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The Art of Nakedness: Bearing it all for the single nature of
mind, a look at Buddhist salvation
Omega Point
Abstract This paper explicates, in brief, the soteriological
principles underpinning Buddhist methodology, with weighted
attention placed on Tantrayana and in particular Ati Dzogpa Chenpo,
additionally,
brief philosophical and geohistoriographical summaries are
given. Taking from the authors personal study, experience, and
practice of Buddhism, primary and secondary literature, and various
communications with qualified contemplatives, this paper, while
remaining true to
Buddhism as an indivisible complex, provides examples that
highlight the essentials amongst the myriad Buddhist array, while
contrasting the differences between the various Buddhist
schools,
vehicles, and paths through the lens of Ati Dzogpa Chenpo, which
culminate in the ultimate consolidations found solely in Ati Dzogpa
Chenpo.1 2
Introduction
Perhaps one of the grandest collective endeavors ever undertaken
by humanity, Buddhism has often been a source of inspiration,
mystery, and intrigue. Of the many denominations of Buddhism,
Indo-Tibetan Buddhism has sparked a great modern interest in
Buddhism, both in the East and West, in part due to it being a
living warehouse for Buddhist scripture, knowledge and methodology.
Beyond the enormous gift to the world that are the Tantric
traditions, Indo-Tibetan Buddhism offers the pinnacle of
contemplative insight, the crest of Buddhist paths, the Ati Dzogpa
Chenpo. Being such a complex and in-depth mammoth tradition
spanning throughout varying geographies and cultures, from
antiquity to modern times, gives Buddhism a sense of grandeur, and
yet this very vastness can also lead to misapprehension,
misapplication of methodology, seeming innavigability and
paradoxical impenetrability; which will need to be rectified if
Buddhism is ever to become firmly established in the West.3 The
modern world appears to be in desperate need of contemplative
wisdom, as the lack of interdependent awareness and of the wisdom
leading to the end of the individuals experience of existential
lack are key obstacles to solving global problems such as the
destabilization of the environment and the high proportion of
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mental health issues. Buddhisms teachings on compassion,
non-duality, non-self, and overcoming the existential lack can
bring much needed calmness and clarity to a sometimes chaotic,
stressful, and self-absorbed world. Indo-Tibetan Buddhism, with its
use of skillful Tantric transformational means and skillfully
spontaneous transcendent means, offers individuals the means to
achieve full enlightenment in this lifetime.4 This paper seeks to
illustrate the aforementioned skillful means via examination of
various fundamental teachings, highlighting with increasing
emphasis the progressively advanced schools leading to the zenith
of Buddhist soteriology, Dzogchen. Outline of the Paths and
Vehicles The sum of all possible vehicles can be classified into
(1) mundane vehicles, generally non-relating to Buddhism, which
have the aim of improving samsaric existence, and (2) supramundane
vehicles, which comprise the totality of Buddhist vehicles and
which have the aim of leading beyond samsara. The three-fold
classification used in this work is far less known and utilized in
modern times, despite it being favored by great masters such as
Longchenpa, and despite it being most consistent and relevant to
our time.5 This three-fold system of classification consists of the
Path of renunciation, the Path of transformation, and the Path of
spontaneous liberation. It was originally taught in Oddiyana, then
was established in Tibet in the eighth century, and was primarily
introduced through two texts, the Kathang Dennga by Namkhai
Nyingpo, which was concealed during the eighth century as a terma,
or spiritual treasure, and then discovered in the sixteenth century
by terton Orgyen Lingpa.6 7 The second text is the Samten Migdroni
by Nubchen Sangye Yeshe, and was buried in Tun Huang from the
eleventh or twelfth century until 1908, when discovered by Paul
Pelliot.8 9 The Path of renunciation corresponds to the Hetuyana or
cause-based vehicle, also known as the Hetulakshanayana or
cause-based vehicle of the discrimination of characteristics, which
refers to the vehicle by which one is supposed to attain when
causes are brought to their fruition and are catalyzed by the
concurrence of secondary conditions. The Path of renunciation and
the Hetuyana consists of the vehicles contained in the Sutrayana,
which include the Shravakayana and Pratyekabuddhayana of the
Hinayana as well as the Bodhisattvayana and Sudden Mahayana of the
Mahayana. Deriving from tantra, the Path of transformation
corresponds to the Phalayana or fruit-based vehicle, which refers
to the vehicle by which one is supposed to attain the fruit as a
result of an unveiling of the accordant condition, an unfolding of
a sample of primordial gnosis or peyi yeshe (dpe-yi-ye-shes),
opposed to being an effect of causes.10 More specifically, the Path
of transformation is divided into the outer/lower Tantras and the
inner/higher Tantras. The outer Tantras, in of themselves called
the Path of purification, corresponds to the Kriyatantrayana and
the Ubhayatantrayana, while the inner Tantras, strictly called the
Path of transformation, consist of Mahayogatantrayana and
Anuyogatantrayana. The Yogatantrayana utilizes aspects of both the
outer and inner and so is considered in the middle of the two in
this schema, serving as the transition yana. Finally, applying the
principle of Ati Dzogpa Chenpo, the Path of spontaneous liberation
corresponds to the Atiyoga, meaning primordial yoga or Atiyana,
meaning the primordial vehicle, which is completely beyond
cause-fruit relation, and so is beyond the Hetuyana and the
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Phalayana.11 12 The practice of this path can only begin once an
initial non-dual recognition of the true nature of all reality has
been had, called the Direct Introduction into the truth, presence,
and awake awareness of rigpa. This vehicles teachings can be
divided into three series of increasing subtlety. First, the Semde
(Sems-sde) or nature of mind series, which are primarily concerned
with Direct Introduction, and despite being rooted in spontaneous
liberation, often are practically split into successive partitions.
Second, the Longde (kLong-sde) or space series, being more sudden
and involving the direct modulation of the energy-system, mainly
involve methods in which revolve around persisting in
doubtlessness.13 Finally, the Menngagde or secret oral instruction
series, which are primarily concerned with the ways to continue in
the state of rigpa, these teachings and practices are the most
sudden and abrupt, and the ways most different from those of the
other vehicles of Buddhism. This system of classification brings a
continuity to the aforementioned paths in that one generally
practices them subsequently. First practicing the Path of
renunciation, which can be practiced by anyone, leading to its
point of arrival, that of emptiness. This emptiness is the
realization of the lack of self-existence of beings and phenomena,
relating to the Hinayana and Mahayana respectively. Then practicing
the Path of transformation, which has as its starting point the
very realization of voidness that is the point of arrival in the
Path of renunciation (at minimum the emptiness of beings of the
Hinayana). The Path of transformation is then undertaken until
glimpsing the realization of rigpa, which serves as its arrival
point. Finally, the Path of spontaneous liberation is undertaken,
having as its starting point the direct glimpsing of rigpa found in
the Path of transformation, until the point of arrival, which is
the total exhaustion of samsara, the complete uprooting of
existential lack, the subject-object duality, the illusion of an
internal and external dimension, etc., and finally one of the four
unique modes of death exclusive to this path. It is important to
understand that this sequence is a generality, as some individuals
having the right capacity may directly enter into the Path of
transformation (realizing voidness during the course of its
practice) or the Path of spontaneous liberation (requiring a Direct
Introduction into the awake awareness of rigpa) without previously
practicing any other Path. The Trailblazing Prince of the Shakya
Clan Prince Gautama Siddhartha, the monk who became the Sage of the
Shakya upon his Awakening, likely lived in the sixth and fifth
centuries BC.14 Leading to his Awakening, the Prince sought to
confront and find a solution to the problem of life, for he was
experiencing a significant sense of existential lack. This
experience of the suffering inherent in the ordinary human
condition, led him to reject his fathers hopes for him and give up
all that had been allotted to him as prince, to instead seek
answers as a wandering ascetic.15 16 The Prince sought and found,
in and for himself and others, the way putting an end to
existential lack and the meaning of human existence. Prior to his
Awakening and being titled Shakyamuni Buddha, Prince Gautama
Siddhartha sought teachings from two of the most experienced gurus
of the time.17 He quickly mastered the highest states both gurus
could offer and realized the produced and conditional nature of
such states, realizing that these did not provide the answer as to
how to actually solve the problem of existential lack. He moved
onward and utilizing his extraordinary levels of vivid
attentional
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stability to directly explore and examine consciousness itself
and its movements, eventually leading the Prince to his
Awakening.18 After the beneficent Prince became the Awake One or
Buddha of the era, consequent to waking to the true nature of
himself and the whole of reality, he declared not that he had
uncovered something completely new, unknown, and previously
undiscovered, but rather that he rediscovered the truth of the
rishi of antiquity.19 Owing to the mistakes of his contemporaries,
Shakyamuni Buddha distinguished the wisdom of the doctrine leading
to true liberation from the limitations of the Vedic tenants,
establishing a tradition complex that would eventually comprise the
largest numbered and most detailed works on contemplative science,
philosophy, and methodology in human history.20 21 A Handful of
Leaves, A Thumbnail Sketch of the Hinayana Shakyamunis teachings
set forth during the first period, such as the Four Truths, are
known as the Promulgation of a cycle of teachings or the first
dharmachakra. This cycle of teachings constitute the canonical
basis of all the schools under the name Hinayana, meaning narrow or
little vehicle, including the only school of this vehicle still
existing independently, the Theravada, which abounds throughout
most of Southeast Asia and Sri Lanka.22 23 24 In Tibet, two
Hinayana doctrines, of the Vaibhashika and Sautrantika schools,
have been taught in a contrasting fashion as part of the
philosophical curricula by Tibetan schools that do not adhere to
the Hinayana, however Vaibhashika and Sautrantika do not exist in
an independent fashion.25 The general aim of the Hinayana is
personal liberation, as in the attainment with regard to the
cessation of the dissatisfaction and unpleasantness (duhkha)
outlined by the First Noble Truth and to the existence known as
samsara that is marked by duhkha, which is to be achieved through
the termination of the basic craving outlined by the Second Noble
Truth as well as the accompanying illusion of being a separate and
substantial individual. Authoritative reports as to the progressive
unfolding of the Buddhist tradition rooted in the first
dharmachakra indicate that through successive divisions of the
original lineage. The first division produced four schools: the
Aryasthavira, the Aryasammitiya, the Aryamahasamghika, and the
Aryasarvastivada. Over time the Aryasarvastivada partitioned into
the Bahushrutiya, the Dharmaguptaka, the Kashyapiya, the
Mahishasaka, the Mulasarvastivadin, the Tamrashatiya, and the
Vibhajyavada. The Aryamahasamghika gave rise to the Haimavata, the
Lokottaravada, the Prajaptivada, the Purvashaila, and the
Uttarashaila. Likewise the Aryasammitiya subdivided into the
Avantaka, the Kaurukullika, and the Vatsiputriya. Lastly, the
Aryasthavira divided into the Abhayagirivasin, the Jetavaniya, and
the Mahaviharavadin.26 The Theravada emerged within Mahasthavira or
Aryasthavira, having been established by Moggaliputta Tissa in the
Council of the Pali School that King Ashoka pressed him to
organize, which congregated around 244 BC.27 The Council excluded
the monks opposed to Moggaliputta Tissas views. Then Tissa, in his
Kathavatthu, attempted to address and refute some of the excluded
monks views and afterwards his text assimilated into the Abhidharma
of the Theravada. The new doctrine was adopted by the monks in
Ceylon who held to the Mahaviharavada. The Theravada then later
divided into the Mahishasaka and the Kashyapiya.
