Introduced to Buddhism. The practice of Vajrayani - finding direct Buddhism and Tantric yoga

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VILNY VID ACCEPTANCE AND DISCONNECTION
Do not be encouraged by human goodness,
Thanks to evidence, because of disrespect and confusion,
Unique of all chotiroh extremes,
Pose with all sorts of analogies,
Gurus of kindness Guru I am intelligent

In that hour, as the sound appeared,
The testimony of the message of the lantsyug has become clear.
Single space and building of knowledge.
Marpa

Buddha, Dharma and Sangha -
Axis three zovnіshnі pritulki.
Accept yak ukrittya,

Guru, Buddha - Batko and Dakin -
The axis is three internal bridges.
Accept yak ukrittya,
All my faith loves them,
I know the joy of that resemblance.
Happiness, come, if you know the lane with them.

Nadi, Prana and Bindu (= Canals, Viter and Dribble of the Soul) -
The axis of three is the same bed.
Accept yak ukrittya,
All my faith loves them,
I know the joy of that resemblance.
Happiness, come, if you know the lane with them.

Form, Porozhnecha and Non-vision
Axis three are real links.
All my faith loves them,
Dovіryayuchi їm all to yourself,
I know the joy of that resemblance.
Happiness, come, if you know the lane with them.

You don’t turn up to Pritulkiv,
Who is to steal you from all your fellow citizens?
Milarepa

Dharma that is 2500 years old is the tse of Dharma. Ale chi bude won
Volodya in our era with such power
Would you like a streak from Svit Brahmi?
One of Naropi's involvement

Vajrayana- tse "Third Potik" Buddhism. There is a clear dressing with Mahayana, a mystical and often distant kind of a famous sposter. Vaughn developed a pose with monastic traditions. The rituals of Vajrayani can be wonderful, especially when it does not imply a fact, a symbol and invisible reality, as a symbol.

The Indian monasteries took over the unprecedented presence of the Buddha and the life of the Dharmi in the land for fifteen centuries. At the same hour, the stink of the basics, from which Buddha's visit extended through the central roads to the winter, through the shovels to the winter and the longest to the highway, and also by sea routes to the Eastern Asia, China and Japan. Sangha Bula with the spirit of the given scholars. From the place of the capital, the sangha step-by-step formalized its monastic functions and transformed itself into the possessor and tlumach of sacred texts. The Buddhist tradition has established a bulo mіsce for scholars - laymen. Protest, the great monastic centers of the boulevard in the evils of the religious and religious institutions, and the stench suffered from the ossified old practices and the dryness. The confession of tantric systems with a collection of cluttered traditional vidnosins amid the black and worldly spirit, taking away the worldly messengers from the wide parasolka of the monastic inflow. In an hour later, the art of spirituality picked up tantra and received the given form of the Vajrayani, for which stench they used texts, techniques and comments. If I wanted the Vajrayana, I brought a new energy to the monasteries, richly who came to life, so the important hand of scholasticism overshadowed the understanding of the Buddha's message in the day of power.

Yak has already been indicated in the life of Padmasambhava Vajrayana and Tantrayana as a secret path to the true truth and to become a secret place for the quiet, whose witness itself has not yet become a true prosperous world. Sriguhyagarbhamahatantararaja to read: "Dharma, I’ll see the secret behind the self-righteous man, I’m superstitiously tame for self-righteousness, and more than nothing tame dumb". So, as the absolute truth is unique, the testimony of the binding can easily overturn all the changes, the development and the differential modes of the robots, the bachiti. Wisdom, jnana is not ignorant, and yet it is captured in the flow of witness. Tse - dzherelo of all the good qualities, prote, yak and light, viprominuvane Soncem, curling the kulu, and good quality, how to lodge with Jnani, how to dazzle his proclamation. And it is obvious, little who knows, that Vajrayani meditation becomes a valuable admission only todi, if light without forms can be reached in it, for there is oversight. Also, when transformed into the Buttya Cycle, everything is learned: і physical tilo, і images become deprived of overpowering.

Until the tenth century, the tradition of the Tantric adepts, who took over their practices in accordance with the formalities of the Sangha, began to take part in the Chants, who appeared in the monasteries and left them to lose the power of power to penetrate into the essence of their existence. It is possible to see the manifestation of things, having learned from the history of the life of Naropi. In a positive aspect, it was that monastic spirituality prevented the onset of Dharmi by the deprived Buddha, so as the tradition of independent transmission lines expanded and reassigned the Sanghi idea. Skry the bullets of their shortcomings: the monastic spirituality that once ruined the spirit of the Buddha's navchans, conducting superficially technical disputes, sacrificing the spiritually directing of the cerebral virtue. In that very hour of the transmission, they were not used to being juggled, and in some cases they could lead to mental breakdowns and bring black magic. Tim is not mensh, the Vajrayani tradition has given great significance to the names of the guru-chola and one of the most important aspects of the Buddha himself. The offense of tradition penetrated to Tibet from Shantarakshita and Padmasambhova and donated there. Mozhlvo, the most talented є line of transmission, as it roared from Tilopi, crossed all the way to Naropi, and through this science Marpu penetrated to Tibet.

Vajrayana can and receive all life, all living of people without surplus. Vaughn is not safe. A yak for a ship that crosses a stormy ocean, even less vidhilennya from the laid course to the point of being raised about the skeleton, so Vajrayana transmits more self-control and accuracy in thoughts, in the minds of those actions. Possibility of evil through the wrong mindset and bazhania of special glory, and also the onset of zahlivy spiritual and psychological bitches is great, since Tsongkap in the thirteenth century has fallen asleep and has fallen asleep in his fundamental reform of people on that principle,

On the cob of the other half І yew. stars That is, in Mahayani Buddhism, a new and direct new form is gradually conceived and formed, for Yana (“Chariot”), I will call it Vajrayani, or Tantric Buddhism; With the final step, you can directly engage in the development of Buddhism in your own fatherland - in India. The word "tantra" itself does not characterize the specificity of this new type of Buddhism. "Tantra" (yak і sutra) is simply a type of text, in which it may not be anything "tantric". The word “sutra” means “thread,” which is to be strung, the word “tantra”, established from the root “tan” (pull, raztyaguvati) and the suffix “tra”, meaning the basis of the fabric; Tobto, like in vipadku with sutras, find out about the basic texts, how to serve as the basis, we cut. To that, if the adherents of Tantrism themselves want to talk about the "paths of the sutras" (Hinayana and Mahayana) and "the paths of the mantras", it’s not mensh, it stinks for beautifully naming your day as Vajrayana, protist to the mind of the Mahayana, shlyakh ", won, all the middle of the Mahayani), and the classic Mahayansky way of the step-by-step, the so-called Paramitayani, tobto, Shlyakhu Paramit, or the details, should be translated to" That Shore ". Tobto Vajrayana is opposed to the Paramitayani itself, and not to the Mahayana, which includes in itself і Paramitayana (until I become a Buddha for three non-shy kalpis) and Vajrayana (until I become a Buddha for one life, "in the whole tilі"). The word vajra, which I will name "Vajrayana", was used for the meaning of the thunderous scepter of the Indian Zeus - the Vedic God Indri, protest of the steps of the wolf wolf. On the right, there is one meaning of the word "vajra" - "diamond", "adamant". Within the framework of Buddhism, the word "vajra" was thought to be associated with one side, the nature of the awakened svidomosty was fully understood, similar to the diamond, and from the latter - the very awakening, enlightenment, close to the mittє. Ritual Buddhist vajra, so itself, like і an old vajra, є with the sight of a scepter, that symbolizes the awakening of witness, and also karuna (spivchuttya) і fall (right into the hands) in the wrong hands; clergyman symbolizing awakening as the result of integration (yugannadha) of wisdom that method, emptying that spiritual, the same word Vajrayana can be translated as “Diamond Kolisnitsya”, “Thundering Kolisnitsya” is just right. ) Vajrayana does not convey practically anything new in relation to the classic Mahayana and is based on the philosophy of philosophy - Madhyamaku, the yoga theory of Tathagatagarbhi.

