The Purpose of Tantra

[icy]

In Buddhism there are basically two types of practices: Sutra and Tantra.... The special purpose of Tantra is to provide a faster path so that qualified practitioners can be of service to others more quickly. In Tantra the power of imagination is harnessed to meditation in a practice called deity yoga. In this practice you imagine:

 1) replacing your mind as it ordinarily appears, full of troubling emotions, with a mind of pure wisdom motivated by compassion;

2) substituting your body as it ordinarily appears (composed of flesh, blood, and bone) with a body fashioned from compassionately motivated wisdom;

3) developing a sense of a pure self that depends on purely appearing mind and body in an ideal environment, fully engaged in helping others. As this distinctive practice of Tantra calls for visualizing yourself with a Buddha's body, activities, resources, and surroundings, it is called "taking imagination as the spiritual path."

Let us consider a qualm about this practice. You are considering yourself to have Buddha qualities which you presently do not have. Is this, then, a correct type of meditative consciousness? Yes. Your mind is involved in understanding reality, out of which you are appearing as a deity. Therefore, your mind, from this viewpoint, is correct. Also, you are purposely imagining yourself as having a divine body even if you do not presently possess one. This is an imaginative meditation; you are not convinced from the depths that you actually have pure mind, body, and selfhood. Rather, based in clear imagination of ideal body and mind, you are cultivating the sense of being a deity, compassionately helping others.

...to engage in Tantra at any level demands a powerful intention to become enlightened for the sake of others, and a feeling that this needs to be done very quickly.

[RedLantern]

Buddha has advised everyone to abstain from killing.If everybody accepts this advice ,human beings would not kill each other.The weapon for self protection is loving kindness.Buddha says it is not advisable to kill out of protection.One who practice kindness very seldom comes across such misfortune.it is natural and every living being struggles and kills others for self protection but karmic effects depend on their mental attitude.
In recent years scientists and some religionists have used the expressions like 'humane killing', 'mercy killing', 'painless killing' and 'gentle killing' to justify the ending of a life.They argue that if the victim feels no pain,the knife is sharp,killing is justified.Buddhism can never accept these arguments because it not how the killing occurs but the fact that a life of one being is terminated by another.No one has any rifgt to do that for whatever reason. What's your opinion?

[brian]

It is a surprise for me when it comes to humane killing, mercy killing, painless killing and gentle killing (or whatever killing) is acceptable in today's modern world. Killing is a killing for me and full stop. Nothing is more important than one's life and everybody should not have the right to end it (not even they themselves). By justifying the killing as a humane killing is basically just an excuse. Every being in this world deserves their own right to be in existence in this world. And one wonders why by committing suicide, one can end up in hell. I was wondering why and would be nice if someone can give me an answer on this.

[icy]

At Bodh Gaya, [Shakyamuni] displayed the ways of becoming fully enlightened. Then in stages he turned the three renowned wheels of doctrine.

In the first period, at Varanasi, Buddha turned the wheel of doctrine that is based on the four noble truths; he did this mainly in consideration of those having the lineage of Hearers (Sravaka). In the middle period, at Grdhrakuta, he set forth the middle wheel of doctrine, which is based on the mode of non-inherent existence of all phenomena; he did this mainly in consideration of trainees of sharp faculties who bear the Mahayana lineage. In the final period, at Vaisali, he set forth the final wheel [which is based on discriminating between those phenomena that do and those that do not truly exist]; he did this mainly in consideration of trainees of middling and lower faculties who bear the Mahayana lineage. The teacher Buddha also appeared in the body of Vajradhara, setting forth tantric doctrines.

[Tenzin K]

"The wisdom that realizes emptiness, that has gained insight into the nature of reality, is of varying kinds, depending upon the level of subtlety of the consciousness perceiving the emptiness. In general, there are rough levels of consciousness, more subtle levels, and then the innermost subtle level of consciousness. It is the uncommon characteristic of Tantric practice that through it one can evoke this most subtle consciousness at will and put it to use in a most effective way. For example, when emptiness is realized by this subtlest level of mind, it is more powerful, having a much greater effect on the personality.

