By Daniel G. Cozort
This striking booklet truly outlines and discusses the tools for reworking either physique and brain during the optimum different types of tantric practice. Highest Yoga Tantra is the head of tantric platforms present in the Tibetan Buddhist culture. half One discusses the practices universal to sutra and tantra. half provides the iteration level of optimum Yoga Tantra. half 3 covers the whole thing of the final touch level yogas (i.e., actual isolation, verbal isolation, psychological isolation, illusory physique, transparent mild, and union). half 4 compares the Kalachakra and Guhyasamaja phases completion. amazing for its definitive readability, this exposition of the levels of optimum Yoga Tantra is the 1st of its sort within the English language and a needs to for somebody attracted to those optimum tantras.
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Extra info for Highest Yoga Tantra: An Introduction to the Esoteric Buddhism of Tibet
Such is also the thought of Jnanapada. , the initial visualization of deities], meditation on the circle of deities — the class of the appearing — is indeed main. However, through inducing strong force of ascertainment with respect to the meaning of the non-inherent existence of phenomena, one trains in [causing] everything to appear as like illusions. And after meditating on the divine circle, one is to do — with each cultivation of clear realization — the yoga of non-dual profundity and manifestation in which the mind having observed the object of observation, the deity, has the [subjective] aspect of ascertaining the meaning of the absence of inherent existence.
Among these promises are a pledge of secrecy, for tantric practices are not only diffi cult, but dangerous (because engaging in practices involv ing desire without having established a pure motivation would only increase one’s afflictive karma). All tantric practitioners must take and protect the eigh teen root and forty-six auxilliary Bodhisattva vows. Addi tionally, in Yoga Tantra and in Highest Yoga Tantra, there are fourteen root and ten additional tantric vows. Thus, it is hardly the case, as some have thought,58 that tantric yogis are lawless.
Before practicing the stages of Highest Yoga Tantra, it is necessary to establish in one’s mind the correct motivation and the correct view as taught in the sutra presentations of the paths to enlightenment. Indeed, almost all of the feat ures of sutra are included in tantra;32 hence, the tantras do not replace the sutras, but rather, complement them. That being the case, the three principal aspects of the path, as delineated by the Indian scholar Atisha and explained by Dzong-ka-ba and many others, are no less indispensible to tantric practitioners than they are to others.