Anuttarayoga-Tantra
Anuttarayoga Tantra ( Tibetan: bla na med pa'i rgyud; " Unsurpassed Yoga Tantra " or " Highest Yoga Tantra " ) is a term from Tibetan Buddhism in the category of ' esoteric Tantra ( Vajrayana ) in the Buddhist texts which form a part of the Kangyur ( " translated words of the Buddha" ) in the Buddhist canon.
The classes of Buddhist Tantra
The three major Tibetan lineages of the " period of the new translation " ( Sarma ) share the tantra into four classes:
In the Sarma Schools of Tibetan Buddhism, the anuttarayoga is the highest of the four classes and the mahamudra ( Tibetan phyag -tion; " Great Seal " ) - connected route to enlightenment.
According to the Gelug tradition, the Buddha taught the ' Highest Yoga Tantra ' the most profound instructions for the conversion of sensual pleasure in the fast path to enlightenment, on the other hand depends on the ability, the inner winds ( Tibetan: rlung; Sanskrit: prana ) in the central channel to collect and dissolve through the power of meditation.
In the classification of the Dzogchen system ( Tibetan: rdzogs -tion; " great perfection ") of the Nyingmapa, it is considered to be equal with the Maha Yoga Tantra, the first of the inner tantras. The Dalai Lama stated: " The old translation Dzogchen and the new translation of the anuttarayoga offer equivalent paths that bring the practitioner to the same result state of Buddhahood. "
The practice of anuttarayoga in the Vajrayana tradition of Buddhism is characterized by the requirement of authorization by a qualified Lama and the use of ritual techniques and the practice of various meditative and subtle yogas to effect personal transformation and enlightenment by realizing the ' moment - to-moment continuity ' of consciousness ( Sanskrit: citta - samtāna ) a meditational deity (ie, a form of realized beings sambhogakaya ) or a yidams to obtain. According to Miranda Shaw Anuttarayoga Tantric texts at the forefront of contemplation, ritual, and interpretation have remained in the area of Tibetan Buddhism.
Translation Terminology
Anuttarayoga Tantra literally means ' Unmatched unit continuum '. Although the term is often translated in English writings as ' Highest Yoga Tantra ', that's not entirely accurate. The Tibetan expression bla med ( in Sanskrit as anuttara translated back ) is a negation of a ' relatively - not ' or ' nothing (med / to ) higher ' ( bla / uttara ) - rather than a superlative. Had the authors of this expression intends to directly ' highest ' view, other superlatives have been available, such as mchog ( " uttermost " or Sanskrit: uttama; " highest "). Instead, they choose a consistent comparison instead of a superlative. Similarly, the terms used in the Sanskrit use unambiguous comparisons: yogottara ( " higher than Yoga" ) and niruttara ( a negation of the comparison value ). In the English and European translations this nuance has been generally overlooked.
As a scholar explains Isabelle Onians: " Yogini Tantra mentioned in the secondary literature Anuttarayoga. But that is based on a faulty back-translation of the Tibetan translation ( rnal byor bla med kyi rgyud ) that appear in the Sanskrit texts only as Yogānuttara or Yoganiruttara. "
Anuttarayoga in Tibetan classification
The term appears in the ' Five groups of Dharma ' with reference to Geshe Rinpoche Pabongka. They include:
- The Dharma of shravakas
- The Dharma of pratyekabuddhas
- The sutra Mahayana Dharma
- The three outer tantras - the Kriya Tantra, the Charya Tantra and Yoga Tantra
- Anuttarayoga - the inner and the highest Tantra
In the above Sarma schools of Tibetan Buddhism, the four categories of Tantra are also the Kriya Tantra, the Carya - tantra, yoga tantra and the anuttarayoga.
A further subdivision within the Anuttarayoga Tantra is sometimes used in ' Father' ( Yamantaka and Guhyasamaja ), ' parent' ( Chakrasamvara and Hevajra ) and ' non-dual ' Tantras ( Kalachakra ) performed, although the latter category in the discussion. Examples of Anuttarayoga are Karma Pakshi, the Hevajra, the Chakrasamvara and the Kalachakra Tantra.
In the Nyingma schools of Tibetan Buddhism, the anuttarayoga is sometimes used as a synonym for the Maha Yoga Tantra of their nine- yana ( ' vehicle ' ) formulation, in which six planes are articulated in two triads, the ' outer ' and ' inner ' tantras.