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In Tibet, the original eighteen schools and Theravada were not
taught and thus are not mentioned in their texts on the
philosophical institutions of Buddhism. Since Theravada isnt listed
amongst the eighteen original schools, some Indian scholars do not
consider it a separate system and thus classify it amongst the
Sarvastivadin or realistic. However this is mistaken, as the
Sarvastivada, unlike the Theravada, held the doctrine that arhats
were imperfect and fallible.28 Of the range of views concerning the
attainment of arhat, among the many doctrinal differences between
the early schools, the Bahushrutiya, the Kashyapiya, the
Lokottaravada, and the Prajaptivada regarded arhats as imperfect,
fallible, and still subject to ignorance, while emphasizing the
supermundane and transcendent nature of Buddhas and Bodhisattvas.29
30 The Kashyapiya asserted that arhats have not entirely eliminated
desire, and so their "perfection" is incomplete, and thus it is
possible for them to relapse. The Dharmaguptaka considered arhats
and Buddhas to have the same liberation but achieved through
entirely different paths. The Mahishasaka and the Theravada
considered arhats and Buddhas much more similar to one another. In
the Theravada, the individual is entirely an illusion composed of
the five aggregates (skandha), which are form (rupa), consciousness
(vijana), mental formations (samskara), sensations (vedana), and
recognition (samja). This schools asserts that what is considered
mental is comprised of indivisible mental events which are not in
polar opposition to the physical world. Following, the physical
world is made up of atomic dynamic processes, opposed to atoms as
concrete and discrete static units. Theravada asserts that nirvana
is the only unmade, unborn, and unconditioned phenomenon, and so it
is not attainable through producing, constructing, or applying
conditioning practices. Therefore nirvana is found through a path
of dismantling and undoing the made and conditioned or tearing-down
one (apachayagami), by bringing about a deficiency in those
conditions which tend to produce birth and death.31 32 The Four
Truths of the First Promulgation A short while after his Awakening,
Shakyamuni Buddha reflected deeply on and found answers to a range
of questions, of them he realized the Three marks of existence".33
34 The Three marks are (1) (anicca) everything is in a constant
state of change, nothing is permanent, (2) (duhkha) that
"unpleasantness" exists everywhere in samsara, and (3) (anatta)
that everything is devoid of a "self".With this knowledge
Shakyamuni then delineated the Four Noble Truths, which comprised
the first teaching of the princely Buddha, which was first given to
his former ascetic friends and thereby establishing the first
Buddhist order of monks.35 36 The normative characterization of the
original presentation is as such: (1) Life is characterized by
dissatisfaction and unpleasantness (duhkha). (2) The cause of
dissatisfaction and unpleasantness is craving (trishna), such as
craving for pleasure (kama-trishna), thirst-for-existence
(bhava-trishna) as in the the basic compulsion to allege,
establish, and sustain oneself as an inherently real, valuable,
isolated individual, and to fill the accompanying sensation of
lack, or when this thirst or craving shifts toward
self-annihilation (vibhava-trishna). (3) If the causes of
dissatisfaction and unpleasantness are uprooted, then the cessation
of the essential craving that is
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trishna, and its associated dissatisfaction and unpleasantness,
end in nirvana. (4) There is marga, a way leading to this end, to
nirvana, the Path for putting an end to the basic craving and thus
to dissatisfaction and unpleasantness. The Fourth Truth, as
illustrated, is the Path that allows the first two Truths to be
overcome and the third Truth to be attained, which is explained in
terms of the famed Eightfold Path, consisting of:(1) right view
(samyagdrishti), meaning adhering to key Buddhist concepts and
uprooting relevant false views; (2) right thought (samyaksamkalpa),
consisting in the development of an attitude focused on following
the Buddhist Way to its final haven; (3) right speech (samyagvak),
meaning to avoid harsh words, lying, slander and gossip, and to
cultivate their opposites; (4) right behavior (samyakkarmanta)
consisting in the disciplined accordance with whatever precepts one
has taken up; (5) right livelihood (samyagajiva), meaning avoiding
occupations harmful to beings; (6) right effort (samyagvyayama),
consisting in doing good and avoiding evil, adopting and
maintaining the mind-set aimed at liberation from samsara, and
implementing the practices in-line with this focus; (7) right
mindfulness (samyaksmriti), meaning the persistent presence and
awareness of mind governing ones behavior by it; (8) right
meditation (samyaksamadhi), consisting in the proper capacity to
fix the mind in absorptions eventually leading to liberation.37
These eight aspects when taken literally, apply to the Path of
renunciation, or the Sutra vehicle (Sutrayana). The Oasitic
Triumphwagen, A Mahayanan Conspectus Succumbing to King Ashokas
political pressure to establish an official, newly-orthodoxical
taxonomy and by extension suppress neo-heterodoxy, Moggaliputta
Tissa held the Council of the Pali Schools, which purposefully
excluded monks opposing Tissas views. Due to this attempt to create
a hegemonic orthodoxy, a great schism occurred within the Buddhist
community, one side of which, eventually becoming known as Mahayana
or Great Vehicle, rejected many of the newly-"orthodoxical views in
favor of upholding and expanding upon the doctrines of some of the
original schools, such as the Bahushrutiya, the Kashyapiya, the
Lokottaravada, and the Prajaptivada. The doctrinal differences
related to the schism range from rules of ethical conduct, the
attainment of the arhats and its proximity to Bodhisattvahood and
Buddhahood, and the true and original nature of samsara and mind.
