8. The Three Yanas

Buddhism, as taught by Lord Shakyamuni Buddha, is broadly classified into two major schools or vehicles: Hinayana and Mahayana. Hinayana means the lesser vehicle; it is also widely known by the name Theravada [the doctrine of the elders] Buddhism. It is the earliest Buddhism based on the Pali language and also known as the Pali Tradition. It is popular in southern regions of Asia, like Sri Lanka, Burma, Thailand, Cambodia, and Vietnam. Mahayana, or the greater vehicle, is also referred to as the Sanskrit Tradition. This form of Buddhism is popular in the northern regions of Asia, as in Tibet, Mongolia, China, including Japan, and Korea.

The basic teachings of Buddha: the Four Noble Truths, Emptiness, and Interdependency are the same in both Theravada and Mahayana Buddhism. The Buddhist concept of emptiness or Shunyata^[1], and the realization of the wisdom of emptiness to achieve Nirvana^[2] or enlightenment, are similar in both the vehicles (precise differences are discussed in Acharya Chandrakirti‘s Entry into the Middle Way [Tib:dU ma la Jukpa])^[3]. What sets them apart are: 1) the essential characteristic of Nirvana^[4]; 2) the nature of the wisdom realizing emptiness^[5]; 3) the practices involved; and, 4) the understanding of the basis, path and result categorization of the Tenet Systems^[6].

According to the Buddhist law of causality, all phenomena are the result of causes and conditions. In layman's term, the English proverb, "as you sow, so you reap", has similar connotations with this Buddhist concept. All sentient beings want happiness and dislike suffering. But our actions, driven by the mental afflictions like desire, anger and at the base, ignorance [Tib:Ma rig pa] lead us to sow the seeds of suffering, making us return again and again to Samsara [Tib:'Khor ba]. The cause of suffering is identified as: contaminated actions and afflictions^[7]. Through the power of contaminated actions and afflictions, we generate self-grasping ignorance [Tib:bDag 'zin ma rig pa] and self-centered attitude [Tib: Rang bces 'zin]. There is the belief in the existence of the independent "self" or "I"^[8], which stimulates our desire, pride, anger, etc. With the firm belief in the existence of "I", time and energy is devoted to serving the need of this "I". This leads to doing things directed by afflictions, which leads to sowing the seeds of suffering.

The following verse, from Arya Nagarjuna‘s Mulamadhyamakarika sums it up best:

Through ceasing karma and afflictions, nirvana is achieved
Karma and afflictions arise from distorted conceptions
These arise from elaborations (of grasping at true existence)
Elaborations cease by (or into) emptiness.

Buddhism teaches us to eliminate the root cause of suffering and free ourselves from the cyclic existence. To eliminate the root causes of suffering, i.e. self-grasping ignorance and a selfcentered attitude, Buddha taught the practice of wisdom of emptiness and Bodhicitta^[9] mind to achieve Nirvana, liberation from cyclic existence. Now, the Theravada tradition is motivated by achieving Nirvana for the individual practitioner only through the realization of wisdom of emptiness, while Mahayana tradition strives to achieve Buddhahood for the benefit of all sentient beings through the practice of wisdom of emptiness as well as the generation of Bodhicitta mind. The practice and cultivation of Bodhicitta mind, in particular, is peculiar to the Mahayana and Vajrayana traditions. Theravada and Mahayana vehicles together are known as Sutrayana, the causal path. The practice of Tantra, or Vajrayana, is said to be the resultant path^[10]. Here the attainment or result of the practice, Nirvana or Buddhahood, is considered to be latent in every being from the very beginning, as Tathagathagrabha or Buddha-Nature is existent in all sentient beings. While the practice of wisdom of emptiness and Bodhicitta mind to achieve Buddhahood is same in both the Mahayana and Vajrayana, the method employed in Vajrayana is different. It is considered superior, although before the practitioner ventures into it, it is considered prudent the practitioner has a sound understanding based on Sutrayana. It is considered the fast path, as achievement of liberation from cyclic existence may take many rebirths in Sutrayana, but through Vajrayana teaching, one can achieve liberation within a single life-time^[11].

