Mahāyoga (Sanskrit for "great yoga") is the designation of the first of the three Inner Tantras according to the ninefold division of practice used by the Nyingma school of Tibetan Buddhism .
103-471: Mahāyoga is held to emphasise the generation stage (or "development stage") of Tantra, where the succeeding two yana, anuyoga and atiyoga , emphasise the completion stage and the synthesis or transcendence of the two, respectively. Reginald Ray (2002: p. 124) associates the Mahāyoga with removing aggression, or anger. An embedded quotation by Tulku Thondup identifies the focus of Mahayoga as viewing
206-435: A mirage or a rainbow . This method undermines habitual grasping to a solid and fixed reality (i.e. to inherent existence, svabhava ), enabling the practitioner to purify spiritual obscurations ( klesha ). In the generation stage, the practitioner may visualize the "Four Purities," which is unique to tantric yoga: According to the 14th Dalai Lama, there are two main factors in deity yoga practice: Pride in oneself as
309-468: A vajra , bell, hand-drum ( damaru ) or a ritual dagger ( phurba ), but also ritual hand gestures ( mudras ) can be made, special chanting techniques can be used, and in elaborate offering rituals or initiations, many more ritual implements and tools are used, each with an elaborate symbolic meaning to create a special environment for practice. Vajrayana has thus become a major inspiration in traditional Tibetan art . Samding Dorje Phagmo Deity yoga
412-448: A buddha and the world as pure, so we can visualize ourselves as an existent ego and the world as defiled. Realizing that all of our images and conceptions of reality are in fact complex visualizations, we gain a unique entry into the underpinnings of the conventional world and gain a certain kind of unparalleled leverage over it. This is reflected in the mahāyoga-yana teaching of the "eight cosmic commands," eight kinds of ways to intervene in
515-429: A degree of spiritual risk. To practice this, one must first meditate on emptiness and establish the view realizing emptiness (or at least a similitude of emptiness). Then one imagines the deity arising (often out of bright seed syllables resting on a moon disc or a lotus) and repeats the deity's mantra (which can be done orally or mentally). During deity yoga, one may also perform various mudras (hand seals) depending on
618-480: A deity and vivid appearance of that deity. Divine pride protects one from the pride of being ordinary, and divine vivid appearance protects one from ordinary appearances. Whatever appears to the senses is viewed as the sport of a deity; for instance, whatever forms are seen are viewed as the emanations of a deity and whatever sounds are heard are viewed as the mantras of a deity. One is thereby protected from ordinary appearances, and through this transformation of attitude,
721-512: A foundation for the mythology and philosophy of the Nyingma tradition. Rongzom Chokyi Zangpo was the most influential of the 11th century Nyingma authors, writing "extensive exoteric and esoteric commentaries." He upheld the view that sutra teachings such as Madhyamaka were ultimately inferior to the teachings found in the Buddhist Tantras and Dzogchen . Rongzom also wrote a commentary on
824-401: A subtle body psycho-physiology that is not found in the lower tantras. The practice of deity yoga relies on the development of meditative absorption ( dhyana ). Mipham states that "the meaning ascertained by the view of great purity and equality can only be applied correctly to one's own being once the strength of meditative absorption has been perfected. For this reason, meditative absorption
927-400: Is Patrul Rinpoche (b. 1808), who wrote The Words of My Perfect Teacher , a key text on Nyingma preliminaries. Dzogchen ("Great Perfection") is the central distinctive practice and view which is the focus of Nyingma and it is seen by this school as the supreme practice. It is seen as the ultimate understanding of the nature of mind , which is known as rigpa . Dzogchen seeks to understand
1030-483: Is deity yoga ( devatayoga ), meditation on a chosen deity or "cherished divinity" (Skt. Iṣṭa-devatā, Tib. yidam ), which involves the recitation of mantras, prayers and visualization of the deity, the associated mandala of the deity's Buddha field , along with consorts and attendant Buddhas and bodhisattvas. According to the Tibetan scholar Tsongkhapa , deity yoga is what separates Tantra from Sutra practice. In
1133-511: Is (rnal ma'i de kho na nyid). Rongzom held that the views of sutra such as Madhyamaka were inferior to that of tantra, as Koppl notes: By now we have seen that Rongzom regards the views of the Sutrayana as inferior to those of Mantra, and he underscores his commitment to the purity of all phenomena by criticizing the Madhyamaka objectification of the authentic relative truth. With the advent of
SECTION 10
#17328556412441236-796: Is also a feature of Nyingma. The foremost deities ( yidam ) practiced by the Nyingma masters are Vajrakīla (Tib. Dorje Phurba ) and Vajra Heruka (also Vishuddha Heruka ; Tib. Yangdak Tratung , Wylie : yang dag khrag 'thung ), the third of the Eight Herukas who closely resembles Śrī Heruka of the Chakrasamvara tantra. The three principle protectors of the Nyingma lineage are said to be Ekajaṭī ( Wylie : e ka dza ti ), Rāhula ( Wylie : gza' ra hu la ) and Dorje Legpa ( Wylie : rdo rje legs pa , Sanskrit: Vajrasādhu ). Other forms of practice like Lojong and subtle body practices such as Trul khor are also taught in Nyingma. The doxography employed by
