Difference between revisions of "Three yanas of powerful transformative methods"
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*the [[yana]] of [[atiyoga]]. | *the [[yana]] of [[atiyoga]]. | ||
| − | You might wonder why these are called ‘vehicles of powerful transformative methods.’ It is because they include powerful methods for [[transforming]] all [[phenomena]] into great [[Purity and equality|purity and equalness]].<ref>*{{LH|tibetan-masters/alak-zenkar/nine-yanas|''A Brief Presentation of the Nine Yanas''}} by [[Alak Zenkar Rinpoche]]</ref> | + | You might [[wonder]] why these are called ‘vehicles of powerful transformative methods.’ It is because they include powerful methods for [[transforming]] all [[phenomena]] into great [[Purity and equality|purity and equalness]].<ref>*{{LH|tibetan-masters/alak-zenkar/nine-yanas|''A Brief Presentation of the Nine Yanas''}} by [[Alak Zenkar Rinpoche]]</ref> |
[[Dudjom Rinpoche]] explains that: | [[Dudjom Rinpoche]] explains that: | ||
| − | :All three [[inner tantras]] are mutually {{Wiki|pervasive}}, incorporating aspects of one another. A certain practice is classified as [[Maha]]-, Anu- or [[Atiyoga]] in reference to what is emphasized or is foremost in it. The prominent feature of a [[Mahayoga]] practice is the [[development stage]], that of [[Anuyoga]] is the [[completion stage]], while that of [[Atiyoga]] is the cultivation of the [[realization]] of the [[void]] [[sphere]] of all things. Each of these practices, however, has development ([[Maha]]), completion (Anu) and [[Dzogchen]] ([[Ati]]) stages.<ref>''An Introduction to [[Dzogchen]]: The [[Four-Themed Precious Garland]]'', by [[Longchen Rabjampa]], [[Dudjom Rinpoche]] & [[Beru Khyentse Rinpoche]], trans. [[Alexander Berzin]] ({{Wiki|Dharamsala}}: {{Wiki|Library of Tibetan Works and Archives}}, 1979), p. 34.</ref> | + | :All three [[inner tantras]] are mutually {{Wiki|pervasive}}, incorporating aspects of one another. A certain practice is classified as [[Maha]]-, Anu- or [[Atiyoga]] in reference to what is emphasized or is foremost in it. The prominent feature of a [[Mahayoga]] practice is the [[development stage]], that of [[Anuyoga]] is the [[completion stage]], while that of [[Atiyoga]] is the [[cultivation]] of the [[realization]] of the [[void]] [[sphere]] of all things. Each of these practices, however, has [[development]] ([[Maha]]), completion (Anu) and [[Dzogchen]] ([[Ati]]) stages.<ref>''An Introduction to [[Dzogchen]]: The [[Four-Themed Precious Garland]]'', by [[Longchen Rabjampa]], [[Dudjom Rinpoche]] & [[Beru Khyentse Rinpoche]], trans. [[Alexander Berzin]] ({{Wiki|Dharamsala}}: {{Wiki|Library of Tibetan Works and Archives}}, 1979), p. 34.</ref> |
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Latest revision as of 03:33, 16 October 2015
Three yanas of powerful transformative methods (Tib. wangyur tab kyi tekpa sum; Wyl. dbang sgyur thabs kyi theg pa gsum) — within the classification of nine yanas, these are the three yanas based on the three inner tantras of the Nyingma school:
You might wonder why these are called ‘vehicles of powerful transformative methods.’ It is because they include powerful methods for transforming all phenomena into great purity and equalness.[1]
Dudjom Rinpoche explains that:
- All three inner tantras are mutually pervasive, incorporating aspects of one another. A certain practice is classified as Maha-, Anu- or Atiyoga in reference to what is emphasized or is foremost in it. The prominent feature of a Mahayoga practice is the development stage, that of Anuyoga is the completion stage, while that of Atiyoga is the cultivation of the realization of the void sphere of all things. Each of these practices, however, has development (Maha), completion (Anu) and Dzogchen (Ati) stages.[2]
Footnotes
- ↑ *A Brief Presentation of the Nine Yanas by Alak Zenkar Rinpoche
- ↑ An Introduction to Dzogchen: The Four-Themed Precious Garland, by Longchen Rabjampa, Dudjom Rinpoche & Beru Khyentse Rinpoche, trans. Alexander Berzin (Dharamsala: Library of Tibetan Works and Archives, 1979), p. 34.
