Tibetan tantric practice, also known as "the practice of secret mantra", and "tantric techniques", refers to the main tantric practices in Tibetan Buddhism.For the usage of the term "tantric practice" see p. 27 of Principles of Buddhist Tantra, by Rinpoche Kirti Tsenshap. For "the way of mantra", see Kongtrul's Treasury, Book Six, Part Four. For the usage "the practice of secret mantra" see: Kindness, Clarity, and Insight by His Holiness the Dalai Lama, p. 248. For "tantric techniques", see Jeffrey Hopkins' Tantric Techniques. The great Rime scholar Jamgön Kongtrül refers to this as "the Process of Meditation in the Indestructible Way of Secret Mantra" and also as "the way of mantra", "way of method" and "the secret way" in his Treasury of Knowledge. Many Vajrayāna Buddhist practices are drawn from the Buddhist tantras and are often not found in "common" (i.e. non-tantric) Mahayana (but this varies, as some Mahayana sutras have dharanis and other esoteric elements). Vajrayāna practices are seen by Buddhists who follow Vajrayāna traditions, including Tibetans, as the fastest and most powerful path to Buddhahood.
In Tibetan Buddhism, the higher tantric yogas are generally preceded by preliminary practices (Tib. ngondro), which include sutrayana practices (i.e. non-tantric Mahayana practices) as well as preliminary tantric meditations. Tantric initiation is required to enter into the practice of tantra.
Unsurpassable Yoga Tantra (Skt. , also known as Mahayoga) are in turn seen as the highest tantric practices in Tibetan Buddhism. Anuttarayoga tantric practice is divided into two stages, the generation stage and the completion stage. In the generation stage, one meditates on emptiness and visualizes one's chosen deity (yidam), its mandala and companion deities, resulting in identification with this divine reality (called "divine pride"). This is also known as deity yoga (devata yoga).
In the completion stage, the focus is shifted from the form of the deity to direct realization of ultimate reality (which is defined and explained in various ways). Completion stage practices also include techniques that work with the subtle body substances (Skt. , Tib. thigle) and "vital winds" (vayu, lung), as well as the luminous or clear light nature of the mind. They are often grouped into different systems, such as the six dharmas of Naropa, or the six yogas of Kalachakra.
There are also practices and methods which are sometimes seen as being outside of the two tantric stages, mainly Mahamudra and Dzogchen (Atiyoga).
Philosophical view
The philosophical view of Indo-Tibetan Vajrayāna is based on the Madhyamaka and Yogacara schools of Buddhist philosophy.Wayman, Alex (2013). The Buddhist Tantras: Light on Indo-Tibetan Esotericism, p. 3. The major difference seen by Vajrayāna thinkers between tantra and common Mahayana is that tantric Buddhism contains numerous useful methods (upaya) not found in Mahayana, which provide a faster vehicle to liberation. For example, the Nyingma scholar Ju Mipham writes that secret mantra has a "distinctive abundance of skillful methods" which allows one to awaken in a swift manner and without hardships.
In Tibetan Buddhist tantra, the Madhyamaka theory of emptiness is central, and it is generally held that one must have some understanding of emptiness before practicing tantra. The doctrine of Buddha-nature or "Buddha embryo" (tathāgatagarbha) and the doctrine of the luminous nature of the mind (Skt: , T. ’od gsal gyi sems) or purity of the mind (prakrti-parisuddha) are also important theories for Tantric practice. According to Tibetan Buddhism, all beings are seen as containing the "buddha embryo". Even though this Buddha potential is innately present, it is covered over by defilements.Duckworth, Douglas. Tibetan Mahāyāna and Vajrayāna in "A companion to Buddhist philosophy", page 100.
In Tibetan Buddhism, there is said to be no strict separation between samsara and nirvana, rather they exist in a continuum. Indeed, "continuum" is the main meaning of the term "tantra" (Tib. rgyud).. It is this continuum that connects samsara and nirvana that forms the theoretical foundation for Vajrayana practice. This "tantra" is referred to by numerous terms, such as the causal continuum, Buddha nature, ultimate bodhicitta, mind's emptiness of true existence, the ground, the ground maṇḍala, the "ground of all", the original Buddha, the authentic condition, primordial reality, "affinity for enlightenment", "essence of enlightenment", "pristine awareness", and "ineffable emptiness and clarity."The 14th Dalai Lama, The Features of Yoga Tantra, in .
The Nyingma master Longchenpa meanwhile refers to this ground as "basic space, the utterly lucid nature of phenomena, completely pure by its very nature" and as "timeless awareness as the basic space of phenomena."
In Tibetan Buddhism, there are actually said to be three "continuums" ("tantras"): The continuum of cause (Tib. rgyu, Skt. hetu), the Buddha embryo, the fundamental cause for awakening. The continuum of method (thabs, upaya), the practices and skillful means which are the contributory condition for awakening. The continuum of result (’bras bu, phala), full Buddhahood, complete awakening. As Jamgön Kongtrül states, the tantra of cause "denotes the mind of awakening [bodhicitta], Ever-Perfect (Samantabhadra), which has neither beginning nor end, in nature luminous clarity. It is 'continuous' since, from time without beginning up to the attainment of enlightenment, it has always been present without any interruption." Furthermore, from the perspective of Unsurpassed Yoga Tantra, the causal continuum is said to abide in the center of the body as "the pristine awareness dimension of the nature of great bliss." Thus, the Hevajra Tantra states:
Great pristine awareness is present in the body. Totally devoid of all conceptuality; It is that which pervades all things. Although abiding in the body, it did not arise from it.
