sankarnarayan & yoritomi - concept of inner homa in shingon

7/27/2019 Sankarnarayan & Yoritomi - Concept of Inner Homa in Shingon

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Concept of Inner Homa in Japanese Shingon Buddhism

Kalpakam S a n k a r n a r ~ y a n& Motohiro Yoritomi

Introduction

In India Esoteric Buddhism was regarded as par t of Mahayana Buddhism, althoughit may seem to conflict with one popular view of the history of Buddhism. According tothis view, Buddhism consists, first and foremost, of the teachings of Sakyamuni. ThenHinayana Buddhism arose only to be later supplanted by Mahayana Buddhism owing tothe fact that the former attached too much importance to outer form to the neglect of theInner Spirit; and finally as a result of Mahayana Buddhism's developing a strong penchantfor abstract theory, Esoteric Buddhism, with its emphasis upon practice, came into being.

History

From the middle of A.D. seventh century a revolutionary movement was takingplace among the Indian Buddhists who started to lay great emphasis on practical meritsrather than dogmatic arguments. This new Buddhism was called "Esoteric" or Mantrayana.During this period Brahmanic influences were once more gaining prominence. MahayanaBuddhism had the alternative of making itself acceptable to the masses who werepractising Brahmanic ritual, or losing much of its popular base. In this situation MahayanaBuddhism incorporated many Brahmanic theistic beliefs and ceremonial practices. AgniHoma ceremony, intrinsic to Vedic practices, was adopted during this period by Buddhists.Manuals for the worship of the Buddhas and Bodhisattvas were composed.' The deitiesbecame associated with various Pantheons, particularly dhiiral)fs ( ~ ) . N e wScriptureswere evolved one after another which emigrant Indian Buddhists took with them to China.Thus Dainichi-kyo (Mahavairocana Siltra) and Kongocho-kyo (Tattva Sarhgraha Siltra),the important scriptures of Esoteric (Mikkyo) Buddhism introduced by Indian Buddhistmonks Subhakara Sirilha and his disciple Amoghavajra, virtually popularized Kukai'sShingon Buddhism in Japan. 2

Mikkyo I Shingon Buddhism in Japan

The study of Shingon I Mikkyo Buddhism in Japan has a long history of over onethousand years; the word Mikkyo, meaning Esoteric Buddhism is used to represent theBuddhist Tantrism. Shingon /Mikkyo was introduced into Japan between later A.D. eighthcentury and the early ninth century by Kukai (A.D. 774-835).3 He was posthumously



236 Buddhism in India and Abroad

known as Kobo Daishi a title of honour given by Heian Court. Kobo meaning to spreadwidely the Buddhist teachings and D a i s h i - "a great teacher". Esoteric Buddhism in

Japan was the result of combination of Kukai's own original thinking and the Indiantradition of Esoteric Buddhism into which he was initiated. What marks Kukai 's Shingon,is his ability to make Tantric Buddhism relevant to Japanese people by integrating TantricBuddhism with the existing forms of Japanese native religion. Kukai built the two Siitrasources of Mahavairocana Siitra (Dainichi-kyo) and Tattvasarhgraha Siltra (Kongocho'kyo) into a psychol.ogically, religiously complete system; Kukai was initiated by HuiKuo (Keika), the disciple of Indian Buddhist monk Amoghavajra 4 and he learnt Sanskritunder Acarya Prajfia from Kashmir. 5 The most important characteristic of EsotericBuddhism is the movement from incorporation to refinement; embracing everything andthen super-imposing Buddhist meanings, or maintaining only the outer form a11d supplyingthe inner-significance; we may give as an example of this phenomenon the Homa service. 6

In Vedic Brahmanism Homa is a ritual in the course of which various offerings are putinto the fire as oblations to the gods in the heavens. This rite was later adopted byBuddhism, but instead of the fire being believed to transport the offerings upto the heavens,the whole ritual was given a totally new significance; the fire of the Homa service becamethe symbolic means of consuming spiritual defilements. 7