1339-449: Is also the practice of cultivating calm abiding by focusing on a subtle object, such as a tiny vajra the size of a sesame seed placed at some point in the body, such as the tip of the nose. The ultimate purpose of deity yoga is to bring the yogi to the realization that they and the deity are in essence the same (i.e. empty), i.e. that they are non-dual ( advaya ). This is done through repeated practice which leads to familiarization with
1442-491: Is based on compassion for others and on an understanding of emptiness. Following mastery of the "generation stage," one practices the "perfection" or "completion" stage. The Indian commentator Buddhaguhya ( c. 700 CE), in his commentary on the Mahavairocana Tantra , outlines the "perfection stage" practices thus: First you should actualize all the four branches of recitation for a while as before, and then analyze
1545-450: Is commonly done using the mantra om svabhava shuddhah sarva dharmah svabhava shuddho ham . Nyingma Samding Dorje Phagmo Nyingma ( Tibetan : རྙིང་མ་ , Wylie : rnying ma , Lhasa dialect : [ɲ̟iŋ˥˥.ma˥˥] , lit. ' old school ' ) can be referred to as Ngangyur ( Tibetan : སྔ་འགྱུར་རྙིང་མ། , Wylie : snga 'gyur rnying ma , Lhasa dialect : [ŋa˥˥.ʈ͡ʂuɹ] , lit. ' order of
1648-452: Is essential purity ( ka dag ) and spontaneity ( lhun grub ), and is associated with emptiness ( shunyata ). The second form of Dzogchen practice is referred to as "direct approach" ( thod rgal ) and involves making an effort at recognizing spontaneity through the use of visions or appearances. This is said to be associated with skillful means ( upaya ). Koppl notes that although later Nyingma authors such as Mipham attempted to harmonize
1751-513: Is extremely important. It is the primary cause for accomplishing activity and spiritual attainments, both of which require awareness and stability." According to Mipham, the progression of the practice of calm abiding ( samatha ) based on deity yoga can be measured in the same way it is measured in sutra teachings (that is, through the nine ways of resting the mind and so on). There are various systems of practice based on different tantras. Kongtrül outlines various three branch yoga frameworks (from
1854-509: Is further stated by Khenchen Palden Sherab Rinpoche that, From the time of Guru Padmasambhava and for at least three centuries afterwards, everyone who attained enlightenment in Tibet did so by practicing the kama lineage teachings of the Nyingma School. The Kama lineage remained predominant from the 8th to 11th century, and Kama masters taught from the lineage's teachings. The Terma lineage
1957-421: Is inner tantra." Powerful imagery which uses death, violence and charnel ground motifs is also common. Thus, Longchenpa distinguishes between the pure environments and ritual tools that are visualized in outer tantra (such as celestial palaces and precious jewels), and impure inner tantra environments and tools (such as charnel grounds, skull cups , and ritual knives ). Unsurpassed Yoga Tantra also makes use of
2060-418: Is like a dream, in order to abandon this mistake, all appearances of objects that are blue and yellow and so on are abandoned or destroyed ( parihṛ- ); then, the appearance of the world ( viśvapratibhāsa ) that is ascertained to be oneself ( ātmaniścitta ) is seen to be like the stainless sky on an autumn day at noon: appearanceless, unending sheer luminosity. This dissolution into emptiness is then followed by
2163-516: Is not to be rejected. They refer to as flawed that in which there is nothing to be purified, with a mind that desires purification. They have created division with respect to that which cannot be obtained by their hopes and fears that it can be obtained elsewhere. And they have obscured wisdom, which is naturally present, by their efforts in respect to that which is free from effort and free from needing to be accomplished. Therefore, they have had no chance to make contact with genuine, ultimate reality as it
SECTION 20
#17328556412442266-462: Is the central practice of Buddhist Tantra. In the three lower or "outer" tantras (Action, Performance and Yoga), Deity yoga practice is often divided into "the yoga with signs," and "the yoga without signs." Deity yoga engages creative visualization as a skillful means of personal transformation through which the practitioner ( sadhaka ) visualizes a chosen deity ( yidam ) as part of a mandala or refuge tree in order transform their experience of
2369-596: Is the first phase of tantric deity yoga in the Unsurpassed Yoga Tantra of the later schools of Tibetan Buddhism. It also equates to the Mahayoga of the Nyingma school. Kongtrül states that this phase is associated with the body and the birth process (while the Completion phase is associated with the mind and with dissolution at death). The Nyingma scholar Ju Mipham defines the generation stage as follows: "accessing
2472-448: Is the revealed transmission lineage where Tertons , or treasure revealers, realize the teachings. The arising of the Terma lineage began in the 11th century, and by the 14th century Tertons were more sought as teachers than Kama masters. The Terma lineage was established by Guru Padmasambhava and Yeshe Tsogyal , through the hiding of teachings for the purpose of future discovery. The Kama is
2575-425: Is the self-identifying term employed in the earliest literature. From this basis, Vajrayana was established in its entirety in Tibet. From the eighth until the eleventh century, this textual tradition (which was later identified as 'Nyingma') was the only form of Buddhism in Tibet. With the reign of King Langdarma (836–842), the brother of King Ralpachen, a time of political instability ensued which continued over