All the freedom of the Diamond Colonel is tied up with methods (I will fall), if I want the goal of storing these methods all the same - I’ll become a Buddha for the good of all living things. Vajrayana stverdzhu, which is the head of the transition to the method - its superb efficiency, "mittєvist", which allows people to become Buddha with one life, and not three invisible (asankheyev) holy cycles-kalpas. Otzhe, an adherent of the tantric path can shvid more than a visonati his abode of bodhisattvi - becoming a Buddha for the relief of all things, how to sink in the swamp of the cyclical vision of the people-death. During the water hour, the Vajrayani mentors were whispering, so that the way and the most secure, we would take you to a direct convergence to the top of the mountain along a rope stretched over the usim's girky gorges and breaks. Naymensha pardon on the whole road will bring a yogin to God or folk in a special "vajra hell". A guarantee of success on a whole unsatisfactory way є being sick to the ideal of bodhisattvi and pragmatic nabuti stan Buddy yaknaishvidshe, so you can better reimagine the health of a sansari citizen. As a yogin joins the Columbus of Thunder for the sake of powerful success, in the pursuit of magical powers that can, for his endowment and spiritual degradation are not gateways. To this, the tantric texts were respected by the innermost ones, and an ear of practice in the Vajrayani system was transferred to the rejection of special dedication and general dedication from the natives and the clarification of the teacher, which is the end of the Path. The role of a preceptor, a guru, the role of a teacher, a guru, is superbly great in tantric practice, and in some young adepts they spent a lot of time and reported the great Zusils to know the guided mentor. By virtue of the power of the secret, the Vajrayani practice was also called the Chariot of Taєm Tantri, or simply secret (esoteric) vchennyam (kit mi jiao).

All tantri, tobto the doctrinal texts of the Vajrayani, which are themselves, similar to the sutras, nastanovs, contributions by the authors of the tantras to the mouth of the Buddhi-Bhagavan himself, were divided into chotiri clasi: kriya-tantri (tantri purification) (tantri tantri) (tantri tantri) (tantri tantri) - tantri (yogic tantri) and annutara yoga-tantri (tantri naivishoy yoga), moreover, the rest, for the other class also dwelled on the mother's tantri (as in them it was full of wisdom-prajnya and life) giving the method-upaï that the ear of the ear) and real tantri (as the two principals grate the same role). The first steps were taken of the specific classifications. So, the Tibetan school of Nyingma-pa called annutara yoga the Great Yoga (maha yoga) and added two types of yoga to the standard classification: anu yoga (pochatkova yoga), which gave the robot a nadi)), і [maha] ati-yoga [great] has mastered yoga, abo Dzog-chen).

Indeed, later on, the standard classification of tantras was approved to be completed not earlier than the 11th century, and not in India, but in Tibet (perhaps, by the author of Bromton Krai, 992-1074, a study of the famous Buddhist prophecy of the Synod of Athens) The skin type of tantras was inspired by their own methods: in the kriya tantras, they overwhelm the new forms of practice, in front of them, mystic rituals, in the chari tantras there are elements of the internal, overwhelming practice, in the yoga-tantra of the yoga-tantra. In addition, there is an annutara of yoga tantra of the authorities and a number of specific rice, which can be clearly understood as a type of tantric texts from the texts of the second classes. The basic methods, proponated by the first three classes of tantras, can be brought up to the development of special ones, which can be more symbolically meaningful, ritual-literary and before the practice of mantras, the technique of visualization of the visualization of the divine image.

The practice of chanting mantras is of great importance in Vajrayana, but it is often called Mantrayana - the Chariot of Mantras (I will call it one to stop before the practice of the first three categories of tantras). Strictly apparent, the practice of playing prayer-mantras is kind and classical Mahayani. However, the nature of the Mahayansky prayers and tantric mantras and dharani zovsim development. Mahayanskiy mantry invoke rozrahovani on the mindless sense of the warehouse їхніх words and words. For example: “Ohm! Svabhava shuddha, sarva dharma svabhava shuddha. Hum! " ("Om! Pure freedom, pure freedom of all dharmas. Hum!"). Abo mantra prajna-paramiti iz “Sutri heart”: “Om! Gate, gate, paragati, parasamgati, bodhi. Matchmaker!" ("Om! About introducing the boundaries, translating the boundaries between, conducting the boundary between the boundary, awakening. Glory!"). For the famous mantra of the great pitiful bodhisattvi Avalokiteshvari “Om mani padme hum” - “Om! Expensive lotus flowers! Hum! ”. Slid to beastly respect, even with the cich mantras, store them like that and hum without reloading. Qia is sacred non-shifting (in a warehouse, for aum, having entered the sacred shte back to Buddhism), even without prioritizing them with tantric mantras. Sound production, which I am setting up the mantri, like, yak hum, ah, xri, e-ma-ho, too, do not foul the necessary vocabulary sense. The stinks are rooted in the perfect inflow of their sounding, the sounding sounds themselves and the modulation of the voice when it’s intoned for the testimony and psychophysical parameters of yoga, which I repeat. Vimova's mantra is also more closely related to the environment and intelligence of the internal (esoteric) sense of the mantry and in pouring. Often you can also look at the written text of mantras (sometimes visualize on the singing parts of the floor), at which point you can set the singing color, size, tone and parameters of the letter, so you can look.

Kukai (Kobo Daisi), the founder of the Japanese tantric school of Shingon (774-835), became overnight and the creator of the Japanese national alphabet, and was interested in tantras to the sound of that graphic fiction. The practice of tantric mantras also conveyed a special dedication to explaining the correct vocalization of this sound. The technique of visualization of deities is also superbly fragmented in Vajrayana. A practicing yogin is guilty of imposing the idea of ​​that chi buddha chi bodhisattva, not just as an image, but as a human being, with whom one can grow. Call the visualization of the deities to supervise the recitation of the mantras assigned to you. Especially the tsya form of watching is characteristic of the methods of anutara yoga-tantras of the first stage of practice (so the titles of the steps of generation of utpattikram).