There is disagreement among the different Tibetan scholars on the nature of the ground continuum. Some explain it as a mere emptiness of inherent existence (i.e. as a non-implicative negation sometimes termed rangtong). Others explain it as a negation that implies the presence of positive qualities, a view called shentong. There is further disagreement among Tibetan Buddhist thinkers on whether Buddhist tantra has a different view than non-tantric ("Sūtra") Mahayana Buddhist thought. In the Gelug school for example, it is said there is no difference in the view of tantra and the Madhyamaka view of emptiness of inherent existence (which is considered the highest). The only difference is in method.
However, some thinkers of the Nyingma school (such as Rongzom and Ju Mipham) do argue that there is a higher view in tantra. According to Mipham, this difference lies in "the way that the subject sees the basic space of phenomena." Mipham explains this view as follows: "all phenomena that comprise appearance and existence are primordially pure as the maṇḍala of enlightened body, speech, and mind." This "maṇḍala of the ground", is "the ultimate natural state of all phenomena, which is primordially of an enlightened nature within great purity and equality."
Tantric yoga theory A key fundamental theory of Tantric practice is the theory of transformation, which states that negative mental factors such as desire, hatred, greed, pride may be used and transformed as part of the path to liberation.Williams, Wynne, Tribe; Buddhist Thought: A Complete Introduction to the Indian Tradition, page 202. This view can be seen in the Hevajra tantra which states "By passion the world is bound, by passion too it is released" and "one knowing the nature of poison may dispel poison with poison."
Another distinguishing feature of tantric yoga in Tibetan Buddhism is that tantra uses the resultant state of Buddhahood as the path (or in some schools such as Gelug, a similitude of Buddhahood), Thus it is known as the effect vehicle or result vehicle (phalayana) which "brings the effect to the path".
In Tibetan Buddhism, it is generally held that tantric yoga methods are a faster path to the achievement of calm and insight, and can lead to Buddhahood in one lifetime. According to Jamgön Kongtrül, this is because tantra has access to an abundance of "skillful methods in the three trainings and all spheres of experience." Furthermore these methods are free from hardships, such as asceticism and lead to "the mind of great bliss". Thus, according to tantric master Buddhagupta, "due to its swiftness, bliss, and skillful methods, it is said to be superior."
According to the 14th Dalai Lama, the methods of tantra are superior because only tantra makes use of what is called "the Vajrasattva meditative stabilization", which refers to a non-dual consciousness that unites the appearance of the body of a Buddha deity with the realization of emptiness. According to the Dalai Lama, "this composite of method and wisdom—the appearance of a deity empty of true existence, like an illusion—is an affirming negative, an absence of inherent existence as well as a positive appearance."The 14th Dalai Lama, Essence of Tantra in .
Tibetan Buddhist tantric practice generally focuses on Unsurpassed Yoga Tantra, which is said to be superior to other "lower" tantric practices. According to the 14th Dalai Lama, this is because only Unsurpassed Yoga Tantra teaches "the extremely subtle fundamental innate mind of clear light." In the Nyingma school, this is also called "essential purity", while in the New Translation Schools it is also called "the completion stage of ultimate clear light."
Tantric yoga is usually divided into two stages, the generation stage (utpattikrama) and the completion stage (nispannakrama). In the generation stage practice of deity yoga (devata-yoga), one dissolves oneself and the world in emptiness and visualizes oneself as a "cherished divinity" (Skt. Iṣṭa-devatā, Tib. yidam). This involves the recitation of mantras, prayers and visualization of the deity along with the associated mandala of the deity. In the completion stage yogas, the visualization of and identification with the deity is dissolved in the realization of luminous emptiness. Various subtle body yogas such as tummo (inner heat) and other techniques such as dream yoga also belong to this stage.
Classification
There are numerous forms of tantric practice, some of which are seen as more advanced and difficult than others. In Tibetan Buddhism, they are classified into different categories (either four or six).
Nyingma (Ancient school) The Nyingma school meanwhile, has six main tantra categories instead of four, but their key points are the same as in Sarma. Thus, the great Nyingma scholar Jamgön Ju Mipham Gyatso states, "the entirety of the unsurpassable mantra is alike in that one is first ripened by the four empowerments and then applies the key points of the path of the two stages." Mipham briefly defines the two stages as "the practices of deity and mantra" and "the methods for applying the key points concerning the channels." Regarding the divisions of tantra, Mipham states: "There are two divisions in secret mantra: inner mantra and outer mantra. The first is practiced by means of considering oneself and the practiced deity to be equal and without any difference in terms of quality and identity. The second is practiced by considering oneself and the deity to be different in terms of the relative, both qualitatively and in terms of identity, and receiving the blessing of the deity in one's own stream of being."