2678-558: Is the union of the two truths in Mantra—one consciousness appearing in the form of divine body or speech and simultaneously realizing emptiness." According to the Indian master Buddhaguhya , there are three techniques which may be used to settle the mind on emptiness in the yoga without signs: The generation stage or creation phase (Tib. bskyed rim ; Skt. utpatti-krama ), also known as "the phase of imagination" and "the yoga of fabrications"
2781-896: The Dharmakāya , the "truth body" of all buddhas. The Nyingma school sees the Dharmakaya as inseparable from both the Sambhogakaya and the Nirmanakaya . The Vajrayana or Tantra of the Nyingma school traces its origins to an emanation of Amitaba and of Avalokitesvara , Guru Padmasambhava , whose coming and activities are believed to have been predicted by Buddha Shakyamuni . Nyingma origins are also traced to Garab Dorje and to Yeshe Tsogyal . Nyingma also sees Vajradhara (an emanation of Samantabhadra) and other buddhas as teachers of their many doctrines. Samantabhadra's wisdom and compassion spontaneously radiates myriad teachings, all appropriate to
2884-501: The Guhyagarbha tantra , which is the main tantra in the Nyingma tradition. The period of the new dissemination of Buddhism which saw the rise of the Sarma schools also saw the proliferation of fresh Nyingma Dzogchen texts with fresh doctrines and meditative practices, mainly the 'Space class' ( Longdé ) and the 'Instruction class' ( Menngagde ) (11th–14th century), particularly important were
2987-542: The Nyingma mahāyoga tradition (and their corresponding sadhanas ) are said to have been received by Padmakara from the Eight Vidyadharas ( Tib. Rigdzin ), or Eight Great Acharyas: Manjushrimitra , Nagarjuna , Vajrahumkara , Vimalamitra , Prabhahasti , Dhanasamskrita , Shintamgarbha and Guhyachandra . They were proficient in the practices of, respectively, 1) Yamantaka (Tib. Jampal Shinje , ’jam dpal sku )
3090-642: The Six Dharmas of Naropa and the Six Yogas of Kalachakra make use of energetic schemas of human psycho-physiology composed of "energy channels" (Skt. nadi , Tib. rtsa ), "winds" or currents (Skt. vayu , Tib. rlung ), "drops" or charged particles (Skt. bindu , Tib. thig le ) and chakras ("wheels"). These subtle energies are seen as "mounts" for consciousness, the physical component of awareness. They are engaged by various means such as pranayama (breath control) to produce blissful experiences that are then applied to
3193-555: The Vajramālā Tantra, Mahamaya, etc ), various four branch frameworks (which can be found in tantras like the Net of Magical Manifestation and the Guhyasamaja ), a six branch framework, an eight branch framework and a twelve branch framework ( Kalacakra ). An example of one of these contemplative sequences is that of the Vajramālā Tantra (Vajra Garland), which is as follows: Regarding
Mahayoga - Misplaced Pages Continue
3296-502: The first Buddha Samantabhadra to Garab Dorje , and its other lineages from Indian mahasiddhas such as Sri Singha and Jnanasutra . The three primary founding figures of Tibetan Buddhism include Khenpo Shantarakshita , Lopon Padmasambhava , and Chopon Trisong Detsen , collectively referred to as Khen Lo Cho. Yeshe Tsogyal recorded the teachings, and many great masters from the founding period include Vimalamitra , Vairotsana , and Buddhaguhya among others. The Nyingma tradition
3399-487: The seventeen tantras . To vitalize the legitimacy of these new texts against the criticism of the Sarma schools, the Nyingma school expanded the tradition of the " Terma ", which are said to be revealed treasure texts by ancient masters, usually Padmasambhava, which had been hidden away and then discovered by tertons (treasure revealers). The first tertons dating to the 11th century were Sangyé Lama and Drapa Ngönshé. Another important terton, Nyangrel Nyima Özer (1136–1204),
3502-454: The 'two supplementary tantras' (Wylie: ma tshang kha bskong ba'i rgyud chen po gnyis ). Together they are known as the Māyājāla . They are as follows: The " Guhyagarbha Tantra " (Wylie: rDo rje sems dpa' sgyu 'phrul drwa ba ; gSang ba snying po ) is the foremost of all of these and it abridges the content of the seventeen others as follows: The eight Herukas (Wylie: sgrub pa bka’ brgyad ) of
3605-495: The 9–10th centuries also saw increasing popularity of a new class of texts which would later be classified as the Dzogchen "Mind series" ( Semde ). Some of these texts present themselves as translations of Indian works, though according to David Germano , most are original Tibetan compositions. These texts promote the view that true nature of the mind is empty and luminous and seem to reject traditional forms of practice. An emphasis on
3708-724: The Buddhist Yanas, or vehicles to liberation, called the Nine Yanas . The Nyingma teachings on the Great Perfection or Dzogchen is considered the highest of all Buddhist teachings. As such, the Nyingmas consider the Dzogchen teachings to be the most direct and profound path to Buddhahood . The main Dzogchen sources like the Seventeen tantras are seen as communicating a path that goes beyond
3811-556: The Dead". Lochen Dharmaśrī (1654–1717) wrote important commentaries on the Guhyagarbha tantra and his brother Terdak Lingpa (1646–1714) was the founder of the Mindrolling Monastery in 1670, one of the six major Nyingma monasteries. A later seminal figure in the development of the Nyingma system was Jigme Lingpa (1730–1798) "the greatest treasure finder of the eighteenth century", whose Longchen Nyingthig ("The Heart-essence of
3914-416: The Dzogchen textual tradition is a central feature of the Nyingma school. In a series of articles, Flavio Geisshuesler explores the persecution of the proponents of the Nyingma school from multiple perspectives, including trauma studies. In a monograph, he suggests that Dzogchen might actually be a pre-Buddhist tradition indigenous to Tibet. Exploring a series of motifs that are found pervasively throughout
