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And the inner three yogas related to tantras of skilful methods.
three inner classes of tantra.
iii. those of a male or female lay practitioner. the term can be understood to mean ‘listening and proclaiming. the view. ii. and having received these vows.’ in the sense that the śrāvakas rely on masters and then proclaim to others all the words their teachers have spoken. they fail to realize the absence of phenomenal identity. The initial entry point. or fully ordained monk or nun.’ Alternatively. they receive one of the seven sets of pratimokṣa vows. repairing any impairments that do occur. and. Why are these three called ‘vehicles leading from the origin’? It is because they lead us along the path to the result of liberation from samsara by abandoning all the actions and kleśas which are the cause or ‘origin’ [of suffering]. they practise both śamatha and vipaśyanā meditation. the wish to escape from all the realms of samsara by themselves alone. Conduct They keep to the twelve ascetic practices that avoid the two extreme forms 2 of 11 7/10/16.org/tibetan-masters/alak-zenkar/nine-yanas The vast sky-like palace of happiness and bliss. the meditation. Meditation In terms of the path. novice monk or nun. they practise moral restraint. asserting a truly real partless particle in perceived objects and an indivisible moment of consciousness. the Sanskrit word ‘śrāvaka’ has both the meaning of listening and of hearing. With this motivation. Entry Point The śrāvakas are motivated by a feeling of renunciation. the conduct and the results of the śrāvaka vehicle will now be explained below. so [the Tibetan translation nyenthö literally means] ‘listener-hearer. keeping their vows unimpaired. probationary nun. 1. View As the basis of their path. 9:45 AM . since it is that which carries us along the paths and bhūmis. and so on. according to the nine stages of resting the mind and so on.A Brief Presentation of the Nine Vehicles | Lotsawa House http://www.lotsawahouse. they determine their view by focusing upon all phenomena included within the five aggregates and realizing that they are devoid of any personal self. The Three Outer Vehicles Leading from the Origin The three causal vehicles of characteristics are: the śrāvaka vehicle. bringing us ever greater enlightened qualities. pratyekabuddha vehicle and bodhisattva vehicle. i. The Śrāvaka Vehicle Generally speaking. iv. This refers to the literal meaning of the Sanskrit term yāna. They realize the state of śamatha by abandoning obstacles and cultivating factors conducive to samādhi. and generate the wisdom of vipaśyanā by meditating on the sixteen aspects of the four truths. I. a vehicle or means of conveyance. Riding in this all beings will reach nirvāṇa. They do not understand that all material and conscious phenomena are devoid of true reality.
or ‘self-awakened’ are so-called because. iv. non-returner and arhat are each divided into the two stages known as the emerging and the established. Conduct Like the śrāvakas. they manifest their own awakening through the power of their own wisdom. 3 of 11 7/10/16. and that they may teach the Dharma silently through physical gestures. Results As their fruition. 2. meditation. that they may attain awakening by themselves. Let us elaborate slightly by presenting the initial entry point. Moreover. The Pratyekabuddha Vehicle Pratyekabuddhas. they still believe in the true existence of indivisible moments of consciousness. without needing to rely on other masters. View When it comes to the basis of their path. conduct and results of the pratyekabuddha vehicle: i. Results They attain any one of eight levels of fruition. the pratyekabuddhas take up any one of the seven sets of pratimokṣa vows and then keep them unimpaired.org/tibetan-masters/alak-zenkar/nine-yanas of lifestyle. without relying on any teacher. view. There are eight levels because the four results of stream-enterer. but only realize half the absence of phenomenal identity. corresponding to the degree to which they have abandoned the kleshas of the three realms.A Brief Presentation of the Nine Vehicles | Lotsawa House http://www. over-indulgence in sense pleasures and excessive self-punishment. once-returner. ii. Entry Point As with the entry point to the śrāvaka vehicle. v. v. having a more profound depth of wisdom than the śrāvakas. they reach their final existence as a result of three specific aspiration prayers. 9:45 AM . and their practice of meditation. they keep to the twelve rules of ascetic practice. the uncommon approach of the pratyekabuddhas is to meditate on how the twelve links of interdependent origination arise in their progressive sequence and how they cease in the reverse order.lotsawahouse. Meditation When it comes to their path. because although they realize that the partless particles of perceived objects are not real. those with sharper faculties attain the level of a rhinoceros-like pratyekabuddha arhat and those with duller faculties become parrot-like pratyekabuddha arhats. how they determine the view. They pray that their last existence may be in a world without buddhas and śrāvakas. iii. they realize the absence of a personal self completely.
