CHAPTER IV. THE TIBETAN TANTRA AND qigong
(a) GENERAL CONCEPT
This lecture is not designed to make you able to teach
yourself Tantric Buddhism or Tibetan energy training or
Qigong. To learn Tantric Buddhism or to learn Qigong or
any mental energy exercise, you must have a knowledgeable
teacher who is willing and able to teach you. If you try to
experiment it yourself you might create serious mental or
physical injuries. This lecture notes is designed to be used
as a reference guide under the supervision of a knowledgeable
teacher.
The term Qigong (Qigong) is a Chinese term which
refers to certain types of control and training in human
biological energy.
The sources of Qigong in
exercises of the masses, Tao Philosophy group, Tao religion,
Ch'an (Zen) School Buddhism,
Land School Buddhism, Tantric School (Tantric) Buddhism, other
various sects of Mahayana and Hinayana Buddhism, Confucism,
and various types of martial arts etc.
It is a general belief that when Buddhism was introduced
to
energy exercises were deemed to be the modified version of
Yoga energy exercises of the Hinduism, and that the energy
exercises of Tantric Buddhist later incorporated the energy
training methods of the original religion of
religion. Actually Buddhist yoga is not the same as Hindu
yoga. It was developed independently. Yoga was a term loosely
referred to different types of training to harmonized the mind
and body. Kundalini Yoga was one of the Yogas originated from
the Bon religious training which later was absorbed by Hatta
Yoga.
The Bon religion were deemed, by some scholars, to have
come from a branch of the Taoism of central part of
religion is very similar to the "Chun Siang"3 training method
of Tao religion of the Six Dynasties Era4 and the "Nei Tan"5
training method of the Tao religion which was popular during
the Tang (618-906) and Sung (960-1279) dynasties. The Tantric
School Buddhism incorporated the energy training technigues of
the Bon religion.
The energy training of the Tantric Buddhism is heavily clouded
by religious rituals. There are thousands of different sub
sects and methods of energy training within the Tantric sect of
Buddhism.
(b) THE DIFFERENT CATEGORIES OF TANTRA
The Tantra training are divided into four major
categories7: Action, Performance, Yoga, and Highest Yoga.
I. Action Tantra (Kriya-Tantra)
Deities are visuallized as external.
Rituals and ceremonies are the main methods.
Susiddhi Sutra is the main text.
Methods used include mantras, seals, cleaning environment
and own self.
II. Performance Tantra (Carya_Tantra)
Deities are identical as adept.
Rituals and internal methods are used, but rituals are
being used more than internal methods.
The training of "Body tantric, oral tantric, and mind tantric in
harmony" is emphasized.
Mahavairocana Sutra is the main text.
III. Yoga Tantra
Power of deities are recognized as arised from non-duality.
Rituals and internal methods are equally emphasized.
IV. Highest Yoga Tantra
Only internal methods are being used.
The Nyingmapa sect divides highest yoga Tantra into 3 sub
categories:
a. Mahayoga
Visualization of deity is gradual.
Focuses on the development stage. Emphasizes the
clarity and precision of visualization as skillful
means.
Meditation on emptiness.
b. Annuyoga
Emphasizes on energy centers, wind and energy.
Visualization on deity is generated instantly.
c. Atiyoga
Emphasizes on mind development.
1. Dzogchen
The word Dzogchen is derived from two Tibetan words:
Dzogpa and chenpo. Dzogpa means "complete" or "end";
and chenpo means "top". So Dzogchen means "Great
Perfection". Some scholars deemed that the term
Dzogchen was derived from two Sanskrit words:
Mahasandhi which means "quintessence" or "gathering
all"; and Atiyoga which means "sumtantric or zenith of
yoga". Actually Dzogchen existed in the Bon tradition
before the introduction of Buddhism to
Dzogchen is generally associated with Nyingma sect.
It has been practised by masters of all sects through
out the centuries.