4017-620: The Mahāyoga category can be further subdivided according to the following scheme": The 'eighteen great tantras' (Wylie: bshad pa dang cha mthun gyi rgyud tantra sde bco brgyad ) from the Tantra series described above are at the heart of the Mahāyoga tradition. These are grouped into 'five root tantras' (Wylie: rtsa ba sku gsung thugs yon tan phrin las kyi rgyud chen po lnga ), 'five practice tantras' (Wylie: sgrub pa lag len du bstan pa rol pa' rgyud chen po lnga ), and 'five activity tantras' (Wylie: spyod pa'i yan lag tu 'gro ba'i rgyud chen po lnga ), and
4120-478: The Nyingma school had traditionally "relied on non-ordained tantric practitioners to transmit its teachings through authorized lineages." The foundation of this monastic school was a major shift in the Nyingma tradition, and is seen as a response to the growth of the Gelug school's hegemony which was based on a well organized system of monastic scholasticism and education. The sort of study and learning in this monastery
4223-522: The Nyingma tradition to categorize the whole of the Buddhist path is unique. Nyingmapas divide the Buddhist path into nine yanas , as follows: In the later schools the inner tantric teachings are known as Anuttarayoga Tantra , which corresponds to Mahayoga in the Nyingma system, while the Mahamudra teachings of the later schools are said to lead to similar results as the Dzogchen teachings. The first two of
Mahayoga - Misplaced Pages Continue
4326-423: The Nyingma tradition, writing extensively on Dzogchen and Madhyamaka . According to Karma Phuntsho, Mipham's work "completely revolutionised rNying ma pa scholasticism in the late nineteenth century, raising its status after many centuries as a comparative intellectual backwater, to arguably the most dynamic and expansive of philosophical traditions in all of Tibetan Buddhism, with an influence and impact far beyond
4429-576: The Sarma traditions. This means that while Nyingma accept the Tengyur scriptures they also include writings that other schools reject as not being authentic for having no Indic sources—though Sanskrit originals of some have been discovered in Nepal. The Nyingma school has a Kama or oral lineage and a Terma lineage. The Kama lineage is the oral transmission lineage, and is called the "source of Nyingma tradition" by Nyingma scholar Khenchen Palden Sherab Rinpoche . It
4532-707: The Tantra section. In introducing the mTshams brag Edition of the Collected Tantras of the Ancients rnying ma rgyud 'bum , the textual tradition of the Mahāyoga-yana, the "Tibetan and Himalayan Library" states: The Mahāyoga section of the Collected Tantras of the Ancients is the largest of the three. It is divided into two major sections: the Tantra Series ( rgyud sde ) and the Practice Series ( sgrub sde ). One of
4635-554: The Unsurpassed Yoga Tantras, the most widespread tantric form in Indo-Tibetan Buddhism, this method is divided into two stages, the generation stage ( utpatti-krama ) and the completion stage ( nispanna-krama ). In the generation stage, one dissolves one's reality into emptiness and meditates on the deity-mandala, resulting in identification with this divine reality. In the completion stage, the divine image along with
4738-519: The Vast Expanse") is a systematization of the path which is one of the most widely used Nyingma Dzogchen teachings today. In 1848, the Nyingma monastic college of Dzogchen Shri Sengha (rdzogs chen srwi sengha), was founded in Kham by a charismatic teacher, Zhanphan Thaye (gzhan phan mtha' yas, 1800–), in association with the active participation of Do Kyentse (rndo mkhyen rtse). According to Georges Dreyfus,
4841-414: The ability to rest in the vivid appearance of the deity, one may practice the yoga without signs. This is the final meditative concentration of deity yoga in the lower tantras (Action, Performance and Yoga tantra). Though the main focus is on emptiness, one still maintains the deity visualization (except in the direct cognition of emptiness). This yoga is a union of calm abiding and special insight focused on
4944-476: The actual practice of yoga, there are some preliminary practices which are sometimes performed before sitting to meditate, such as giving sacrificial food offerings to appease non-human obstructive beings, visualizing a circle of protection to ward off adverse conditions, and meditating on bodhicitta (through practices such as the Seven Branch Prayer) as well as meditating on pristine awareness/emptiness which
5047-520: The adoption of a writing system and promotion of Buddhism. Around 760, Trisong Detsen invited Padmasambhava and the Nalanda abbot Śāntarakṣita to Tibet to introduce Buddhism to the "Land of Snows." Trisong Detsen ordered the translation of all Buddhist texts into Tibetan. Padmasambhava, Śāntarakṣita, 108 translators, and 25 of Padmasambhava's nearest disciples worked for many years in a gigantic translation-project. The translations from this period formed
5150-623: The ancient translations ' ), is the oldest of the four major schools of Tibetan Buddhism . The Nyingma school was founded by Padmasambhava as the first translations of Buddhist scriptures from Pali and Sanskrit into Tibetan occurred in the eighth century. The establishment of the Tibetan Buddhism and the Nyingma tradition is collectively ascribed to Khenpo Shantarakshita , Guru Padmasambhava , and King Trisong Detsen , known as Khen Lop Chos Sum (The Three: Khenpo, Lopon, Chosgyal). The Nyingma tradition traces its Dzogchen lineage from