Ironically, the heterodoxical side of the schism, the Mahayana,
grew to be by far the largest branch of Buddhism, having several
hundred thousand texts to its collective name. Mahayana, meaning
great or wider vehicle, is designated this name because its aim is
to work for the liberation of all sentient beings, opposed to that
of Hinayana and its search centered around personal liberation in
regards to unpleasantness. While the latter may be considered
self-centric or even selfish, the former may be considered
altruistic or self-unconcerned, as for example it is said that
there is a type of Bodhisattva that refuses to enter nirvana as
long as there are sentient beings which have not entered it. Great
or wider vehicle also refers to how Mahayana places privileged
status on intentions and their nature over acts, thereby resulting
in greater personal responsibility and individual freedom of
choice. Additionally, unlike Hinayana, which is based much more
strictly on the principle of renunciation, where one commits
oneself to a set of vows and avoids various acts, Mahayana tempers
the principle of renunciation with the principle of training, which
entails the
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commitment to break any vow, any prohibition, and to go beyond
any personal limitation when necessary in order to benefit sentient
beings. While Hinayanas emphasis on the renunciation principle
consists of withdrawing from stimulus that provokes the passions,
which is much more easily achieved through adopting a monastic
life, however, through the application of antidotes, Mahayana
places great emphasis on neutralizing the passions that are already
active. Therefore the Bodhisattva Path can be practiced without
radical changes made to ones lifestyle, providing considerable
flexibility and ease, especially to lay practitioners. These
differences in emphasis can be understood more easily when
considering that Hinayana explicitly views the cause of
unpleasantness to be due to a basic craving, Mahayana makes clear
this basic craving is due to a basic ignorance and delusion.38
Furthermore, unlike Hinayana, in which primary emphasis is placed
on the cognitive shift resulting from realizing the lack of an
independent I or self-being, and its corresponding attainment of
personal liberation from unpleasantness, Mahayana places emphasis
on realizing the lack of independent self-being of all phenomena,
having its goal as the cognitive shift occurring upon such a
realization, and by extension, becoming aware of the nature of
reality and attaining the three aspects of Buddhahood (the
dharmakaya, sambhogakaya and the nirmanakaya).39 40 The schools of
the Mahayana can be classified threefold: (1) Gradual Mahayana,
primarily represented by Yogachara and Madhyamaka. In general the
gradual Mahayana is established on the progressive cultivation of
the Mind of Awakening or bodhicitta. Specifically, the bodhicitta
of intention, which includes the training the four immeasurable
catalysts of awakening, and the bodhicitta of action, which
consists of training in the Paramitas.41 In this system, there
generally is an emphasis placed on training in mental pacification
and then insight subsequently, while realization here entails the
manifestation of an absolute wisdom inseparable from compassion,
which has been explained by some schools in this system to be the
very realization of the emptiness of substance.42 43 (2) Sudden
Mahayana, most recognizably the Chan or Zen. Sudden Mahayana does
not try to produce the qualities of realization, and generally
rejects gradual training and mimetic methods, instead employing
skillful means directed at promoting the sudden and spontaneous
unveiling of absolute wisdom. In this system there is no separation
between mental pacification and insight practice, for the
simultaneous manifestation of both is considered to naturally bring
about the Mahayanan qualities effortlessly. (3) Eclectic, such as
the Hua-yen or the Tien-tai, which utilize teachings and methods of
both gradual Mahayana and Sudden Mahayana. However, schools
explicitly rooting themselves in this eclecticism are virtually
extinct. With this being said, some of the most decisive teachers
of the gradual Mahayana, such as Nagarjuna, Ashvagosha, Vasubandhu,
and other Indian masters are suggested to have had sudden Mahayana
as their inner practice. The Mahayana upholds the Second
Promulgation stemming from both Shakyamunis teachings at Vultures
Peak and the Prajnaparamita, inherited by the Mahayanan teacher,
philosopher, and mystic Nagarjuna.44 The Second Promulgation
emphasizes the fact that the trishna that was named the cause of
unpleasantness and dissatisfaction, is actually caused by a more
fundamental misapprehension, a delusion called avidya, which
involves taking the insubstantial to be substantial, the dependent
to exist inherently, the relative to be absolute, the empty to be
self-existent. And so, in line with the Prajnaparamita, the
Mahayana rejects three types of own-being or svabhava which are
cornerstones to fundamental delusion, essence svabhava, meaning a
property an object cannot lose or else it ceases being that very
thing; substance svabhava, meaning something that doesn't depend on
anything else; and absolute
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svabhava, meaning some final or true nature of something. Thus
the Second Promulgation emphasized the emptiness of phenomena as
lacking self-existence, opposed to merely the emptiness of beings.
Additionally the Mahayana contains the Third Promulgation, stemming
from both Shakyamunis teachings at Mount Malaya and the teachings
of Maitreyanatha, Asanga, and Asangas brother, Vasubandhu.
Shakyamunis teachings here emphasized practice in the context of
mind and experience, neglecting to posit a self-existing, external
material world and its nature. Not being based in a mere
intellectual theory of reality, these teachings were based on
Shakyamunis Awakening and practice as its basis. The Third
Promulgation is divided into lower and higher interpretations, the
lower rejected a physical world in favor of asserting that all was
mind or experience, that all phenomena of experience was illusory
in that it was representation or information only, and that they
were dependent and conditioned by other factors; the higher
interpretations assert that phenomenal existence is utterly
unconditioned in its totality, that only our experience of it is
conditioned by our deluded thoughts, which we become confused by,
and that through this failure of interpretation, we come to live in
a wholly conditioned sphere, samsara.45 Transmogrifatory
Allotropia, A Tantric Digest Over the stretch of time, there are
and have been highly realized yogis having the capacities
sufficient to connect to other experiential dimensions, who enter
into visionary experiences and witness great manifestations of a
sambhogakaya deity(s). Upon such visionary experiences and
interactions with luminous deities, wisdom teachings are
transmitted, received and then in turn usually relayed to others in
the human dimension, many of which collectively gave rise to the
outer Tantras. Similarly over time, there are and have been yogis
who are struck with teachings directly inherited from a non-dual
non-visionary connection to the dharmakaya; which generally
resulted in the inner Tantras.46 Aside from the Tantric teachings
being inherited by mahasiddhas, some sources claim an unbroken
esoteric Tantric lineage extending all the way back to Shakyamuni,
where teachings were passed to select individuals to be revealed
publicly much later, after having being passed secretly from
generation to generation.47 Tantrayana or continuity vehicle is
interchangeable with the other Path of transformation vehicles that
derive from the Tantras, such as the Vajrayana, meaning the
unalterable vehicle and the Guhyamantrayana, meaning the secret
sacred words vehicle, and so the Tantrayana can also be rendered
vehicle of the Tantras when it designates the consolidation of
these mentioned three into one vehicle, for classification
purposes.48 The general aim of the Path of transformation Tantras
is to bring about exposure to the fundamental nature of reality,
and so Buddhahood, at a highly expedited pace. The methods often
involve higher risk than the lessor yanas (Hinayana and Mahayana),
but this is considered a worthy price for Buddhahood in a single
lifetime (where in the Hinayana and Mahayana, this is by no means
guaranteed). The source of this path-catalyst is the fact that this
Path is said to relate principally to the energy and modulating
that energy to modify the vision and awareness/experience in
general, therefore direct observation of the organisms subtle
energetic system is required.49 Considering all of this, this Path
and its vehicles requires a much higher capacity than the Path of
renunciation (the Hinayana and Mahayana vehicles) which is
accessible to all kinds of people, while in order to practice this
path and further, to bring the Path of transformation to fruition,
one
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must have uncommonly high capacity and skill, and the ability to
apprehend and work with the subtle luminous dimension of the
essence of elements. Tantric practice is rooted in the bodhisattva
ideal found in the Mahayana and the notion of
Bodhicitta-Samantabhadra, which is the single and true condition of
the totality of reality.50 Despite the fact that all experiences
are fundamentally empty, in that they totally lack svabhava,
experiences continue to arise, therefore Tantric practice seeks to
discovery its primordial nature, which is both empty and
simultaneously luminous (in that it manifests experience). Inner
Tantras explain the true condition of all reality in terms of two
indivisible aspects, that of primordial purity, which corresponds
to emptiness, and spontaneous perfection, corresponding to the
spontaneous manifesting of experience and its functionality. Often
compared to a rosary to demonstrate the manifest luminous
continuity of the true condition in the context of time, where the
beads represent experience and the empty spaces, where there is
only thread, between the beads represent the spaces between one
experience and the next. Tantrism emphasizes the continuity of
luminosity in that it words with both the succession of beads and
the spaces between, negating neither in favor of the other. Instead
of trying to renounce and reject the passions, the Tantric Path of
transformation seeks to transform them into their pure forms. The
transformation of the burden of the passions into fuel for
Awakening, is compared to alchemists who transform coarse metals
into precious metals. Utilizing the principle of method, it is like
using a poison of passions to neutralize their root, compared to
manufacturing anti-venom serum from snake venom, to introducing the
causative agent of a disease into the body in order to induce
immunity, and to using poisons in the transformation of metals in
alchemy. As mentioned, the use of poisons in this manner always
involves some risk. Every instance where passion arises contains
two rapid moments, the initial one that is pure and the subsequent
one in which it becomes impure. The Tantric Path involves
stabilizing the initial moment and the greater clarity that
manifests from it, before the second moment follows and the energy
becomes unchanged and impure, which obfuscates and distracts us. In
a general sense, by visualizing ourself or others as deities to
various degrees and in different respects, we can keep the passion
in its first pure moment, thereby transformation the subsequent
energy that would usually cause harm, obfuscation, and distraction,
instead is mobilized as fuel to both maintain the visualization and
to bring about and remain in a non-dual state without distraction.
In turn the visualization and non-duality keep further passions
from arising, as passions cannot arise without dualism, and the
conception of an attitude of some sort of a subject toward and
object, therefore the passions are a function of dualism and cannot
arise when non-duality has been made manifest.51 Following in this
view, the Tantras teach that the true nature of each passion is a
sort of primordial wisdom, which is the purity into which it should
be transformed. An example from one system, is that the true nature
of ignorance is the wisdom of the dharmadhatu or all-encompassing
panoramic wisdom, that of anger is mirror-like wisdom, that of
pride if equalizing wisdom, that of desire is discriminating
wisdom, and that of jealousy and envy is all-accomplishing wisdom.
