Nine Yanas and ,,,
As we have seen, the natural expression of the Buddha's great compassion and skillful means was to teach spontaneously and appropriately according to the minds and capacities of different individuals, so that each one might be able to practice the teachings. Thus, there ar many kinds of teachings, for beings of a wide spectrum of experience and capacity for spiritual development, varying levels of paths are taught, and these paths reflect the type of practice emphasized at such levels. However, all these paths are equally precious, and share he common aim of attaining enlightenment, the awakened mind of a Buddha.
The Three Yanas
'Yana' means vehicle, a means of evolution or spiritual development. In general there are Three yanas or vehicles of Buddhist teachings; Hinayana, Mahayana, Vajrayana. With Hinayana as the ground for beginning the path, Mahayana opens an expansive vision of the journey to enlightenment. As part of Mahayana, Vajrayana actualizes the enlightened state within one's own present experience.
3 Yanas
Fundamental Vehicle. Aspiration for individual liberation. Main practice is realizing Four Noble Truths: suffering, the origins of suffering, the cessations of suffering. Three trainings are practiced: discipline(shila), meditative concentration (samadhi) and discriminative awareness(prajna). Through discipline of upholding the vows of individual liberation(pratimoksha) one protects the mind from circumstances witch generate emotional entanglements and negativity. Through one pointedness of mind attained through shamatha and insight of vipashyana meditation, discriminative awarenes of selflessness is realized.
Expands the scope of concern beyond one's own experience to the end of suffering for all beings. Bodhicitta aspiration to attain buddhahood as the only means to help all beings find liberation from suffering. Bodhicitta is the heart of enlightened essence and is realized on both an absolute and relative level. (see 1.) Four Immeasurables. Application of Six Perfections. Practices of spiritual training of the two accumulations of merit and wisdom. Completion of the Trikayas: Dharmakaya, Nirmanakaya, Sambhogakaya.
Secret Mantra or vehicle of skillful means. Complete with both Hinayana and Mahayana practices and view, but employ techniques appropriate to the capacity of the practitioner to quickly arrive at a profound realization of emptiness and great compassion. (see 2.) Deity yoga/Tantra. (see 3.) Empowerments into mandala of specific deities. Transformation of the five poisons.
Shravaka, vehicle of the Hearers. Listen to teachings and come to understand causes of suffering.
Pratyekabuddha, vehicle of Solitary Realizers. Experience is analyzed in minute detail, with the ego shown to be a mere collection of the five aggregates (skandha)
Bodhisattvayana or vehicle of Enlightened Beings with the intention to attain enlightenment not merely for oneself but for the benefit of all beings. realizes the selflessness of both persons and phenomena, finding that all phenomena are empty of inherent identity.
Outer Tantras: Kriyayoga, Charya/Upayoga, Yogatantra.
Inner Tantras: Mahayoga, Anuyoga and Atiyoga/Dzogchen
From the Kangyur, the word of the Buddha and Nyingma Gyubum, the collected tantras of the Nyingmapas.
(See 5.)
1. Absolute bodhicitta is the realization of emptiness, that all phenomena of self and other are dependent arisings which have no inherent or permanent characteristic of their own, and do not arise under their own power. This is the realization of absolute truth. Relative bodhicitta is both the aspiration to enlightenment for the benefit of beings and the application of practce to bring this about.
2. Mahayana is divided into to groups: Sutra and Tantra. Sutrayana encompasses the teachings of both Hinayana and Mahayana, is known as the "causal vehicle' because the path is followed in order to establish the cause for attaining enlightenment. The Six Perfections, thirty-seven bodhisattva practices, and a variety of ethical and intellectual disciplines are practiced as causes for achieving the final result. Buddhahood emerges as a result when all such causes are complete.
Tantrayana is known as the 'Fruitional or Resultant Vehicle', because the path is no longer based on establishing the cause, but identifying directly with the fruition.The fundamentally pure essence of mind or buddha-natur, was seen in Sutrayana as the seed of enlightenment. Tantra begins with the view that the final attainment or result has been within the mind from the very beginning, but has been obscured by ignorance and adventitious defilements. Both Sutra and Tantra share the same ultimate goal of buddhahood; the greatest difference between them lies in the methods employed.
3. In deity yoga one first meditates on emptiness and then uses tha consciousness realizing emptiness as the basis of emanation of a buddha. The wisdom consciousness itself appears as the form of a buddha. This single consciousness thus has two aspects-- one of wisdom and one of method. Therefore, through the practice of deity yoga, one simultaneously accumulates the collections of wisdom and merit. This special method of deity yoga is called 'fruitional', because seeing oneself in the form of a deity in which wisdom and method are simultaneously present is a method which takes the result of the path, buddhahood, as the example and means by which the result is attained.
Tantra: Through the yoga of channels, winds, and energy (tsa lung tikle') of the vajra body, the tantric practitioner generates the experience of the union of bliss and emptiness, bringing the mind directly to realization. In tantric practice negativity is not to be abandoned, but rather transformed as the fuel of wisdom.