Mandala (literally: "colo") is a folding trivial (I want to see іkoni, how to imagine mandalas), a model of the psychocosm in the aspect of awakened witness of that one Buddha, or bodhisattvi (your image in the center, you want to be distant). A yogin visualizes a mandala, will be like a inner mandala at his own witness; it is no longer "light saw and brude", but Pure Earth, "Buddha's Field". It is obviously significant that they started to see the grandiose temple complexes, awakened at the form of mandala. On the thought of bagatokhs of prelates, such, for example, the celebrations of the Indonesian monaster of Borobudur, with a giant mandala in stone.

It is important to say that, since the first elements of tantric practice, they have been dying in Buddhism for a long time, have begun to form themselves into a special yogic system - Vajrayana. Obviously, the whole process is to be respected in the IV-V centuries. At every time, until the 8th century, all forms of methods described in the tantras of the first three classes were also used (in the first quarter of the 8th century, the stench was repaired in China). In the middle of the VIII century, the emergence of the tantras of the newest yoga (anutara yoga-tantri) and other forms of practice should be resumed. If you talk about a place of tantric Buddhism, then it, shvidshe for everything, was born in India (maybe, the district, de-roztasovuvalasya famous stupa Dhanyataka - nin the village of Amaravati in the Guntur district of the state of Andhraprayez Ordian lands, for Bengal is also not an exclusion, since Vajrayana especially flourished in Kamarupi - Asam). Anutara yoga-tantri (tobto, again, the tantri of the best yoga) vikoristovuyt usi is described as a method of that priyomi, prote їх changing meaningful world is changed. In addition, the tantras of the class of power and a number of specific rice, which are popular and associated in popular literature with the word "tantra," , Chakrasamvaru tantra, Kalachakra tantra ta in). Alle, the first thing to look at is the specifics, food about Vajrayani's walking can be put forward, but a meaningful world can help the intelligence and dayliness of tantric texts of modern yoga, and the nature of the methods described in these texts, as well as the methods described by them.

Buddhism is richly shaped in the framework of the protest of a living religious and moral respect against the overtaken Brahman dogmatism and ritualism, against the snobbish pride of “two people”. For an hour, appear the Diamond Colonies even in Buddhism itself, as the widespread and prosperous religion, manifested in the most invincible piety, enchanted by its righteousness and garnets, imbued in the walls of monasteries; winikla chernecha elita, which brought up the spirit of the awakened one to the scrupulous attention to the letters of the monastic statutes and formal attributions. The process of extinguishing a living religious impulse sponded a number of Buddhist epithets to abandon the traditional black way of living in the name of the spirit of Buddha, which is unacceptable to any psychic formalism to the point of sacrificing dogmatic This tendency was known to be a great viraz in the images of mahasiddhas (“great thoroughbreds”), people who walked across the road to the vision of the individual viewer and the yogic insight into monastic isolation. The images of the Mahasiddhas (Tilopa, Naropa, Marpa and іnshikh.) Have a grotesque, foolish, hourly shocking middle dweller with expanded manifestations of holiness and piety.

The axis is even more characteristic butt from “Zhittapisu weighs ten chotir'okh mahasiddhas”, folded between XI-XII to become “the great guru from Champari” - tantrik Abkhayadatta: “Virupa practicing yoga two twelve rocks (pre-siddalis). Once a novice has bought wine and meat and a gift to you; after the whole Virup became a catch of pigeons and people. If there were no pigeons, the chances were that the pigeons came from us? Chentsi looked around the cells, and looked at the cell of Virupi. Having zazirnuvshis at Vіkno, they poured the stench, like winn іt the meat of the pigeon, washed it down with wine. At the closest zbora there was a show of Vignati Virupu from the Monastery. On the day of the dismissal of the wine, in the image of the Buddha, picking up that cup for mercy, having bowed and bowed. One of the last chances on the road sleeping yo: "Where do you go now?" Virupa replied: "You have signaled me, how can you now feel good about where I'm going?" Not far from the monastery is the Bulo Great Lake, Virupa zirvvvvvvіtku lotus and іdnіs yogo Buddі, because of the shore of the lake win, standing on a lotus leaf and floated on the water to the other shore. Having dumped this colony, they turned to death and began to feed it: "Now, did you drive in the birds?" “I didn’t beat anyone,” said Virup, and asked the novice to bring the maladies. Virupa having overshadowed the black community and becoming the life of a mandarin yogin, once Virupa came to the banks of the Ganges and asked for a pittha from the goddess of the world, but she didn’t give anything to you. The teacher drove and went to the other shore, as if she had bought wine from Kanasati Virup from the tavern, the servant served him wine and rice cakes, as they were duly honored, wine benketuv after two days without interruption, and the dream did not collapse. c'is miscy. Todi the king is quiet, spontaneous with the furnishings, squeezing the knowledge, who created the whole miracle. The goddess Sontsya appeared to the tsar uvi si and said: "The mandarin yogin has laid me down for the servant from the tavern." In a dozen hour, if the tsar and his honor were paid for the wine, drink Vyrupoya, the borg of the one who has already been unsuccessful in growing, that znik. Pislya tsyogo wines were fed to the edge of the Indra, where the yazychniki lived. There, for example, there was a forty-meter image of Shivi at the viglyad of the "Great Lord", Maheshvari. Vіrupy proponutied to bow to you, ale vin vіdpovіv: "The older brother is not guilty of bowing to the young one." The tsar and his closeness cried out to feel Virupa, since they didn’t bow down. “I can’t - there will be a great sin,” Virupa said. "Let your fucking fall on me!" - the king laughed. If the Vigilant clasped his hands and fell down, the majestic statue cracked open and snapped out a voice: "I grieve for you! "The ear of the oath has become a tsilim once again, as it was before. The inhabitants of the world gave Virupi all the gifts, as they brought the statues of Shivi, and became Buddhists. It seems that a part of the tsikh gifts was saved by the dosi."

Mahasiddhi bully us in front of the practitioners, yogins, who are more likely to reach the religious point of view, and not the scholastic subtle interpretations of the Dharmi and the few self-discussions about them, the monasteries of steel Yogini-mahasiddhi did not tie themselves to the people of formal habitation, they led them to live in a great way of living and to call them, to their old hair (and in some beards), who were lamichents wear on their shins, or shortly cut their heads with feathers with the characteristic stripping of the Vajrayani yogin, flocking at the time of the day by the laity). Not to blame for dogmatic predictions, the stench was wickedly mixed up with such, like the stench of Indian yogins, as the stench of the Brahman's orthodoxy, which led to an indiscriminate exchange of ideas and methods of yoga practice. Obviously, in the middle class itself, the images were formed, characteristic of the tantras of the class of new yoga (the development of the ruhu of the mahasiddhas - X-XI centuries), which became more important in the general community and monastic Buddhism.