In order to activate or make use of the more subtle levels of consciousness, it is necessary to block the rougher levels--the rougher or grosser levels must cease. It is through specifically Tantric practices, such as the meditations on the chakras and the channels, that one can control and temporarily abandon the rougher levels of consciousness. When these become suppressed, the subtler levels of consciousness become active. And it is through the use of the subtlest level of consciousness that the most powerful spiritual realizations can come about. Hence, it is through the Tantric practice involving the most subtle consciousness that the goal of enlightenment can most quickly be realized.""The wisdom that realizes emptiness, that has gained insight into the nature of reality, is of varying kinds, depending upon the level of subtlety of the consciousness perceiving the emptiness. In general, there are rough levels of consciousness, more subtle levels, and then the innermost subtle level of consciousness. It is the uncommon characteristic of Tantric practice that through it one can evoke this most subtle consciousness at will and put it to use in a most effective way. For example, when emptiness is realized by this subtlest level of mind, it is more powerful, having a much greater effect on the personality.

In order to activate or make use of the more subtle levels of consciousness, it is necessary to block the rougher levels--the rougher or grosser levels must cease. It is through specifically Tantric practices, such as the meditations on the chakras and the channels, that one can control and temporarily abandon the rougher levels of consciousness. When these become suppressed, the subtler levels of consciousness become active. And it is through the use of the subtlest level of consciousness that the most powerful spiritual realizations can come about. Hence, it is through the Tantric practice involving the most subtle consciousness that the goal of enlightenment can most quickly be realized."

[biggyboy]

Without clear and strong sutra foundation, tantra practice becomes not only unfruitful, but it can lead to a lot of mental and emotional disturbances if without any Teacher’s guidance.  Even then, if students are not firmly grounded with sutra foundation and not committed to practices how tantras can be conferred to them.

http://www.berzinarchives.com/web/en/archives/sutra/level4_deepening_understanding_path/buddha_nature/devel_b_nature_factors_sutra_tantra/transcript_1.html

The thing that differentiates sutra and tantra with respect is that tantra has special additional methods for building up the network of positive force which will transform into the physical bodies of a Buddha—namely, so-called deity yoga, in which we first imagine that we are in the form of these Buddha-figures already. And in anuttarayoga tantra, the highest class of tantra, on the basis of having mastered the visualization process of imagining that we have the body of a Buddha, we’re able to actually mould or manifest our subtle energy into the shape of these Buddha-figures, with so-called illusory bodies (sgyu-lus). That’s one difference. And also in anuttarayoga tantra we have further methods, which will enable us to get to the subtlest level of mind, which will then enable us more easily to have exactly the same understanding of voidness as we have in sutra. So more on the method side. Network of deep awareness—it’s always the same understanding of voidness, it’s just in terms of more methods to build up positive force, more efficient methods to transform into the bodies of a Buddha, and more efficient methods that will help us get that non conceptual cognition of voidness.

The important point, then, being that tantra fits totally within the context of sutra. It’s not something separate in any way, in terms of how it helps us or enables us to attain the enlightened state of a Buddha. It’s all based on these Buddha-nature factors, these two networks, the voidness of the mind, and inspiration from Buddhas and the spiritual masters.

[Manjushri]

I think most practitioners in the Vajrayana Schools look forward to receiving tantric empowerments and initiations. I found a nice explanation of what Tantra is:

"Tantric practice harnesses the imagination- a powerful tool we all possess. Thus, to repeatedly imagine achieving a goal is a compelling method for accomplishing it sooner. Suppose, for example, we are unemployed. If, each day, we imagine finding a job, we succeed more quickly then if we dwell, with depression and self-pity, on being out of work. This is because we maintain a positive attitude about our situation. With a negative attitude, we lack self-confidence even to look for a job. Success or failure in life hinges on our self-image and, in tantra, we work on improving ours by means of Buddha-figures. Imagining we are already a Buddha provides an extremely potent self-image to counteract negative habits and feelings of inadequacy."

"Samsara-our conditioned existence in the perpetual cycle of habitual tendencies and nirvana - genuine freedom from such an existence- are nothing but different manifestations of a basic continuum. So this continuity of consciousness us always present. This is the meaning of tantra.

In yoga tantra, highest dimension of Buddhist practice, there is no distinction between gender. In this final life in which you attain Buddhahood, there is no difference whether you are male or female.

Among the seven branches [qualities of Buddhahood]—complete enjoyment, union, great bliss, non-inherent existence, compassion, uninterrupted continuity, and non-cessation—three are found only in tantra—complete enjoyment, union, and great bliss—and the other four are common to both sutra and tantra, although non-inherent existence can also be put in the group specific to tantra when it is considered as the object ascertained by a bliss consciousness.... In Yoga Tantras the bliss arising from holding hands or embracing is used in the path; in Performance Tantras, from laughing; and in Action Tantras, from looking. The four tantras are similar in that they all use desire for the attributes of the desire realm on the path."

