In spite of the popularity of “Anuttarayoga” as a so-called ‘back translation’ from the Tibetan rnal ‘byor bla na med pa. With the practice of the highest class of tantra, anuttarayoga tantra, we work to access our subtlest clear light mind and its accompanying subtlest energy-wind. Anuttara-yoga tantra [RY]. highest yoga tantra [RY]. The highest division of tantra according to the New Translation (Tib. gsar ma) schools.
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Buddha taught the Four Noble Truths: They have a true origin or cause.
But there can be a true stopping of those sufferings, such that they never recur. This comes about through developing on our mental continuums true pathway minds or true paths that lead to their stopping. The Four Noble Truths: The true origins or causes of our all-pervasively affecting suffering, then, are anutrara disturbing emotions and attitudes and our karma.
In terms of the twelve links of dependent arising, the true origins refer to the first and second links: Further existence refers to a karmic impulse — deriving from activated karmic aftermath — that actualizes further existence.
The further existence that these karmic impulses bring about are bardo in between rebirth existence, conception tantraa, predeath existence, and death existence.
These four stages of existence encompass all three types of true suffering. The four may be summarized as death, bardo, and rebirth. The 12 Links of Dependent Arising ]. A true stopping of death, bardo and rebirth is one in which these three never recur. Our mental continuums, being without beginning and without end, anuttada go on once we have attained a true stopping. They continue, however, but not under the force of disturbing emotions and karma, and they are no longer associated or mixed with them.
The mental continuums of arhats liberated beings have true stoppings of the emotional obscurations preventing liberation, while the mental continuums of Buddhas have, in addition, true stoppings anuttata the cognitive obscurations preventing omniscience. Anittara Bodies of Buddhas tantga Arhats ].
The mental states that bring about true stoppings are those with nonconceptual cognition of voidness. These are true pathway minds. To bring about the attainment of a true stopping of the emotional obscurations, that nonconceptual cognition of voidness needs to be conjoined with a mind of renunciation, the determination to be free. To bring about the attainment of a true stopping of the cognitive obscurations, it needs to be conjoined as well with a bodhichitta aim.
Nonconceptual cognition of voidness and a network of deep awareness accumulation of wisdom that it builds up are the obtaining causes for the attainment of the omniscient mind of a Buddha. A bodhichitta aim and a network of positive force accumulation of merit that it builds up are the obtaining causes for the attainment of the enlightening physical bodies of a Buddha.
With the practice of tantra in general, we build up causes for attaining the enlightening mind and physical bodies of a Buddha that are closer in analogy with the resultant ones that we aim to achieve.
We do this through a process of visualizing ourselves in the form of a Buddha-figure yidamwithin the context of antutara understanding of voidness. With the practice of the highest class of tantra, anuttarayoga tantra, we work to access our subtlest clear light mind and its accompanying subtlest energy-wind and to generate a facsimile of the enlightening mind and physical bodies of a Buddha with them.
We do rantra in order to purify our mental continuums from experiencing ever again the true sufferings of ordinary death, bardo, and rebirth. In general, there are many methods that are used in Buddhism to rid ourselves of problems. Let us survey seven of them. Although such a way of handling this potentially dangerous situation does not rid us of the true origins of our problems — our disturbing emotions and attitudes and the karmic tendencies to act them out — nevertheless, it at least prevents us from reinforcing those true causes.
Exercising self-control not to act out a disturbing emotion when one arises does not actually counter the disturbing emotion. To counter it, we need to deal more directly with it. The first method is to apply an opponent force. An example is meditating on ugliness in order to overcome attachment, or meditating on love in order to overcome anger.
When sexually attracted to someone, we imagine the insides of their body if we were to peel away the skin. When angry with someone acting in an annoying fashion, we call to mind that they are acting this way because they are unhappy and something is bothering them.
With love, then, we wish for them to be happy and anttara the causes for happiness, even if out our loving wish is out of our own self-interest so that they will stop bothering us. This method, however, is only a anutatra one. It does not rid us of the disturbing emotion such that it never arises again.
Another method is to change our attitudes and turn negative circumstances into positive ones.
For example, when we are experiencing difficulties, we look at our suffering as depleting our past negative karmic potentials, rather than becoming upset and angry about it. By my negative karmic potentials ripening now, it rids me of having to experience something even more terrible later in this lifetime or in a worse rebirth state.
In addition, when we are experiencing problems, we think in terms of taking on all the sufferings of others who are experiencing similar types of problems.
In this way, may nobody ever have to suffer again from hepatitis. This method of changing our attitudes and turning negative circumstances into positive ones is actually a very effective way of dealing with suffering. Again, however, it is only a provisional method for eliminating our problems and their true origins. A third method that is used in Buddhism is to direct toward an object the exact opposite state of mind from that which we had previously held toward it and which had caused us many problems.
This is an effective opponent because we cannot have two mutually exclusive ways of cognizing an object simultaneously in the same mental cognition. One mind cannot take the same object in two contradictory, mutually exclusive ways at the same time.
When the opponent state of mind is backed by logic, while what is mutually exclusive with it is generated by a false understanding, then if we are able always to stay focused on this opponent anutatra, its exact opposite will never arise again. For example, grasping for truly established existence and the realization of voidness — the total absence of truly established existence — are mutually exclusive.