5253-403: The appearance aspect of reality. As the 14th Dalai Lama says, "In brief, the body of a Buddha is attained through meditating on it." Here, "signs" or "supports" refers to ritual acts, visualized images, mantras, and mudras. There are two main forms of deity yoga visualization: front and self generation. "Front-generation" is when the deity is visualized in the space in front of oneself. First,
SECTION 50
#17328556412445356-498: The base for the large scriptural transmission of Dharma teachings into Tibet and are known as the "Old Translations" and as the "Early Translation School". Padmasambhava supervised mainly the translation of tantras; Śāntarakṣita concentrated on the sutras . Padmasambhava and Śāntarakṣita also founded the first Buddhist monastery in Tibet: Samye . However, this situation would not last: The explosive developments were interrupted in
5459-412: The basis of the Terma. The Nyingma Kama lineage begins with Padmasambhava, Shantarakshita , Vimalamitra , and Vairochana . The Nyingma Dzogchen lineage was transmitted directly from Garab Dorje to Padmasambhava. The Nyingmapas organized their esoteric corpus, comprising mostly Mahayoga , Atiyoga (Dzogchen) Mind class Semde and Space Class ( Longdé ) texts, into an alternate collection, called
5562-451: The beginning of the Buddhist dissemination are called "transmitted precepts" ( bka' ma ), the hidden "treasures" are called gter ma and lastly there are those collected works ( gsung 'bum ) of individual Tibetan authors. Longchen Rabjampa, Drimé Özer (Longchenpa, 1308–1364, possibly 1369) is a central thinker and poet in Nyingma thought and Tibetan Buddhist philosophy . He is mainly known for his systematized integration and exposition of
5665-415: The capacities of different beings and entrusts them to "knowledge holders" ( vidyadharas ), the chief of which is Dorjé Chörap, who gives them to Vajrasattva and the dakini Légi Wangmoché, who in turn disseminate them among human siddhas. The first human teacher of the tradition was said to be Garab Dorje (b. 55 c.e.), who had visions of Vajrasattva. Padmasambhava is the most famous and revered figure of
5768-542: The contemplative system, such as the hunting of animals, he argues that the tradition was originally associated with shamanism and the Eurasian cult of the sky-deer. From the eleventh century onward, there was an attempt to reintroduce Vajrayana Buddhism to Tibet. This saw new translation efforts which led to the foundation of new Vajrayana schools which are collectively known as the Sarma "New translation" schools because they reject
5871-441: The deity (face, hand, etc.) and correct their appearance. Another method is that of stabilizing the mind by holding the breath and making an effort to focus on the image. Then one relaxes on the exhale. One may take breaks from the visualization by just reciting mantra. Regarding the recitation of mantra during the visualization process, there are many ways it can be done, such as: In Yoga Tantra and Unsurpassed Yoga Tantra, there
5974-517: The deity of wrathful mantras The Tibetan master Pelyang (dPal dbyangs) was influential in bringing Mahayoga to Tibet . He was known for his focus on view as opposed to practice - an emphasis that is later evident and upheld in the radical immediacy of experiential Dzogchen . Generation stage New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : The fundamental practice of Vajrayana and Tibetan tantra
6077-440: The deity's heart). Mudras (hand seals) may also be included. One may also cultivate the four immeasurables . One also meditates on the emptiness of the deity's form. This approach is considered less advanced and thus it is safer. Front generation as a main practice is more common in the lower tantras. "Self-generation" is the practice in which one imagines oneself as the deity. This is held to be more advanced and accompanied by
6180-551: The deity's residence may be visualized and then the deity is invited to come, which is imagined as appearing in front of the meditator. Sometimes the deity is imagined as just a moon disk, or the seed syllable of the deity, at other times, the full form of the deity may be visualized. Then the yogi takes refuge, generates bodhicitta, offers prayers, praises, and offerings like water and food (real or imagined), confesses their misdeeds, takes vows and so forth. Then one may meditate by reciting mantras (while focusing on visualized letters at
6283-414: The deity, such as statues ( murti ), paintings ( thangka ), or mandala , are often employed as an aid to visualization , in deity yoga. The use of visual aids, particularly microcosmic/macrocosmic diagrams, known as " mandalas ", is another unique feature of Buddhist Tantra. Mandalas are symbolic depictions of the sacred space of the awakened Buddhas and Bodhisattvas as well as of the inner workings of
SECTION 60
#17328556412446386-464: The divine pride of deity yoga does not lead to attachment, greed, and other afflictions." According to Gyatrul Rinpoche , the point of this practice is to "understand your buddha nature , which is the very essence of your being" and is "intrinsically present" in all beings. The fact that the deity is a reflection of qualities already inherent in the practitioner is what makes this practice different from mere deluded or wishful thinking. Once one has
6489-541: The early human teachers and there are many legends about him, making it difficult to separate history from myth. Other early teachers include Vimalamitra , Jambel Shé Nyen, Sri Simha, and Jñanasutra. Most of these figures are associated with the Indian region of Oddiyana . Buddhism existed in Tibet at least from the time of king Thothori Nyantsen (fl.173?–300? CE), especially in the eastern regions. The reign of Songtsen Gampo (ca.617-649/50) saw an expansion of Tibetan power,
