆ Taiken KYUMA Mie University Alexis SANDERSON All Souls College, Oxford Francesco SFERRA Universita` degli Studi di Napoli “L’Orientale” Tsunehiko SUGIKI Waseda Institute for Advanced Study, Waseda University Kimiaki TANAKA The Eastern Institute Ryugen TANEMURA University of Tokyo ISBN 978-4-903235-08-0 Printed in Japan CONTENTS Preface ..........................................................................9 Introduction ...................................................................11 Shingo EINOO : From k¯amasto siddhis — Tendencies in the Development of Ritual towards Tantrism — ...........................................17 Alexis SANDERSON : The Saiva´ Age — The Rise and Dominance of Saivism´ during the Early Medieval Period — .....................................41 The Dominance of Saivism´ ........................................44 The Incorporation of S¯aktism´ ................................45 The Etiolation and Subsumption of the Cult of the Sun-God . 53 The Decline of Vais. n. avism and the Rise of the Tantric Pa ˜ncar¯atraFollowing Saiva´ Models ..........................58 Royal Patronage of Buddhism ................................70 ¯ The Vis. n. ukun. d. is of Andhra ..............................70 The Maitrakas of Valabh¯ı ................................72 The K¯arkot.as of Kashmir ................................73 The Licchavis of Nepal ...................................74 The T. h¯akur¯ıKings of Nepal .............................77 The Bhauma-Karas of Orissa ............................80 The Candras of South-East Bengal ......................83 The Khad. gas of Samatat.a ...............................83 The Candras of Arakan and Miscellaneous Other Buddhist Kings of Eastern India ........................84 The P¯alaEmperors and the Great Monasteries of Eastern India .........................................87 The P¯alas'Engagement with Saivism´ . 108 Buddhist Kings of Eastern India and their Commitment to Brahmanism .........................................115 Joint Patronage of Buddhism and Saivism´ in the Kingdoms of the Khmers, Chams, and Javanese . 117 The Development of Tantric Buddhism Through the Adoption and Adaptation of Saiva´ and S¯akta´ Saiva´ Models . 124 The Parallel Repertoire of Rituals . 124 The Mah¯avairocan¯abhisam. bodhi, the Ma ˜nju´sriya- m ¯ulakalpa,and Buddhaguhya . 128 – 5 – Genesis and Development of Tantrism The Sarvatath¯agatattvasam. graha and the First Inroads of S¯akta´ Saivism:´ Possession, Goddesses, and the Sacralization of Sex ............................132 The Guhyasam¯aja:Copulating Deities, Sexual Initiation Rites, and the Sacralization of Impurity . 141 The Sarvabuddhasam¯ayogad. ¯akin¯ıj¯ala´sam. vara: Heruka and his Yogin¯ıs, K¯ap¯alikaiconography, the Gan. aman. d. alam, and the Beginning of Saiva-Buddhist´ Intertextuality . .145 The Yogin¯ıtantrasand the Full Appropriation ´ of Vidy¯ap¯ıt.ha Saivism ..................................156 Chronology and Provenance . .158 ´ Sam. vara/Vajrarudra and Vajrav¯ar¯ah¯ı: The Transformation of Bhairava and his consort . 169 The Rise of the Goddess to Independence . .173 The Adoption of the Vidy¯ap¯ıt.ha's Cary¯aand Yoga . 179 The Incorporation of Text-passages from the Vidy¯ap¯ıt.ha ................................186 Converting the Outsiders . .220 The Reflux of Buddhist S¯aktisminto´ the S¯aktismof´ Bengal ..............................240 The Jains' Adaptation of the Saiva´ Mantra´s¯astra . .243 Saivism´ in the Brahmanical Substrate . 249 The Causes of the Dominance of Saivism´ . 252 The Early Medieval Process ............................252 Saivism´ and Monarchy .................................254 Saivism´ and the Royal Temple . 274 Saivism´ and New Settlements . 280 Saivism´ and Irrigation .................................282 Saivism´ and Social Integration . .284 The Saiva-brahmanical´ Order . .301 Abbreviations ....................................................304 References .......................................................305 Conventions in the Footnotes .....................................348 Dominic GOODALL : Who is Can. d. e´sa? ......................................351 ´ Kimiaki TANAKA : N¯agabodhi's Sr¯ı-guhyasam¯ajaman. d. alop¯ayik¯a-vim. ´sati-vidhi — The Sanskrit Text Restored from the Vajr¯ac¯aryanayottama— . 425 Francesco SFERRA : The Laud of the Chosen Deity, the First Chapter of the Hevajratantrapin. d. ¯arthat.¯ık¯aby Vajragarbha . 