If I look at this watch, for instance, and the time it shows, I cannot look at this object with the same mind in two opposite ways. When I view it in terms of my understanding that there is no such thing as a truly established time — for instance a time when a lecture must end — then I become more relaxed.
It is this type of method that Buddhism employs in general for achieving true stoppings of true problems and their true causes, once we identify the deepest true origin of all problems as our unawareness of voidness. When disturbing emotions arise, mahamudra meditation provides several methods for dissolving them into the underlying conventional nature of mind.
Tantra Classification Main Page
Mind, in Buddhism, refers to the mental activity of mere clarity and awareness. This means the mental activity ankttara giving rise to appearances, which are similar to mental holograms, and being cognitively involved with them. These two aspects are two ways of describing the same activity and are not consecutive. In Gelug-Kagyu tantrq meditation, we shift the focus of our attention from the content of the sensory or mental cognition that is accompanied by a disturbing emotion and focus instead on the conventional nature of the mental activity that is occurring.
Not only is the mental activity giving rise to and being cognitively involved with a cognitive appearance of the object anuttaara the disturbing cognition, it is also doing the same with the disturbing emotion. And that is all that is happening. Changing the focus of our attention like this removes the emotional energy that is driving and perpetuating the disturbing emotion and quiets it down. Hantra Karma Kagyu and Drugpa Kagyu method of mahamudra meditation entails letting the mind naturally quiet down when a disturbing emotion arises, rather than dwelling on and analyzing the nature of the cognition containing it.
When the disturbing mental activity and all conceptual thought naturally subsides, then like a bird released from a ship in mid-ocean, the mind automatically is in its primordial pure state of clarity and awareness, which it was in all along.
Explanation of The Mahamudra PrayerPart 3 ]. Another method used in mahamudra and dzogchen meditation is to dissolve the five major types of disturbing emotion into the five types of corresponding deep awareness ye-shes that underlies them.
Each type of deep awareness accounts for the basic structure of its corresponding disturbing emotion, while unawareness ignorance accompanying it provides the disturbing aspect. Underlying that longing desire is individualizing deep awareness, which merely distinguishes the object as an individual item, distinct from everything else. To recognize anuttada underlying deep awareness, we may either analyze the structure of the disturbing emotion or just let ahuttara mental activity naturally quiet down, thus revealing its underlying deep awareness.
A seventh method that is used in Buddhism to rid ourselves tanyra problems is to meditate in analogy with what tantrw want to purify and what we want to achieve.
Tantra Classification Main Page
This is the method used in tantra in general, and more specifically in anuttarayoga tantra. It is done in conjunction with meditation on voidness combined with bodhichitta. The basic method is to be like a secret agent in disguise and imitate what we want to destroy. Serkong Rinpoche loved to use this image. Like a secret agent in disguise, we go down to the deepest level of our minds to investigate the natural tendency of the mind to give rise to what happens to us in life.
We find out the weakest, vital point of the whole mechanism. Then, we sabotage the mechanism so that it stops giving rise to what we want to tanfra rid of. It is somewhat similar to a mental judo and it is the method that we use in anuttarayoga tantra. We always speak in terms of a basis to be purified, a path that does the purifying, and the result of the purification: In our case here, the three are all analogous to each other: By having the three be analogous, we can tnatra the path like a secret agent to purify the basis and bring about the result.
The method will become clearer when we look at the specific example of uncontrollably recurring death, bardo, and rebirth as the basis we want to purify. As we have seen, death, bardo, and rebirth are another way of presenting the Noble Truth of suffering — the all-encompassing affecting suffering of having tainted aggregates. With anuttarayoga tantra practice, we are aiming to rid ourselves of experiencing death, bardo, and rebirth under the influence of karma anhttara disturbing emotions and attitudes by acting like a secret agent in disguise.
First, let us look at the different possible meanings of what it could mean to purify death, bardo, and rebirth. Anuttarz are many possibilities that do not apply to the method used in anuttarayoga tantra.
Purifying ourselves of something that we want to be rid of can be done in various ways. Buddhism is filled with a variety of methods for ending the continuity of something, so it is helpful to have some idea of the various approaches that are used.
Rather we are working to break the continuity of death, bardo, and rebirth by meditating with pathway minds that are similar to the three.
Specifically, we generate pathway minds that, by imitating death, bardo, and rebirth, are able to get past usual blockages so as to get to the heart or the foundation of aanuttara three.
These pathway minds then access the mechanism that underlies and generates death, bardo, and rebirth and roots out from the foundation of that mechanism the causes for it perpetuating the three.
Simultaneously, the pathway minds act as causes for substituting onto the foundation other factors, so that the same mechanism that gave rise to death, bardo, and rebirth gives rise instead to the omniscient mind of a Buddha and the two levels of subtlety of enlightening physical bodies in which a Buddha appears.
In structural form, what we have is a basis and a result that are analogous to each other. In addition, we are using a pathway mind tantrq practice that is also analogous to anuttaara one and two and which enables us to get down to their common foundation. When this pathway mind gets down to that foundation, it performs a dual function.
Anuttara-yoga tantra – Rangjung Yeshe Wiki – Dharma Dictionnary
It acts as an opponent to eliminate the causes in that foundation that have been giving rise to number one. In other words, tanntra destroys the ability of the foundation to give rise to number one any more, which it normally has been doing all the time. Simultaneously, it acts as a cause for the foundation to give rise to number two instead. The basis, our number one, is death, bardo, and rebirth.