A Brief Presentation of the Nine Vehicles | Lotsawa House http://www. The Bodhisattva Vehicle The bodhisattva vehicle is the part of the mahāyāna that belongs to the vehicle of characteristics. the bodhisattvas realize and train in developing their familiarity with the indivisibility of the two levels of reality. meditate sequentially on the thirty-seven factors of enlightenment while on the path of training. on the basis of the yogic meditation that unites śamatha and vipaśyanā. and heal and purify any impairments. if we speak in terms of philosophical tenets. I will now a give a brief outline of its initial entry point. and because it carries one to greater and greater qualities as one progresses along the paths and stages.org/tibetan-masters/alak-zenkar/nine-yanas 3.lotsawahouse. and to claim that the self-aware. They are motivated by bodhicitta. view. in the higher realms in the short term. iii. Entry Point The bodhisattvas practise on the basis of their wish to benefit others. through the ritual of either the tradition of Profound View or Vast Conduct. Results 4 of 11 7/10/16. beyond the eight extremes of conceptual elaboration. v. the approach of Mind Only is to assert that outer objects are not real and all phenomena are but the inner mind. It is called the vehicle of bodhisattvas because once it has been entered it has the power to lead someone to great enlightenment. free from the causes and effects of suffering and endowed with all the causes and effects of happiness. because its domain of experience is vast. View Concerning the basis of their path. Conduct They practise the six transcendent perfections for their own benefit and the four means of attraction for the sake of others. Through these approaches. and. but are in reality emptiness. because it brings about benefit and happiness. they realize completely the absence of any personal self or phenomenal identity. The approach of the Middle Way is to realize that all phenomena appear in the manner of dependent origination. and ultimately at the stage of definitive good. the level of buddhahood. 9:45 AM . in terms of its extensive skilful methods and its profound wisdom. With this motivation. It is called a vehicle of characteristics because it has all the characteristics of a path that is a direct cause for bringing about the ultimate fruition. conduct and results. i. Meditation Concerning their path and how they practise meditation. they take the bodhisattva vows of aspiration and application in the proper way. iv. on the basis of the explanation of the two levels of reality. They then observe the points of discipline concerning what should be adopted and abandoned. which has as its focus all sentient beings and is characterized by the wish to establish them all at the level of perfect buddhahood. self-knowing consciousness devoid of dualistic perception is truly real. meditation. how they determine the view. ii.
org/tibetan-masters/alak-zenkar/nine-yanas They attain the level of buddhahood. which is practised by means of the six aspects of the deity. 4. and 2) the reality of the deity.’ continuation of sound and culmination of sound. Then one keeps the general samayas of the kriyā yoga as they are explained in the particular texts themselves. such as ritual purification and cleanliness. included within the knowledge of all that there is and the knowledge of its nature. as the characteristics of the completely pure deity.’ It is because the three outer classes of tantra stress aspects of ascetic conduct. You might wonder why are these called ‘vehicles of Vedic-like asceticism. which establishes the potential for ripening into the dharmakaya. are so-called because they are concerned mainly with external conduct. by visualizing oneself as the samaya form and then invoking the wisdom being into the space in front. and in this respect they are similar to the Vedic tradition of the brahmins. view. or ‘action’ tantras. the basis of the path. which are what must be purified. the two obscurations including habitual traces. Then one views the aspects of relative appearance. View In terms of determining the view. and is ultimately beyond all extremes of elaboration. one realizes that the ground of purification. conduct and results of this vehicle are as follows: i. The Three Inner Vehicles of Vedic-like Asceticism These are the three outer classes of tantra: the vehicle of kriyā tantra. it centres around the four realities: 1) the reality of oneself. One then focuses upon 3) the reality of the mantra recitation which is the sound. considering oneself as a servant and the deity as one’s master. The entry point. appearing or being empty. ii. which consists of remaining in the ‘flame. and realizing everything that must be realized. 5 of 11 7/10/16. which is the ultimate attainment in terms of both abandonment and realization since it means abandoning all that has to be eliminated. which establishes the potential for ripening into the rūpakāya. is the wisdom of empty clarity. II. iii. 9:45 AM . and on the mind and the ground.lotsawahouse. so here one receives the water empowerment. the practices of ritual purification and cleanliness and so on. The Vehicle of Kriyā Tantra The kriyā tantras.A Brief Presentation of the Nine Vehicles | Lotsawa House http://www. They accomplish the two types of dharmakāya for their own benefit and the two types of rūpakāya for the benefit of others. the vehicle of caryā tantra and the vehicle of yoga tantra. not existing. the nature of mind itself. and the crown empowerment. Meditation As for the path and the way of practising meditation. meditation. and meditates upon 4) the reality of concentration. such as existing. Entry Point The initial point of entry to the path of secret mantra vajrayana is ripening empowerment.