The vehicles of the tantra are classified into two different
groups, according to the functional principles on which they are
based. The first of these two groups is the outer Tantras/lower
Tantras which make up the path of purification and that comprise
the Kriyatantra, the Ubhayatantra (also called Charyatantra), and
the Yogatantra.52 While the second group is the inner
Tantras/higher Tantra constituting the path of transformation most
properly speaking, referring to either the Mahayogatantra and
Anuyogatantra of the Nyingmapa classification or the
Anuttarayogatantra of the Sarmapa classification. The Tantric
teachings
-
are transmitted in accordance with the four types of
disciples.53 The first type as well as those with inferior capacity
are taught Kriyatantra, for the second type as well as those with
medium capacity the Ubhayatantra is taught, the third type as well
as those with superior capacity the Yogatantra is taught, while the
fourth type as well as those with supreme capacity are taught the
Anuttarayogatantra. Additionally, in general accordance with the
inclinations of the four types of disciples, those more obscured by
ignorance are taught the Kriyatantra, those who are more obscured
and conditioned by anger are taught the Ubhayatantra, those who are
individuals with undefined characteristics are taught the
Yogatantra, and those who feel greater attachment and lust are
taught the Anuttarayogatantra. Outer Tantras, The Path of
Purification The Path of purifications basis is that phenomena
appearing at the relative level are subject to being purified, and
that the ultimate sphere, consisting in the naturally pure nature
of mind, is the basis of the purification aimed at.54 The Tantras
of this Path advise that one manifest an outwardly pure livelihood
and meditate on the great emptiness or suchness (tathata) of the
deities, relating to them in one way or another according to the
specific level of outer Tantra that one is practicing. The
superiority of the outer Tantras compared to the Sutrayana Path of
renunciation lies in that the outer Tantras clearly point out the
fact that our true condition is the Vajra-nature, comprising the
three kayas of Buddhahood and that it has always been actual
opposed to merely a seed of Buddhahood, that has to sprout and
mature into actual Buddhahood thanks to causes and secondary
conditions. Secondly, the outer Tantras take the deity as the
manifestation on the relative plane of the absolute nature of the
dharmakaya beyond birth and cessation, here then the relative is
directly the manifestation of the unconditioned nature and the very
basis of the Path, rather than being merely an impure and
conditioned vision needing to be overcome or rejected. Therefore
the practice of these Tantras is based on the clarity aspect of
direct knowledge of, and communion with, the primordial nature, the
spontaneous perfect aspect of the non-dual base of reality, which
is not utilized by the Sutrayana. Following in this line of
thought, the outer Tantras speak of, by means of ordinary insight
of the Tantras, that one does not renounce the relative and that by
supreme insight one realizes that the absolute is not something to
achieve. 1. View of the Kriyatantra: According to the Kriyatantra,
in the absolute there is neither birth nor cessation. One is to
recognize the absolute in the form of the deity and that on the
relative plane one is to meditate on it. The relative is considered
valuable here rather than viewed as an impure vision to be
overcome. This system asserts that in it realization is achieved
mainly by means of the combination of ritual objects and ritual
preconditions together with primary and secondary realization
factors, namely the image of the deity, the symbol of the state of
non-dual awakened mind, recitation of the mantra, observing the
conventions of cleanliness, observing the astrological cycles, etc.
The entrance gate here, that which guides and leads to
enlightenment, comes from three purities, purity of deity and
mandala, purity of ritual objects and substances, and purity of
mantras and concentration. This includes ritualistic action,
including the vows that involve reciting the mantra, not
associating in various ways with those who break the Tantric vow,
and always behaving without distraction. The view is based on the
relationship between deity and contemplative as being basically
lord (deity) and subject
-
(contemplative). Things renounced in Kriyatantra include meat
and alcoholic beverages, while one is actively promoting attachment
to the practice of concentration on the deity. The superiority of
this system over the lower vehicles is in that without deeming the
relative plane to be true, it is brought into the Path by means of
concentration. (1) Concentrations on the state of the non-dual body
as the form of deity, all phenomena of form are recognized as the
deity of form. As such, without renouncing form practitioners
transcend conceptual elaboration and signs concerning form, such as
the limitations of unity and multiplicity. (2) Concentrations on
the state of the non-dual energy/voice as the essence of the seed
syllable, everything audible is recognized as the deity of sound,
so all sounds become the recitation of mantra. Each and every sound
is heard as the sound of the deity. As such, without renouncing
sound, the practitioner transcends conceptual elaboration and signs
concerning sound, such as the limitations of arising and ceasing.
(3) Concentrations on the state of the non-dual mind as the
symbolic attribute, all thinking is seen to be the meditation
deity, so that thoughts do not distract or deviate from meditative
stability. Without renouncing thoughts, the practitioner transcends
the limitations of that which is dependently arisen, the ordinary
relative condition, for nothing arising, originated, conditioned,
and made exists in the relative sphere here. The practitioner
regards the wisdom deity (jnanasattva) as lord, utilizing awareness
that is the manifestation of the absolute plane, the practitioner
is transformed into servant in the form of the promise deity
(samaysattva), it is said that upon this, all interruptions cease
and that supreme insights and capacities are obtained. There are
mainly two types of methods of practicing Kriyatantra, that which
mainly applies purity and that which mainly applies concentration.
The former focuses on at least three cycles of ritual purification
a day and higher standards of cleanliness, consuming particular
substances, and meditating on their own body as the form of the
deity. The latter method of practicing the Kriyatantra, is simply
that by utilizing methods involved with the creation stage and the
subtle completion stage, the practitioner meditates on the deity
with the emphasized visualization of the radiation and reabsorption
of all phenomena, so that in this way the contemplative comes to
concentrate on thoughts, sounds, and forms as the non-dual mind,
the non-dual voice/energy, and the non-dual body of the deity.55 2.
View of the Ubhayatantra/Charyatantra: The Ubhayatantra follows the
Kriya in asserting that in the absolute there is neither birth nor
cessation. It also, like the Kriya, recognizes this absolute in the
form of the deity, while on the relative plane meditating on it,
which in addition is recognized as the unconditioned itself rather
than being impure phenomena to overcome. This system asserts that
following in this way, realization is attained by virtue of the
concentrating on the four characteristic conditions and of the
conjoined power of the ritual objects and requisites together with
primary and secondary factors of realization (as with Kriya) etc.
The Ubhaya is called the vehicle of the Tantra of both as it
applies the behavior of Kriya and has the same view as Yogatantra,
and so is also called the neutral vehicle. Unlike the Kriya, which
sees the relationship between deity and practitioner as being like
lord and subject, the Ubhaya sees the deity as an elder brother or
elder dharmic-friend. After purifying the body, energy, and mind by
virtue of ablutions and the conventions of cleanliness, by
visualizing the factors of realization etc., it practices the
Sadhana of the non-dual Supreme Mandala, etc.56 Supreme mandala
here is the complete creation of the mandala with the central deity
fully formed, Supreme Action is the visualization of the activities
performed by the deity, such as the purifying the impure dimensions
etc. This process refers to two of the three phases, first being
the contemplation of preparation, including transforming oneself
into the deity, and then
-
contemplation of the supreme mandala, which refers to the
complete creation of mandala with the summoning of the wisdom deity
in front of oneself, and finally the contemplation of the supreme
action, which refers to the visualization of the activities
performed by the actual yi-dam deity, such as purifying the impure
dimensions. To conclude then, the means of realization in Ubhaya
are: (1) the five factors of realization of the Yogatantra, (2)the
concentration having four characteristic conditions, which are
visualizing oneself in the form of the deity; the deity in front of
oneself; the syllables of the mantra residing in ones heart and in
the deitys, here symbolizing and provoking inseparability; and (3),
the ritual objects and requisites, as well as the power of the
primary and secondary factors. This system asserts that all of this
enables realization of the absolute state beyond birth and
cessation.57 3. View of the Yogatantra: The Yogatantra practices
without ascribing fundamental importance to external ritual
exercises, instead meditating on the male and female deities that
represent the absolute and unconditioned state beyond birth and
cessation. It practices concentration with the goal to make their
own state as wholly pure as that of the deities. The aim is the
direct realization of our original unmodified condition, to realize
that ones own mind is the deity. Put another way, that ones own
mind is in truth the unconditioned and utterly pure nature-of-mind,
the non-dual base-awareness which constitutes the absolute
condition, which in this case manifests as the deity. This system
asserts that realization is achieved mainly through meditating on
the mudras of the forms of the realized ones. The entrance gate
consists in the five factors of realization; the non-dual view
involving the initial view of the deity and oneself as being like
friends or siblings and the final recognition that ones own mind is
the deity; the vow to be observed includes not failing the deity,
not failing ones teacher and spiritual companions, and not failing
ones own mind; the conduct is taken to transcend the acceptance and
rejection (though in practice one still does not engage physically
in the behaviors that the Path of renunciation considers impure).
Considering all of this, and since the visualization includes
deities engaged in sexual union that arouse passion and at the same
time providing the means for transforming it, this vehicle clearly
contains elements of both the Path of purification and the Path of
transformation. However, when considering that this vehicle only
visualizes the sexual union rather than directly participating in
sexual acts, this vehicle does not apply the methods of
transformation directly. This system can be subdivided into the
system that mainly applies action and the system that mainly
applies meditation. The former performs ritual actions, such as
that of the Supreme Action and/or the the Supreme Mandala. Supreme
Action is subdivided into (1) minor action, in which attainment is
sought by one of the ritual practices and which thus involves
assiduous worship through offerings, tormas, fire rites, recitation
of the essential mantra etc., and (2) supreme action, in which
these rituals are practiced as secondary factors for realization of
the mandala. The practitioners of the supreme mandala assert that
by means of ritual from the earth consecration rite as the base of
the mandala, up to receiving the initiation, the individual can
attain non-dual Awakening. The latter, the system that mainly
applies concentration, apply the five factors of realization after
having done the initial meditation of preparation and then the
meditation of total purity. The five factors of realization are (1)
of the method and prajna by means of the sun and moon seat that
emerges from meditation on the sun and moon one on the top of the
other on a lotus seat;(2) of purity of the sense bases by means of
the non-dual body-form complete with ornaments; (3) of sounds,
words, and names by means of the chakra of the non-dual voice; (4)
the factor of realization in the dimension of ones specific Buddha
family by means of the symbolic attributes of the mind such as the
vajra, wheel jewel and so on; (5) of
-
the purity of the ultimate nature of phenomena by means of the
pure wisdom deity. This system claims that by meditating on the
above factors, that on the outer level the five aggregates and five
elements are purified, on the inner level karma and the five
emotions are purified, and on the secret level the five objects and
five senses are purified, so that one realizes the state of
Awakening of the five families. Due to meditating on the deity as a
sibling or friend with the aim of recognizing that ones own mind is
the deity, one learns not to expect anything from the deity in
light of the recognition that ones mind posses the insights and
siddhis, and that they emerge from oneself, additionally to not
expect anything bad from oneself as ones own mind possesses the
nature of the deity and the capacity to manifest the illusory body.
