Charya Tantra: Difference between revisions
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{{Template:9yanas articles | |||
|title=5. Yana of charya tantra | |||
|sanskrit=caryātantra yāna | |||
|tibetan=[[སྤྱོད་རྒྱུད་ཀྱི་ཐེག་པ་]] | |||
|phonetics=chögyü kyi tekpa | |||
|wylie=spyod rgyud kyi theg pa | |||
}} | |||
'''Charya tantra''' (Skt. ''caryātantra''; Tib. སྤྱོད་རྒྱུད་, [[Wyl.]] ''spyod rgyud'') aka Upayogatantra or Ubhayatantra (ཨུ་པའི་རྒྱུད་, ''u pa'i rgyud'') — the second of the [[three outer classes of tantra]] and the fifth yana according to the [[nine yanas|nine yana]] classification. | |||
The vehicle of charya 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 [[samadhi]]. It is also called the ‘tantra of both’ (Skt. ''ubhaya tantra'') because its view conforms with that of [[yoga tantra]], while its conduct is similar to that of [[kriya tantra]]. | |||
==Overview Given by [[Alak Zenkar Rinpoche]]<ref>{{LH|tibetan-masters/alak-zenkar/nine-yanas|''A Brief Presentation of the Nine Yanas'' by Alak Zenkar Rinpoche}}</ref>== | |||
===Entry Point=== | ===Entry Point=== | ||
One is matured by means of the five [[empowerment]]s, which include the empowerments of the [[vajra]], [[bell]] and name in addition to the water and crown empowerments<ref>Of the [[Kriya tantra]]</ref>, and then maintains the [[samaya]]s of charya tantra, as described in the particular texts themselves. | |||
One is matured by means of the five [[empowerment]]s, which include the empowerments of the vajra, bell and name in addition to the water and crown empowerments, and then maintains the [[samaya]]s of charya tantra, as described in the particular texts themselves. | |||
===View=== | ===View=== | ||
The view is determined in the same way as in the [[yoga tantra]]. | The view is determined in the same way as in the [[yoga tantra]]. | ||
===Meditation=== | ===Meditation=== | ||
One visualizes oneself as the samaya being (Skt. ''[[samayasattva]]'') and visualizes the wisdom deity (Skt. ''[[jñānasattva]]''), who is regarded as a friend, in front of oneself, and then practises the conceptual meditations on the syllable, [[mudra]] and form of the deity, and the non-conceptual meditation on [[absolute bodhichitta]] by means of entering, remaining and arising.<ref>‘Entering’ refers to the realization that all phenomena are beyond arising, ‘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.</ref> | |||
One visualizes oneself as the samaya being and visualizes the wisdom deity, who is regarded as a friend, in front of oneself, and then practises the conceptual meditations on the syllable, mudra and form of the deity, and the non-conceptual meditation on [[absolute bodhichitta]] by means of entering, remaining and arising. | |||
===Conduct=== | ===Conduct=== | ||
The conduct here is the same as in [[kriya tantra]]. | The conduct here is the same as in [[kriya tantra]]. | ||
===Results=== | ===Results=== | ||
In the short term, one attains the [[Eight ordinary accomplishments|common accomplishments]] and ultimately one reaches the level of a [[vajradhara of the four buddha families]] (i.e., the three families mentioned in the results of the [[kriya tantra]] vehicle plus the [[ratna family]]). | |||
In the short term, one attains the [[common accomplishments]] and ultimately one reaches the level of a [[vajradhara | |||
==Notes== | |||
<small><references/></small> | |||
[[Category:Key Terms]] | [[Category:Key Terms]] | ||
[[Category:Yanas]] | |||
[[Category:Nine Yanas]] | [[Category:Nine Yanas]] | ||
[[Category:Vajrayana]] | |||
Latest revision as of 00:21, 18 June 2018
| The Nine Yanas |
| 5. Yana of charya tantra |
| Skt. caryātantra yāna |
| Tib. སྤྱོད་རྒྱུད་ཀྱི་ཐེག་པ་ |
| chögyü kyi tekpa |
| Wyl. spyod rgyud kyi theg pa |
| Read main article for nine yana overview |
| Three Outer Yanas Leading From the Origin |
| 1. Shravaka yana |
| 2. Pratyekabuddha yana |
| 3. Bodhisattva yana |
| Three Yanas of Vedic Asceticism |
| 4. Yana of kriya tantra |
| 5. Yana of charya tantra |
| 6. Yana of yoga tantra |
| Three Yanas of Powerful Transformative Methods |
| 7. Yana of tantra mahayoga |
| 8. Yana of scriptural transmission anuyoga |
| 9. Yana of pith instruction atiyoga |
Charya tantra (Skt. caryātantra; Tib. སྤྱོད་རྒྱུད་, Wyl. spyod rgyud) aka Upayogatantra or Ubhayatantra (ཨུ་པའི་རྒྱུད་, u pa'i rgyud) — the second of the three outer classes of tantra and the fifth yana according to the nine yana classification.
The vehicle of charya 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 samadhi. It is also called the ‘tantra of both’ (Skt. ubhaya tantra) because its view conforms with that of yoga tantra, while its conduct is similar to that of kriya tantra.
Overview Given by Alak Zenkar Rinpoche[1]
Entry Point
One is matured by means of the five empowerments, which include the empowerments of the vajra, bell and name in addition to the water and crown empowerments[2], and then maintains the samayas of charya tantra, as described in the particular texts themselves.
View
The view is determined in the same way as in the yoga tantra.
Meditation
One visualizes oneself as the samaya being (Skt. samayasattva) and visualizes the wisdom deity (Skt. jñānasattva), who is regarded as a friend, in front of oneself, and then practises the conceptual meditations on the syllable, mudra and form of the deity, and the non-conceptual meditation on absolute bodhichitta by means of entering, remaining and arising.[3]
Conduct
The conduct here is the same as in kriya tantra.
Results
In the short term, one attains the common accomplishments and ultimately one reaches the level of a vajradhara of the four buddha families (i.e., the three families mentioned in the results of the kriya tantra vehicle plus the ratna family).
Notes
- ↑
A Brief Presentation of the Nine Yanas by Alak Zenkar Rinpoche
- ↑ Of the Kriya tantra
- ↑ ‘Entering’ refers to the realization that all phenomena are beyond arising, ‘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.
