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To: soc.religion.eastern From: Hun-yeow Lye (lyeh@alleg.edu) Subj: Vajrayana, Dzog-chen (0000.bdsmdzg.hl) Date: unknown According to the Nyingmapa (the followers of the "early schools" in Tibet) masters, the Buddhist path can be divided into nine "vehicles." These nine vehicles are the sravakayana (traditionally considered as adherents of "Hinayana"), the pratyekayana ("solitary buddhas" - a rather vague category even in early Buddhism), the bodhisattvayana (adherents of the way that aspires for the enlightenment of all sentient beings and not only themselves - generally considered the Mahayana), carya tantra, kirya tantra, yoga tantra (three stages of tantra - might have confused the order of the first two tantras!), mahayoga tantra (sometimes known as "father-tantra" or "stage of generation"), anuyogatantra (known as mother-tantra or "stage of perfection") and atiyogatantra (or Dzog-chen). Here, I will concern myself with the stages beginning with the tantras. The three stages before the tantras are common to the Mahayana tradition but the tantras are the distinct stages pertaining to the Vajrayana. In the lower tantras (i.e. carya, kriya and yoga) there is a very strong emphasis on ritual cleanliness, accuracy and other fine details in the practice. This is especially true for the first stage. Here, a yogin utilizes rituals to effect a change in his own samsaric state. The yogin meditates on emptiness and how from that emptiness arises the form of a deity and the deity is visualized in front or above the yogin showering blessings and powers on the yogin. Through this, the yogin strives to purify himself. In the next stage, there is less emphasis on the ritual and more on the mental visualization and this becomes increasingly true as one goes up the stages of tantra. This is a very simplified explanation of the lower tantras. But the point here is that we see an movement from the external to the internal. Now we look at the three higher tantras (mahayoga, anuyoga and atiyoga). In Mahayogatantra, the yogin visualizes himself as the deity. While in the lower tantras one does not visualize oneself as the deity itself but rather one is receiving the purificative powers and blessings of the diety, in the Mahayogatantra one sees oneself as deity. This is a giant leap of view and faith. In this stage, one must view all of one's activities in the "purified" way. For example, it even get to such "mundane" subjects like going to the toilet. A certain master once said that even when we are in the toilet, we should visualize ourselves as deity and as we empty our bowels we visualize how the impurities in our bodies are discharged and they in turn becomes pure nectar which benefits all suffering beings. So, even the act of going to the toilet in used as a practice of compassion. The same for all activities. This is extremely difficult to do - maintaining the purity of view at all times. Practice in the Mahayogatantra is extremely vigorous. Some people go into years of retreat to practice this! In the Anuyogatantra stage, after being able to clearly see ourselves as deity at all times, we start working with the internal system itself - i.e. the inner channels, winds and drops. This is when a yogin locates the exact points of the internal system in his body and works with them. All stages of tantra needs the guidance a competent teacher - one who has recieved the transmission of blessings and views of the lineage as well as experienced in the practices. The role of a teacher is even more important here. One's visualization at this point has to be so clear that one can visualize all of the 72,000 channels and sub-channels in the internal system and work with them. The masters warn that it is extremely dangerous even if some of the inner chakras are visualized slightly away from the actual place. Traditional practitioners spend all their time for years in this kind of practice. When we arrive at the Atiyoga or Dzog-chen, suddenly everything becomes so direct and simple - at least at the surface level. In Dzog-chen, it is said that no practice at all is necessary. Everything is perfect and empty right from the very beginning - there are no defilements to subtract and no virtues to add. The verse that best expresses the View of Dzog-chen is the Six Vajra Verses: "Although apparent phenomena manifest as diversity Yet this diversity is non-dual, And all of the multiplicity of individual things that exist None can be confined in a limited concept Staying free from the trap of any attempt to say "it's like this," or "like that," It becomes clear that alll manifested forms are aspects of the infinite formless, And, indivisible from it, are self-perfected. Seeing that everything is self-perfected from the very beginning, The disease of striving for any achivement is surrendered And just remaining in the natural state, as it is, The presence of non-dual contemplation continuously spontaneously arises" - translated by Namkhai Norbu Rinpoche. _________________ From reading the Dzog-chen materials, they seem to say that all we have to do is to be aware of the natural state. There is no "practice" in Dzog-chen. The Truth is pathless and cannot be approached. There is nothing to practice for because there is no "goal" to gain since we are already self-perfected in the beginning. It is the "effortless way." However, in the Dzog-chen tradition, the masters are very clear that they are far from advocating a way of life with no "practice." According to "conservative" Dzog-chen masters, Dzog-chen should not even be disclosed publicly. It should be kept a secret from those who are not ready for it. Their reason is because they can see the dangers that can arise from misunderstanding the Dzog-chen texts that teaches "no effort and no practice." Because of the directness and simplicity of the Dzog-chen, it is easily misintrepreted. In the worst cases, this misunderstanding might even lead to actions that create bad karma. The whole teaching of law of karma might be negated wrongly by those who misunderstand the Dzog-chen teaching. Since everything is "self-perfected" one can even kill others and still believe that that's fine. Or one might be heavily plagued by anger and greed but pretend as if one is enlightened and further indulge in anger and greed. Therefore, in the past, the Dzog-Chen lineage is not easily accesible to everyone - for fear of harming people who misunderstand it. Dzog-chen was only disclosed to those who have spent almost all their lives in the difficult practices of other stages of tantras. Even after Dzog-chen has been disclosed to a yogin, they are given very precise and careful instructions by their teachers how to truly practice the Dzog-chen path. This stage of practice is the most simple and yet the most difficult path of all. This is because if one is not doing something right in the other tantras, the mistake is more visible and clearer. However, in Dzog-chen, yogins cannot so easily recognize their mistakes or misunderstandings. Their mistakes are more subtle but at the same time more dangerous too! Therefore, from the conventional point of view, Dzog-chen is far from an easy way. So, we can see that at least from Vajrayana's point of view, practice and effort is necessary. But attachment to them is unnecessary and in fact must be transformed. Negative energies within ourselves are not destroyed out of anger or suppressed out of ignorance. Rather, they are to be transformed and liberated out of wisdom and compassion. In some ways, it is true to say that the Path and the Goal are non-dual. This is a very brief attempt to try to explain some of the Vajrayana teachings. If I have wrongly presented anything, please correct me for others' as well as my own benefit. If anyone is interested in reading more about this, pls e-mail me and I can refer you to better authorities on the Vajrayana path. E-mail me - I am open to comments and corrections! Meanwhile, be well, be happy. Hun-yeow Lye lyeh@alleg.edu
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