Speaking about mahasiddhah, it’s impossible not to make a guess about the number of Naropi yogas: 1) yoga of inner warmth, 2) yoga of illusory mind, 3) yoga of dreams, 4) yoga of clear light, 5) yoga of an intermediate stanu, 6. If I want all the methods of qikh yogic systems even tsikavi, then we will have to intermittently deprived of a few words about the change in the form of tantric yoga. Bardo yoga is transferred to the mind of yogin and enters into the industrial camp between death and new peoples (antara bhava; Tib. Bardo; kit. Zhun іn). The yogi reaches a special stand of svidomosty, otozhnuvanny him with the industrial. In a new knowledge of the vision, and the evidence of a yogin (psychological sub'єct) can easily move from space, experiencing a change of vision. When a yogin sees it, it’s like a bondage to its own extent with an elastic thread. Cutting the thread means bi vyvzhnyu death. Do you need an input from an industrial mill? In tantric Buddhism, there is a manifestation of skin death at the singing moment, the awakening is experienced, and the light of the empty Dharma Tila, which is also of the powerfully contemplated nature, is immeasurably clearer. The consolidation of the experience (well, as a tradition, it is practically impossible not to give in to anyone) means that I will become a Buddha and a vihid iz samsari. For that, the yogin is pragmatic to escape from life, overwhelmed in the camp of samadhi, in the industrial camp, and try to know awakening in the new one. Yoga of inner heat (chundi yoga, Tib. Tummo) is especially popular in Tibetan schools Kagyu-pa (Kajud-pa). Chunda yoga transfers to the robot with psychophysiological "thin" centers - chakras and channels, such as life energy (prana) circulating along the til (nadi), for sublimation of prana, so that it turns into a strong state of life, ). Of particular interest is yoga dreaming with the technique of "unfulfilled sleep", like step-by-step to move into smart practice and see yoga and yes, understanding the illusory "dreamlike" of all phenomena. Seemingly, at the end of the day (waking up and waking up), there can be Ch'an (Zen) Chentsi regions of Western Asia. Yoga of the illusory body, where the dawg of the "inner alchemy" (her danin) polyagu is in place of the "coarse" physical body by the "subtle" energetic til, stemmed from the energetic-pran and we will go up to the raid syayva. Yoga transfer of svіdomosti (Tib. Pkhova) polyagaє at "vіdkrittі" on the head of a special "thin opening" ("opening Brahmi") for the entrance through the new at the moment of death the svіdomosti, otochened "by the energetic shell" of the Earth, " Buddha. The zm_st of yoga of a clear light (prabhasvara, Tib. Od gsal) is close, as much as possible to judge, the yogis of the mid-range.

Talking about mahasiddhi, it is important to bear in mind for one more moment. Tendentsіya to substantsіalіzatsії probudzhenoї svіdomostі, yak about yshlosya in zv'yazku of teorієyu Tathagatagarbha, znahodit svoє Povny completion in the texts of pov'yazanih іmenami mahasiddhas, i pіznіh in tantra, scho, mozhlivo, obumovleno konvergentsієyu іnduїstskoї i buddіyskoї yoga to psycho traditsії іndіyskoї Vajrayani. In the new tantras, it’s about being the witness of Adibuddi (Spochatkovy, or the Odinny Buddha), the personification of one absolute Rozumu, who loves all the buttya (Dharma’s light - dharmadhatu), yak sangaru, so popular in China and Japan Mahavairochana tantra) to speak about the “Great I” (mahatman) as a synonym of Dharma Tila Buddhi. The real Dharmakaya is most often described in the cikh texts by the quiet terms themselves, like the divine Atman Upanishad and those of the Brahman texts, the ones who are directly called the names of the Indian applied gods (Vishnu, Shivi.) : "Tse tilo-vajra є Brahma, mova-Vajra є Shiva (the Great Lord), dumka-vajra, king, є the great sorcerer Vishnu." Yak, having respected one Indian Buddhist, Vajrasattva (Diamond-nezlamna Istota, but not one for the whole reality of one Rozum), a lot for all the gods that are named here, more wines and the same fortune. The need for boules of the majestic Zusill of the reformer of Buddhism in Tibet Tszongkhapi (XIV-XV centuries), in the framework of the tradition of Buddhism in Tibet, the narrow position of tantras in the classic form of Madhyamaka-prassangalasy in schools of In the “old” schools of Tibetan Buddhism (Sakya-pa, Kagyu-pa and especially Nyingma-pa), the outward “convergent” character of the “theology” of tantras was taken from the older mens of the primordial viglyad.

What time does one hour of reading the tantric texts of the most recent yoga fall? In front of, the motives of the sinister, evil and greedy, repeated in positive contexts by those lovemaking, blood-confusion, driving, stealing and inviting kanibalism - it is all worthwhile to recommend before the intrusion of the true spirit to yoga, everything, everybody, everybody, healthy spirituality to all living things that peace. I raptom - declare about those who are happy with all the addictions the same way, I will say, by the raptom - prophesies, as they are Buddha-Bhagavan, who will be in yoni, "lotus" of women, hear into a swoon, more reminiscent of the prophets with cries to beat the fathers and the witnesses. Who stand for all the cim? Neither as “satanic”, did the “black magicians” take over the image of the laggard and pitiful Buddha for the purpose of focusing the living on the basis of visibility? What is it? Ale scho?

In the first place, I would like to say that the method of tantras, I want to lead, according to tradition, to the same result, but the method of sutras of the classic Mahayani, prote, due to its character is directly opposed to that. Mahayana (that and Hinayana) is in front of the pratsyuval with witness, with this thin and superficial ball of psyche, which is typical for people themselves and very often for dressing because of the type of civilization development of that kind of suspension. I do not have to step-by-step enlightened Mahayani methods to tangle the big balls and layers of the psyche, purifying and transforming them. Insha rich Vajrayana. Vona directly at once repaired the pratsyuvati with the dark without days of the unaware and unaware, that "quiet virus" in which the "devil can be found", the vicarious ones of the divine surrealistic images and archetypes for the bright pathos of the roots themselves: Learn by the practitioner themselves, bombarding the protest of the "middle". At the same time, the cherga of svidomosti was teaching, re-translating for the purification of the dark glybin from the house. The great role of the specific guru of specific skin practice for the knowledge of the basic mentality of the psyche to the affection (klesha): chi є vin grudge, addiction, negligence, pride chi zdristyu. To this, the text of the Diamond Collegiate is innocently repeated, that the apologies are not guilty of being victorious, but being perceived and transformed, being transformed into awakening the likeness of something like that, as in the process of transmutation of the alchemists. Such a rank, the tantric yogin himself appears to be an alchemist (not vaguely, such famous mahasiddhi, like Nagardzhun II and Sarakh, were respected by alchemists) / wisdom of Buddha). I as the basis of the transmutation of metals є as a perchomateria, that I create the nature of yak zaliz, and gold, then the basis of attracting addictions and pulling at the wisdom of Buddha є buddhatva is the nature of Buddha, as it is the nature of the psyche that all tea and In any case, to navigate the lowest psychic act is similar to the fact that the water is lost like a seaweed, so in any obstruction of kalyuzhi: even a lot of work is not necessary for that pure life before the nature of the will of water. As has already been said, the Tibetan tradition of Dzog-chen Mahayani is the doctrine of the identity and realism of samsari and nirvani. naming the nature of svidomosty "svidomostyu" (chittatva, sems-nid) on vidminu from simply psyche, abo rosum (chitta; sems); in the Chinese-distant tradition, Ch'an (Zen) is called "the nature of the mind" (xin xing), yak and see in the act of "nature's bachelor" (Chinese jian xing; jap. Kense). The essence is pure and unbroken, the posture of sub'єktno-ob'ktny gnosis (jnana; kit chzhi, Tib. Rig-pa abo yeshes). And here the Vajrayani adepts relate in general to one of the basic postulates.

