Tibetan tantric practice
[3] In Tibetan Buddhism, the higher tantric yogas are generally preceded by preliminary practices (Tib.
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.
The philosophical view of Indo-Tibetan Vajrayāna is based on the Madhyamaka and Yogacara schools of Buddhist philosophy.
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.
"[16] 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.
"[6] 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."
"[22][21] 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".
[23][24] 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.
[26] 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, this is because only Unsurpassed Yoga Tantra teaches "the extremely subtle fundamental innate mind of clear light."
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.
[33] Regarding the last three "inner" tantras, Mipham states that here one realizes the unity of oneself and the deity and sees that "all that appears and exists is pure and equal.
"[34] The "inner tantras" are:[35][34] The Sarma, "New Translation" schools of Tibetan Buddhism (Gelug, Sakya, Kagyu, Jonang) classify tantric practices and texts into four categories or "doors" of entry.
They are classified according to the capacity of persons who they were taught for, as well as according to the strength of how they use desire and the specific types of methods they employ.
This classification represents the main body of tantras in the Kangyur and was accepted by most Indian and Tibetan Sarma masters.
Kongtrül also states that those entering into tantra must possess inalienable faith in the Vajrayana, as well as great diligence in study, reflection and meditation driven by the wish to reach awakening in this life.
[10][44] Uncommon preliminaries include tantric elements, such as mantras and visualization practices or are done specifically to prepare for tantra.
Uncommon preliminaries include the practice of Vajrasattva purification, Mandala offerings, and Guru Yoga.
[45] Mipham states that empowerment produces the view of mantra in one's being and that this is the basis for the practice of Vajrayana.
The reason for this is that the profound empowerment ritual produces a sudden manifestation of the ground maṇḍala that dwells primordially within oneself.
[47]Kongtrül defines initiation as "what makes the [student's] mind fully ripened by planting the special seeds of the resultant four dimensions of awakening in the aggregates, elements, and sense fields of the recipient.
According to the 14th Dalai Lama, "one must properly maintain the correct view of emptiness and the altruistic mind of enlightenment, not losing these even for the sake of one's life.
It traditionally forbidden to reveal any knowledge of tantric symbols and practice to the uninitiated, which can easily lead to misunderstanding and dismissal by those who have not been initiated.
If one's mental continuum has not been ripened by the practices common to both Sūtra and Tantra Great Vehicle—realization of suffering, impermanence, refuge, love, compassion, altruistic mind-generation, and emptiness of inherent existence—practice of the Mantra Vehicle can be ruinous through assuming an advanced practice inappropriate to one's capacity.
[56]In Tibetan Buddhism, a guru or lama (spiritual teacher) is seen as an essential guide during tantric practice.
Without the guru's example, blessings (or "inspiration") and guidance, genuine progress in tantra is held to be impossible for all but the most keen and gifted.
[38] Deity yoga engages creative visualization as a skillful means of personal transformation through which the practitioner (sadhaka) visualizes a chosen deity (yidam) as part of a mandala or refuge tree in order transform their experience of the appearance aspect of reality.
"[63] Representations of tantric deities, such as a statues, paintings (Tibetan: thangka), or mandalas, are often employed as an aid to visualization.