The Shingon Goma, a living active part of contemporary Japanese religion, is aritual whose history stretches back through T' ang Dynasty of China to Vedic India, andbeyond, to prehistoric Central Asia. 8 During this long history the goma (homa, hu o rna)has been refined and integrated into the ritual tradition of Buddhist Tantra. The TantricBuddhist ritual tradition is a well-developed one-there is a large variety of rituals presentwithin the tradition and these rituals have been reworked by the tradition so that theyconform both to certain paradigmatic rituals and to Buddhist Soteriology. Thus, the ritualsof Tantric Buddhism are not separate from the rest of the tradition. Rather, they form acoherent whole both with other practices, and with the philosophy and psychology ofBuddhist Tantra. One reason for examining the Shingon Goma, therefore, is the importanceplaced on Inner Goma, a well-developed tradition. Thus, the Goma of Esoteric Buddhismis the ultimate phase of contemplation, 9 moulded by Kukai as a new Tantric sect, althoughbased on Indian Tantric Buddhist teachings.

Inner Goma is a visualization which emphasizes the unity of the deity, the fire andthe practitioner (the mouth of the deity, the mouth of the altar hearth and the practitioner'sown mouth are visualized as one) and the unity of the three mysteries of body, speechand mind; 10 in other w o r d s - Mudra, Mantra and visualization of the d e i t y - Mal)cjala.

Michel Strickmann 11 quoting from I-hsing's Commentary on the MahavairocanaSiitra, highlights the importance of the Inner Goma to Buddhist practitioners:

" I t is .. .Inner Hom a at the Centre of the rite that confers meaning and efficacy on allthat precedes and follows it - the Outer Homa, within which it is encapsulated.And though the meditation may be used to effectuate various sorts of Homa, Homaperformed without this meditative support is meaningless, even heretical! One wouldsimply be burning the kindling and vainly using up the offerings. Not only would



Concept o f Inner Homa in Japanese Shingon Buddhism 237

one be committing a profane act, but moreover, it would be devoid of ali efficacy." 12

Strickmann identifies the Inner Goma as part of the anti-thesis between the Vedicand Tantric Gomas: "I n this formulation we find the explicit contrast with Vedic practice

that Tantric Buddhism shares with the Non-Buddhist Tantrism of the S a . i v a g a m a s . ' ' ~ '

The opposition of Inner and Outer Homa (see Pis. I and II) rum through the entirescriptural exposition. The importance of Inner J-Ioma as found in I-hsing' s commentaryon lVlahavairocana Sutra is already there in Saiva Tantra, viz., Sanat kuma.ra Tan t r a -"Outer worship (worship of Image with materials such as flowers, lights, sandaL etc.)should not be done without first performing mental worship, for without inner worship.outer worship is fruitless." 14

The above mentioned Inner Homa is termed as Manasa Yaga or Yajna in Vedictradition as antar yajiia in Tantras and Inner Goma in Buddhist Tantras.

The term yajiia or yaga or Homa or Goma is always associated with Agni (Fire).Through Agni Vedic man related to his "origin", be it in a less philosophic-contemplativemanner than later progressive development in Indian thought shows.

Th e True fire-sacrifice is not a rite to be merely performed at fixed s e a s ~ J n s .h ~ ~ ~

within us daily, after the primordial pattern of the thirty-six thousand Arka fires that,,vere of mental substance(manasa). 15 Thus the Agnihotra ( 1 ~ )provides the corrective(prat.ividhi) for the elemental self to rise up and be identified with its source. Much is

made of the Fire as light for society and for oneself in the Satapatha Brahmal)a. 16 Thefollowing is a short summary.

Th e gods and demons were both the children of Prajapati. Both were devoid of anyspiritual self (anatmana]J) and consequently mortal; only Agni was immortal. Both partiesset up their sacrificial fires. As expected, the demons performed their rites externallywhile the gods lit the fire in their inward self.

*

enam . . . antaratman adadhata. 17 Havingdone so, they became immortal and invincible.