6592-432: The empty nature of the images and sounds. It is a meditative stabilization which realizes the emptiness of body and mind. Its object is the emptiness of persons and phenomena as it applies to the deity's body and the pure Buddha bodies, vajras, mantra letters, and lotuses of the mandala. According to the 14th Dalai Lama, "although the sounds and so forth may appear, the mind is ascertaining or realizing only emptiness. This
6695-415: The form, deeds and thoughts of a Buddha. Tsongkhapa states: Just as the suchness of oneself is ultimately free from all [conceptual and dualistic] proliferations, so is the suchness of the deity. Therefore, create the pride of the sameness of oneself and the deity in terms of nonconceptual perception of the undifferentiability of those two, like a mixture of water and milk. Concentrate without appearance [of
6798-577: The human person. The macrocosmic symbolism of the mandala then, also represents the forces of the human body. The explanatory tantra of the Guhyasamaja tantra , the Vajramala , states: "The body becomes a palace, the hallowed basis of all the Buddhas." All ritual in Vajrayana practice can be seen as aiding in this process of visualization and identification. The practitioner can use various hand implements such as
6901-424: The lower tantras. One of the main differences between deity yoga in Unsurpassed Yoga Tantra and in the lower tantras is the fierce and sexual appearances of the deities used in Unsurpassed Yoga Tantra. It is also common for these deities to be depicted in sexual union. Thus, Longchenpa categorically states: "No matter how many deities are involved, if they are not in union, it is outer tantra. If they are in union, it
7004-574: The major textual cycles such as the Menngagde in his various writings, which by his time had become central texts in the Nyingma tradition. His main writings include the Seven Treasuries ( mdzod bdun ), the "Trilogy of Natural Freedom" ( rang grol skor gsum ), the "Trilogy that Clears Darkness" ("mun sel skor gsum"), and the Trilogy of Natural Ease ( ngal gso skor gsum ). The 14th and 15th centuries saw
7107-432: The mandala. In some sadhanas, one also visualizes one's body as the mandala, filled with deities. Front and self generation are often actually combined with each other in a single practice. For example, one may first perform front visualization, and then self visualization. Then one may have the front visualized deity merge with oneself as deity. To improve one's visualization, one may systematically focus on each part of
7210-526: The manifestation of the created ( parikalpita ) colour, shape, and so on, of your tutelary deity who is identical to yourself, breaking them down into atoms. Or it is also acceptable to do this by way of the reasoning that is unborn and unarising from the very beginning, or similarly by way of the technique of drawing-in the vital energy ( prana ) through the yoga of turning your mind inside, or by way of not focusing on its appearance [as colour and shape]. In accordance with that realization, you should then actualize
7313-582: The methods of Highest Yoga Tantra , which are seen as supreme in other schools of Tibetan Buddhism. The most influential Nyingma scholar yogi of the Great Perfection is Longchenpa (1308–1364), and his voluminous works mark a turning point in the scholastic systematization and refinement of the Nyingma Dzogchen system. The Nyingma school also has an important tradition of discovering and revealing "hidden treasure texts" called Termas , which allows
7416-534: The mid-ninth century as the Empire began to disintegrate, leading to a century-long interim of civil war and decentralization about which we know relatively little. The early Vajrayana that was transmitted from India to Tibet may be differentiated by the specific term "Mantrayana" ( Wylie : sngags kyi theg pa ). "Mantrayana" is the Sanskrit of what became rendered in Tibetan as "Secret Mantra" ( Wylie : gsang sngags ): this
7519-493: The mind which is just self-aware, free from the body image of your tutelary deity and without appearance [as subject and object], and mentally recite your vidya mantra as appropriate. The Tibetologist David Germano outlines two main types of completion practice: a formless and image-less contemplation on the ultimate empty nature of the mind and various yogas that make use of the subtle body to produce energetic sensations of bliss and warmth. The subtle body yogas systems like
7622-402: The natural state is realized, deliberate fabrication is dispensed with. The two are cultivated as a union, not solely the appearance or emptiness aspect. There are three bases of purification: birth, death, and the intermediate state. Generation Stage is a visualisation practice utilising "all the senses and the totality of the meditator's body, speech, and mind...[to develop]... confidence in
7725-413: The nature of mind without the subtle body practices and visualizations of other tantric forms, and Dzogchen tantras state that visualization practices are inferior to Dzogchen, which directly works with the nature of the mind itself. A main feature of Dzogchen is the practice of "cutting through" ( khregs chod ) the everyday mind and its obscurations to reach the primordial nature of mind or rigpa , which
7828-456: The next 300 years, during which time Buddhism was persecuted and largely forced underground because the King saw it as a threat to the indigenous Bön tradition. Langdarma persecuted monks and nuns, and attempted to wipe out Buddhism. His efforts, however, were not successful. A few monks escaped to Amdo in the northeast of Tibet, where they preserved the lineage of monastic ordination. The period of