Upon acknowledging non-duality between the deity to visualize and
oneself, not even the names and signs of the relative and absolute
exist any longer. As such this system has superiority over all
lower vehicles. This system asserts that by engaging in these
practices along with the meditation on the four mudras (the
Samayamudra, aspect of the non-dual mind; the Dharmamudra, the
aspect of the non-dual energy/voice; Karmamudra, the accomplishment
of the actions concerning radiation and reabsorption etc.; and
Mahamudra, the aspect of the non-dual body), that it is possible to
achieve the supreme state of the absolute beyond birth and
cessation.58 By means of the mudras, the true and unconditioned
nature of ones own three doors, that of body, energy/speech, and
mind, is supposed to be realized in their non-dual essences as well
as activity as the non-dual activity of the deity.59 Inner Tantras,
The Path of Transformation Comprising the highest category of the
Tantras of the Path of transformation, it is divided into two
classifications, the Sarmapa system of classification in which
contains a single category, that of the higher Tantra, called the
Anuttarayogatantra, while the Nyingmapa system of classification
considers there to be three categories of inner Tantra, two of
which are the Mahayogatantra and the Anuyogatantra, which are
properly part of the Path of transformation, while the third is the
Atiyogatantra, which is not based on the principle of
transformation and therefor isnt belonging to the Path of
transformation, but constitutes the Path of spontaneous liberation
that will be considered afterwards. The the greater two vehicles
within the Nyingmapa system of classification, the Anuyogatantra
and the Atiyogatantra, are considered greater due to more
thoroughly representing the principle of spontaneous perfection.60
61 The Higher Tantra of the Sarmapa, the Anuttarayogatantra: The
Anuttarayogatantra has the following characteristics, (1) one
trains to perceive the totality of phenomenal existence as the
mandala of the deity; (2) the transformation whereby one visualizes
oneself as a deity is practiced in a gradual manner; (3) it
contains a Path of liberation and a Path of method, the latter of
which comprises a generation/creation stage in which one develops
the visualization of oneself as the deity and ones dimension to be
the mandala of the deity, and a perfection/completion stage where
one contemplates total bliss as indivisible from emptiness. In the
generation stage, after inducing a state of undifferentiated
voidness, one gradually builds up the visualization where the
inseparability of clarity (corresponding to the visualization) and
emptiness (the deity and the rest of the transformation are
visualized as being intangible, like a rainbow, and totally lacking
svabhava) is made manifest. Here one meditates on the union of ones
(body, energy/voice, and mind) with the three vajras of the
deities
-
(nirmanakaya, sambhogakaya and dharmakaya), with major emphasis
mainly being placed on the generation of the visualization of the
mandala by means of the three samadhis.62 While in the completion
stage, by means of specific practices one contemplates the
inseparability of supreme bliss and emptiness, some of the
practices are applied in solitude and involve working with the
energetic system in connection with physical yoga in order to
generate bodily heat, while others may comprise erotic union with a
consort in which heat is spontaneously generated. According to this
system, in the completion stage one gains access to the primordial
gnosis or primordial wisdom of absolute bliss generally by means of
two alternative trainings, which are (1) the one working with the
upper doors, in which total bliss is obtained by means of yantra
yoga-related practices like dynamic asanas and breath-control that
generate heat in the navel chakra, which ascends through the
central channel and melts the amrita/ambrosia that is visualized at
the crown of the head, so that the molten amrita may descend
successively through the chakras and channels, giving rise to
progressive degrees of pleasure; and (2), the one working with the
lower entrances (in which heat and the ensuing total bliss arise
spontaneously as a result of mystic erotic-union with a Tantric
consort).63 The practice of the completion stage increases the
bio-energetic volume (thig-le), causing the individuals focus of
attention to widen, becoming more and more panoramic and permeable,
and thus the insubstantiality or voidness of all entities may more
easily and thoroughly be realized. Additionally, this system
asserts that the total pleasure mitigates and relieves the
stanayogatah, the spasm-like contractions inherent craving and the
illusion of self-existence and substantiality. Most importantly,
even in the briefest moment, the impossibility to apprehend the
flow of bliss that cannot be confined into limits and therefore
cannot be conceptualized, which is like space, is claimed to allow
one to realize the true meaning of the absence of characteristics
equal to space, and so achieve the final goal. The idea here is
that considering the ungraspable character of the flow of bliss and
the co-emerging panoramification and permeabilization of conscious
attention and its focus, if questioning ones experience in the
right ways, there may be a possibility that the fundamental
delusion will spontaneously dissolve, so that the illusion of
selfhood and substantiality may be overcome in the unveiling of the
primordial non-dual gnosis that discloses the unconditioned and
unmade nature of our selves and of the entire universe, the true
and original purity.64 The Inner Tantra of the Nyingmapa, the
Mahayogatantra: The Mahayogatantra shares in common some of the
characteristics of the Anuttarayogatantra, including: (1) that one
trains to perceive the totality of phenomenal existence as the
mandala of the deity; (2) that the transformation of involving
visualizing oneself as a deity is practiced in a gradual manner;
(3) that it contains a Path of liberation and a Path of method;
etc. In the Mahayogatantra, two sections of teachings exist, the
Section of the Sadhanas and the Section of the Tantras. The former
arriving through two lineages, that of long linear transmission and
that the short transmission by means of a terma or
treasure-teaching, and is limited to the Path of method, while the
latter is divided into both Path of method and Path of liberation.
The fruit in this vehicle is called Dzogchen and explained as the
Vajra-nature using terms that are properly Dzogchen, such as
primordial purity and spontaneous perfection. This vehicle teaches
to apply gradually the three non-dual contemplations: (1) the
non-dual concentration on the essential nature, which consists in
abiding in a state of non-dual equanimity free of thoughts, in a
pure and limpid condition that is pervading like space; (2) the
non-dual contemplation of the total vision, which corresponds to
the arising of an impartial compassion, like a magical illusion,
towards all beings failing to understand the essential nature, and
who nonetheless are realized to be equally illusory, staying
clearly and without distraction in this non-dual state; (3)
non-dual contemplation
-
of the cause, which depending on the two preceding ones consists
in visualizing a syllable (such as AH or HUM) as the essence of the
wisdom of the state of rigpa, compared to fish jumping out of clear
water, meditating on the three divine manifestations (sattwa) that
emanate from the syllable, one within the other. It is said that in
the Mahayoga, the entrance is the three non-dual contemplations;
the view recognizing whatever appears as the male and female
deities; the basic vows include keeping the body, speech, and mind
in the view and transformation. The fruit here is the state of
method and wisdom (here the meaning of which also entails energy)
beyond union and separation (here method and prajna are not two
different things that can unite or separate), realization is
attained by the meditation that creates the mandala step by step
after gradually applying the three non-dual contemplations. Though
in both Mahayogatantra and Anuttarayogatantra the training involves
building the mandala in a gradual manner, Mahayogatantra is
considered by some teachers to be utterly beyond
Anuttarayogatantra. One of the reasons is that Mahayogatantra
considers that the mandala is spontaneously perfect and that this
true nature is where cause and fruit are inseparable and wherein
all beings have always been non-dually awake. The fact that all
beings have always been non-dually awake is called Awakening in
Nature, where there are three stages of which, the paternal and
maternal causes for existence of a being, consisting of sperm,ovum,
and consciousness; the physical and mental elements that produce
the body structure; and the body-mind system as support for the the
mandala of deities. Then there is Awakening in Understanding, which
refers to the levels of the vidhyadharas, when one really
understands the original condition and therefore the fact that all
beings have always been non-dually awake. Finally, there is
Awakening in Realization, which is the actual realization of the
Awakened condition beyond all interpretations in terms of concepts
and therefore beyond the subject-object duality. This last type of
Awakening is taken by the Mahayogatantra to be the manifestation of
absolute truth having the characteristic of the non-dual fruit. The
Mahayogatantra involves thirteen levels of the bodhisattva (bhumi)
rather than the eleven of the Mahayana. Mahayogatantrayana, despite
asserting that all phenomena and all beings are already Awake,
asserts that in order to effectively realize this, one has to train
the mind in the three levels Awakening of the Mahayoga, which
respectively make up the eleventh, the twelfth, and the thirteenth
bhumi. To train for the total light bhumi, which is the 11th and in
the Mahayana is the last bhumi and considered by Mahayana to
correspond to unsurpassed total awakening (anuttara samyak
sambodhi), one directly practices the non-conceptual non-dual
contemplation of the essential nature, instead of undertaking the
progressive Sutric training through the four paths and fist ten
levels.65 To train the bhumi of the lotus, the 12th level, one
meditates on the inseparability of prajna, energy, and compassion
through the non-dual contemplation of total vision. Finally, to
train for the 13th level, the bhumi of the chakra of letters, one
meditates on the seed-syllable of the non-dual contemplation of the
cause in order to then gradually create and become familiar with
the mandala.66 67. The Inner Tantra of the Nyingmapa, the
Anuyogatantra: The Anuyogatantra has no real equivalent in the
Sarmapa system of classification and is considered to be superior
to both the Anuttarayogatantras of the Sarmapa and the
Mahayogatantras of the Nyingmapa.68 Just like the
Anuttarayogatantra and Mahayogatantra however, it has two paths,
one of method and that of liberation. In the Path of method of the
Anuyogatantra there is a generation/creation stage and a
completion/perfection stage, unlike the Mahayoga and Anuttarayoga
it is more directly based on spontaneous perfection, as
transformation is instantaneous and the sensation of being the
deity has priority over the details of the visualization to a much
greater degree than in any of
-
the three Anuttarayogatantras, which means there is a far
greater emphasis on sensation than on clarity.69 Additionally, the
individual remains indivisible from the deity, opposed to
dissolving the visualization or sensation of being the deity. The
Anuyogatantrayana is better served to allow the Path of
transformation to be practiced effectively in daily life due to
this, for when passions arise in daily life, one can instantly take
oneself as the deity and use the energy of the passion for
sustaining the transformation, opposed to laboriously having to
enter into meditative absorption characterized by emptiness, then
develop the visualization of ourself as the deity step by step,
then to maintain consciousness of all the details of the
visualization, and then finally to dissolve the visualization and
remain in a state of emptiness free from characteristics. In this
vehicle it is said that on the absolute level one never separates
from the unborn and uninterrupted manifestation of the male and
female deities, or from the total intrinsically empty expanse of
the space in which all phenomena manifest (dharmadhatu) which
cannot be understood in terms of conceptual extremes and can only
be apprehended non-conceptually. On the relative level, through a
distinct equanimity meditation while visualizing the dimension of
form of the realized ones, it is said that one attains realization.
