Mahayoga, Anuyoga, and Atiyoga

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Mahayoga, Anuyoga, and Atiyoga

Post by phantom59 » Thu Sep 23, 2010 9:56 am

Mahayoga, anuyoga, and atiyoga all contain the same basic elements of practice on the tantra path to enlightenment. They differ in terms of emphasis. The same distinction is true concerning the three divisions of anuttarayoga tantra: father, mother, and nondual tantra. The two division schemes, however, are not equivalent.

The practice of anuttarayoga tantra entails the generation stage (bskyed-rim) and the complete stage (rdzogs-rim, completion stage). On the generation stage, we generate ourselves as Buddha-figures merely with the power of our imaginations (visualization). On the complete stage, everything is complete for actually generating the immediate causes for the body and mind of a Buddha – not just in our imaginations.

On the complete stage, we cause the energy-winds (rlung, Skt. prana) to enter, abide, and dissolve in the central channel. This enables us to access the subtlest level of mental activity (clear light, ‘ od-gsal) and use it for the nonconceptual cognition of voidness – the immediate cause for the omniscient mind of a Buddha. We use the subtlest level of energy-wind, which supports clear light mental activity, to arise in the form of an illusory body (sgyu-lus) as the immediate cause for the network of form bodies (Skt. rupakaya) of a Buddha.

Within this scheme of anuttarayoga tantra:

•father tantra emphasizes illusory body practice,

•mother tantra emphasizes clear light practice,

•nondual tantra emphasizes the unified pair (zung-’jug) of illusory body and clear light.

If we use the same scheme as in anuttarayoga to analyze the Nyingma presentation, and divide the complete stage into two phases – before attaining actual clear light nonconceptual cognition of voidness, and after, when we attain the immediate cause for a rupakaya – then:

•mahayoga emphasizes the generation stage,

•anuyoga emphasizes the first phase of the complete stage and working with the energy-winds, channels, and chakras,

•atiyoga (dzogchen) emphasizes the second phase of the complete stage, at which we actualize the immediate causes for the enlightening mind and form bodies of a Buddha.

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Re: Mahayoga, Anuyoga, and Atiyoga

Post by Mariusz » Thu Sep 23, 2010 12:48 pm

Hi. Of course, in my humble opinion, in Ati Yoga there is no need to "generate" the deities during the generation stage (bskyed-rim) but they are spontanously complete (lhundrub) instead of gradually made by using the energy-winds (rlung, Skt. prana) to enter, abide, and dissolve in the central channel during (rdzogs-rim, completion stage).

ANUYOGA is also unique. Kongtrul the Great in "The Treasury of Knowledge; Book Six, Part Four: Systems of Buddhist Tantra" wrote:
The view is that of primordial enlightenment in original pure
and perfect mind. Which is the indivisibility of the three kinds of mandala
the first, “the mandala of primordial suchness,” is the vast space of total purity of the mother
The second, “the mandala of the spontaneously perfect nature,” is naturally
present pristine awareness, Samantabhadra
The third, “the mandala of original pure and perfect mind” is great bliss,
the offspring.

Meditation comprises the upper and lower techniques in the
path of method, and establishing the meaning and
expression in signs In the path of liberation

-THE PATH OF METHOD: The first is the method to realize the innate pristine awareness of bliss from
the melting [of vital essence], immutable supreme bliss. It comprises two
[sets of ] esoteric instructions. One concerns the “upper door,” a sequential
method to elicit innate pristine awareness through meditation techniques
related to the four channel-wheels. The other concerns the “lower door,” a
method of simultaneity to elicit innate pristine awareness by means of the
union of the “space” [of the female] and the “secret” [of the male].
-THE PATH OF LIBERATION:...First, to enter by way of analysis is to establish conclusively the view, which
is a prerequisite for the path. This involves discerning examination of
knowable objects by means of logical reasoning that brings about understanding
of them. As a result, the authentic condition of all phenomena,
the true nature, primordial suchness, is conclusively established as
the inexpressible, inconceivable, and indescribable nature of the three
mandalas. [This represents] the tenet, or view, of this system [of anuyoga],
as it has just been explained.
Second, to enter by way of the meaning is to remain in contemplation
without thoughts or symbolic attributes. The object of meditation is the
state of the true nature of reality just as it is. Moreover, the meditating mind
is placed in exactly the same state. This is known as “establishing [actually
abiding in] the meaning [indicated by the view].”
Third, to enter by way of letters refers to contemplation of a deity with
symbolic attributes. With the simple utterance of the seed-syllable or the
mantra that generates the particular support [the deity’s environment] and
the supported [the deity], all of the universe and inhabitants, like the flash
of a fish from water
, is imagined clearly and distinctly as the palace and the
circle of deities of the mandala. Practice that emphasizes this form of meditation
is known as the “expression in signs.”

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