The Essence of the Tibetan Buddhist Kriya Tantra Deity Yoga in the Geden tradition
Lama G. Tharchin Lharampa Geshe
1. The Great Lam Rim
Firstly, it should be noted that Lam-Rim practice is common to both Sutrayana and Mantrayana. Generally speaking, Vajrayana practices are included within the broader concept of Lam-Rim, meaning 'stages of the path to enlightenment'. According to the Mahayana tradition of Tibetan Buddhism, this concept encompasses both Sutrayana and Tantrayana.
The root text of the Lam-Rim is The Lamp for the Path to Enlightenment by Atisha, which incorporates practices from both Sutrayana and Tantrayana traditions. And also, the brief version of the Lam-Rim, The Spiritual Song of Experience in Lam- Rim, was written by Je Tsongkhapa and includes both Sutrayana and Tantrayana practices.
The Sutrayana part of the 'Lam Rim' is considered a preliminary practice for the Tantrayana part. Among the four classes of Tantrayana, Kriya Tantra is considered a preliminary to Charya Tantra, which in turn is a preliminary to Yoga Tantra and Anuttara-yoga Tantra.
Consequently, Je Tsongkhapa's 'Exposition of the Stages of Mantrayana', also known as 'Ngag-Rim Chen-Mo', is regarded as the second part of the 'Great Lam Rim', or 'Lam Rim Chen Mo'. In the Gelug school of Tibetan Buddhism, the practical handbook for Sutrayana Lam Rim training comprises various versions of Lam-Rim Jor-Choe, consisting mainly of the six preparatory Lam-Rim practices. All schools of Tibetan Buddhism have a similar form of these practices, collectively known as Ngondro.
2. Preliminary practices
In Tibetan Buddhism, Ngondro is made up of the common outer preliminaries, which are shared with sutra, and the uncommon inner preliminaries, which are specific to tantra yoga. These inner preliminaries form two distinct sets of four to five foundational practices.
The common outer preliminary practice involves the four foundational contemplations, which turn the mind away from worldly distractions and towards the Dharma.
1. Mindfulness of Precious Human Life recognizes the rare opportunity and profound potential of human rebirth, which comes with the freedom and leisure to practice.
2. Mindfulness of Impermanence and Death involves reflecting on the transient nature of life and overcoming the tendency to view life as permanent.
3. Mindfulness of Karma (Cause and Effect) recognizes that all actions have ethical consequences, inspiring virtuous conduct.
4. Mindfulness of the sufferings of Samsara involves examining the unsatisfactory and cyclic nature of conditioned existence in order to generate deep renunciation.
The uncommon preliminaries specific to Tantra are specialized Vajrayana practices that establish the spiritual foundation necessary for direct Tantric deity yoga.
1. These include taking refuge and performing prostrations to strengthen dedication to the Three Jewels (Buddha, Dharma and Sangha), as well as physical prostrations to eliminate pride and cultivate humility.
2. Realizing bodhicitta involves developing the compassionate aspiration to attain awakening solely to liberate all sentient beings.
3. Vajrasattva meditation and mantra recitation involve visualization and the 100-syllable mantra to purify deep-seated emotional and mental obscurations.
4. The mandala offering involves symbolically offering the entire universe in order to accumulate the necessary merits for realization.
5. Guru yoga, which involves merging one’s mind with the enlightened qualities of the spiritual mentor, is often considered a fifth core inner practice.
3. Tantra Yana
The term 'Tantra' refers to the mental continuum, or the innate Buddha nature that resides within each individual. This Buddha nature is described in detail in the Uttara Tantra by Arya Asanga and is considered to be the innate luminosity, ultimate reality, emptiness, and wholeness of the mind.
'Uttara Tantra' literally translates as 'the ultimate continuum' and is best known as the title of the Mahayana Buddhist text, the 'Mahayana Uttara Tantra Shastra', which presents definitive teachings on Buddha nature and tathagata-garbha.
The text explains that all sentient beings inherently possess the pure potential for enlightenment. Tradition attributes the text's composition to the bodhisattva Maitreya through the master Asanga. The text serves as a vital philosophical bridge between sutra teachings and advanced Vajrayana or Mahamudra practices. By defining emptiness as luminous and fully endowed with enlightened qualities, the text safeguards practitioners against the two extreme views; nihilism and eternalism.