Dal, all tantric texts are highly signified, semiotic and not rooted for a long time (we will not forget about it and it is not safe for the profane at night). There is something in the interpretation to lie in the rivnya, on which the text is blurry. So, on one level, vimoga beat a daddy in can mean a vikorinennya klyosh and dualistic reality, how to serve as a beggar for a sansaric ustot, and on the other, it can mean an additional age of yogi the time of the vising of the Chinese Chan chen Lin-tszi, IX century: "Zustrіnesh Buddha, - kill the Buddha, the devices of the Patriarch, - kill the Patriarch" vlasny heart-rose). The same is true for other metaphors of evil (for example, the phrase from Psalm 136 “On Babylonian Little Rivers”: “Blessed cholovik, how are you loathing about a stone”, de pid “Babylonian disliked” of the Orthodox Church of the Rose).

Especially the zupinitisya on the sexual symbolism of tantras, as nasіlki is obvious, she began to associate with the western inhabitant with the word "tantrism". Not surprisingly, tantric yoga, how to work from the perspective, especially respect was given to sexuality (libido) as the basis of energy itself to the body, which looks like a microcosm - it is an exact homomorphic copy of the uni. In addition, Vajrayana saw bliss, unhappiness (sukha, bhoga) as the most important attribute of the Buddha's nature and voted the thesis about the absence of empty bliss. In the tantras, the understanding of the Tila of Great Bliss (mahasukha kaya) is introduced, as if to look at the single day of the three Til Buddhi. And from the cold to orgasm, the tantrikas saw it as the best adequate sansaric virase of transcendental bliss. In sexual yosi tantras, orgasm is guilty of being experienced as intensely as possible; Moreover, adherents of the Diamond Collegiate brought sexual images of the community with the basic tenets of the Mahayana doctrine. Nagadaєmo, scho, for the Mahayani, the nature of the people is awakened (without being, at this hour, the people) from the knowledge of the maister method of bodhisattvi that yogo great spirit (karuna, the symbol of the godlessness) all phenomena (prajnya, її symbol - dzvinochok). Qia integration of spirituality / method and wisdom / emptyness (yuganaddha) є awakening (bodhi). To this, the tantric tradition of spiriting the spirit didn’t come to mind. The method - with the cholovy, active ear, and the wisdom - with the feminine, passive and metaphorically revealing awakening, nabutta become a Buddha at the viglyad of the cholovichy In such a rank, the tantric images of the syzygy (couples) of deities, how to come together, є do not, as a metaphorical image of the unity of the spiritual , the essence of malaria, psycho-practice) awakening as a high degree of integrity, integration of psychosomatic aspects in the specialness-microcosm (cited as the tantric principle of totality, singleness of the spirit and the sense of self). Since a long time ago there was only one bhikshu for a meal, who didn’t go through a woman, but I didn’t know how to pass a skeleton, but I don’t know that now Vajrayan’s state of mind is one day before a woman’s support. At the same time, the ancient bhikshu-hinist, and the yogin-tantrik walked from the completely Buddhist doctrinal foundations, more than once they demonstrated the uninvolved plasticity of Buddhism and their health, which were lost on ourselves, within the framework of the paradigm of life. To that, say without a hitch, what kind of Buddhism is “correct” - Hinayan, like to bash no choloviks, no women, deprive the walking skeletons of chi is tantric, rob human sexuality with one method (I will fall) until I become a Buddha. Mabut, a whole "correct" Buddhism (that is, similar to the principles of the Dharmi), and those, and іnshe.

Chi mali mice in tantric practice real rituals, how did they convey the physical closeness of the choloviks (yogin) and women (mudra), who took their part from them, took their part from them, took their part from them, took their part from them, took their part from them, took their part from them, took their part from them, took a part from them, took their part from them, took their part from them, took their part from them, took a part from them, took their part from them, took their part from them, took their part from them, and took their In this hour it is quite obvious that in the early period the development of Vajrayani yoga, as they did not accept the black inmates, practiced sexual rituals efficiently, as they transfered as if they needed to understand the efficiency of self-denial of the deity of a partner. Inodi is a sexual ritual with a part of the tantric initiation (like in vipadku with esoteric chotirma devotees in the practice of Kalachakra tantri). Moreover, when it comes to form tantric yoga, especially at the stage of completion of the practice (utpanna krama, satpatti krama), it is necessary to have a real relationship with a partner (karma-mudra), and not yogo in meditative jravannya. They practiced rituals and practiced for a while, including in Tibet, protest by yogis, who did not accept the black abodes. The practice of other rituals and yogic methods for the Chechens Bula Suvoro is fenced off as insanely against Vinah, about which the authorities of the Tibetan Buddhist tradition, as a protest of Atisha (XI century) , prote, not, the very methods, if the stench was practiced by lay yogis. That in monasteries (the practice of the annutara-yoga tantra methods in the monastic middle is left to settle in the XI-XII centuries), from sexual yoga, people have been introduced to, satisfied with the meditative self-perception of the practice, in addition to But in any way, tantric yoga is not even a technology of sex, but it is propagated by the number of charlatans in Tantric, and not a way of rejecting a sensitive contentedness for the help of mystical psychoticism, but for the most robotic system psychotechnics, including that free psychoanalysis and psychotherapy. It is important to mention one other circumstance. For a long time, it was in Vajrayana that more and more women were beginning to dominate the day and women were simply victorious in tantric rituals for the corny of the people of yogis. In addition to the modern life, the zokrem, and the living tradition of the Himalayan region, they showed that Vajrayana had a reference cult of women. A lot of mentors-gurus bully women, women have a lot of descriptions of tantric forms of practice - Sadhan. Women looked like they showed an ear of wisdom and often led the spirits of tantric yogis. Talking about the "instrumentalism" of women in tantra, or more about the sexual exploitation of women, is absolutely incorrect. Here, one hundred percent of Buddhist Tantrism can be attributed to the Indian (Shivaist) Tantrism, which developed in parallel with it. In Buddhism, the ear of life is prajnya, tobto, wisdom, intuating reality, as the intelligence of nature and sansari as empty for the sake of becoming of svidomosty; prajna is passive. In shivaizm, the ear of life is shakti, tobto strength, energy, and one thing that brings to the light of the creative power of God; shaktі s viznachennya is active. The Buddhist-Indian convergence on the level of yoga, however, has gone so far as in the most popular tantras (for example, in the “Kalachakra Tantra”, the ear of the XI century), it appears as an understanding of “shakti”, which is not the same as in Buddhism.

