The 9th International Conference Buddhism & Australia
Chinese Buddhist Encyclopedia Illustrations
|Articles by alphabetic order|
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- One of the two aspects of Vajrayana Practice.
Keith Dowman, in elucidating the spiritual disciplines of the Mahasiddhas, links the completion stage with the Two Truths, voidness, along with a suite of advanced Mahamudra sadhana and other practices that are related to the Six Yogas of Naropa such as tummo:
- Fulfillment meditation includes "highe techniques of meditation, which result in understanding of ultimate truth.
Fundamentally, fulfillment meditation techniques entail the perception of emptiness in form, or the dissolution of form into emptiness: the dissolution of the creative stage vision into emptiness is technically a fulfillment stage practice.
Examples of fulfillment mode yogas are:
dream yoga, the yoga of the mystic heat, Mahamudra meditation, the yoga of the apparitional body, the yoga of resurrection, clear light meditation, and the yoga of uniting skillful means (upaya) and perfect insight (prajna) to create the seed-essence of pure pleasure.
Dowman further maps the instrumentation of "fulfillment meditation" in relation to the Mahamudra kundalini raising of the 'phowa of Great Transference' ("ultimate liberation") through the cranial fontanelle at the 'Bardo of Death' and a subsidiary preparatory sexual yoga:
This imaginary subtle body consists of:
A central channel, or nerve, runs from the sexual center to the fontanelle, and the left, rasana, and right, lalana, channels run parallel joining the central channel, the avadhuti, at the gut center.
Visualization of this system allows the yogin to manipulate the energies relating to the various centers for different mundane purposes, but the highest aim is to inject all energy into the central channel and up to the head center where ultimate liberation is achieved.
This is the yoga of uniting pure pleasure and emptiness.
Jake Dalton states that:
- The perfection stage practices are often divided into those:
- 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.
There are many different types of completion stage practice, such as the
Then, there are the flowing energies. These are of ten types, five major energies and the five minor ones.
The drops refer to the:
the drop between the brows, which becomes manifest during the waking period; the drop at the throat, which becomes manifest during the dream state; the drop at the heart, which becomes manifest at the time of deep sleep; and the drop at the navel, which becomes manifest at the fourth stage (death).
In the Kalachakra we find very detailed explanations of these things.
outer, inner and the alternative Kalachakras.
Based on the proper knowledge of the physical structure of his or her body, when the meditator focuses on certain vital points and penetrates them, he or she is able to withdraw and dissolve the flow of the gross level of wind and mind.
Once you achieve that stage and you have the key, you can attain the complete enlightenment of Buddhahood through the path of Guhyasamaja, that is by actualizaing the illusory body as explained in the Guhyasamaja,
or through the path of Kalachakra which speaks of the achievement of empty form, or through the rainbow body as explained in the Mayajala Tantra, which is also explained in the Great Perfection practices.
When a meditator has gained a certain control over his mind during the waking state, he or she begins to utilize even the dream state in the practice of the path and certain techniques are described for doing this.
There is also another practice quite similar to the transference of consciousness, but with the difference that the consciousness is transferred into another being’s boy or corpse.
These are among the basic practices of the Kagyu tradition.
There is also a Gelug practice of the Six Yogas of Naropa derived from Marpa’s tradition. These meditations can also be found in the Sakya practices of Path and Fruit and in the Nyingma practice of the Heart’s Drop.
But the old tradition or old transmission school, the Nyingma, refers to the Great Perfection Vechile, whose practices consist of the Mind Collection, the Centredness Collection and the Collection of Quintessential Instructions.
Although there are many works on these topics, it is very difficult to perceive the subtleties of these different practices. Among these three collections, the Collection of Quintessential Instruction sis said to be the most profound.
We can say that the practices of the first two Collections lay the foundations for the practice of ‘break-through’.
The view of emptiness explained in the Mind and Centredness Collections must have some features that distinguish it from the view of emptiness expounded in the low vehicle, but it is difficult to explain this clearly in words.
The practices of the Collection of Quintessential Instructions have two aims:
Through understanding these elements of the Great Perfection School, you can understand what is meant by the Great Perfection of the base, the Great Perfection of the path and the Great Perfection of the resultant state.
As I have remarked before, these are factors that can be understood only through experience and cannot be explained merely through words.
although the fundamental text as well as the commentary to it is very large and difficult to understand.
It is also important to study Kunkhyen Jigme Linpa’s text on the Great Perfection called the Treasury of Virtue, in the second volume of which you will find explanations of Great Perfection practices.
I myself believe that these texts were composed by highly realized masters who have been able to extract the essence of all the elements of the Great Perfection and its practices and as a result have been able to recount their experiences in a very few words.
However, I think it would be very difficult to try to understand the practice of the Great Perfection on the basis of these short texts.
This sutra is said to encompass the entire meaning of the Perfection of Wisdom sutras, but it would be either too simple or too difficult if we were to try to study the Perfection of Wisdom on the basis of that sutra.
The conclusion you then arrive at is very simple.
But if you were to approach the Middle Way Consequentialist view of emptiness right from the beginning with that simple statement, ‘Because things are interdependent or dependently arising, they are empty of inherent existence’, you would not fully understand what it meant or implied.
If, in a similar way, you were to read a short text composed by an inexperienced lama on the Great Perfection and were to conclude that the view of the Great Perfection was very simple, that would be a sign that you had not understood it properly.