meditation. which include the empowerments of the vajra. Akṣobhya. iii. and ultimately one attains awakening as Vajradhara of one of the three buddha families: of the family of enlightened body. of the family of enlightened speech. conduct and results. I will now say a little about its entry point.A Brief Presentation of the Nine Vehicles | Lotsawa House http://www. It is also called the ‘tantra of both’ (ubhaya tantra) because its view conforms with that of yoga tantra. v. as described in the particular texts themselves. i. The Vehicle of Caryā Tantra The vehicle of caryā or ‘conduct’ tantra is so-called because it places an equal emphasis on the outer actions of body and speech and the inner cultivation of samādhi. View The view is determined in the same way as in the yoga tantra. v. 5. remaining and arising. the three mentioned earlier plus the ratna family. Vairocana. one attains the common accomplishments and ultimately one reaches the level of a vajradhara of the four buddha families. The Vehicle of Yoga Tantra The vehicle of yoga tantra is so-called because it emphasizes the inner yogic meditation upon reality. or of the family of enlightened mind. bell and name in addition to the water and crown empowerments. ii. who is regarded as a friend. and then maintains the samayas of caryā tantra. Results In the short term. view. while its conduct is similar to that of kriyā. Meditation One visualizes oneself as the samaya being and visualizes the wisdom deity. and the non-conceptual meditation on absolute bodhicitta by means of entering. 6 of 11 7/10/16. Results In the short term. Conduct The conduct here is the same as in kriyā tantra. iv. mudrā and form of the deity. one becomes a desire realm vidyādhara. in front of oneself. so it will be explained below. Entry Point One is matured by means of the five empowerments. i. changes the three types of clothing..lotsawahouse. combining skilful means and wisdom.e. Conduct One performs the three kinds of ritual purification. Amitābha. and then practises the conceptual meditations on the syllable. 9:45 AM .org/tibetan-masters/alak-zenkar/nine-yanas iv. 6. adopts a diet of the three white foods and practices ritual fasting and mantra recitation.
You might wonder why are these are called ‘vehicles of powerful transformative methods. ii. meditation.’ It is because they include powerful methods for transforming all phenomena into great purity and equalness. the relative is seen as the deities of the vajradhātu. beyond conceptual elaboration. as one of the five buddha families (in addition to the four families previously mentioned. 7 of 11 7/10/16. III. one attains enlightenment in Ghanavyūha.lotsawahouse. iv. bell and name) as well as the six empowerments of the master (the empowerment of irreversibility. action and results. and as the supermundane accomplishment. is as follows. crown. in which one rests in a state in which ultimate non-conceptual wisdom is inseparable from the relative appearance of the deity of the vajradhātu. Conduct One practises ritual purification and cleanliness simply as a support. Through the blessing of this. and summons the wisdom being. There is also the yoga of wisdom. and is sealed by means of the four mudrās. or ‘great yoga. conduct and results are as follows: i. view. vajra. confirmation and praising encouragement)—one keeps the samayas as described in the particular texts. prophecy. I will briefly describe its point of entry.A Brief Presentation of the Nine Vehicles | Lotsawa House http://www. and so on. v. who then dissolves into oneself. empowerment of seeing secret reality. The Vehicle of Tantra Mahāyoga The vehicle of mahāyoga. view. there is also Amoghasiddhi’s buddha family of enlightened activity). the way in which the view is established. Once again. Results As a worldly attainment. one becomes a celestial vidyādhara. the vehicle of anuyoga and the vehicle of atiyoga. meditation. Entry Point Having been matured through the eleven empowerments—the five empowerments of the disciples (water. authorization. all phenomena are realised to be clear light. The Three Secret Vehicles of Powerful Transformative Methods These are the three inner classes of tantra: the vehicle of mahāyoga.org/tibetan-masters/alak-zenkar/nine-yanas Its entry point. visualizing oneself as the deity by means of the five aspects of awakening and the four miraculous things. Meditation One meditates on the yoga of skilful means.’ is so-called because it is superior to ordinary yoga tantra since all phenomena are realized to be a magical display in which appearance and emptiness are indivisible. 7. 9:45 AM . iii. View The ground. Ultimately.
