Preliminary Notes on the Mahāmudrātilaka: Contents, History, Transmission

Szántó, Péter-Dániel (2024) Preliminary Notes on the Mahāmudrātilaka: Contents, History, Transmission. TÁVOL-KELETI TANULMÁNYOK, 16 (2). pp. 119-139. ISSN 2060-9655 (nyomtatott); 2786-2976 (elektronikus)

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Abstract

This short essay is an introduction to the study of the Mahāmudrātilaka (‘An Ornament of the Great Seal’), an important Buddhist tantric scripture of the Hevajra cycle. The text is a so-called uttaratantra (ancillary scripture) of the Hevajratantra. This cult emerged around ca. 900 CE in Eastern India and quickly rose to a position of prominence. In order to illustrate this point, first I discuss some historical references to the Hevajra cult: a lexicographical work, inscriptions, and testimony in Śaiva exegesis. I then contextualise the Mahāmudrātilaka among the Hevajra ancillary scriptures and share some notes on the purpose of such texts. I argue that such scriptures were meant to update a cult’s ritual and doctrinal palette in order to keep up with developments seen (and thought desirable to have) in rival schools. In the next section, I present the only known Sanskrit manuscript of the Mahāmudrātilaka, Staatsbibliothek zu Berlin, Preußischer Kulturbesitz Orientabteilung Hs. or. 8711, a late Nepalese copy dated 1827 CE, which can be shown to be a copy of a Vorlage dating to 1204 CE. Next, I compare the text transmitted therein to the Tibetan translation, Tōh. 420, and identify them as two recensions. I then proceed to discussing exegesis on the Mahāmudrātilaka, the works of *Gambhīravajra and *Prajñāśrīgupta; these texts are for now available only in their Tibetan translation. I also identify some testimonia of the Mahāmudrātilaka. Using all this evidence, I argue that the text cannot be much earlier than the late 11th century. Next, I present an overview of the text by means of examining selected passages and their most significant features, with special focus on the differences and similarities with the Hevajratantra, the internal references to other scriptures, and the text’s significant parallels with the Vajramālābhidhāna. I argue that the text is unapologetically antinomian and gnostic. In the second half of the paper, styled as an appendix, I select five blocks of verses, which I edit and translate: the first deals with the relationship between initiating master and disciple, the second provides some insights into the attitudes of tantric practitioners towards orthodox Buddhists, the third contains detailed instructions on how to gather the antinomian substances known as ‘nectars’, the fourth deals with communal worship in a rite known as the gaṇacakra, and the final one describes a somewhat rare and rather gruesome ritual meant to bestow the power of flight.

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