The word Tantra literally means continuum of lineage; continuity referring primarily to the continuity of mind or consciousness^[12]. It is a system of thought and practice principally aimed at making manifest the dormant potentials of our basic continuity of consciousness or the subjective clear light mind. Tantra teaching involves practice of rituals involving body, speech and mind in achieving the union of wisdom and method [prajna and upaya] to realize Buddhahood, and experience the clear light of bliss [union of bliss and emptiness]. Use of mudras, hand gestures, in channeling the energy in right directions and the recitation of mantras and meditation on a particular deity associated with the practice [Tib:Yi dam] are unique to the practice of Tantra. Deity yoga, both the generation and completion stage, as well as visualizing the host of deities in their mandalas, are popular Tantra practices. The basic teaching of Tantra is connected with working with energy^[13].

Although the origin of Tantra teachings is attributed to Buddha Shakyamuni, teaching became public and popular only around fourth or fifth centuries^[14] in India. Vajra^[15] is a Sanskrit word symbolizing indestructible nature [Tib:rDo rje], Yana means vehicle or teaching. Therefore, Vajrayana means adamantine teaching. In Tibetan, it is called rDor rje theg pa; and in Tibet, it is popularly known as gSang snags, or secret Tantra teachings. It is taught to a few highly advanced practitioners, who are then meant to maintain secrecy, and not to share with the general public. Buddha had, on various occasions, taught Tantras of deities such as Shri Kalachakra, Shri Heruka, Shri Guhyasamaja, Shri Bhairava. It is the Third Turning of the Wheel of Dharma by Buddha at Vaishali that links Sutra with Tantra teaching^[16].

As mentioned, the practice of Tantra is supposed to be entered into only when the practitioner has gained firm foundation in the Sutra teachings in Theravada and Mahayana traditions^[17]. Practitioners need to take proper formal empowerment or initiation [Tib:dBang] from an accomplished and authorized teacher. A set of vows or pledges/samaya have to be strictly observed as a student of Tantra. "If you keep them, they produce enlightenment in you."^[18] Proper study and adherence to the vows is analogous to building a strong base and foundation necessary for those in the pursuit of immediate enlightenment.

According to the new translation schools or new schools of Tantra in Tibet^[19], Tantras are grouped under four classes as follows:

Tibetan Bya rgyud sPyod rgyud rNal 'byor rgyud rNal 'byor bla med

Sanskrit Kriya tantra Carya tantra Yoga tantra Anutara Yoga tantra

English Action tantra Performance tantra Yoga tantra Highest Yoga tantra

The above Four Tantras can be further categorized into two: three outer Tantras and one inner Tantra. They are also referred to as three lower Tantras and one upper Tantra. The first three Tantras are known as outer Tantra because of their emphasis on external activities like hand gestures, cleansing, rituals, and fasting. These Tantras are important steps to make the practitioners eligible for the practice of Highest Yoga Tantra. The lower Tantras involve practices of ritual purification and cleaning through water and crown empowerment^[20].

Here visualization, mantra recitation and meditation are done to activate the practitioner's faculties to realize enlightened body, speech and mind of Buddha through the practice of deity yoga. Visualization of deity can be said as practice of visualizing and meditating on the physical and mental qualities of the deity. Six-step meditational practice is mentioned to explain the process of visualization and generation of the deity^[21]. They are: Deity of Emptiness, Mantra, Syllables, Body, Mudra and Symbol. Practice of emptiness, i.e. meditation on emptiness is a must in Tantra before generating oneself into the deity. This is important to activate your wisdom of emptiness to merge it with the deity. Mantra of the deity is recited to connect the practitioner with the deity through sound. This mantra is visualized in the form of word syllable, and from the syllable, it transforms into the body of the deity. Generating oneself as the deity, appropriate mudra, hand gestures, are done to channel the energy and wind in the right direction. The practice and meditation of Vajradhatu and Maha Vairocana Abhisambhodhi mandalas are important texts of these Tantras.