Today too the sacrificer sets up the fire-sacrifice within himself. Inspired by innerlight and vision he will do right. The link with Agni and hence with the origin is pronouncedin another context in the same Brahmm)a when it is said that the sacrificer apprehendsAgni in himself when he builds up the Fire-Altar. For it is from himself that the sacrificerin his sacrifice brings Agni to birth. 18

** atman agnirhgrhl)fte, atmano . . . adhijayate.

·what Agni reveals is man's flame of light of self-identification with what is identityitself. When man sees Agni he will surely understand that it is Brahman who breaksman's isolation without disturbing man's need for pensive moods and solitude. It isAgni wh o burns what is already dried up; without him there would be no renewal, nofresh thought or hope, no discovery of where one stands and where on e goes. Light is lit,

* ~ · · · ~ ~ ~** ~ . 3 1 f t t~ I 3ffi'li.ft . . . I I




so heaven and earth may see each other.

"First Agni sprang to life from out of Heaven;The Second time from us came Jatavedas;

Thirdly the many-souled was in the waters,The pious lauds and kindles him the Eternal.

Agni, we know, thy three powers in three stations,We know thy forms in many a place divided.We know what name supreme thou hast in secret:We know that source from which thou hast proceeded.

The many-souled lit there in Sea and Waters, man'sViewer lit thee in the breast of heaven,There as thou stood est in the third high regionThe Steers increased thee in the water 's bosom.

Agni roared out, like Dyaus, what time he thunders?He licked the ground, about the plants he flickered.At once, when born, he looked around enkindled,And lighted"heaven and earth within with splendour.

The Spring of glories and support of riches,Rouser of thoughts and guardian of the Soma,Good son of Strength, a kind amid the waters,In Forefront of the Dawn he shines enkindled." 19

1-hsing' s commentary on Mahiivairocana Sutra Scripture 20 makes it clear that thereare twelve fires to be visualized by the performer of Homa, each at the proper time. Inthe scriptural text, Vairocana declares:

"Master of mysteries, these varioussorts o f fire are to be maintainedeach according to its own formwith the appropriate pharmaka, etc ....And in accomplishing this Outer Homayou will achieve Siddhis according to your intention.Moreover, though, in your own heartthere is a single nature, but triune:Three parts united to form o n e -

The Inner Homa of the Yogin."

The opposition of "inner" and "outer" runs through the entire Scriptural exposition.First, we had the forty-four profane fires of Vedic Tradition, cultivated by the future

Buddha before his enlightenment-or by Brahma prior to his conversion to Buddhism.Only the awakened know the true twelve fires of the Buddhist analysis. Beyond this thescripture establishes a similar dichotomy within the Buddhist Homa itself. By nourishing



Concept of Inner Homa in Japanese Shingon Buddhism 239

the twelve fires with the appropriate substances and in the prescribed manner, the officiantwill duly achieve the purpose ofthe rite but this palpable tangible cult is no more than anOuter Homa. The yogin realizes that one must transcend the mechanical exigencies of

outward ritual. He knows that the three essential agents of the r i t e - t h e chief divinity,

the fire, and himself, theoff ic iant- form

but a single entity,. and he unites them in hismeditation. For, the Inner Homa is accomplished within the heart.

This process would seem, however, to have already started much earlier, with theU p a n i ~ a d s .As a group, the U p a n i ~ a d shave an ambiguous attitude towards the Vedicrites. The Brhadaral)yakopani!jad, for example, makes several comments critical of thesacrificial rites. 21 Yet, the same text gives an alternate, positive interpretation of therituals as a substitute for the accepted interpretations. 22 Similarly, the Chandogyopani$ad23

equates the three fires of the Vedic Sacrifice with the heart, mind and mouth of the"Universal Self." 24 This process of substitution was carried further, replacing entirely

the actionsof

the external rite with inner practices. Thus, the attempt was made to replacethe agnihotra rite, in which offerings were made morning and evening into the householdfire, with priil)a-agnihotra. 25 Priil)a, the life-force within each person, becomes the fireinto which the two sacrifices of inhalation and exhalation are to be made. The Kau!jitakiBrahmal)a Upani!jad says: 26