" Tantra aims at transforming our most basic emotional nature, and to hold this process we must cultivate compassion for ourselves. This compassion is the recognition that we are human, that we have our qualities and failings, and that we need to value ourselves with them. Compassion towards others begins when we are able to love ourselves through our pain, and in doing so empathize with the pain of others."

(http://viewonbuddhism.org/dharma-quotes-quotations-buddhist/vajrayana-tantra-practice.htm)

As a practitioner, I would love to be given Tantric practises but with that comes even greater responsibility and commitment as now you have the Tantric Vows to uphold. If we are lucky to have a guru near us, our guru would groom us and train us in all ways possible to be able to receive tantric initiations in future and make sure we uphold our vows as it would be much more detrimental if we don't. If we cannot hold on to our refuge vows, and basic promises to a lama now, then how are we sure that we will uphold our tantric vows which requires so much more from us. I wish so much I'm near a guru who would be able to guide me along this path and grant me tantric practises in future. How I was I was in Rabten Choeling right now to attend the Yamantaka initiation that is given by Trijang Rinpoche. (http://www.dorjeshugden.com/forum/index.php?topic=2678.0)

[buddhalovely]

The goal of Tantra is the ultimate happiness, a feeling so powerful that if you would feel it right now you might not be able to bear its intensity. An appropriate comparison it would be with a regular light bulb through which thousands of volts are made to run. The bulb could not bear the intensity, and it would most likely explode.

It takes a special kind of people to seek this goal. Not anyone off the street (and we can add, not everyone off the net) can be genuinely interested in this goal. An old tantric saying goes as follows: " Many are called, but few will
succeed " . The contemporary society has perverted the religious message to such a point that many good intentioned and moral people don't want to have anything to do with religion because it fails to address the mind as well as it addresses the soul.

[Dondrup Shugden]

The goal of tantra practice is to achieve enlightenment in the shortest time possible.  It is a practice that can only be bestowed by one's root guru.

It is very intense and if you fail in your commitment to practice, the consequences is an imbalance of the mind.

This article describe well aspects of tantric practice, it has also been mentioned to me that you need to meditate on a Yidam and the Yidam you have affinity will is also to be advised by your guru.

[kelly]

Thank you for sharing this information about Tantra, I think is important that we be able to hold our refuge vows well then only we can come to next level of this tantric vows because if we are not ready it actually no benefits at all of taking this tantric vows, people like to get initiation but can them hold their vows and commitment they never consider because I see people who so call tantric practitioner but they do not act like high level practitioner so what is the point of all these initiation.

[cookie]

Yes, I agree with Kelly. If we do not have a strong and solid foundation in our practice, then we will not be able to hold on to our Tantic vows. It may all sound great to receive tantric teachings but breaking any of the vows brings serious repercusiions to our practice and we could fall back further away, losing our chance to gain Enlightment. Hence, the moral of the story is, Sutra is great; Tantra is great too. But in order to suceed in our spiritual journey, the basic preliminary practices have to be completed and contemplated. The most basic of renunciation and Boddhicitta must be intact. Then we will be a good vessel to hold the Tantric vows to benefit others and to gain Enlightment.

[psylotripitaka]

A wonderful and highly realized Yogi once said to me 'you develop faith by having it'. This applies to other things too.

If you believe you are a person with Universal Love, you will quickly become such a person. There is an old saying that is suitable here - 'fake it til you make it'. If we constantly impute ourselves to be a low practitioner, that is what we will create! That doesn't mean we don't acknowledge shortcomings or that we can generate as a Yidam and just do as we please. There is a dance happening, the Guru is expediting the process of transformation, and while you develop many powerful virtuous minds, a part of your mind - alertness - keeps you in check and assesses the instructions in relation to ones inner environment. For example, just because you view yourself as a Yidam doesn't mean you're unaware of how close you are to completing generation stage. Just because you view yourself as a person with Universal Love doesn't mean you don't recognize your occasional partiality or other minds that hinder the development of universal love. Likewise, just because you occasionally have partiality or anger doesn't mean you can't keep cultivating the view that you are a person with universal love. Understanding the predicament we're in, there comes a point when the very appearance of moments of delusion within yourself invigorate your virtuous minds because they remind you of why you need to have universal love. The delusions and various shortcomings are your Guru teaching you to definitely emerge from samsara; they are your Guru reminding you to see yourself as a person with universal love. By bringing the future result into the present, we ripen the result more quickly because we are tuning our vibration to the higher frequency right now. That is how Tantra pervades Sutra. If you want to practice Tantra but don't have initiation, start like this. You don't have to have tantric initiation to see yourself as a universal mother who loves all her spiritual children!