As mentioned, in the Anuyoga, one neither constructs the
visualization of the deities step by step nor does one dissolve the
visualization, Rather, at the beginning one is supposed to
instantly visualize the deities in the instant non-dual presence of
awake awareness (rigpa), that panoramic awareness being indivisible
from the total empty expanse of the dharmadhatu, with certainty
concerning the fact that the deities never ceased being there and
so that one is not creating anything. Then, one does not formally
dissolve the deities into emptiness, but rather continues in the
state of rigpa while maintaining the non-dual panoramic awareness
of the dharmadhatu with certainty of the fact that the deities
continue to be the embodiment of the true nature of all reality.
This method has been transmitted for those who have the capacity to
remain clearly and wholly in the single instantaneous non-dual pure
non-conceptual presence called rigpa. All the aspects of meditation
and practice established in the Yogatantra are perfectly perfected
in the same instant in the Anuyoga.70 This perfection of the
instantaneous presence of rigpa is called the method of completion.
It doesnt separate from the sense that all animate and inanimate
phenomena are the state of spontaneous perfection of Awakening in
the spontaneously perfect mandala of the images, which embodies the
true nature of the absolute condition beyond birth and cessation,
and not separating from the state in which the true condition of
the primordial expanse containing all phenomena, which is free from
and overcoming the extremes of all concepts, has unveiled. It is
described as without separating from the two, because without
separating from these two, one meditates clearly on the aggregates,
constituents and sense bases on the mandala of higher
contemplation, this is called the single clarity. It is described
as abiding indivisibly as one, meaning that whatever appears and
whatever one meditates on, is indivisible in the empty dimension of
bodhicitta beyond birth and cessation, the ultimate nature of
phenomena. It is also described with the statement three clearly
distinct, meaning (1) that even though one meditates on the mandala
in which everything is spontaneously perfect, the specific
meditation is clearly distinct from other contemplations; (2) that
even though the colors and attributes etc. of the deity manifest
clearly in the mandala of higher contemplation, they are clearly
distinct from those of other deities; (3) that the manifestations
of the central deity, consort, and surrounding retinue must be
clearly distinct; these are the three clearly distinct points.71 In
Anuyoga, the dharmadhatu is Samantabhadri, the feminine aspect of
primordial Buddhahood that is the mandala of primordially pure
space, while the self-arisen non-dual awake awareness, which may be
said to correspond to the mind aspect of Buddhahood
-
(dharmakaya), is Samantabhadra, the masculine aspect of
primordial non-dual Awakening, which makes up the mandala of
spontaneous perfection and that gives rise to all phenomena, which
are indivisible in it. While, total pleasure is the child, which in
symbolic terms, is said to be born as a result of the union of the
two non-separable aforementioned aspects, and that corresponds to
the mandala of original bodhicitta. Moreover, in the view of the
Anuyoga, the primordially pure empty expanse where all phenomena
manifest is associated with the female sexual organ and as such,
from the standpoint of the male it is seen as the cause of the flow
of bliss that arise from sexual union. Since according to the
vehicle, the self-arisen non-dual awake awareness manifests upon
the realization of the non-aprehendable character of this flow of
bliss, Anuyoga views the empty expanse as the cause and the
self-arisen awareness as effect, which corresponds to the
explanation of interdependent origination, according to which
contact is the cause of sensation. In the Anuyoga the bhumis are
not a result of progressive training, and it is possible to go
beyond the levels attained by the Mahayoga and the attain the
fourteenth bhumi, called the bhumi of total pleasure.72 Primeval
Quintessence, The Ati Dzogpa Chenpo Several centuries after the
time of Shakyamuni Buddha, a lay yogi nirmanakaya named Garab Dorje
(Prahevajra), from Oddiyana and likely born 55 CE, received the
Atiyogatantrayana, transmitted to him from the dharmakaya
Samantabhadra and the sambhogakaya Vajrasattva, who in turn also
had it transmitted from the dharmakaya Samantabhadra. While the
Nyingmapa system of classification also include the Atiyogatantra,
which is commonly known as Dzogchen, this vehicle isnt part of the
Path of the transformation, instead it solely constitutes the Path
of spontaneous liberation. The Nyingmapa uses the term Dzogchen to
also refer to the fruit of the inner Tantras, of which
Atiyogatantrayana utilizes Dzogchen as an independent and
autonomous vehicle by virtue of the fact that its base, path, and
fruit are all Dzogchen. As such the Path of spontaneous liberation
is the only Path that consists of a single vehicle, which is also
referred to as Atiyana or the primordial vehicle and Ati Dzogpa
Chenpo. Additionally, the Ati Dzogpa Chenpo texts are still
correctly called Tantras, in that Tantra means
continuity/luminosity and despite the Ati Dzogpa Chenpo having
spontaneous liberation as its functional principle and not the
principle of transformation, the Ati Dzogpa Chenpo texts are based
on the continuity of primordial luminosity.73 Unlike the Path of
transformation, in the Path of spontaneous liberation there is
generally no generation stage where any new reality must be created
or where effort is applied to change ones vision in order to
produce a wholly new way of perceiving oneself and ones dimension,
and then in a completion stage using this as a basis to non-dually
see through that reality into the uncreated an and unconditioned
base of reality, instead ones visions to be left as it is, without
effort. Without effort or contrivance, one non-dually sees the
primordially pure and perfect nature, so the phenomena that appear
through perception are not to be transformed into primordially pure
and total awareness through the three contemplations, they are not
to be perfected by reciting the seed syllable of the deity, for
there is nothing that is not complete and perfect. In response to
the ten natures of Tantra which are the ten fundamental points that
the Path of transformation is based on, the Semde series refers to
ten absences which are characteristic of Dzogchen: (1) there is no
view on which one has to meditate; (2) there is no commitment one
has to keep; (3)
-
there is no capacity for spiritual action one has to seek; (4)
there is no mandala one has to create; (5) there is no initiation
one has to receive; (6) there is no Path one has to tread; (7)
there are no levels of realization or bhumis one has to achieve
through purification; (8) there is no conduct one has to adopt or
abandon; (9) free from the beginning, self-arisen wisdom has been
free of obstacles; (10) spontaneous perfection is beyond hope and
fear.74 The superiority of this vehicle over all others is clear in
that it involves the direct and spontaneous unveiling of the pure
vision of reality and the self-manifestation of its qualities,
without having to create or deconstruct realities, visualizations
or the qualities of Awakening, unlike the Tantrayana Path of
transformation or the Sutrayana Path of renunciation. When Guru
Chowang was asked the question as to what is Dzogchen, he responded
with not to visualize. Despite this, there are secondary practices
where such things are utilized, specifically in accordance with the
needs and capacities of the practitioner, as Dzogchen has become an
entirely independent Path tailored for everyone and all ranges of
understanding and capacity, from complete novices to yogis who have
gone beyond the 11th bhumi. The Base of Ati Dzogpa Chenpo: The
Dzogchen, the total plentitude and perfection which is the
indivisible original condition, is the base of the
Atiyogatantrayana, three aspects of which can be distinguished: (1)
Essence aspect or ngowo (ngo bo), which is the utterly timeless
emptiness having no fixed color or form; (2) Nature aspect or
rangzhin (rang bzhin), which is the utterly timeless mirror-like
clarity, the condition that allows the reflection of forms and
colors; (3) Energy aspect or thukje (thugs rje), which is the
disposition for the uninterrupted manifestation of phenomena and
the manifesting process itself, including both phenomena and
neutral moments of non-manifestation. Through the nature and energy
aspects, the essence aspect contains and manifests any color or
form, like a screen, sky-horizon, or mirror capable of showing any
image because its surface has no fixed form or color. The nature
aspect is like the radiant illumination of the screen and
sky-horizon or the reflectiveness of the mirror, the very condition
that illuminates and shows forms and colors. The energy aspect is
non-staining continuous flux of phenomena on the screen,
sky-horizon, and mirror, not blocking or hindering the subsequent
mirage-like reflections of form and color, and due to their utter
non-substantiality, non-externality to the base, and so total
nonexistence, they in no way alter the Base by their occurrence or
their disappearance. The three functional possibilities of the base
are (1) samsara, where the true condition of the Base is concealed
and its functionality is impaired. The manifesting of this
possibility is the fundamental delusion, which in turn gives rise
to the illusory impression of the three aspects of the Base being
separate. One of the two cornerstones of this delusion is the
vibratory activity that seems to generally emanate from or
concentrated in the center of the chest at the level of the heart,
which charges thoughts and so on with apparent meaning, truth, and
importance. The second cornerstone of this delusion is the
fragmented and limited focus of consciousness, which upon
apprehending a segment of the sense-data continuum, the continuum
of the energy aspect of the Base, submerges the rest of the
continuum in some sort of a dimming, an obscuration, a sort of
shrouding or veiling, a penumbra of consciousness. Thus emerges the
delusory valuation-absolutization of the super-subtle thought
structure known as the directional threefold thought structure,
giving rise to the delusory subject-object duality. Additionally,
the delusory valuation-absolutization of the subtle and coarse
thought structures determines the segment of the totality now
appearing as a perceptual object that is to be singled out, after
which is established as being inherently this or that entity.