2. Mahamudra (Chaggya Chenpo, or phyag rgya chen po)
Mahamudra is generally associated with bKa-rgyud
sect.
It is also practised by masters of all sects.
Actually, Mahamudra leads to the same goal as
that of Dzogchen. It is considered as later
translation relative to Dzogchen which is considered
as old translation.7.1
The treatise of Mahamudra is easier to read than
that of Dzogchen because the text of Mahamudra is
organized step by step, so deemed by many adepts.
Mahamudra differs from the classical training of
the Nyimapas in that it does not emphasize "three
tantra in harmony" because it does not have "Oral
Tantra".
Abhiseka (wong) is not necessary because in
abhisekas tutelary deities enter into the initiates
during the rituals and in Mahamudra or Dzogchen,
there is no tutelary deity involved.
The training of Mahamudra is very similar to the
training of Ch'an (Zen) sect. The difference
between Ch'an (Zen) sect and Mahamudra is that
Ch'an sect emphasizes sudden enlightenment while
Mahamudra emphasizes gradual enlightenment through
dyana (ch'an) meditation. To learn Mahamudra one
must have a qualified teacher because deviations
and accidents can happen if it is not practiced
correctly. Mahamudra consists of two major types
of training which can be categorized into four
yoga stages:
(I). Yoga of Ordinary Practice:
(a) Concentration Yoga (Chuan Chu)
(1) Visualization
Among different visualization methods,
visualization on the syllable "Hum"
is deemed to be complete and best.
(2) Adamantine (Ch'in Kang) Breath
(3) Treasure Pot (Pot Shape)
(b) Nondiscriminatory Yoga (Li Si)
(II). Yoga of Extra Ordinary Practice
(a) One-ness Yoga (Ie Wei)
(b) Nonpracticing Yoga (Wu Siu)
The Gelugpa usually do not use the term Atiyoga,
instead divide Anuyoga into: Father Tantra, Mother
Tantra and Non-duality Tantra. The Non-duality
Tantra corresponds to Atiyoga.
During the period from king Songstsen Gampo ( 629-650),
to the reign of king Lang Darma (838-842) there were only two
categories of Tantra: Action and Performance. These two
categories of Tantra are found in the religious writings of
Tibetan language and Han language.
The early Tantric Buddhism, whether prevailed in
and
Buddhism, including Ch'an (Zen). The only difference was that
the Tantric sect emphasized rituals and ceremonies very heavily
relative to the exoteric sects.
The former three categories of Tantra are also called the
"Three External Vehicles of Secret Chants". Its contents are
similar to the contents of Buddhist Yoga techniques introduced
from
The Highest Yoga is also called the "Highest Internal
Vehicle". It was introduced during the later years after the
Tang and Sung Era. Its training is the most strenuous and
difficult and it emphasizes the energy centers and energy
wheel of the body. It also includes "double body training"
which calls for training together with the opposite sex and
also includes mental visualization of the male and female
deities in postures of copulations. Its training methods
are regarded as top secret and are only practiced by those
who have attained higher training in the energy training
and by those high ranking monks with virtuous character
and advance achievement.
Among the four types of training, the Highest Yoga is
the best. If the Highest Yoga is the best why should one
study the other types of Tantra ? The Highest or Highest Yoga
is reserved for those who deserve it because of their virtues
and accomplishment in Tantric Buddhism. Another reason is that
different people are suitable to study different types of
Tantra. The lower types of yogas are also used as foundation
for Highest Yoga.
CHAPTER V. THE TRAINING METHODS OF TANTRIC BUDDHISM
(a) EMPOWERMENT
Empowerment (Abhiseka in Sanskrit or Wong in Tibetan) is a
ceremony:
1. to authorize the disciples to learn certain Tantric lessons.
2. to cleanse obscurations
3. to confer power to the disciples, and
4. to establish relationship with certain deities in the mandala.
