форум

Хома Ваджрадака тантры

Читаюшице по английски смогит оценить 2 версии ветала садханы, как хомы.
Ну а остальным - мотивация учить английский.
------------------------------------------------------------------
The Homa S y s t e m o f t h e Vajradäkatantra
A Critical E d i t i o n and a P r e l i m i n a r y A n a l y s i s o f i t s Homa System*
Tsunehiko SUGIKI

2 Prescriptions C o n c e r n i n g Homa as G i v e n i n t h e 4 4 t h a n d 4 8 t h
C h a p t e r s o f t h e Vajradäkatantra

The 44th and 48th chapters of the Vajradäkatantra introduce three types of homa rite: (i) a
form of the vetälasädhana that is regarded as a homa, (ii) the ädhyätmika-ladhyätmahoma>
and (iii) a type of homa that the Jyotirmanjari and some other texts classify as the external
{bähya) homa.

2.1 The 44th Chapter
2.1.1 Two kinds of vetälasädhana
This chapter starts by giving instructions on the performance of the vetälasädhana as a homa.
Having obtained a well-preserved corpse and having evoked (samnidhänam) a vetäla by
burning incense made from cloth soiled with the blood of a menstruating woman and feces
of a wild cat (according to the Vivrti, the pancämrta or ambrosia made from five materials
is also used for the incense), the ritual practitioner presents oblations of rice boiled in milk
made from foodstuffs such as rice, beans, and the milk of a black cow (or dog) to the corpse
by inserting them into its mouth. The mouth of the corpse is regarded as a hearth in this
context. Through the performance of these acts, the corpse is reanimated and bestows one
of the eight mundane accomplishments on the practitioner, [line nos. 1-6]
A similar ritual is described in the Harsacarita, the Kathäsaritsägara, some Buddhist
works that are extant in Chinese translations [Yamano 2005: (192)-(201)], the Saiva Brah-
mayämala alias Picumata [Skt ms: 72a5-73b4], the Saiva Vlnäsikhatantra, the Buddhist
Cakrasamvaratantra (alias Herukäbhidhänatantrd) [Skt ms: 25al-ä3], and the Buddhist
Herukäbhyudayatantra [Tib Otani 21: 196al-a4]. Among these works, the versions in
the Vlnäsikhatantra, the Cakrasamvaratantra> and the Herukäbhyudayatantra are the most
similar to that in the Vajradäkatantra in question.
Next, the text discusses another vetälasädhana as a iw w*z, the mahävetälasädhana (the
great sädhana of the vetäld), which was thought to have even greater efficacy than the
one mentioned above. At midnight, having transformed himself through meditation into
Heruka, the practitioner performs a hundred and eight oblations of fat and flesh of a wellpreserved
corpse. Through these oblations, the goddess Vajravärähi, the female chief of the
vetälas and other fierce beings in this context, manifests herself in front of the practitioner,
turning the place of ritual into a fearful scene. If the practitioner faces her fearlessly, she
praises him and grants him various kinds of mundane accomplishments, [line nos. 7-13]
The instruction of homa in which one presents oblations of a corpse in order to summon
a goddess of fierce appearance and of great power is observed widely both in Buddhist and
in non-Buddhist texts. Among them, the instruction titled mahävetälasädhanavidhi (ro /ans
chenpoHsgrub thabs kyi chogd) given in the Herukäbhyudayatantra [Tib Otani 21: 199al-a6]
is the most similar to that in the Vajradäkatantra in question.

2.1.2 Two kinds of internal homa
The text proceeds to explain another type of homa, one which produces ultramundane effects.
This type of homa is referred to as the internal or self-related {ädhyätmika/adhyätma)
homa in the Vajradäkatantra. Although the details of this homa may vary, it falls into the
two categories of the internal [nanggi bdag nyid) homa of Jiiänapäda's Mukhägama [Tib
Otani 2717: 32bl] and of the mental (mänasa) homa of the Jyotirmanjarl [Tib Otani 3963:
198a2-bl] and the Äcäryakriyäsamuccaya [Skt ms: 22b3] as it is performed solely by visualization.
Having transformed himself into a fierce manifestation of his "lord" (i.e. one's
chosen deity), residing in the center of a moon-disk and radiating rays, the practitioner
summons innumerable deities (jina) appearing in white and other colors from all directions
and makes them enter his body. This is the so-called sänti or "pacifying" variant of
the internal homa, the purpose of which is to calm the worldly desires and the like which
arise in the mind of the practitioner. In the variant of this ritual called pusti or "prospering,"
the purpose of which is to assist the practitioner in his meditation and help him
attain higher states of meditation, the deities {bodhisattvd) take on the form of rejoicing
Bodhisattvas. In the abhicära or "subjugating" rite, whose purpose is to extinguish the limitless
worldly desires of the practitioner, the deities take on a fierce-looking guise. In the
vasya or "bewitching" variant, whose purpose seems to be to develop the practitioner's affection
for others, the deities appear as beautiful women. In this psychic homa, it seems
that the rays radiated by the body of the practitioner and the host of deities entering it
correspond respectively to the fire blazing in the hearth-pit and the offerings, [line nos.
14-18]
The above instruction may be regarded as an extended or detailed version of the kind
of homa which is performed mentally (setns kyis) in Krsna's Hevajrahomavidhi [Tib Otani
2385: 338b7-b8], Saroruhavajra's Homavidhi [Tib Otani 2352: 27b5], and Krsnapäda's
Cakrasamvarahomavidhi [Tib Otani 2165: 365a3-a4].
The text also introduces a further type of internal homa. This homa is a psycho-somatic
one based on the theories of inner channels (nädt) and inner circles {cakra or the like). It
is of the same type as the homa that is described in the Jyotirmanjarl as belonging to a category
called "internal homa with no recourse to external matter"(/^j/ rolgyi rdzas la ma Itos
paH nanggisbyin bsreg) [Tib Otani: 198b4-b5] and whose details are given in hisAmnäyamanjarl
[Tib Otani 2328: 234b3-235a8] [Okuyama 1984: (106)]. Thejyotirmanjari states
that this type of homa brings the attainment of supreme pleasure. The Vajradäkatantra
states that this is the highest (niruttara) form of homa and that it strengthens one's meditation.
Various versions of the psycho-somatic homa are widely taught, both in Buddhist
and in non-Buddhist texts. Among them, the version which is closest to the instruction
in the Vajradäkatantra in question appears in the Samputodbhavatantra [Skt ms: 45b4-
46al (Matsunami no 427)], the Vasantatilakä [Skt ed: 8.20c-24], and the Herukädyavajravärählyogaräjottamottama
[Skt ms: 18a5-b3].
The practitioner controls the movement of the vital "wind of karman" {karmamärutd) in
his body Using this wind, he kindles an inner fire called "fire of wisdom" (jnänägni) or "fire
of Brahman" (brahmägni) at the center of the inner circle located in his navel area where
three principal inner channels cross each other (trikati). The inner fire and the inner circle
of the navel area correspond to the fire and the hearth in the external homa. Five of the items
used in the ritual — the fuels (indhana) for this inner fire, a big ladle (pätri), the mouth of
a small ladle (sruvänana), a bejeweled vajra {ratnavajrd) attached to the lower ends of the
handle of the ladles, and a receptacle for offerings (havirbhäjand) — are identified with the
five components of the individual being and other categories (skandhädi), the inner channel
called lalanä> the inner channel called rasanä, the kulisa (presumably referring to the male
genitals), and the cranial bone (i.e. the inner circle in the skull bone), respectively, [line
nos. 19-22]