The essential concept of Buddha nature is its inherent purity. The true nature of the mind is naturally pure, perfect and luminous, remaining completely untouched by temporary or changing mental states such as anger or confusion.
Therefore, there is no reason to feel conceited or contemptuous towards any sentient being, as everyone possesses this equal essence. Consequently, there is no valid reason to feel pride over others or self-contempt regarding one's ability to attain awakening.
Negative emotions and gross mental actions are like veils that temporarily cover this pure nature. However, they do not damage or alter the underlying essence of the mind, and can be completely cleared away.
In Tibetan Buddhism, 'Tantra' (translated as 'rgyud' in Tibetan) literally means 'continuum' or 'thread'. This refers to the unbroken stream of the fundamental mind that connects an ordinary, confused existence with full enlightenment. Tibetan tantric practice forms part of the Vajrayana school of Buddhism and is based on three aspects of this continuum:
1. The ground continuum refers to the fundamental, pure nature of the mind (Buddha nature), which remains present even when a person is feeling confused or troubled.
2. The path continuum refers to the skilful methods, meditations and rituals used to awaken this pure nature.
3. The result continuum is the final state of complete Buddhahood, which is achieved once the practice is complete.
Tantra is essentially a transformative path. Rather than viewing human emotions and desires as enemies, Tantra uses them as fuel for awakening. Visualisation is a technique employed by practitioners to help the mind abandon limited, ordinary self-perceptions by envisioning themselves as enlightened deities. Practices include chanting mantras, working with mandalas and moving subtle inner energies through mind-body yoga. Authentic practice also requires initiation (wang) and direct instruction from a qualified teacher.
4. Kriya Tantra
In the Geden tradition of Tibetan Buddhism, which the great scholar-yogi Je Tsongkhapa (1357–1419) founded, Tantra is structured systematically alongside the Sutra paths. Tsongkhapa's foundational text on the Vajrayana path is the Ngag Rim Chen Mo, also known as The Great Treatise on the Stages of the Path of Secret Mantra. In this text, he outlines the four classes of Tantra used by the New Translation schools, with Kriya Tantra serving as the foundational first class. Tsongkhapa organised the practice of Kriya Tantra systematically, structuring its philosophy, rituals and specific meditation techniques.
To practise Kriya Tantra deity yoga, one must first receive proper Kriya Tantra empowerment from the Tathagata or the corresponding deity family, and then maintain the corresponding vows and close bonds. Kriya Tantra initiation is a sacred Vajrayana Buddhist ritual that formally permits a practitioner to enter a deity's mandala and begin practising the deity yoga.
There are a few key aspects to the Kriya Tantra initiation. The practitioner views the deity as external and approaches them with the same cleanliness, purity and respect with which a devotee would approach a master. This approach is favoured over immediately identifying oneself as being completely non-dual with the deity.
Ripening empowerment typically involves receiving specific empowerments, such as water empowerment, which establishes the potential for the Dharmakaya, and crown empowerment, which establishes the potential for the Rupakaya.
Taking the initiation involves accepting vows to maintain pure motivation, protect bodhicitta and practise correctly.
In Kriya Tantra, practitioners promise to uphold five specific tantric vows when they receive initiation.
1. Take constant refuge in the Buddha, the Dharma, and the Sangha.
2. To regard and respect the tantric master as if they were a Buddha.
3. Avoid negative thoughts, criticism, or hostility towards fellow practitioners.
4. Engage in the prescribed ritual purifications and maintain outer and inner cleanliness as required by this class of Tantra.
5. Finally, practitioners must commit to the daily ritual and meditative practices of the deity.
5. Samayas and Commitments
According to the Geden tradition framework, entering any of the first three Tantric classes (Action, Performance or Yoga) requires you to make formal Bodhisattva vow commitments.
These samayas emphasise cleanliness, both internal and external. Practitioners make a mental pledge to treat their body, environment, resources and activities as completely pure and divine. This involves observing strict physical hygiene, including taking multiple ritual baths and wearing clean clothes.
Practitioners must also refrain from consuming 'black foods', including meat, alcohol, onions, garlic, and radishes. They also pledge to perform the ten virtuous actions: saving life, giving, respectful conduct, speaking the truth, engaging in non-divisive speech, using respectful speech, practising serious conversation, being compassionate, loving, and holding right views.