Specifically, the first cornerstone is what gives rise to the
illusory subject-object duality, and the two cornerstones in
conjunction single out
-
segments of the objectified sense-data, giving rise to the
illusion that the singled out segments are inherently self-existing
entities that are separate from the rest of the sense-data
continuum, the continuum of the energy aspect of the Base. While
caught in this delusory spell, the subject is unable to apprehend
the Bases void essence, so the submerging of the three aspects of
the Base follows, the phenomena of energy appears not to be a
manifestation of the single essence of the Bases emptiness, nor
appears to be arising by virtue of the nature aspects uninterrupted
flow of manifestation. (2) The base-of-all, where neither nirvana
nor samsara are active; (3) nirvana where the true condition of the
Base is unveiled and its spontaneously perfect functionality is
unhindered. The energy aspect continuum of the Base manifests in
three modes, (1) dang (gDangs) which is explained by the simile of
a crystal ball that is pure, limpid, and clear, where there is
nothing in particular and lacking the separation of an external and
external dimension; (2) rolpa (Rol-pa) is depicted through the
simile of a mirror that manifests reflections that do not seem to
be either internal or external, emerging non-dually with the
mirrors reflectiveness itself; (3) tsel (rTsal), illustrated with
the simile of a crystal prism having white light pass through,
separating the light into a spectrum that in turn is projected into
an external dimension, giving rise to phenomena that clearly appear
to lie in an external dimension/jing. When tsel energy has
manifested in the context of dang energy, all that may manifest in
the dang form of energy begins to appear to lie in an internal
dimension/jing, just like with reflections of external phenomena
appearing in a crystal ball. Rolpa energy links the other two
energy modes, featuring phenomena that totally defy any attempt to
superimpose dualism and place them in an internal or an external
dimension.74 The illusory subject and object duality, of an
internal dimension and an external, entail the illusory separation
of the continuum of energy. Upon such dualities manifesting, there
emerges the appearance of a mental subject that seems to lie in an
internal dimension and which looks to be essentially separate and
at a fundamentally unsurmountable distance from the external
dimension, however this mental subject is nothing but an aspect of
the delusory valuation-absolutization of the super-subtle
thought-structure known as the directional threefold thought
structure. Once the rupture has occurred and dualities manifest,
only working with the rolpa mode of manifestation of energy can
definitively put an end to the illusory separation of the continuum
of energy, such an end is the absolute uprooting of delusion. The
Path of Ati Dzogpa Chenpo: In order to transcend the confines of
samsara, one walks a path to reach the supramundane fruit of
nirvana. In various teachings, like many in the Vajrayana, assert
the fruit as going beyond fear of samsara and desire/hope for
nirvana, however this does not entail the fruit not being nirvana,
for such a realization of the true nature of samsara and nirvana is
entailed in the very manifestation of nirvana. However, in the
Dzogchen teachings there are radical methods whereby samsara is
totally surpassed and nirvana is uninterruptedly manifest. The
three aspects of Path in all Buddhist vehicles are tawa (lTa-ba)
normally meaning view; gompa (sGom-pa), meaning contemplation; and
chopa (sPyod-pa) meaning regulated behavior. The Atiyana however
applies these aspects in very different senses than in other
Buddhist paths. Concerning tawa, in the Dzogchen teachings it is
born from direct awareness that the true nature is absolutely
ineffable and unthinkable, and so tawa is not a merely theoretical
view, instead referring to the direct non-conceptual undistorted
non-dual view of the Base, which is our original and perfect
nature, the total completeness, plenitude, and perfection. The
first manifestation of the tawa, which is the entrance to this
Path, is the Direct Introduction, which is the initial sudden
unveiling of our original uncompounded condition of Dzogchen
(total
-
completeness, plentitude, and perfection) in the state of rigpa.
Direct Introduction is nothing short of the temporary and
spontaneous dissolution of delusion, the delusory
valuation-absolutization of thoughts (most critically the
directional threefold thought structure giving rise to the
subject-object duality and so the necessary condition for the
arising of the discursive passions) and other mental functions that
lead to the original perfection and completeness, the Dzogchen, to
be hidden from the narrowly focused consciousness which becomes
associated and obsessed with an illegitimate mental subject.76
After the initial spontaneous Direct Introduction, one has to apply
the methods again and again that allow the continued spontaneous
manifestation of the tawa until the subsequent emergence of
delusion no longer causes doubts to arise concerning the truth of
the tawa insofar as the true nature of reality is the single
undivided and non-conceptual condition. This doesnt mean that one
has conceptual certainty or that one has decided or concluded
something concerning the nature of reality, rather that the
non-conceptual certainty attained in the state of rigpa has
percolated into the state of mind, so that there is no need to
decide due to a spontaneous absolute certitude concerning the true
nature of reality. Concerning gompa, in the Dzogchen teachings does
not refer to contemplation involving the contrived application of
mind, which are activities that are functions of delusion and so
sustain and confirm delusion. Contemplation therefore in the
Dzogchen teachings doesnt refer to meditation on an object by a
subject, but to the continuity of the state of tawa beyond the
subject-object duality, during periods of non-meditation called
sessions (thun). During thun, as long as we remain in the gompa and
so remain in the continuity of the state of the tawa, then all that
arises and that otherwise would have concealed the Bases true
condition spontaneously liberates itself and therefore the
propensities for the emergence of delusion are progressively
neutralized, while the capacity to remain in the continuity of the
tawa progressively increases. Concerning chopa, in the Dzogchen
teachings it doesnt refer to any types of predetermined behavior
that are contrived and applied. Applied and contrived behaviors and
conduct are functions of delusion and so confirm and sustain
delusion. Thus chopa here doesnt refer to regulating ones behavior
with a set of rules or even general principles, as it entails a
directionality of mind, instead referring to spontaneous and
authentic action through non-action as well as the prolongation of
gompa beyond thun sessions and so throughout daily activities,
therefore entailing an absolute spontaneity beyond adherence to
rules or principles. The principle of chopa thus means that the
dichotomy in life between a contemplation state and a
post-contemplation state must spontaneously be transcended. However
in order to carry the state of rigpa throughout all daily
activities and during sleep, one must have a state of rigpa to
integrate with, which is why sessions are had and ideally in the
beginning a strict retreat is undertaken. Initial failure and error
are common in that one may first lose the state of rigpa again and
again during daily activities, falling under the sway of delusion,
however this is glorious fuel to burn away the identity-sustaining
mechanisms in which we adhere to the idea and associated pride that
one is an accomplished or talented practitioner, as this pride and
identity-sustenance can make delusion comfortable and so can act as
an obstacle to the continuation of the practice. As such the
Atiyana entails a perfect continuity between the the three aspects
of the Path, which consists of unveiling the Base in the
manifestation of tawa, the continuity of this unveiling through
gompa and the continuity of gompa through chopa. This continuity is
absent even in the highest and innermost Tantric vehicles of the
Path of transformation, as for them the tawa is still conceptual
and so tawa is ultimately nothing but a conceptual view, which in
turn entails a
-
disjunct between the Base, Path, and Fruit, while in Atiyana
there is a perfect continuity and harmony between them. Dzogchen
teachings talk of four samayas after establishing that the supreme
samaya is broken by thinking in terms of precepts, as they
introduce and even sustain the subject-object duality and the
delusory valuation of concepts and judgments, and so veiling the
state of rigpa: (1) mepa or absence, meaning all is empty from the
beginning and there is nothing to confirm; (2) chalwa (Phyal-ba) or
omnipresence, meaning the clarity that manifests; (3) chikpu
(gCig-bu) or single, meaning the state of the individual as pure
non-dual presence; (4) spontaneously perfect from the beginning. In
total these mean that the state of rigpa of each individual is the
center of the universe. Like the sun in that though it may be
occasionally obscured by clouds, the quality of the sun remains
unchanged and continues. Therefore the only difference between a
realized one and someone who isnt is that they have overcome the
obstacle of the clouds and lives where the sun shines. Thus it is
said that we must recognize and maintain samayas, whos gist is that
as practitioners we should never get distracted with respect to the
non-dual state of rigpa, this being the only real commitment. Upon
his death, Garab Dorje imparted his last testament to
Manjushrimitra, the main disciple of the Garab Dorje, these
precepts summarizing the whole of Dzogchen teachings, (1) Direct
introduction, referring to the importance of one being directly
introduced into ones true nature; (2) Remaining without doubt,
referring to the attainment of certainty about this natural state;
(3) Continuing in the state of rigpa, referring to one continuing
in liberation. On the basis of these three phrases, Manjushrimitra
classified the doctrines and instructions he had received from the
master into three series of teachings, which have been perpetuated
as the three major categories of Dzogchen traditions and teachings.