* athatal) sailyamanam pratardanam antaram agnihotram ityacak!jate,yiivad vai pUTU$0bhii!jate na tiivat priil)ituriJ saknoti,prii.Qam tada vacijuhoti yavad vai puru$ai) priil)itina tavad bhii$iturh saknotl.vacam tada priil)e juhoti; ete anante amrte,iihuti jagracca svapan ca santatam juhoti.atha ya anya iihutayo' ntvatyas tal) karmamayyo hi.bhavanti taddhasmaitat piirve vidvamso' gnihotram najuhvaiicakrul).

"Now next self-restraint according to pratardana or the inner fire sacrifice as theycall it. As long, verily, as a man is speaking (exhaling), so long he is not able to breathe(inhale). Then he is sacrificing breath in speech. As long, verily, as a person is breathing,so long he is not able to speak. Then he is sacrificing speech in breath. These two unendingimmortal oblations, one is offering continuously, whether waking or sleeping. Now

whatever other oblations there are, they have an end for they consist of works. Knowingthis very thing, verily the ancients did not offer the agnihotra sacrifice."

The Brhadaral)yakopani!jad 27 also identifies the inner fire of digestion with theVaisvanara fire.

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"This fire which is here within a person is the \fai.svanara (the universal f1re) by

means of which the food that is eaten is cooked (digested)." 28

This theme- - equating the food consumed by the individual with the offerings of

a sac r i f i ce - is developed at length in the C h i i n d o g y o p a n i ~ a d .2 9 Five offerings of food

are made to five breaths: praJ)a, vyana, apana, samana, and udana. As the offerings satisfythe five breaths, the five sense organs are satisfied. As these five are satisfied, the fivenature gods are satisfied. As these five are satisfied, the five world spheres are satisfied. 30

In each case the sacrificer himself is also satisfied with offspring, with cattle, with food,with brightness and with eminence in sacred knowledge. 31 C h a n d o g y o p a n i ~ a demphasizesthe futility of Outer Homa I Sacrifice if performed without knowing this; that would bejust as if he were to remove the live coals and pour the offering on (dead) ashes: 2

* sa ya idam a vidvan agnihotrarn juhoti yathailgaran,apohya bhasmanijuhyat, tadrk tat syat.

One of the Saivagama text, Bhiitasuddhi Tantraspeaks of antaryaga: "Inner worshipis ordained in all outer worships. Oh Mahesvari! a single inner worship grants the fruitsof a crore of outer worship. What necessity is there for outer worship for one who hasbecome fully accomplished in inner worship which, even if performed but only once.grants the fruits of a crore of outer worships? An effort to perform outer worship issenseless after inner worship has been perfectly accomplished." 33

While describing antaryaga, the P r a l ) a t o ~ i n iquotes the verses from MuJJijamalaTantra which is very similar to th e concept of Inner Homa of Shingon as described

by I-hsing. Mw)c;lamala Tantra:

**adhare kul)c;lalirn devfri1 cintayed bhujagalqtim,piirakel)a mahesani taya cakraQi sal;. tata}J.,sahasrananda - sandoha - mandirari1 prapayet sudhfi}.,yojayitva piirakelJa sadhakal;. paramatmani,.Sivasakti - samayogat sukhi bhiiyan - niranta.ram,vikasitam bhaved deha.m sakalam tat prabhavatal),anahatad bahil;. padmam ~ o q a s a r a mvicintayet,

tanmadhye cintayen mantrf sudha-sagararimttamari1,* ~ ' T ~ ~ ~ ~ l l ~ F R H I ~ I

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Concept of Inner Homa in Japanese Shingon Buddhism 241