The Guru believes you have a precious human life for such and such reasons and he explains his view. By thinking you have a precious human life, you are mixing your mind with the Guru. Your Guru tells you death can come at any moment and so it is urgent you practice continually. By believing death will be here any moment now, the sense of urgency that underpins constant vigilance in our mind training is you tuning to the Guru's frequency. If you believe you are a person who is constantly mindful, you will become that and so on.

Be more confident in yourself and the power of the lineage. Somebody once said, 'you're never to old to become who you could have been'.

[Dondrup Shugden]

A wonderful and highly realized Yogi once said to me 'you develop faith by having it'. This applies to other things too.

If you believe you are a person with Universal Love, you will quickly become such a person. There is an old saying that is suitable here - 'fake it til you make it'. If we constantly impute ourselves to be a low practitioner, that is what we will create! That doesn't mean we don't acknowledge shortcomings or that we can generate as a Yidam and just do as we please. There is a dance happening, the Guru is expediting the process of transformation, and while you develop many powerful virtuous minds, a part of your mind - alertness - keeps you in check and assesses the instructions in relation to ones inner environment. For example, just because you view yourself as a Yidam doesn't mean you're unaware of how close you are to completing generation stage. Just because you view yourself as a person with Universal Love doesn't mean you don't recognize your occasional partiality or other minds that hinder the development of universal love. Likewise, just because you occasionally have partiality or anger doesn't mean you can't keep cultivating the view that you are a person with universal love. Understanding the predicament we're in, there comes a point when the very appearance of moments of delusion within yourself invigorate your virtuous minds because they remind you of why you need to have universal love. The delusions and various shortcomings are your Guru teaching you to definitely emerge from samsara; they are your Guru reminding you to see yourself as a person with universal love. By bringing the future result into the present, we ripen the result more quickly because we are tuning our vibration to the higher frequency right now. That is how Tantra pervades Sutra. If you want to practice Tantra but don't have initiation, start like this. You don't have to have tantric initiation to see yourself as a universal mother who loves all her spiritual children!

The Guru believes you have a precious human life for such and such reasons and he explains his view. By thinking you have a precious human life, you are mixing your mind with the Guru. Your Guru tells you death can come at any moment and so it is urgent you practice continually. By believing death will be here any moment now, the sense of urgency that underpins constant vigilance in our mind training is you tuning to the Guru's frequency. If you believe you are a person who is constantly mindful, you will become that and so on.

Be more confident in yourself and the power of the lineage. Somebody once said, 'you're never to old to become who you could have been'.

What a very encouraging and powerful message.  True that since we have embarked on our Spiritual Buddhist Path why settle for less.  Create the cause for success with tantric practice, if we are fortunate to be granted initiation by our Guru.

Realise that we have the positive and negative sides and be conscious and mindful to lower the level of our negativities and enhance the positivities.  That is the purpose of visualising oneself with our yidam with all the Buddha qualities, not that we have them but at least do our best to cultivate them. 

[kris]

recently I have heard someone sharing the benefits of Vajrayogini tantric practice. It really blows my mind away. One of the reasons why VY practice is very quick to gain enlightenment, is because there are yogas or visualisations which practitioners will be doing throughout the days. For example, there is a practice when wake up; another practice during wearing clothings; etc.

I am now very drawn to her practice upon hearing this very brief benefits. I pray I can receive her initiation very soon.

[psylotripitaka]

Dear Kris,

The New Kadampa Tradition will have the initiations of Heruka body mandala and Vajrayogini in Toronto Oct 2016. Please have a look at my comment a few posts before yours. Highest Yoga Tantra indeed has many profound yogas to transform every moment and activity of the day, but it is good to bare in mind that Tantra truly comes alive through good experience of Sutra. If you improve your experience of lamrim, and do some ngondro before receiving initiation, that will be very good preparation. It is also important to understand the vows and commitments of a bodhisattva and of highest yoga tantra. Different Lamas have different approaches to commitments for receiving an initiation. For example, sometimes the commitment is given to recite the long Yidam sadhana every day. In the NKT, though one should check with their teachers, the minimum commitment is to recite the 3-OM mantra a certain number of times each day, such as 3, and to recite 6 session Guru Yoga every day, which as a minimum could be Ngulchu Dharmabhadra's 4-line prayer.