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INTRODUCTION
Dombīheruka writes about Mahāsukha which can be had from one's experience. It has four successive stages viz. Ananda, Paramānanda Viramānanda and Sahajānanda. During the reign of king Mahipāla lst who flourished between 978 A. D. to 1030 A. D. there arose a group of powerful writers on Tantra, like Dipankara, Advayavajra and others and that was the next period of Buddhist Tántric development. The readers who are interested to know the aims and objects of Buddhist Tāntrics may refer to the learned introduction of Dr. B. Bhattāchāryya to Sadhanamālā.
We would here note that of the five kinds of Siddhis described in Pātanjalayogasūtrā: Fataha9: HATAT: fegat: 118-911 the Siddhis aimed at by the Tāntrics are those obtained through the Mantras. The eight great Siddhis of the Buddhists are different from those mentioned in the Yogashāstra.* The Buddhist's Siddhis are (1) Khadga, (2) Añjana, (3) Pādalepa, (4) Antardhāna, (5) Rasa-Rasāyaṇa, (6) Khecara, (7) Bhūcara, (8) Pātāla. The six rites or Şatkarma according to Buddhist Tantras are:- Sānti, Vashīkaraṇa, Stambhana, Vidveşaņa, Uccățana and Māraṇa, practically the same as mentioned in other classes of Tantras.
The Sadhanā of Suklakurukulla at page 368 ff, mentions the different mental conditions and the dates of the month and the directions to be faced for the due performance of Şațkarma. The deity worshipped for the different rites though same will have different forms, colours and weapons according to the rules regulating the same. Appro priate directions, time, manual gestures (Mudräs) seats and modes of applications of Mantras for the different rites are prescribed also in the work here published.
According to Dr. B. Bhattāchāryya, the Mantras of Vajrayana seem to be a development of the Dhäranis contained in the Vidyādharapīțaka mentioned above. The Dhāranīs existed in Buddhism from very ancient times and seem to have been devised for those Buddhists
* The eight Siddhis of Yoga viz, Animă and others are covered by the Vaikriya Labdhi (i. e. Siddhi) of the Jains. See 'Senapraśna' p. 76 Answer to quetion 276.