Tantric Buddhism Wiklikav before life a new pantheon of deities, uncharacteristic of other forms of Buddhism. If on a Buddhist ikon you bach a bagatric hand and a bagat-head, a deity wrapped in skulls, who often clutches your prajna in the envelopes, then you know that you bach the very icon of tantric Buddhism. What kind of religious wisdom of such images? Similarly, before that, as the sexual symbolism of the tantras mav its prototype in the archaic cults of roguishness (mabut, ancient walking) found india, which bully was radically reappraised by Buddhism, and became, in the present, , the tantric pantheon is also a significant world rooted in the cults of archaic deities, the shanuvannya of those who have been saved in the lower camps and castes of the Indian suspension, as well as among the pariahs (dombi, chandala). Who are all the tantric yogin 's (witnesses, bysyvki) and dakin', charming girls, who binge on tsvintars and mice of cremations of corpses and bring in the middle of the adherents of thai skeletons? For their pacing, even vampiri-bloodsuckers are not very attractive (their klaptiki can be seen on the Tibetan ikons-tanku), the demons of the lower layer of the Indian mythology. Ale hiba zhakhlivy grotesque images do not resemble the most beautifully surreal breds of the house, how are they opened up and virus?

Why not symbolize the idea of ​​all-presentness and grandeur of the Buddha's nature in a beautiful rank, how do I set the nature up to bring in the very psychic impulses, reinterpreting the blood-drinking-inversion in the nose of the taumnitsa way to the sound? Until then, demand to say, tantric Buddhist yogis have not suppressed and the possibility of lightly epatuvati blackening other images. It is necessary to say that Vajrayana, the victorious name, the form of the first images of the ancient cults and folk revisions and zaboons, radically rethought the wicked ones, reimagining the primordial demons and symbols A special class of tantric deities is to be called “intercessor deities” (ishta devata; Tib. Yidam). Tse deities, big hands and big heads, with no attributes, є most common archetypal symbols, which signify the foundations of the status. By the way, when it comes to tantri, if it is meta, it is awakening, and the methods propounded by it can be presented in the form of yidam. That їх name beckon to be named after the tantras: Hevajra (Yamantaka), Kalachakra, Guhyasamaja, Chakrasamvara and іn. In such a rank, yidam symbolize thoroughly and encompass awakening and that, for their status, they are seen by the Buddhas and the same. Хній і ізный viglyad, vishkіrenі іkla and іnshі warlike attributes of a high psychological sense to demonstrate the readiness of suffering all vices and addictions, which have transformed their blood into wine, awakening and amrita (ambrosia, immersion) In the process of yogic gazing at the stage of the kindred (utpatty krama) yogin, who knows how to remind the text of the current text and volodya's mantras and dharani, how to code him, and also, if he needs to be devoted to himself, to see the divine yidam in the immensity of the empty "clear light" of the nature of Buddha, as nature is powerful.

The practice of looking at yidam imagines one more important figure of tantric yoga - її pragnennya yaviti abstract categories of Buddhist philosophy in viglyadі onochny sensitive images. Thus, among the tantric sadhans of all categories of Abhidharmi, they are represented in the view of the articles of deities: so, five skandhs, which are transformed into five transcendental gnosis symbolized by the viewers of the five Jin 'ad, Ratnasam; twelve ayatans (dzherel recognition: the number of healthier spirits - indri and the number of common types of sentient spillovers - visha) in the view of six syzygiums of spirits klishi (afekti) - at the sight of figures of people, or demons, who are angry with the feet of a yidam, etc. In the archaic roots of Tantrism, there can be introduced and elements of magical manifestations of those forms of practice within the framework of Vajrayani Buddhism, albeit also reinterpreted from the glance of Buddhist ethics. Tantric compilation of descriptions of rituals, which can be formally brought to magic, moreover, when you are good, you can go to great magic - rituals of pacification, redeeming, ordering and dignity. However, in the texts, the importance of being wary of being worn out: for example, the same rituals of oppression may come out of it for the sake of the blessing of the living (for example, for the oppression of the gate, for the sacrifice of the land, Buddhism is blackening the community). Protest, you can know in the history of rich applications, if specific rituals were seen for less global reasons. The butt of Japan is especially characteristic here. So, in the XIV century, the emperor Godaygo, who fought against the Vyskovy Syґun district near Kamakur; in 1854 p. The Chinese tantric schools of Singon have adopted analogous rituals, since the American admiral Perry has gone to the shores of Japan, as if the country had "seen" the country on the basis of an unequal Japanese treaty, Svitova vіyna. Especially for the tsikh tsіley, the rite of "fire adolescence" (khoma, chi goma) is performed, which is so yde, pevne, korinnyam and early scholarly epoch. The greatest butt of the transformation of archaic religious practice is the tantric ritual of chad, the opening at the XII century of yoga in Tibet, Machig Labdron, and is even popular among the Buddhists of Mongolia. This is a rite of passage to see in the mountains near the povnіy sobіtnenny, є the call of hungry spirits and demons, and at the same time to see them for the sake of their mighty body. Shamanske yogo root is completely obvious. However, yogo tsіlі suto buddіyskі - development of spіvchuttya, the practice of paramіti dannya (dana-paramіtu) and podolannya іluzії "I" and subtlety to individual іnuvannya. Even more important is the establishment of Vajrayani Buddhism є the thesis about the lack of ambiguity, the sameness of spirit and wit. In view of the fact of the loan in the central place from the Vajrayani: sansara, and nirvana - not just that, as two different stan- dards of the same type of property; awakening is the wakefulness of the nature of svidomosty as such, tobto, as the empty and real gnosis-bliss. I tsya testimony is to be heard as a non-dichotomous, real (one) with the body and one with the other. It looks like the naturalness of the tantric yogin pratsyuvati not just because of the witness, but because of the psychophysical goals of his body, real for his nature. This is an important place in the methods of the Diamond Kolisnitsa (especially at the stage of completion - utpanna krama, or satpatti krama) borrowing the robot with the new life of the Indian traditional psychophysical energy ("thin") structures of this kind. From the point of view of the tantric paraphiziology (you should be aware of the zagal and the Indian tantrikas), only on the “thin” level over special channels (nadi), such as circulating life energy (prana). Three of these channels are vvazhayutsya navazhlivim. In the Buddhist tantra, the stink is called: avadkhut (from the middle to the top of the head to the central part of the spine; in the Indian tantra, the yogi call "sushumna"), lalana and the right to the right tse іda ta pingala іnduist tantri). The yogin is pragmatic to introduce the energetic streams of the bichny canals at the central canal, but it is not possible for the profane to fuse them in one end, and in such a rank, elixir awakening, go to the brain. For the sake of being able to learn about the methods of sexual yoga, some of the tantrikas are very important, but before the hour of orgasm, prana itself shouldn't go to the central channel of avadhuta. So you have the right to allow for singing training, training in rukhovy and especially dynamic gymnastics, as well as in visualizing the channel system. This practice, which is analogous to Indian, including and to the right of the chakras (chakra - literally: "wheel"), energetic centers for organism, loci of convergence of channels-nadi. In the Buddhist tantra, let the vikorist three chakris, spivvidnі from the Three Tilami Buddhi (when they reach the fourth, the "taumna" chakra; Nirmanakaya, Mova - middle, throat center, Sambhogakaya and Dumka - lower, heart center, Dharmakaya). Tsіkavo, scho on vіdminu from induizmu, vishny camp is not associated here with the head (sahasrara; ushnіsha), the heart (anahata; hriday) center.