Commitments to the Action Tantra texts fall into three main deity categories. Depending on the initiation received, a practitioner has particular samayas tied to that family.
The Tathagata Family includes Manjushri, Amitayus, and Sitatapatra. The focus here is on developing ultimate wisdom and avoiding disrespecting the Buddha's body, speech or mind.
The Lotus Family, consisting of Avalokiteshvara and Tara, focuses on cultivating overwhelming compassion and never abandoning sentient beings.
The Vajra Family, consisting of Vajrapani and Achala, focuses on utilising fierce energy to overcome obstacles while maintaining an unbreakable bond with the Vajra Master and Vajra siblings.
6. Deity Yoga
Kriya Tantra Deity Yoga emphasises realising the deity through a specific framework known as the 'six deities' or 'six steps of visualisation'. Practitioners cultivate two essential factors of clear appearance by visualising every detail of the deity with clarity. The second factor is divine pride, which involves deconstructing the ordinary, limited ego and replacing it with the confidence that comes with possessing the deity's enlightened qualities.
In the Ngag-Rim Chen-Mo, Tsongkhapa outlines the meditative steps required to achieve single-minded concentration (Shamatha) and insight (Vipashyana) using Kriya methods. Tsongkhapa maintains that all four tantric classes share an identical ultimate view of the Prasangika Madhyamika realisation of emptiness.
In order to approach Mantra Yana practices, a solid foundation in the common Lam- Rim path of renunciation, bodhicitta, and the realisation of voidness is required. You can prepare for Kriya Tantra practice by refreshing your understanding of these through recitation and meditation on The Three Principal Aspects of the Path by Tsongkhapa, alongside the six preparatory practices of Lam-Rim or Lam-Rim Jor- Choe.
7. Kriya Tantra deities
Tsongkhapa categorised all Kriya Tantra deities into three main families of Buddha, each specialising in a specific energy or enlightened quality.
The three families are the Tathagata (or Buddha) family, the Lotus family, and the Vajra family. There are many ways of describing these families. When talking about a Buddha family, 'family' is short for 'family trait'. A trait is a characteristic, and here it refers to three aspects of Buddha-nature.
These groups are based on the primary active qualities and symbolic traits of the spiritual figures, and the deities are viewed as sacred external presences.
One way of describing them is to consider the Buddha family to represent the body, the Lotus family to represent speech and the Vajra family to represent the mind. Together, they can transform an ordinary body, speech and mind into those of a Buddha.
The Tathagata (Buddha) family is the most widely practised. Led by figures such as Shakyamuni and Manjushri, this family focuses on purification and includes deities such as the Medicine Buddha and Vajrasattva. This family is associated with the centre, wisdom and peace. It has the largest number of sub-categories. Shakyamuni is its Buddha, Manjushri is its lord in texts such as the Manjushri Mula Kalpa, Marici is its mother, and its deities include Ushnisha Vijaya and Sitatapatra.
The Lotus Family, led by Avalokiteshvara, focuses on compassion and comprises figures such as Avalokiteshvara and Tara. This family is associated with the west, compassion and speech.
The Vajra family, led by Vajrapani, focuses on spiritual power and overcoming obstacles, centring on figures such as Vajrapani. Vajra family figures are associated with wrathful and protective deities, or with specific forms of Vajrapani. They are associated with the east, method, and unyielding power.
8. Generation of the Self and the Front Deity
Depending on the specific lineage and text, Je Tsongkhapa explains that Kriya Tantra utilises two methods: Self-Generation, where the self is visualised as the deity; and Front-Generation, where the deity is visualised in the space in front of you. Blessings are requested from the front deity to purify the practitioner and bridge the gap between an ordinary sense of self and divine pride.
In the Ngag-Rim Chen-Mo, Tsongkhapa outlines the meditative steps required to achieve single-minded concentration (Shamatha) and insight (Vipashyana) using Kriya methods.
The actual sadhana begins with a contemplative process in which one visualises oneself as a Buddha figure rather than one's ordinary self, using the six-deity Kriya Tantra practice.
1. The Deity of Emptiness: In this practice, you meditate on the deity of emptiness to prepare for your training.
Many sadhana practices begin with the Sanskrit line 'Om svabhava shuddha sarva dharma svabhava shuddho ham', which acknowledges the emptiness and dependent arising of all phenomena. From this state of emptiness, you manifest as the Buddha deity. Meditate on the fundamental nature of reality, recognising that the deity's ultimate mind and the practitioners are one and the same.