The empowerment ceremonies are borrowed partly from the Bon
religion and mainly from the Hindu ceremony of crowning a king
where the rituals involved pouring holy water from the top
of an elephant onto the head of the enthroning prince.
The initiation ritual of the Tantric Buddhism is not an one
time event. A disciple can go through many empowerment
ceremonies for taking various steps of Tantric lessons and
various authorizations such as authorization to teach the
Tantric methods, authorization to give empowerments, etc.
These rituals can be elaborate or can be simple and symbolic
and performed through visualization.
Usually the Lama giving the empowerment constructs a
mandala where different deities are arranged in a circle.
Strips of fabric are distributed to the disciples
taking the initiation. The disciples tie the strips over
their foreheads, symbolizeing the eyes are being obstructed.
After reciting mantras of empowerment, the master
performs the watering ceremony where he or his representatives
would distribute some holy water which the disciples drink
some of it and pour some on their heads. Then each of the
disciples is given a flower (or a petal of flower) to throw
into the mandala. A tutelary deity 7.21 is then selected
by the master for each of the disciples who have thrown the
flower or sometimes if the number of the initiates is too
large, a symbolic throwing will be performed and master will
select one deity for all of the disciples. Then some color
powder or water are distributed to the disciples to be applied
to the foreheads, throats, chests, and navel areas to activate
the energy wheels.
Usually the rituals are accompanied by vajra bells,
clapper drums, gongs, symbals, trumpets, large drums, and
chantings.
Besides mantras, the chantings include blessings consist
beautiful of verses of five or seven syllables.
The low tone chantings of the lamas, piercing sound of
the vajra bells and the bellows of the trumpets and occasionally
exploding sound of the large drums create a serene and stunning
effect for the initiates.
Ceremonies may last about three hours. At the end of the
ceremonies the strips of fabrics are removed from the foreheads
symbolizing the openning of the eyes so that the disciples can
see clearly (spiritually). Usually after the ceremonies fruits
and cookies are distributed to all of the participants of the
ceremonies.
(b) THE THREE SECRET OF BODY, MOUTH AND MIND
The Tantric Buddhism of
western parts of
7.22 "Teachings" refers to theories of Buddhism. "Action"
refers to training (gong) and techniques (fa).
From the point of Qigong, training is Qigong training
and technigues are supernatural techniques.
The fundamental training method is "Three Secret (tantric)
in Harmony":
e.g. the three should be practised harmoniously together
and corrospond to the three tantric of the Buddha.
In general the method of basic training calls for the
use the postures of deities (Buddhas, bodhisatvas), chanting
of mantras, and mentally visualizing the physical shapes of
the deities. This training concentrates on focusing the body,
sound, mental activities to a single target and through
meditation and mental visualization, one enter a calm and
serene mental state and lead the body into enjoying the
pleasure of calmness, emptiness and clearness and achievement
of certain supernatural power.
If we compare the training methods of Tantric Buddhism with
other exoteric sects of Mahayana Buddhism, we can find that
they have some kind of basic similarity except the Tantric sect
also emphasizes the training of physiological part of the
body which most of the exoteric sects lack. 8
The Tantric sect deems that the mental part of the body and
physiological part of the body are inseparable.
The Tantric Buddhism, especially the Highest Yoga differs
some what with other Buddhist sects in that it emphasizes
the training of essential energy9 converting the body and
spirit, and to attain longevity. Its ultimate goal is to
become Buddha (enlightened) and still being able to possess
the physical body, while the Ch'an (Zen) sect maintains that
the heart (mind) is the Buddha.
It is very similar to the philosophy of Nei Tan
Taoism10 which emphasized the "Training of the spirit and
life, bettering the soul and the body".
The Highest Yoga of the Tantric Buddhism of
understanding of energy centers11 and life centers. Among
the different popular theories, there is one that mentions
"three channels and four wheels" ( also five wheels). The
three channels refer to left, middle, and right channels.