4. The teachings of the Hinayana, such as the Four Noble Truths and the Eightfold Path, derive fromm Buddha's 'First Turning of the Wheel of Dharma, at Sarnath. The teachings practised in the Mahayana represent those given in the Second, and 'Third Turnings of the Wheel of Dharma', which Buddha gave at the Vultures Peak and elsewhere. They include the Prajnaparamita and Cittamatra (Mind-only) teachings, which subsequently gave rise to the Madhyamika and Yogacara schools of philosophy.
5. The tantric path begins with empowerment into the mandala of a deity and taking the commitments of samaya to regard all of one's experience as the primordially pure appearance of the mandala. In tantric practice, one visualizes oneself as the samayasattva or 'commitment being' and the deity as the jnanasattva or 'wisdom being'. One merges the absolute nature of the jnanasattva into one's own perception and experience. Thus the absolute truth of phenomena
as primordially pure is discovered within the relative appearance of oneself in the form of the deity. In the practice of visualization, the creation of the deity out of the pure state of emptiness or absolute truth is called the generation or development stage(kyerim). The apperance of the deity is then dissolved back into emptiness, and one rests the mind in its ultimate nature. This is the completion or perfection stage (dzogrim). These two phases of meditation form the basis of all the tantric practice.
Kriyayoga: absolute truth all phenomena are perceived as the inseparable nature of appearance and emptiness; however, in relative truth the appearance of deity and mandala becomes an overwhelming experience of purity. There is a clear division between the purity of the deity and impurity of one's own being. Thus, the deity or jnanasattva is viewed as external and superior to oneself, the samayasattva. Kriya means action, so in Kriyayoga the emphasis is upon external actions, such as ritual purifications, in order to be able to receive blessings and wisdoms from the realized being.
Charya or Upayoga is the same as in Kriyayoga; however, the View is that of Yogatantra. While the deity is still viewed as external to oneself, one now relates to the deity as friend, both equally pure in appearance. In Upayoga one balances internal practice of yoga with external actions of purification. It is thus considered a transitional vehicle between Kriya and Yoga
Yogatantra: the view of absolute truth. All phenomena arise as the inseparable nature of luminosity and emptiness. Yoga means 'union'; thus, this nature is expressed in relative truth as the union of the jnanasattva with the samayasattva. One visualizes oneself as the samayasattva and invites the jnanasattva, which merges int oneself as 'water poured into water.' In Yogatantra the emphasis is placed on the internal practice of yoga.
The two truths are seen as inseperatble
Mahayoga consists of three phases: meditation on emptiness gives rise to Compassion and the union of these two arises the causal seed syllable. All phenomena is primordially pure. All experience is perceived as the retinue and activity of the deity. All sound as the mantra. All thoughts as the dharmakaya. Actualizing all of the qualities of the body, speech and mind of the Buddha.
Anuyoga focuses on completion stage. Emphasis on inner yoga of channels, winds and energy. In relative appearance, all phenomena is seen as the mandala of the male primordial Buddha Samantabhadra/Kuntuzzangpo, the mandala of spontaneous accomplishment. In their absolute nature they are seen as he mandala of the female Primordial Buddha Samantabhadri/Kuntuzangmo, the mandala of primordial emptiness. To realize that all phenomena abide equally, without separation or joining, in the union of these mandalas is the realization of the mandala of great bliss, also known as the mandala of bodhicitta.
Atiyoga or Dzogchen teachings are given based upon the students capacity and disposition. Realizing Buddha Nature which has been present in our nature since the very beginning. Trekchod (cutting through) and Togal (direct approach). Self-liberation means that whatever manisfests in the field of experience is allowed to arise just as it is, abiding by the unaltered state of Rigpa. Without clinging, without attachment, without effort, whatever arises spontaneously liberates itself. Since primordial state cannot be stained by relative appearances, there is nothing to be purified.
A note from the typist:
None of Dzogchen practices or teachings will be given unless the student is ready as the realizations will not happen until the mind is ready. Therefor, there is much transformation and development stages to be mastered before we can expect the Atiyoga practces to be given. It would be like giving a first grader a book on physics and expecting him to duplicate the tests.
I have not typed in the lineage or reference of each, you will have to get a copy of the book to refer to this. This is merely a basic outline to help me gain insight in how to share the placement of certain styles of teachings. The Dzogchen particularly shows a direct line of how these teachings came to be practiced today. Every teaching in buddhism should show such a placement and lineage. I hope i have not made any gross mistakes here, much of which is a direct quote with
some of lines I have omitted some words to shorten so that it fit easily without losing its meaning. I do this as a means to share in channel the idea of the vastness and congruency of the teachings. There are many books as well as this being a common teaching given by great lamas. If you ever wish to get such a teaching from your lama, just raise your hand and ask, "can you tell me about the 9 yanas" and if time permits there will be a wonderful teaching given and insight to where you are currently practicing.
May this help clarify and aid in understanding and remove any confusions. May our learning work towards the benefit of all beings and may we never confuse each other. May the teachings of the Buddha continue to thrive and be shared throughout the six realms, including the internet.
