The Vajrayana
Vajrayana comprises the outer and the inner tantras. Tantra may
sometimes be talked of as if only texts containing tantric teaching
but in fact tantra means ‘continuation’ and this alludes to the fact
that although all phenomena are essentially void they still continue
to manifest.
Tantra takes the realisation of the emptiness of all
phenomena (which is the fruit of sutra) as its base or starting point.
From this view instead of relative existence being something to be
avoided at all costs, through the passions shunned by sutra it
actually provides the energy required for progress towards
realisation.
All the tantras whether inner or outer employ visualisation as the
principal skilful means, or to be more precise, envisionment. The
outer tantras commence at the level of external conduct to purify
thought and action in preparation to receive wisdom. Kryatantra and
Upatantra are both referred to as the Path of Purification. Yogatantra
and the three inner tantras are the Path of Transformation.
The inner tantras also start from the realisation of the emptiness or
voidness of all phenomena but mainly use inner yoga, working on the
tsa lung system of the practitioner’s body to transform his/her whole
dimension into the dimension of the realised being visualised in the
practice.
So tantra is based on pure vision and is also motivated by the
aspiration to free all sentient beings and oneself from delusion as
quickly as possible but through ‘skilful means’: Relative truth
becomes the path by regarding phenomena as the limitless display of
primal wisdom. This is progressively more directly experienced within
each of the six classes of Vajrayana vehicles.
The Hinayana and Mahayana are known as ‘causal vehicles’ as one is
accumulating merit and wisdom, which will reap their fruit in
Enlightenment and therefore working at a "causal" level. The Vajrayana
is described as the ‘resultant vehicle’ as through skilful means it
starts from the premise of realisation. In the causal vehicles one
recognises the nature of mind as the cause of Buddhahood; in the
resultant vehicle one regards the nature of mind as Buddhahood itself.
Mahayana recognises Buddha nature as being potential in every being
Vajrayana considers Buddhanature to be fully present as wisdom or
pristine awareness, the fundamental nature of Mind. One therefore
‘only’ has to reveal or realise it!
Empowerment from an authentic qualified teacher is essential for all
Vajrayana practice. The Buddha taught these methods in a manifestation
body as well as by other sambhogakaya manifestations. Transmission of
tantra is originally received through the manifestation of the
sambhogakaya appearing to a master who has sufficient clarity to
perceive that dimension and the method of practice in tantra is also
that of manifestation. The practitioner is initiated into this
practice by the master through visualisation and the reintegration of
one’s subtle energies so that he/she follows the example of the
original transmission manifesting as the deity entering into the pure
dimension of the mandala. The practitioner realises the sambhogakaya
itself, transcending the mundane world of gross elements which are
experienced as their essences. Upon death the practitioner enters the
dimension of light and sound which is the essence of the elements and
in that state of being is able to continue to benefit sentient beings
as the deity whose practice has been accomplished during lifetime.
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