* ata - yojana - vistfrl)arh valayakararb ujjvalari1,tan madhye paramesani mal)i - dvlparh manoharari1,parijatadi- racitairudyanai]J parisobhitarh,k a l p a v r k ~ a r i 1mahadevi madhyasthane vicintayet,suvarl)a - racitarh, nana-ratna - saiicaya - raiijitarb,prabala - mekhala - yuktam ghal)ta - camara - rajitam,tanmadhye paramesani cintayen- mal)i- vedikam,tasyopari mahadevi mal)i - pftham manohararb,.svakalpa - yantramuktam tad yoniruparh vicintayet,bhrumadhye paramesani yaccandrarh patramuttamam,tatrastharb amrtarh de vi tatra yonau v i n i k ~ i p e t ,

tenaiva vidyudakararb yonimadhye vicintayet,akasajjayate vayurvayorutpadyate ravi]J,ra verutpadyate nfrarb nfradt utpadyate mahf,anenaiva vidhanena paiicabhutatmakarb bhavet,sarvendriya- samayuktarb sarvayudha samanvitam,sarvalarbkara- racitam devideharb vicintayet,

This has been echoed by I-hsing's commentary on Inner Homa: 34

"Thereupon VajrapaQ.iasked the Buddha, " 0 venerable one,How is the hearth to be arranged,How is the sprinkling to be performed,How the auspicious grasses placed,and what implements are to be employed?"

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The Buddha declared to the Master of Mysteries, the Holder of the Vajra:

"The heart should be a cubit's measure,its four sides square and equal,Its rim divided in four sections,sealed all around with a Vajra-seal.Pile it with fresh rushes,going round the hearth towards the right.Do not set the tips on the bases;the bases should be set upon the tips.Then take the auspicious grassand sprinkle in the same manner, towards the right.Take powdered incense, flowers, and lamps,and present them to the God of Fire.Let the officiant, with a single flower,perform an offering to Mrda (Fire No. 5) 35

When the god has been installed in place,sprinkling is once again to be performed,And full gift -offerings made to him,Causing him to stay by use of his own mantra.Then perform the Homa for cessation of ills,or else the rite for Increase of Benefits.Such is the worldly Homathat we term the Outer service.Thereafter comes the Inner Homawhich annihilates all karma.One must fully understand one's own manas (mind)and avoid all sensual and other pleasures.The acts of eye, ear, nose, tongue, bodyas well as those of speech and thoughtAll arise entirely in the heartand by the heart, the ruler, they are stopped.

Discriminations, as those by eye, etc ...

and realms ( vi$aya),such as that of sensual pleasureThese obstacles to wisdomthe wind-parched Fire (No.3) is able to destroy.It bums away erroneous perceptionsand forms the pure heart of Bodhi (enlightenment)This is termed the Inner Homa,and I have expounded it for the benefit of

Bodhisattvas."

The Mahanirviil).a Tantra36 describes the above context similarly on "Manasa-Piija"




* h[d - padmarh asanarh dadyat sahasraracyutiim[tail}.,padyarh caraQayordadyanmanasarghyarh nivedayet,teniim[tena-camanarh snaniyarh apikalpayet,akasatattvarh vasanarh gandharh tu gandha - tattvakarh,

cittarh prakalpayet pu$parh dhiiparh praQlin prakalpayet,tejastattvarh ca dipiirthe naivedyarh ca sudhambudhim,anlihata dhvanim ghantam vayutattvarh ca camararh,nrtyarh indriya - karmaiJ.i cancalyarh manasastatha,pu$parh nanavidham dadyad atmano bhava - siddhaye,amayam anaharhkaram aragarh amadarh tatha,amoham adambharh ca adve$ak$obhake tatha,amatsaryarh alobham ca dasapu$parh prakirtitam,ahimsam paramarh pu$paril pu$pam indriya - nigraham,

daya - k$ama - jnana - pu$pam pancapu$parh tatal) param,iti pancadasail) pu$pairbhavapu$pail)prapiijayet,sudhambudhirh mamsasailam bharjitam mina-parvatam,mudra- rasirh subhakam ca ghrtliktarh payasarh tatha,kulamrtam ca tat pu$paril pftha - k$iilana - vari ca,kamakrodhau tu vilqtau balim datva japam caret,samarpayajaparh etena Sli$tlingampraiJ.ametdhiya.