Footnotes and references:

[1]:

Dalai Lama, Introduction to Buddhism and Tantric Meditation by Dalai Lama, p-31 Emptiness [Tib:sTong-nyid]: "Shunyata is the knowledge of the ultimate reality of all objects, material and phenomenal."

[2]:

Dalai Lama, Introduction to Buddhism and Tantric Meditation by Dalai Lama, p-14 "Samsara, in another sense, implies bondage. Nirvana implies liberation from this bondage: the true cessation, the third of the Noble Truths."

[3]:

Acharya Chandrakirti, Entering the Middle Way, Tibet House Delhi Advance Level Course Material (Part 4Edition 1)

[4]:

In Theravada, Nirvana means liberation for oneself, whereas in Mahayana Nirvana means Buddhahood, enlightenment for the sake of all sentient beings

[5]:

Geshe Dorji Damdul, Yoga Tantra Teaching, "In Tantra, the mind realizing the wisdom of emptiness is the subtle mind, whereas in Sutra, it is the gross mind." [http://denpaikyareng.blogspot.in/2016/09/brief-introduction-to-yogatantra.html December 2014]

[6]:

bKon mchog 'jig med dbang po, Precious Garland of Tenets, Tibet House Delhi, MA Course materials

[7]:

The Buddhism of Tibet by Dalai Lama, p-25-26

[8]:

ibid, P-36

[9]:

1) Dalai Lama, Activating Bodhicitta and a Meditation on Emptiness", p-vii, "The precious awakening mind of Bodhicitta, which cherishes other sentient beings instead of oneself, is the trunk of the Bodhisattva's practice-the path of the Great Vehicle. 2) Tom Dummer, Vajrayana Student's Notebook, p-43 "The object of meditation is to develop Bodhicitta, the enlightened mind of universal compassion, which is at the heart of the Mahayana teaching"

[10]:

Geshe Ngawang Dhargyey, Kalchakra Tantra, p-4 ff

[11]:

Geshe Sonam Rinchen and Ruth Sonam, How Karma Works, p-118-119, "The Secret Mantra Vehicle consists of the practices described in the tantras through which enlightenment can be attained in one short lifetime"

[12]:

Dalai Lama, The World of Tibetan Buddhism, p-29/30. "Tantra is known as continuity, Samsara is considered as Tantra…"

[13]:

Chogyam Trungpa, Cutting Through Spiritual Materialism, p-218, "While the basic teaching of Mahayana Buddhism is concerned with developing prajna, transcendental knowledge, the basic teaching of Tantra is connected with working with energy. Energy is described in the Krigyayoga Tantra of Vajramala as that which abides in the heart of all beings, self-existing simplicity, that which sustains wisdom."

[14]:

Glenn H. Mullin, Tsongkhapa's Six Yogas of Norapa, p-25

[15]:

S. Vernon McCasland & others, Religions of the World, p-601, "Vajra is identical with the Ultimate Reality, or the Buddha body. This school believes that through ritual practice and proper training one can attain the vajra nature or the diamond body."

[16]:

Geshe Dorji Damdul, Yoga Tantra [http://denpaikyareng.blogspot.in/2016/09/brief-introduction-to-yogatantra.html

[17]:

Dalai Lama, The World of Tibetan Buddhism, p-93, "The practice of tantra can be undertaken when a person has a firm foundation in the essential features of the path to enlightenment as explained in the sutra system…"

[18]:

Tsongkhapa, "Preparing for Tantra" p-6

[19]:

Glenn H. Mullin, Tsongkhapa's Six Yogas of Naropa, p-25

[20]:

Alak Zenkar Rinpoche Thupten Nyima, A Brief presentation of the Nine Vehicles, "Action Tantra is so called because they are concerned mainly with external conduct, the practices of ritual purification and cleanliness and so on."

[21]:

1) Dalai Lama, Bod gangs can gyi kyad nor, The Unique Tibetan Heritage by Dalai Lama, p136-137, 2) Dalai Lama, The World of Tibetan Buddhism, p115-116