7931-433: The nine vehicles are seen as Hinayana, the third as Mahayana and the remaining six as specifically Vajrayana. Dudjom Jigdral Yeshe Dorje emphasized the eight lower vehicles are intellectually fabricated and contrived: The eight lower levels have intellectually fabricated and contrived that which is changeless solely due to fleeting thoughts that never experience what truly is. They apply antidotes to and reject that which
8034-410: The old translations of the Nyingma canon. It was at that time that Nyingmapas began to see themselves as a distinct group and the term "Nyingma" came into usage to refer to those who continued to use the "Old" or "Ancient" translations. Nyingma writers such as Rongzom (ca. 11th century) and Nyangrel were instrumental in defending the old texts from the critiques of the Sarma translators and in establishing
8137-459: The operation of the conventional world and alter its momentum for the benefit of others. As with the other yanas, Mahāyoga represents both a scriptural division as well as a specific emphasis of both view (Tibetan: ta-ba ) and practice (Tibetan: yod-pa ). Mahāyoga scriptures are further divided into two sections: the Sadhana section, consisting of practice texts for meditation on specific deities, and
8240-431: The pride of being a deity emerges. According to Daniel Cozort, divine pride is "the thought that one is oneself the deity being visualized." According to John Powers, the difference between divine pride and defiled pride is that divine pride is based on an understanding of the emptiness of all things and also on compassion. Since "all appearances are viewed as manifestations of the luminous and empty nature of mind, and so
8343-408: The purity and equality of appearance and existence through conceptual creations and training in accord with the view that ascertains the meaning of the natural continuum of the ground." Kongtrül explains the main goal of generation stage practice as purification: Just as one prepares a field with false millet before sowing rice; One purifies thoughts before embarking on what is without thought. Once
8446-496: The rNying ma pa themselves." Mipham's works have become the foundation of study for not only the Nyingma lineage, but the Kagyu lineage as well. They hold a central position in all Nyingma monasteries and monastic colleges. Following in the footsteps of Mipham, Khenpo Shenga was also an important figure in the revitalization of Nyingma monastic education by establishing the study of exoteric philosophy at Dzogchen Shri Sengha through
8549-404: The reality of the deity's world." The meditator's identification with the deity allows them to develop clear appearance, divine pride and the conviction that what appears is illusory and empty. This is done in order to abandon fixation on ordinary thoughts and appearances as well as the false apprehension of things as being inherently real. In this sense, it is similar to deity yoga as practiced in
8652-433: The realization of ultimate reality. Other methods which are associated with the completion stage in Tibetan Buddhism include dream yoga (which relies on lucid dreaming ), practices associated with the bardo (the interim state between death and rebirth ), transference of consciousness ( phowa ) and chöd , in which the yogi ceremonially offers their body to be eaten by all beings in a ritual feast. Representations of
8755-451: The sacred aspects of the divinities within relative truth," in the words of Tulku Thondup. By visualizing all phenomena as the deities of the mandala of buddhahood, in the development stage, all appearances are purified. Ray (2002: p. 124) highlights the pre-eminent usage of visualization amongst the techniques of tantric sadhana and the teaching of the "eight cosmic commands": One particular keynote of mahāyoga-yana has to do with
8858-493: The seminal Tantras of the Ancients found in this section is the Secret Essence Tantra or ' 'gsang ba'i snying po'i rgyud' ', which has spawned not only a plethora of Indo-Tibetan commentaries but also a heated debate in Tibet over its authenticity. The "Tibetan and Himalayan Library" states that "although the mTshams brag edition of The Collected Tantras does not rigorously organize its texts according to sub-categories,
8961-415: The subtle body is applied to the realization of luminous emptiness . The Indian tantric scholar Ratnākaraśānti ( c. 1000 CE) describes the generation stage cultivation practice thus: [A]ll phenomenal appearance having arisen as mind, this very mind is [understood to be] produced by a mistake ( bhrāntyā ), i.e. the appearance of an object where there is no object to be grasped; ascertaining that this
9064-554: The teachings of the Sakya , Kagyu and Nyingma schools in response to the hegemonic influence of the Gelug school. Jamgon Ju Mipham Gyatso ("Mipham the Great", 1846–1912) was born into an aristocratic family in 1846 in Kham, a province of eastern Tibet. Mipham was a student of Rime scholars like Kongtrül. Mipham composed authoritative works on both the Sutra and Vajrayana teachings as understood in
9167-506: The transmission of Sarma traditions into Tibet, various proponents of the new systems cast aspersions on the Indic origins of much of the Nyingma esoteric corpus. Indic origin was an important component of perceived legitimacy at the time. As a result, much of the Nyingma esoteric corpus was excluded from the Tengyur , a compilation of texts by Buton Rinchen Drub that became the established canon for
9270-534: The treasure discoverers or tertöns to reveal teachings according to conditions. Many Nyingma lineages are based on particular termas. For example, Mindrolling Monastery focuses on the revelations of Nyangrel Nyima Özer , while Dorje Drak is based on the Northern Treasures of Rigdzin Gödem . The Nyingma school recognizes Samantabhadra (Küntu Sangpo), the "primordial buddha" ( Adi Buddha ) as an embodiment of