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Th e Sadhaka should offer the mental articles with great devotion, after meditatingupon his i ~ t adeva ta - "Should offer his heart lotus as seat, mind as arghya, etc. Theelement of Akasa as raiment, smell as perfume, heart as flower, the five P r a ~ 1 a s3 7 asincense; the element of fire as light; the element of air as a camara . . . non-egotism, non

attachment, non-vanity, non-delusion, non-arrogance, non-enmity, non-perturbance, nonmalice, etc. (the ten merits or dasa kusalani of Buddhist merits) as the mental flower atthe lotus feet... etc., mental ly bowing with eight limbs, the inner-yajiia is to be performed.

As the scriptural tex(l 8 of Shingon Buddhism in which Vairocana declares :

"Performing it with great love and compassionis termed with rite for cessation of ills.Combining these qualities with joy,one accomplishes the rite for increase of benefitsFury arises within the wombto make the various forms of karmayet, Master of Mysteries,as has been explained,In whatever form karma ma y ariseso shall faith dissolve it and burn it away."

The above concept has already been rooted in Chandogyopam$ad: 39

*

atha ya etad evarh vidvan agnihotrarhjuhoti,tasya sarve$U loke$U sarve$U bhiite$U sarve§u atma§u hutaril bhavati.

"But if knowing it thus, one offers the fire sacrifice he offers it in all worlds. in allbeings, in all selves, he will perform sacrifices with the full knowledge of their meaningand purpose."

* *

tadyate§ika tiilarb agnau prot am pradiiyeta eva1b hasya sarve papmanal) pradiiyante.ya etad evarh vidvan agnihotrarh juhotio

"Even as the soft fibres of the i$ika reed are burnt up when laid on a fire, so also are

burnt up the evils of one who knowing it thus offers the fire sacrifice."As much as the Indian Tradition emphasizes on Inner Homa =antaryajiia =manasa

piija also known as Jiiana homa is to be performed in the vessel in the shape of adharawith Cidagni (fire in the form of consciousness) to achieve liberation (mok§a) so alsoI-hsing clarifies the scriptural implications concerning the true sense of the Inner Gomaof Shingon that all is to be achieved by means of great Love and great Compassion.I-hsing then proceeds to a celebrated, oft-quoted definition: "Thus in general the meaning* : w T < r ~ ~ ~ w ~ ~ .

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of Homa is with the fire of wisdom to burn the kindling of the Jdesas until all are entirelyconsumed. " 40

Conclusion

Thus it is well recognized that there is a historical continuity between the InnerGoma of present day Japanese Tantric Buddhism (Mikkyo) and the Antaryajna or ManasaPiija known to predate even the earliest Vedas. This Inner Goma, is superior to Meditation(mere dhyana) or Penance (tapas). Elements of Vedic, p a n i ~ a d i c ,Saivagarr.ic, BuddhistTantric concepts have been found to be identical with the elements of Inner Goma ofShingon. I t is thus to restate that the Inner Goma!Homa, at the centre of the rite, confersmeaning and efficacy on all that precedes and follows i t - the Outer Homa, withinwhich it is encapsulated. And though the meditation may be used to effectuate varioussorts of Homa; Homa performed without this mental oblations is meaningless. "Onewould simply be burning the kindling and vainly using up the offerings. Not only wouldone be committing a profane act, but moreover it would be devoid of all efficacy." Thusthe Kilkai's Shingon - I n n e r Goma has its roots in the origins of Indian Tradition.

Notes and References

1. Sayeki Shinko, "Shingon Teaching of Universal Harmony, " Bulletin o f he Research Instituteo f Esoteric Buddhist Culture (Mikkyo Bunka Kenkyiisho Kiyo) Special Issue, Oct. 1990(Koyasan University, Japan), p. 19.