435 Taiken KYUMA : Superiority of Vajray¯ana— Part I: Some Remarks on the – 6 – Vajray¯an¯antadvayanir¯akaran. a (rDo rje theg pa'i mtha' g ˜nissel ba) Ascribed to J ˜n¯ana´sr¯ı— .................................................469 Ryugen TANEMURA : Superiority of Vajray¯ana— Part II: Superiority of the Tantric Practice Taught in the *Vajray¯an¯antadvayanir¯akaran. a (rDo rje theg pa'i mtha' g ˜nissel ba) — ..........................................487 Tsunehiko SUGIKI : The Structure and Traditions of the Systems of Holy Sites in Buddhist Sam. vara Cycle and Its Related Scriptural Cycles in Early Medieval South Asia — The Geography of Esoteric Buddhism in the Eyes of the Compilers of the Scriptures — ......................................515 – 7 – The Saiva´ Age — The Rise and Dominance of Saivism´ During the Early Medieval Period — Alexis SANDERSON The early medieval period, from about the fifth century to the thirteenth, saw a decline in the role of Srauta´ sacrifice in the religious ceremonies under- taken by Indian rulers. But it was not that kings turned aside from the brahman- ical tradition in a fundamental sense. They continued to uphold the brahmanical social order of the castes and disciplines (varn. ¯a´sramadharmah. ) and they were commonly commended in inscriptions from the fifth to the eighth centuries for having rigorously imposed it on their subjects. We see this in the case of the Maukhari Harivarman in the fifth century, the Mahar¯ aj¯ adhir¯ aja¯ Gopacandra of Vanga˙ and the Parivrajaka¯ Mahar¯ aja¯ Sam. ks.obha of D. abhalar¯ ajya¯ in the sixth, the Pus.yabhuti¯ Prabhakaravardhana¯ of Kanyakubja, Bhaskaravarman¯ of Prag-¯ jyotis.a, the Maitraka Kharagraha II Dharmaditya¯ of Valabh¯ı, the Gurjara¯ Dadda III of Bharukaccha in the seventh, and the Licchavi Sivadeva´ of Nepal at the turn of the seventh and eighth.1 The same claim is seen in the account of the 1 CII 3, p. 220, ll. 1–2: varn. ¯a´sramavyavasth¯apanapravr. ttacakrah. `[Harivarman], who set in motion the establishing of the distinctions between the caste-classes and disciplines'; RAJAGURU 1962, ll. 6–9: varn. ¯a´sramavyavasth¯ahetuh. *s¯aks. ¯ad (corr. RAJAGURU : s¯aks. ad Ep.) dharma *ivop¯attajanm¯a (corr. : ivop¯antajanm¯a RA- JAGURU) ... paramam¯ahe´svaromah¯ar¯aj¯adhir¯aja´sr¯ıgopacandra- `Mahar¯ aj¯ adhir¯ aja¯ Gopacandra, entirely devoted to Siva,´ who caused the distinctions between the caste-classes and disciplines to be established, as though he were Dharma incar- nate'; EI 8:28, ll. 11–12: varn. ¯a´sramadharmasth¯apan¯abhiratena (Sam. ks.obha); EI 4:29, l. 3: varn. ¯a´sramavyavasth¯apanapravr. ttacakrah. (Prabhakaravardhana);¯ EI 12:13, ll. 34–35: bhagavat¯akamalasambhaven¯avak¯ırn. avarn. ¯a´sramadharmapravi- bh¯ag¯ayanirmito bhuvanapatir `King [Bhaskaravarman],¯ created by Brahma¯ him- self to separate the caste-classes and disciplines that had abandoned their du- ties'; CII 3, pp. 173ff., ll. 43–44: s¯aks. ¯ad dharma iva samyagvyavasth¯apitava- rn. ¯a´sram¯ac¯arah. `[Kharagraha II Dharmaditya],¯ who established the observances of the the caste-classes and disciplines, as though he were Dharma in visi- ble form'; CII 4i:21, ll. 7–9: mah¯amunimanupran. ¯ıtapravacan¯adhigamavivekasva- dharm¯anus..th¯ana*prav¯ın. o (em. MIRASHI : pravan. i Ep.) varn. ¯a´sramavyavasthon- m ¯ulitasakalakalik¯al¯avalepa<h. > `[Dadda III], who uprooted all the taints of this [degenerate] age of Kali by establishing the separation of the caste-classes and dis- ciplines, well-versed in the execution of his duty [as the king] through discriminat- ing understanding of the teachings authored by the great sage Manu'; LKA 140, ll. 1–2: suvihitavarn. ¯a´sramasthitirlicchavikulaketur . mah¯ar¯aj¯adhir¯aja´sr¯ı´sivade- ´ vah. `Mahar¯ aj¯ adhir¯ aja¯ Sivadeva, war-banner of the Licchavi dynasty, who correctly established the system of the caste-classes and disciplines'; LKA 143, l. 1: sam- ´ yagviracitasakalavarn. ¯a´sramavyavasthah. `[Sivadeva], who correctly fashioned the system of the distinct castes and disciplines'. – 41 – Genesis and Development of Tantrism history of Kashmir before the advent of the Karkot¯ .a dynasty in the seventh cen- tury given in the twelfth by the Kashmirian historian Kalhan. a. His chronology for this early phase of his country's history is confused, but it is likely that we should assign to the fifth or sixth century the king Gopaditya¯ whom he com- mends for having restored the first and perfect Age through his regard for the castes and brahmanical disciplines.2 He also reports a popular belief of his time that in order to promote the orthodox brahmanical social order the Hephthalite Mihirakula, who ruled Kashmir in the early sixth century, had settled natives
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