9:45 AM . Meditation When it comes to the path and the practice of meditation. meditation. 8. inner. ii. one establishes and then realizes the indivisibility of the [two] higher levels of reality. Results In the short term one reaches the four vidyādhara levels. Entry Point One’s mind is matured through the thirty-six empowerments in which the four rivers—outer. v. one sets up the practice through the three samādhis.org/tibetan-masters/alak-zenkar/nine-yanas i. ensures that the three of purifying. let us say a little about its point of entry. and one keeps the samayas as described in the texts. the main emphasis is on the generation stage. iv. Entry Point Once one’s mind has been matured through receiving the ten outer benefiting empowerments. and all relative phenomena naturally appear as the mandala of deities of the three seats. is so-called because it mainly teaches the path of passionately pursuing (or ‘following’) wisdom. In the practice of generation stage yoga. according to which the cause for the appearance of the essential nature. perfecting and ripening are complete within the visualization.A Brief Presentation of the Nine Vehicles | Lotsawa House http://www. in the realization that all phenomena are the creative expression of the indivisible unity of absolute space and primordial wisdom. accomplishing and secret—are complete. View By means of extraordinary lines of reasoning. View Through logical reasoning one determines that which is to be known.lotsawahouse. or ‘following yoga’. which are the results belonging to the path. the fact that all phenomena are characterized as being the three mandalas in their 8 of 11 7/10/16. view. The Vehicle of Scriptural Transmission Anuyoga The vehicle of anuyoga. iii. is spontaneously present within the pure awareness that is beyond conceptual elaboration. once the visualization is complete. essences. luminosity and so on. the seven riches of the absolute. conduct and results: i. unelaborate and extremely unelaborate conduct. and reaches the level of the Vajradhara of unity. Once again. one activates the vital points of the vajra body. its subtle energies. seals it with the instruction on the four nails securing the life-force. Conduct One maintains elaborate. the five inner enabling empowerments and the three secret profound empowerments. and finally one gains the ultimate fruition. one keeps the samayas as they are described in the texts. and. In the practice of the completion stage yoga. ii.
Conduct One practises the conduct that is beyond adopting or abandoning in the recognition that all perceptions are but the display of the wisdom of great bliss. and its all-pervasive compassionate energy is the nirmāṇakāya. and realizes that this is so. On the path of liberation one practises the non-conceptual samādhi of simply resting in a state that accords with the essence of reality itself. and one keeps the samayas as explained in the texts.’ is so-called because it is the highest of all vehicles. and the approach of the direct realization of spontaneous presence (lhundrup tögal). 9:45 AM . one attains the level of Samantabhadra. and the conceptual samādhi of deity practice. The Vehicle of Pith Instruction Atiyoga The vehicle of Atiyoga.A Brief Presentation of the Nine Vehicles | Lotsawa House http://www. View The view is definitively established by looking directly into the naturally arising wisdom in which the three kāyas are inseparable: the empty essence of naked awareness beyond the ordinary mind is the dharmakāya. iii. view. The following is a brief explanation of the entry point. or ‘utmost yoga.lotsawahouse. in which one visualizes the mandala of supporting palace and supported deities simply by reciting the mantra of generation. 9. iv. On the path of skilful means one generates the wisdom of bliss and emptiness through the practices of the upper and lower gateways.org/tibetan-masters/alak-zenkar/nine-yanas fundamental nature. Results At the culmination of Anuyoga’s own uncommon five yogas. and the ten stages that are included within these five. Meditation The meditation consists of the approach of cutting through resistance to primordial purity (kadak trekchö). Meditation Meditation practice here consists of two paths. Conduct 9 of 11 7/10/16. It involves the realization that all phenomena are nothing other than the appearances of the naturally arising primordial wisdom which has always been beyond arising and ceasing. Entry Point One’s mind is matured through the four ‘expressive power of awareness’ empowerments (rigpé tsal wang). iv. meditation. through which the diligent can reach liberation with exertion. conduct and results of this vehicle. which are essentially its five paths. iii. v. i. through which the lazy can reach liberation without effort. ii. its cognizant nature is the sambhogakāya.