The middle channel begins at the top of the head and runs
down the the spine to perineum. This is deemed to be the
life center. The left and right channels run along the spine
and are the supplements for the middle channel. The four
wheels refer to "the four layers of the wheels of the
channels. They are situated at the top of the head, at the
throat, at the heart, and at the navel. With the perineum,
the total number of wheels become five. Every wheel contains
certain numbers of branch channels. The branch channels
connect all the other channels . The three channels is
corresponding to the Tu Mai12 of the Nei Tan Taoism. The
top, heart, navel, and bottom wheels correspond to the
different Tan Tians. The Tibetan Highest Yoga of the Tantric
sect uses certain secret words on the Wheels and visualizes
the secret words during meditation. This corresponds to the
"Ie
on absorbing the energy in the universe as the main method
of training.
I. Body Tantric
The Tantric sect believes that when the body is in harmony,
the energy circuit will be in harmony, and when the energy
circuit is in harmony, the chi energy will be in harmony,
and when the chi energy is in harmony, the mind is in harmony.
There are many postures used according to the different
requirements in various training methods. One of the fundamental
posture is called the "seven branch sitting method".
1. Seven Branch Sitting Method:
A. Sit in cross legged position with body balanced.
B. Place Deng Tse Seal below the navel. A Deng Tse Seal is
where the palms are extended in a relaxed way and the
right palm is placed over the left palm with the thumbs
touching each other lightly.
C. Straighten the back bones and extend the shoulders
sideways.
D. Press the chin against the throat lightly.
E. Touch the tongue to the palate and open the eyes
slightly.
F. Exhale the stale air through the mouth
times.
G. Calm the mind and do not think.
2. Seal (mudra) of the hands
Besides the above mentioned Deng Tse Seal, there are many
other seals.
They are used according to the requirements in different
situations.
The body is said to be "like a mountain". It should be
well balanced and relaxed. The legs can be both folded or
half folded or not folded at all. In the writing of Tsongkapa
(15th century) the founder and grand master of Gelug sect,
it is suggested that if the legs are both folded, it would
be a distraction. It is not advisable to do do. But if the
adepts are accustomed to the postures of folding both legs
(full lotus position), it is acceptable to do so. It is also
acceptable to sit on a chair. But according to the treatise
Mahamudra which is generally associated with the bKa-rgyud
sect, full lotus positions are also being used.
13.01
II. Oral Tantric
Oral Tantric refers to reciting mantra. Mantra means "clear"
or "tool of thinking".13.02 Mantra can be used to clear
the anxieties and sufferings of mankinds.
Recitations are being done while inhaling. It is just opposite
from the ordinary method of exhaling and reciting at the same
time. Recitations are also done with visualizations.
There are five different methods of reciting mantras:
1. Lotus recitation
Chanting with sound.
2. Adamantine recitation
Using the tongue to chant; no sound
3. Samadhi recitation
Visualizing the syllables of the mantra; no sound
4. Sound creating thought recitation
Visualizing a lotus flower in the heart and white sea
shells on the lotus flower and sound of mantra comes out
from the white sea shells.
5. Light visualization recitation
Visualizing the chant of mantra and light is being
etantricted from the mouth.
III. Mind Tantric (Ie Tantric)
Mind Tantric is visualization. Objects of visualization
can be the three channels and the four canon wheels (or five
canon wheels). In any type of training, visualizing the
tutorarly deity (ben-tsun, or yidam) is the first step. After
empowerment and under the guidance of the master, the disciple
throw a flower to a chart of deities (mandala). The picture of
deity where the flower lands, will be the deity selected as
the patron deity.
The throwing of the flower can also be symbolic. The disciple
can just throw the flower in the air and the master that conduct
the empowerment can choose mentally a certain deity as the tutelary
deity. During meditation, the disciple visualizes the image of the
deity. The image of the deity becomes clearer and closer. Eventually
the deity and the disciple become one (in Caryayoga Tantra).
The disciple has to have a clear picture of the tutelary deity.