The outer tantras are Kriya - tantra, Carya Tantra and Yoga Tantra. The inner tantras are Mahayoga, Anuyoga and Atiyoga ( Dzogchen ).
Types of Anuttarayoga Tantras
Five types of Anuttarayoga Tantras were initially popular in Tibet: Guhyasamaja ( " Esoteric Community"), Yamantaka ( "Death Conqueror"; Also: Vajrabhairava or " Vajra - Ängstiger " ), Hevajra, Mahāmāyā ( " ( " O, Vajra! ") great game of illusion " ) and Chakrasamvara ( " wheel of great bliss ").
The Kalachakra ( " Wheel of Time " ) tantra was spread a little later. To date, the term ' Anuttarayoga Tantra ' has not been discovered in Indian sources, in which the categories used, the ' Maha Yoga ' and the ' Yogottara ', ' Yoganiruttara ' or ' Yogini Tantra ' are what the Tibetans as the "father " - ( Tib. pha rgyud ) and "mother" Tantra ( Tib. ma rgyud ) look.
Father Tantras
The ' Maha Yoga Tantras ' of Indian Pala dynasty were in Tibet, known as the "Father Tantras ". The conclusions Tsongkhapa ( Gelug ) following, highlight Father Tantras the creation of a Buddha - form through the cultivation of a gyulu or illusory body (Tib.: sGyu - lus, Sanskrit: māyākāyā, Chinese: mahādeha ) on the basis of practices with the rlung - energy system of the subtle body. Earlier Sakya and Kagyu master scholars had Father Tantras as the practice of blissful awareness viewed stressing.
Father Tantras also use the anger ( pratigha ) as an exercise on the path of practice, concentrating on the ' Leerheits' aspect of Buddha - nature. The After - Tsongkhapa Sakya scholar daydream Hang Lotsawa identified Father Tantras than those that the secret or hidden authorizing the four empowerments ( Tibetan: wang; Sanskrit: abhisheka ) highlight the anuttarayoga. The secret empowerment plants the seeds to obtain an illusory body. By visualizing all phenomena as the deities of the mandala of buddhahood all appearances be cleaned in the development stage. Among the Father Tantras are the guhyasamaja and also the Yamantaka and the practices of the ' illusory body ' and the dream yoga. Father Tantras refer to the state of production meditative transformation.
Mother Tantras
The ' Yogini Tantra ', known as " Mother Tantras " in Tibet (Tibetan: ma - rgyud ) were known to emphasize the development of enlightened awareness ( the "spirit" of the gyulu ( illusory body ) through the cultivation of the fundamental pure mind all beings, known as ' shine ' or as ' Saaremaa ' ( Tibetan od- gsal ; Sanskrit: prabhashvara ) or ' clear light '). They focus on devotion as the foundation of Vajrayana practice. They also rely on the use of desire ( trsnā ) as the path of practice, focusing on the radiant ( prabhāshvara ) aspect of Buddha nature.
Among the Mother Tantras is the most famous, the Chakrasamvara ( " The wheel of the highest bliss "). The practice of Vajrayogini evolved from the Chakrasamvara and is now an independent de facto practice with about twelve complete sadhanas or instructions for the visual meditation. Other Mother Tantras Hevajra and Caṇḍamahāroṣaṇa. Here include the Tummo and Hevajra. Mother Tantras refer to the stage of completion, and non-dual tantras combine both: the generation phase and the completion phase.
Non-dual tantras
Non-dual tantras use both anger and desire as an antidote to delusion ( avidya ) and focus on two: the physical and the mental, the empty and radiant aspects of the enlightened mind. The prime example of this category is the Kalachakra. The Sakya tradition also considers the Hevajra as nondual tantra, but other traditions classify it as ' Yogini Tantra '.
In practice,
In the ' Deity yoga ' (Tib.: Lha'i rnal 'byor ) practices of anuttarayoga be practiced two stages: the generation stage and completion stage. In some tantras, both stages are practiced side by side, in another, the ' production stage ' (Tib.: bskyed rim), is in still working with the imagination, before the start of the practice of ' completion stage ' (Tib.: rdzogs rim) completed be. The meditator who has recognized the emptiness, traverses in mind the whole existence cycle of death, bardo and rebirth. The final stage involves the generation in the form of deities. The goal is control over the types of consciousness and the '8 layers of consciousness ' to the ' clear light ' and the associated conditions with them.