9) sitting in exposed places. ↩ 4. An alternative translation sometimes given is ‘the inner vehicle of gaining awareness through austerities’ but that would not accord with Zenkar Rinpoche’s explanation given later in this text. The eight extremes of conceptual elaboration are: ceasing. being permanent. Brussels: Wisdom Treasury. This is rather a free translation of 'dod pa bsod nyams kyi mtha' ↩ 6. ↩ 3. the rainbow body of great transference. coming. 169: 1) Wearing clothes found in a dust heap. ↩ 8. 7) staying in isolation. An earlier version of this translation was published in Kyabje Zenkar Rinpoche & Pema Lungtok Gyatso Rinpoche. vol. Curd. and 12) staying wherever one happens to be. ↩ 2. v. arising.e. 6) restricting the quantity of food. ↩ 11. and changing one’s secret clothing means to visualize the deity. 8) sitting under trees. The Condensed Prajñāpāramitā Sūtra. 10) sitting in charnel grounds. 4) begging for food. and attains the level of glorious Samantabhadra. milk and butter.A Brief Presentation of the Nine Vehicles | Lotsawa House http://www. ‘Entering’ refers to the realization that all phenomena are beyond arising. ↩ 7. p. sound. changing one’s inner clothing means to guard one’s vows. ↩ 9. Rigpa Translations. form. i. 9:45 AM .. purification of downfalls and purification of thoughts. 2. 2) owning only three robes. Purification of the body by washing. The aspects of emptiness. ↩ 5. syllable. 5) eating one’s meal at a single sitting. 3) wearing felt or woollen clothes. going. one gains the supreme kāya. unlike the ‘rhinoceros-like’ pratyekabuddha arhats who stay by themselves. 1. because all that appears manifests as the display of reality itself. 2005. According to The Nyingma School of Tibetan Buddhism. being multiple and being single. Changes one’s outer clothing means to put on clean clothes. revised 2016 (with thanks to Han Kop). Results Perfecting the four visions of the path. ↩ 10. | Translated by Adam Pearcey.org/tibetan-masters/alak-zenkar/nine-yanas The conduct is free from hope and fear and adopting and abandoning. ↩ 12. the thirteenth bhūmi known as ‘Unexcelled Wisdom’ (yeshe lama). the central scripture of Anuyoga. mudrā and characteristics. 11) sitting even during sleep.lotsawahouse. 10 of 11 7/10/16. The Nine Gradual Vehicles: Two Complementary Presentations. The General Sūtra of the Gathering of All Intentions ('dus pa mdo). They are called ‘parrot-like’ because they remain together in groups. 2015. being non-existent.
The aggregates (skandha) and elements (dhātu) are the seats of the male and female buddhas. 2) the stage of stable foundation. ‘Unity’ here means the unity of dharmakāya and rūpakāya. 11 of 11 7/10/16. empowerment and offering.e. i. 5) the stage of supportive merit. speech. samādhi. mind. 8) the stage of steadfast remaining. ↩ 17. 1) The yoga of the aspiring spiritual warrior on the path of accumulation. ↩ 15. and 10) the stage of riding on perfection.A Brief Presentation of the Nine Vehicles | Lotsawa House http://www.. 4) the yoga of receiving great prophecy on the path of meditation. 1) The stage of uncertain transformation. 3) the yoga of great assurance on the path of seeing. 3) the stage of significant purification.0 Unported License. 9:45 AM . ↩ 13. 7) the stage bringing focus on the result once the path of seeing has arisen through clear light. plus absolute space and primordial wisdom.lotsawahouse. Enlightened body. blessings. and 5) the yoga of perfecting the great creative power on the ultimate path. and the limbs are seats of the male and female wrathful ones. the sense faculties and their objects are the seats of the male and female bodhisattvas. 6) the stage of special progress through stability. ↩ 16. qualities and activity. ↩ 14. 4) the stage of continuous training. 2) the yoga revealing the great enlightened family on the path of joining.org/tibetan-masters/alak-zenkar/nine-yanas ‘remaining’ means to abide once the non-conceptual nature has manifest and ‘arising’ means developing intense compassion for all beings who do not realize this. ↩ 18. 9) the stage of expanding reality. ↩ • Download this text: EPUB MOBI PDF This work is licensed under a Creative Commons Attribution-NonCommercial 3.

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