He/she should scrutinize the image of the deity and create a clear
mental picture of the deity: the positions of the arms, legs,
expressions, and body postures etc..
After getting a clear picture of the tutelary deity, the
disciple should visualize that the deity enters into his body and
become one with the deity.
The following training are deemed to be representative of the
Tantric energy training:
(c) THE THREE PROCEDURES OF ENERGY TRAINING
(b). Breath Regulating.
II. (a). Nine Section Wind
(b). Treasure Pot
(c). Adamantine Chants (Tsin Kang Yung)
III. Chuo Huo Ting (Ming tien, gtum mo, Psychic Heat)
ad
(a). Ie-so: Focusing attention at one spot.
This method involves focusing attention toward an external
object like a deity or crystal, wooden ball, butter lamp
light, candle light, bead or a secrete writing etc or
focusing attention at certain part of the body to achieve
mental concentration and to enter into a trance.
First assume a training posture e.g. the seven branch
sitting postures and maintain certain seal (hand sign).
Exhale nine times to get rid of the poluted air and inhale
three times to take in fresh air. Then visualize that there
is a little white and bright spot as large as a seasame
seed between the eyebrows. This training relaxes one's body
and voice.13.1
(b). Breath Regulating
While sitting in the prescribed position, breathe at the
rate of 15 breaths per minute. The number of breaths can be
lowered as the training becomes more proficient.
2. Adamantine (Tsin Kang) breath counting method. 14
This method using breathing methods to control the functions of
the body.
ad II. Nine Section Wind, Treasure Pot and Adamantine Chants
(a). The nine sections wind17
First use the left index finger to press on the left nostril
and use the right nostril to breath three times. Then use
the right index finger to press on the right nostril and use
the left nostril to breath three times. Use both nostrils to
breath three times. When inhaling visualize that clean air of
rainbow colors pass through the whole body. When exhaling
visualize dark and poluted air is being breathed out.
Lastly visualize the poluted air being purged from the body
through all the pores.
(b). Treasure Pot (four breath methods)
Treasure Pot is also called "Pot Shape Energy Training".
This method involves visualizing the body as a tea pot. After
expelling the stale air from the lungs by exhaling three times,
visualize the energy or air is being absorbed into the body
through the top of the head. After the whole body is filled
with the energy from the universe, the diaphram has to be
lifted and the abdomen flatten. Breath in through the nose and
send the energy to one and a half inch below the navel (same as
tan tien in Nei Tan Taoism).Hold the breath until unable to
hold it any longer, then slowly exhale.
As training becomes better, the length of time of holding the
breath can be longer. Eventually the breath almost becomes
undetectable. Breathing is done as if through the middle
channel. At this stage one can abstain from eating and drinking
fluid many days without losing weight or feel hungry.
(c). Adamantine Chants
One of the mantras used is "
"Hum" are pronounced closer to "ng" than "m". Mantras are
not read but are chanted according to certain intonations
and rythmn.
Ad III. Che Huo Ting (gTum Mo, Psychic Heat) 16
Che Huo Ting or gTum Mo is one of the Six Doctrines
(Six Yogas):
1.gtum-mo, 2.sgyu-lus, 3.rmi-lam, 4.hod-gsal, 5.bar-do,
6.hpho-ba.
Among the Six Doctrines, gtum-mo is considered as energy
training, while others are considered as religious training.
Che Huo refers to sudden burst of fire in the body. The
sudden burst of fire can make the body to heat up. Ting
refers to deep trance achieved by advanced meditation.
The term "Treasure Pot" are sometime used instead of "Che
Huo Ting". Actually, Treasure Pot is the foundation of Che
Huo Ting.
The training method is to place a writing of half "A" or
short "A" (Sanskrit) at the navel and visualize that the
writing giving out a strong red light. The posture involves
tilting the tail bone foward and drawing the anus upward.
This method of energy exercise enables one to resist extreme
cold temperature and enables one to improve one's essence of
life and sexual energy.