By meditating on the emptiness of your own existence and that of the deity, you dissolve ordinary appearances into emptiness (sunyata), recognising that your mind and the deity's mind share the same ultimate, empty nature.
2. Deity of Letters: Visualise the seed syllables written or shining in space. Picture the letters and syllables of the mantra written on a moon disc in space. The deity's seed syllable is at the centre of a horizontal, full-moon-shaped, flat cushion facing outwards. The other syllables of the mantra are arranged around the edge of the disc. It is important to have a clear visualisation.
Visualising the practitioner as a Buddha figure represents what can be achieved through dedication to a practice inspired by Buddha-nature and a teacher. Therefore, take pride in embodying this aspiration when performing these visualisations of the syllables on the moon disc.³
3. Deity of Sound: This practice involves imagining the subtle sound of the mantra or syllables resonating and emanating light that transforms into a visual aspect. Visualise the deity’s mantra resonating from within emptiness. Then, meditate on the resonance of the deity’s seed syllable (such as AH, MAM or TAM), which arises in space and vibrates with enlightened energy.
Similarly, practitioners take pride in their ability to produce this sound in its purest form, akin to a pure mantra or the pure speech of a Buddha.
4. Deity of Form: This practice involves visualising the form and bodily attributes of the Buddha-deity. The faithful then perceive these as the deity's true form.
By visualising the deity's physical form in full detail, including its attributes, colours, hand gestures (mudras), robes and ornaments, the practitioner transforms into the deity, as if they were the Buddha-figure itself.
5. Deity of Mudra: This practice involves applying specific hand gestures to parts of the body for protection and empowerment. Applying the mudra to the five parts of the body can indicate activity and bring about purification. This involves using specific protective hand gestures on the body and sealing the deity at specific energy points. Touching vital points on your body, such as the heart, crown and throat, while performing the mudras and reciting the mantras 'seals' and stabilises the deity's presence.
6. Deity of Signs: After the first five steps, which involve the deities of voidness, letters or syllables, sound, form, and mudras, you generate a Buddha figure within yourself. The rest of the practice includes various prayers and strong wishes.
In the sadhana practice, visualise yourself as a Buddha figure through the six-deities practice, maintaining a deep awareness of the non-dual, profound understanding of voidness and clear appearance.
This is followed by the remaining ritual activities of the sadhana, such as making offerings and reciting mantras, praises and dedications.
9. Advanced Meditations
Tsongkhapa divides the advanced stabilisation of Kriya Tantra into two main stages of mental focus: 'With Signs' and 'Without Signs'.
In 'yoga with signs', the focus is on the tangible components of the visualisation, such as using the image of a deity to stabilise concentration.
Conversely, 'yoga without signs' involves relinquishing the visual aspect of the deity in order to focus on the ultimate nature of reality (emptiness). This serves as the Kriya equivalent of profound insight (Vipashyana).
Another technique for stabilising concentration is clear visualisation. This involves visualising oneself as a deity while holding one's breath and intensifying mindfulness. This practice helps to achieve single-minded concentration.
Tsongkhapa outlines the stages of advancing mental concentration and samadhi, moving from recitation-based concentration to non-recitation concentration. One of these techniques is the 'Abiding in Fire' practice, which involves visualising oneself surrounded by blazing wisdom flames while reciting the mantra.
In the 'Abiding in Sound' practice, the focus is on the internal mental sound of the mantra syllables vibrating within the heart area. The culmination of these practices is reaching a point of effortless, steady concentration, known as Shamatha.
In Yoga Without Signs, finally, the physical attributes and sounds of the deity are transcended and the non-conceptual realisation of emptiness, Vipashyana, is embraced completely.
10. Conclusion
The Essence of the Tibetan Buddhist Kriya Tantra Yoga in the Geden tradition highlights a few key elements to help those interested in the subject. Please note that this is a very limited and incomplete description of Kriya Tantra deity yoga practice.
Those who are seriously involved in these practices should therefore consult other reliable classical sources, particularly Je Tsongkhapa’s Ngag-Rim Chen-Mo (The Stages of Mantrayana), Kriya tantra chapter, to develop a thorough understanding of the subject.
I hope this will be of help to anyone interested in following the Mantrayana Buddhist path.
OM MA NI PAD ME HUM