9373-403: The two as different] until your knowledge is very definite. This is the ultimate deity. According to Tsongkhapa, throughout the various stages of visualization one is to maintain the cognition of emptiness and "one trains in causing everything to appear as like illusions." During the meditation, the deity is to be imagined as not solid or tangible, as "empty yet apparent," with the character of
9476-430: The type of sadhana (practice) on is doing. Whatever the case, the initial goal in generation stage practice is the clear appearance of the visualization in a non-artificial, natural way. In more advanced practices, the deity often appears together with their mandala (which includes numerous other deities in it) and the practitioner visualizes themselves (and their actions and thoughts) as the deity and their environment as
9579-416: The universe as a manifestation of the Buddhist deities, a practice associated with the two truths doctrine that recognises both a conventional and an ultimate truth: Mahāyoga-yana is associated with the masculine principle and is for those whose primary defilement is aggression. In Mahāyoga, one visualizes oneself as the divinity with consort. "All manifestation, thoughts and appearances are considered to be
9682-517: The use of classic Indian texts , which include the major works of Asanga , Nagarjuna and Aryadeva . Khenpo Shenga composed commentaries on these key texts and scholastic textbooks. He focused on the study of these texts as a way to avoid sectarian disputes by appealing to classic Indian material. The 19th century also saw the production of new Terma texts, particularly by Orgyen Chokgyur Lingpa (1829–1870), Péma Ösel Dongak Lingpa (1820–1892), and Dudjom Lingpa (1835–1904). Another important figure
9785-435: The use of visualization. In the Vajrayana in general, one visualizes oneself as the buddha, thus giving external form to the enlightenment within. Like-wise, one visualizes the external world as pure and sacred, thus under-cutting the usual practice of taking things as impure and defiled. In mahāyoga, one comes to the realization that actually all of our everyday experience is a visualization. Just as we can visualize ourselves as
9888-409: The view of Dzogchen with Madhyamaka , the earlier Nyingma author Rongzom Chokyi Zangpo did not. Like in other schools of Tibetan Buddhism, Nyingma teaches various forms of ngöndro , or preliminary practices which help prepare the mind for later meditations. These include the cultivation of " bodhicitta ", the "four thoughts that turn the mind", and Vajrasattva purification practice. Deity Yoga
9991-427: The visualization of the deity and re-emergence of the yogi as the deity. During the process of deity visualization, the deity is to be imaged as not solid or tangible, as "empty yet apparent," with the character of a mirage or a rainbow . This visualization is to be combined with "divine pride", which is "the thought that one is oneself the deity being visualized." Divine pride is different from common pride because it
10094-509: The work of many tertons such as Orgyen Lingpa (1323–1360), Pema Lingpa (1346–1405), Sangye Lingpa (1340–1396) and Ratna Lingpa (1403–1479). Another key figure was Karma Lingpa (1326–1386), who wrote down an important work called "Profound Dharma of Self-Liberation through the Intention of the Peaceful and Wrathful Ones" which includes the two texts of the bar-do thos-grol , the "Tibetan Book of
10197-473: The wrathful Manjushri , the deity of body 2) Hayagriva (Tib. Pema Sung , padma gsung ) the wrathful Avalokiteshvara , the deity of speech 3) Vishuddha / Sri Samyak (Tib. Yangdak Thuk , Wylie: yang dag thugs ) the wrathful Vajrapani deity of mind 4) Vajramrita (Tib. Dudtsi Yonten , bdud rtsi yon tan ) the wrathful Samantabhadra , the deity of enlightened qualities 5) Vajrakilaya / Vajrakumara (Tib. Dorje Phurba , phur ba ‘phrin las ),
10300-410: The wrathful Nivaranavishkambin, the deity of action 6) Matarah (Tib. Mamo Botong , ma mo rbod gtong ) the wrathful Akasagarbha , the deity of calling and dispatching 7) Lokastotrapuja-natha (Tib. Jigten Chotod , ’jig rten mchod bstod ) the wrathful Ksitigarbha, the deity of worldly offering and praise 8) Vajramantrabhiru (Tib. Mopa Dragnak , mod pa drag sngags ) the wrathful Maitreya ,
10403-449: Was mostly based on exegetical commentary, a contrast to the more debate based Gelug education. In this way, the Nyingma school revitalized itself and presented itself as a legitimate rival to the Gelug school. The 19th century also saw the rise of the non-sectarian ' Rimé ' movement, led by Jamyang Khyentse Wangpo (1820–1892) and Jamgön Kongtrül (1813–1899) which sought to collect and print
10506-402: Was physically founded at Samye , the first monastery in Tibet. Nyingma teachings are also known for having been passed down through networks of lay practitioners, and of Ngakmapas (Skt. mantrī ). While the Nyingma tradition contains most of the major elements of Tibetan Buddhism, it also has some unique features and teachings. The Nyingma teachings include a distinctive classification of
10609-542: Was the principal promulgator of the Padmasambhava mythos, according to Janet Gyatso . Guru Chöwang (1212–70) was also influential in developing the myths of Padmasambhava. Nyangrel and Chögi Wangchuk (1212–1270) are known as the "sun and moon" of tertons, and along with Rikdsin Gödem (1337–1409), are called the "three grand tertons". By this period we see the establishment of three major classes of Nyingma literature; those translated and transmitted without interruption from
#243756