The teachings that are mainly concerned with Direct introduction
are called the Semde or Nature of mind series. Despite these
teachings being rooted in the principle of Ati Dzogpa Chenpo
(spontaneous liberation, spontaneous perfection, original purity),
there are many instances where they involve practices that resemble
calm-abiding, insight practices, and begin to act on the
bio-energetic system in a manner loosely corresponding to those
used in the Path of transformation. The teachings that are mainly
concerned with the means for Not remaining in doubt, which are far
more sudden and emphasize to a much greater degree directly acting
on the bio-energetic system, in very sudden and unique ways that
have not even a loose correspondence to the Path of transformation,
are called the Longde or Space series. Lastly, the teachings mainly
concerned with Continuing in the state of rigpa are called the
Menngagde/Upadeshavarga or Secret oral instruction series. These
final teachings are the most abrupt and most different to all other
vehicles, having the greatest mastery over the bio-energetic system
using the most sudden and unique ways, and best embodying the Ati
Dzogpa Chenpo principle. In the Dzogchen teachings the state of
rigpa corresponding to the non-dual recognition of awake awareness
that makes its original face evident, is characterized as chikshe
kundrol or all-liberating single gnosis, for every moment that this
non-dual recognition manifests the delusorily valued thoughts
liberate themselves in that they spontaneously dissolve into their
perfectly blatant true condition, the same true condition of
reality and so oneself. The non-dual recognition therefore puts an
end to the delusion, or more properly marigpa, in its three senses,
(1) the innate be-clouding of primordial awareness or gyu dagnyi
chikpai marigpa (rgyu bdag nyid gcig pai ma-rig-pa), which emerges
when the contingent arising of an element of stupefaction prevents
the non-dual recognition from making evident the nature of rigpa,
instead obscuring the true condition of the Base and so obscures
rigpas inherent non-dual
-
self-awareness. This initial occurrence of marigpa gives rise to
the neutral condition of the base-of-all, where neither nirvana or
samsara are manifest, which is not manifested as active delusion
giving rise to dualistic appearances, which is why marigpa in the
first sense doesnt translate well to delusion in that it isnt the
active delusion of samsara found in the subsequent two senses of
marigpa (it should only be translated as delusion when samsara is
active), though it continues to manifest after samsara actively
arises when it is accompanied by the second and third marigpas; (2)
the second type of marigpa is the compound of both lhenchik kyepai
marigpa (lhan cig skyes pai ma-rig-pa) or the failure to non-dually
recognize the shining forth of rigpa as the expression of the
condition of the Base and the error of taking it to be an external
reality, which involves the arising of the subject-object duality.
As well as kuntu tagpai marigpa (kun tu brtags pai ma-rig-pa) the
fully-fledged illusion of selfhood in the individual and of a
self-existent plurality in the world, the imaginative delusion
which consists of the divisive singling out of objects within the
continuum, involving the grasping at appearances as substantial,
absolute, and inherently existing. It involves the superimposition
of the idea of an I on the illusory subject and sustains the
dualistic consciousness and inherent drive to confirm this subjects
existence and so gratify it by means of contact with seemingly
self-existing, seemingly external entities. Finally it involves the
inversion of the Base insofar as the thee aspects of the Base are
mistakingly seen to be inherently separate from each other; (3) is
the seal of delusion that makes it impossible to realize the
illusions indicated in (2) as they actually are, consisting in
ignoring or mishepa (mi-shes-pa) that the dualistic appearances
that arise by virtue of the second marigpa are false and baseless;
in normal individuals the third marigpa always accompanies the
second marigpa. While these marigpas do not negate the true
condition of the Base, they refer to the non-manifestation of the
true condition of the Base, so it refers to an unawareness of the
true condition, and further refers to the subsequent manifestation
of active delusion in samsara. When the non-dual primordial
awareness is not veiled by the unawareness of marigpa, its function
is similar to a mirror in that there is no distance between the
reflective capacity and the reflections it manifests, and so there
is no one to adhere to the reflections; thus the moment the
non-dual gnosis is recognized, its all-liberating nature is
actualized, so that whatever thought or phenomena is present
spontaneously liberates itself into its true nature, leaving no
trace as reflections leave no traces in a mirror. If however the
basic delusion is allowed to persist and so the veiling of the
primordial awareness, there is an automatic clinging to the
appearances that manifest through acceptance/rejection
attachment/aversion, which prevents their spontaneous liberation
and then results in the production of karmic trances that can give
rise to perpetual samsara. The mind trainings used as basic
practices that are most distinguished in that they are easy for
beginners to apply, generally considered even easier than those of
other systems and at the same time more effective are: (1) training
the mind in the thought that everything compounded is impermanent;
(2) training the mind in the thought that all actions are the cause
of suffering; (3) training the mind in the thought of how we are
beguiled by diverse secondary causes; (4) training the mind in the
thought that all actions of this life are meaningless; (5) training
the mind by reflecting on the Fruit of supreme liberation; (6)
training the mind by reflecting on the value of the teachings of
ones teacher; (7) training the mind by means of meditative
stability of the state beyond thought. Prime examples of the
essential Dzogchen practices are Tekcho or Trecko (Khregs-chod) and
Thogel or Togal (Thod-rgal) of the Menngagde series. These
practices are subsequent stages of the same core practice, the
first being Tekcho which means the
-
spontaneous, instant, and absolute release of tension, and the
second is Thogel which means acceleration.77 The idea behind these
practices is based on the fact that the mental subject necessarily
has to adopt some attitude toward the objects it experiences as
different from itself, such attitudes are sustained by the delusory
valuation-absolutization of thought, entailing varying degrees of
tension via the illusory subject-object duality. When the delusory
valuation of thought becomes more intense and the resultant tension
becomes stronger, then it is said that one is being affected by a
passion, as passions are nothing but emotionally charged attitudes
that a mental subject has toward an object. Therefore, if upon
looking at thoughts in one of the characteristic Tekcho ways, then
the intrinsically all-liberating single gnosis unveils and so all
delusorily valued thoughts dissolve of themselves, including the
subject-object duality, which is called the spontaneous rupture of
tension. Simultaneously along with this rupture of tension, the
complex of the individual (body-voice-mind) will completely and
instantly relax, compared to a stack of firewood falling on the
ground when the cord holding it together suddenly breaks, or like
feathers entering fire. This is radically different from calm
abiding which involves pacifying the attitude of the mental subject
towards its objects, and cannot result in the absolute relaxation
of rigpa found in the practice of Tekcho.78 While Thogel sets the
conditions ripe for the self-arising of thigles and other
mirage-like phenomena that initially manifest in an apparently
external dimension, manifesting as tsel energy in the external
dimension, and activating the dynamic of rolpa energy and
luminosity proper to the chonyi bardo (Chos-nyid bar-do) or
dharmata bardo, which eventually does not allow the continuation of
the illusion of an internal and external dimension and a subject
and an object. The conditions then activate the basic orientations
and reactions to delusion called zhedang (Zhe-sdang) causing us to
react to the phenomena of luminosity with irritation, even fear,
misery, and disgust, and so exacerbating tensions. Such tensions
lead to instant conflict as soon as the appearance of there being a
mental subject in an internal dimension that seems to be at a
distance from objects that appear to lie in an external dimension
manifests. If one has sufficiently developed the capacity of
spontaneous liberation through Tekcho practice, then the dynamic of
rolpa energy will lead this dualistic delusion to immediately
liberate itself spontaneously, so that the tensions and conflicts
are instantly released, which in turn catalyzes tremendously the
process of spontaneous, instant, and absolute releasing of tensions
found in Tekcho, intensifying, accelerating, and enhancing its
power to neutralize delusion. Each and every time delusory
phenomena liberate themselves spontaneously, the propensity for
them to manifest is neutralized to an extent that is directly
proportional to the degree of emotional intensity and the volume of
the energetic-volume-determining-the-scope-of-awareness, both of
which tend to reach their maximum potential in the practice of
Thogel and so the maximum panoramification of awareness, leaving no
more room for delusory phenomena, such as a separate mental
subject, to manifest. Thogel therefore has the power to swiftly
neutralize th