2. Ibid., 20.

3. Yoshi to S. Hakeda, Kiikai and His Major Works, Columbia University Press, New York,1967, p. 1.

4. Janjiro Takakusu, The Essentials o f Buddhist Philosophy, University of Hawaii,Honolulu,1975, p. 150.

5. R. H. Van Gulik, 'Siddham' An Essay on the History o f Sanskrit Studies in China and Japan,Satapitaka Series, Vol. I, 1956, p. 114.

6. Beatrica Lane Suzuki, The Shingon School of Mahayana Buddhism, Research Institute ofEsoteric Buddhist Culture, Koyasan University, Japan, p.89.

7. Matsunaga Yukei, Esoteric Buddhism: A Definition, cf. p. 23.

8. Michel Strickmann, Homa in East Asia, p. 418.

9. Richard Karl Payne, The Tantric Fire Ritual of Japan (Feeding the Gods: The Shingon FireRitual), International Academy of Indian Culture and Aditya Prakashan, Vol. 365, 1991. p. 46.

10. Strick mann, op.cit., p. 443.

11. Ibid., p. 438.

12. Ibid., p. 444.

13. Ibid ., p. 439.

14. Sir John Woodroffe, Principles ofTantra (Part II), p. 490.

15. Satapatha BriihmaJ)a, 10.5., 4.16.

16. Ibid ., 2.2.2., 8-20.

17. Ibid.

18. J. Eggeling (Ed.), SatapathaBriihmal)a, 5 Vols. 7.4.1.1. Oxford, 1882-1900.




19. ~ g v e d a10.45. 1-5. Ralph T. H. Griffith, The Hymns f ~ g v e d a ,Motilal Banarsidass, Delhi.Reprint 1976, p. 563.

20. Mahavairocana Si i t ra-The Chinese Version of Subhakara Simha and. I-hsing (725 A.D.)Translated by Chikyo Yamamoto, Koyasan University, Koyasan, Japan 1990, (referred to asT.) 848, XVIII. 42 c 25 - 43 c 11.

21. Paul Deussen, The Philosophy o f the Upani$ads, p. 62.

22. Ibid., p. 63.

23. Chandogyopani$ad, V.18.20.

24. Dr. S. Radhakrishnan, The Principle Upani$ads, p. 441.

25. Deussen, op.cit., p. 124.

26. Radhakrishnan, op.cit., p. 764.

27. Brhadliral)yakopani$ad, V.9.1.

28. Radhakrishnan, op.cit., p. 295.

29. Chandogyopani$ad, V.19- 24.

30. Deussen, op.cit., p. 125.

31. Radhakrishnan, op.cit., p. 442-444.

32. Chandogyopani$ad, V. 24.1.

33. Woodroffe, op.cit., p. 490.

34. I-hs ing's commentary on Mahavairocana Siitra (referred to as based on Japanese ManuscriptsT. 848. XVIII). cf. Sakai Shinten, 1962, pp. 209.

35. First we had the forty-four profane fires of Vedic Tradition, cultivated by the future Buddha

before his enlightenmentor

by Brahma prior to his conversion to Buddhism. Only theawakened know the true twelve fires of Buddhist analysis. This is the fifth fire out o f thosetwelve fires.

36. Mahanirviil)a Tantra, Chapter V (see Tantra in Bengal by S. C. Banerji, p. 157).

37. "Five Pral).as" cf. Chiindogyopani$ad, V.l9.24.

38. 1-hsing, op.cit., p. 177-78. Taisho also contains it.

39. Radhakrishnan, op. cit.Chiindogyopani$ad, V. 24-2-3, p. 444.

40. Alex Waymann "Buddhaguhya" on the sense of lnner Homa, 1959, p. 121-122:*

Homa (Outer and Inner Go rna) of Kukai' s Shingon (Japanese Esoteric) Buddhism is discussedin detail in the Book Japanese Esoteric (Kukai's Shingon) Buddhism with Indian Perspectivewhich is under preparation in collaboration with Dr. Motohiro Yoritomi, Shuchin University.Kyoto, Japan. This discussion is taken up with special reference to the rare Tantric Text"Kaulavali Tantra" and "Tirumandiram."

sankarnarayan & yoritomi - concept of inner homa in shingon

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