There can be a parallel parallel to the “intelligent prayer” of the Christian christians-psychastics, as they imitate the very mind that is in the heart. The chakras and elements are shown by the singing mantra (bija mantra), the letters of which can be visualized by the yogin at the leading centers (size, tovschina and the color of the letter are suvoro regulated). The opening of the chakras (їх activization), as it is involved, і wins the robot with the energetic organism to bring the yogin to a state of health by means of extravagance (in Buddhism, the stench is called іddhi): in the invisibility of invisibility, etc. About the great yogin of Tibet and the greatest poet Milarepe (XI - the ear of the XII century), for example, a legend, which was brought up as a menace to the empty rose thrown on the road, and the rig did not become bigger, but Milarepa was smaller.

Vvazhaєtsya scho zasobami dihalnih i fіzichnih right priyah alhіmіchnih elіksirіv i Roslin ekstraktіv "Povernennya Nasinnya in mozok" (dosyagaєtsya through vmіnnya vіdchuvati orgasm without eyakulyatsії) i spoglyadannya yogi Mauger navіt zrobiti svoє tіlo Bezsmertnyi i neruynіvnim so protyagom tsіlogo kosmіchnogo cycle zalishatisya of people and instruct them at the Dharma of Buddha. Thus, the middle lamas of Buryatia, from twenty to thirty years ago, were overwhelmed by the reversal of the celebrations of the yogin and mahasiddha Sarakh (VII century) in the twentieth century of the 20th century, to one of the Buryat monasteries. I want Vajrayan to be astonished at all the strengths that are empty and illusory for their nature, among the people for the adherents of the Diamond Colony, the reputation of miracles and charms has been established.

The structure of tantric yoga at the stage of completion is definitely not marked; shvids can be said, the skin text has passed its structure of the way. So, Hevajra tantra, Chandamaharoshana tantra and Kalachakra tantra talk about "six-membered yoga" (shadangu yoga): 2. Spyglyadannya and reach of one-sidedness of evidence (dhyana); 3. Dikhalny to the right, control over the dikhannyam at the moment when the mantri is voiced for cleansing the bachelor's channels and the introduction of prani along the middle channel into the chakra of the heart area (pranayama); 4. Concentration, which is the reduction of the evidence for the integration of all the pranas, the residual vicariousness of all the afects, and the yogi "slidiv" - wasan, and to help the back to the end of the experience of feeling the bliss of the overwhelming 5. Practice of assimilation-memory (anusmrіtі) - at all stages to practice and sexual yoga on the level of karma-mudri, jnana-mudri, or maha-mudri (divine vische) for assimilating the empty soul, to the divine transformation the experience of becoming permanent bliss; 6. Boundary zoosredzhennya abo yogic trance (samadhi), sobuttya "tila gnosis" (jnana deha) and the realization of all the chotiroh til buddi, so that the actualization of them in the middle pre-middle mental. The same texts recommend and busy hatha-yogoi (posi-asani, dikhalny right then). To be concerned, in the process of the practice of yogin not only opanovy its psychophysical complex in all its aspects and in all its ravnya, but the efforts of forces and energies all the way to the point of view of the principle of exact need for that

Tantric Buddhism, in fact, became a direct part of the era of the Indian Mahayana of the era of the rule of the kings of the Palov dynasty, the remaining Buddhist monarchs of the Indies (VIII - the ear of the XIII century), Tantric yoga was practiced by both types of misliters, like Dharmakirti. According to the essence, the logical-epistemological gilka of yoga in the philosophy of Bengal and the tantra in Buddhist practice and in the beginning of the specificity of Buddhism of the last period of the year was introduced to the yogi father (I want the capital of the Buddhist yoga XIII centuries of Buddhism as organized by the religion in the Indies of knowledge). Straight offense - the philosophy and logic of the yogachari and Vajrayana are rich in the specificity of Buddhism in Tibet (and then - the Mongolian, also suspected by the peoples of Russia - Buryats, Kalmiks and Tuvinians). Nawpaki, on the Distant Descent, the tantra nabula of an apparently insignificant expansion (I wanted to see it and infused it strongly into the iconography of Chinese Buddhism). Go to Japan, deceiving the miraculous specialties of Kukaya (Kobo Daisi, 774-835), the tantric school of yoga-tantras Singon is strong, injecting tantri into the flow of such schools, like Pure Earth, Nitirenbo-syu, Zenda a Why should I explain why Chinese Buddhism was practically formulated for an hour in Vajrayani (the new idea of ​​interest to tantras brought in the 11th century a number of annutara yoga tantras, the editor was quoted by the editors as significant). In addition, the cultural and ecological nisha Vajrayan was very much occupied with Taoism in China. The protest of Vajrayan and dosi should be regarded as highly relevant for Central Asian Buddhism and even tsikavim for religious knowledge as a phenomenon of the spiritual life of the people in the Descent.

1. Anagarika Govinda, Lama. Psychology of early Buddhism. Foundations of mysticism in Tibet. SPb., 1992.
2. Guntan Danbi Donme. Acquisition of the method of reading the texts of the sutras and tantras. Prov. z tib., Foreword., Comment. Є.A. Ostrovskiy-young. M., 1997.
3. Karma Aghvan Yondan Chamtso. Svitlnik in singing (methods of Karma Kag'yu). SPb., 1993. 4. Machig Labdon. That fear came to me. SPb., 1998.
5. Tantric Buddhism. Re-broadcast., Transl., Comments. A.G. Fesyun. M., 1999.
6. Torchinov Є.A. Religious light: information about the adjacent (transpersonal stations and psychotechnics). SPb., 1997.S. 265-278.
7. Eliade M Yoga. Immortality and freedom. SPb., 1999.

