Indian Society for Buddhist Studies

Author(s): Prachya Vidyapeeth
Publisher: Prachya Vidyapeeth

Page 91

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Buddhism; i.e. Vajrayāna, introduced many psycho-physical activities as pragmatics.
When Gautama Buddha said dukkha-nirodhagāmini pațipadā; he reluctantly endorsed the path of sukha, but, it never drafted as terminology. When the Vajrayāna School emerged, it said the theory of Sukha-Sknyavāda. But, they endorsed the concept of mahāsukha which is great bliss and more than sukha.
Previously, achieving nirvāṇa was the ultimate point for Śrāvaka; after the initiation of Sahajayāna, mahāsukha is the ultimate goal to reach for a yogi. The changing facets of Buddhism from Srāvakayāna to Buddhayāna and after that yogin tradition endorsed historical Buddha as conceptual Buddha. Gautama Buddha the mundane one conversed into supramundane Tathāgata. Gautama Buddha, who achieved nirvāņa became subordinate the philosophical scenario of supreme bliss.
The concept mahāsukha became famous through the compositions of Siddhācāryas. Maitripā the most celebrated
siddha' scholar of Nepalese lineage presented the concept of mahāsukha through the intellectual work. 14" colophon Mahāsukhaprakāśa of the text Advayavajra Sa Agraha stated the concept of mahāsukha through the state of yuganaddha. Concept mahāsukha is originated with the development of the Sahajayāna, later it was diffused into many cults like Sufi, VaiŠnava etc.
Aim of this paper is to show how this concept emerged its nature and scope and how it is sustaining as projected by Maitripā.
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Dzogchen: The Heart of Nyingma Tradition
Sagnika Bhattacharya, Kolkata
During the mid of 7th century CE Buddhism arrived in Tibet through the matrimonial alliance with the Buddhist princesses