NOTES

Yak, referring to the author, the St. Petersburg Buddhist A.V. Paribok, the word "vajra" spokonvіchno meant a special zombie, which was thrown from the butt of the tree with the scorching and unnecessary washing in the small sides with the pieces of the root. Since the material has changed, the form has become unchanged. Buddhist vajra yak is a ritual object є in the form of the base of the head of this zbroi, the hilt of the zbroi at the ritual object is visible. A.V. The paribok also appeared to be the same as our ancestors had the same bully, and was called the “six-man” (“pir'ya on the pole ?? 'I "). , їх smart warehouses and sound synopsis

In the 70s, the American Buddhist A. Wayman tried to bring one of the most important annutara yoga tantras, Guhyasamaja tantra (“Tantra of the innermost cathedral”), appeared in the middle of the IV century, but not They confirmed that they were right and showed that the tantra had appeared earlier than the first four of the 8th century. Abhayadatta. Caturasiti-siddha-pravrtti. sMon-grub Shes-rab. Grub thob brgyad cu rtsa bzhii lo rgyus. Transfer to English by James B. Robinson. N.Y., 1979. Here is a fragment of an unpublished translation by K. Shcherbitsky called “Levi Buddi. Life of ten chotiroh siddhiv ”(1992), as well as a transposition of the same text, A.I. Breslavets (Garuda, 1997 No. 1. S. 56-57). The writing of "Kajud-pa" represents the Mongolian reading of the word to Tibet. The whole of "great bliss" is associated with the real gnosis (jnana) like the nature of Buddha. Іnshi three Tila (Dharmakaya, Sambhogakaya і Nirmanakaya) looked at yak Rozum, Mova and Tilo Buddi (abo Um-Vajra, Mova-Vajra and Tilo-Vajra), so that the sense of thought, people and life brought to nature buddy yak

Sexual rituals of the type "karma-mudra" and "jnana-mudra" are especially characteristic for the devotion of "mothers", abo "yogini" tantri, with an emphasis on wisdom (prajna-abhisheka; abhisheka - dedicated, initsiatsiya). At the last exhibition of the Gelugs in Tibet, the Kalachakra tantra was respected by the mother's tantra, so that all schools of thought were introduced to the real tantra. Pre-eminently: "an active [female] partner". Preslivno: "mislim [female] partner". The idea of ​​maha-mudri (“great”, whose “divine partner”) appeared, before the thought of “co-people” (sahaja) of the skin of the nature of Buddha; tse vzhe essential practice without a bezposrednogo sexual context. The practice of Maha-mudri Bula is characteristic of nasamper, for the Kagyu-pa school of Tibet.

From the main meaning of the word "mudra", the Tibetans shifted the term "yak" a great symbol "or" great druk ". My crops were linked to a special report from professors Nobuma Iyanaga (Japan) and Steven Hoxha (Great Britain). At the “Kalachakra Tantra”, the protest is to develop and dedication of the chakras and Tel Buddhi: the throat center is Tilo Gnosis / Bliss, the heart center is Dharmakaya / Rozum, the navel center is Sambhogakaya / Mova, “Nyuman chakra” (p.

Name the deyakie chakras in the Buddhist tantra, they are known from the Indian names: so, the chakra to the brain is called ushnisha, not sahasrara; the center projected onto the cholo chi between the eyebrows is lalata, and chi is not ajna tosho. All of the methods are practically brought up to be developed in three ways, which helped to overcome the immortality and supernatural forces of the followers of Taoism in China.

Continued by those - "Nutrition-Vidpovid". We wrote about food, I write about it. Viishli virshi "I don't want to"…

On one side, Tantra is one in its own and in India, Buddhism and Taoism, which is not an independent system in spiritual practice, protest.

Vajrayana tse, you can say, so so galuz Tantri Oscillations of the won are tied with the Indian shaktism, for the shanks of the ear of the ear - the vagina and the womb, and also with the ear of the ear - the penins, in the Indian - the tse of Shivaism itself. And so it’s zagalom from a single cholovych and zh_nochnogo soils in Induizm - shivalingam, and in Buddhism yab-yum.

Indications of the Indian Tantry from the Buddhist Vajrayani

It is true that there are great views, and the stench is not only in system yab-yum(vagini and penis) and the intelligence of the wickedness was laid (the bliss of that empty, method and wisdom), as well as in the very theory and practice of Tantras. You can take a note of it on your own the first step of kriya tantri practice in Buddhism.

Vajrayana ta shaktism

Vajrayana victorious methods are all about (only a small part) from the Indian tantric, but you can tell about Shaktism and Shivaism, but you smell and smell Buddhist methods. It is impossible to say wrongly that Shaktism is Chi Shivaism and Vajrayana is the only one. Ymovіrno, cultural exchange was taken by the encirclement of the camp of people, as they borrowed the stench from the support of the ancient India and Tibet, as well as the penetrating practices of Bona (rituals), Chod (aghora ta Shivaism, shaktism).

On one side of the Vajrayana there is a turn of the wheel of Dharmi, and if so, then there is no God, soul, All the Divine manifestation, shaktipat, kundalini and other Indian and brahmanical graces. So, just like that, the Vajrayans have all the witnesses clearly tied and moss - By negligence).

In the Tibetan and Indian Vajrayans in the minds, in the minds of the chakri, in the colors and in the minds in the motivation, the practice (in the methods), apparently, it is possible to improve the skills of the storytelling і Vajrayana with the cult of the male and female ear, but it is not borne by our own zmіst.

Walking Vajrayani and Tantrism as a Whole

Offended by the lines and the Indian and the Buddhist walk from one root - the ancient yogin and the ascetic (mahasiddhiv), who at some point in time nurtured the spiritual path by stretching one life, reaching the maximum realities. The tantra was victorious until the end of the day of Buddha Shakyamuni. Do you see that the people from the marginal or lower social services of the peasantry: chereviks, weavers, mislers, miroshniki, etc., tobto, maestrovs and remisniks, have become the first tantrists.

Deyakikh from you, Mabut, tse duzhe zdivuє, even if it is possible to see people from the lower castes (varnas) of ancient India, as it is intended to practice Tantra, here it is. Bulo spravdі also todі bulo.

So, because of the secret and good knowledge of Vajrayan, of the mind and of the mysterious Uddian, of the Shambalo, of the land of Shangri-la, (of the provinces of the Tibetans, they knew the road) mahasiddhas.

At the end

At the end of the day, the Tantra yak system existed in the 5th century BC. and a copy of the bullet was conceived in book dzherels. Tantra yak vchennya bulo antagonism to the black village of that statute, as well as the monastic system itself, the flexibility to practice the spiritual path of the temple walls. The laymen, yogis and tantrikas, kestrels and just gurus who established such Buddhist traditions in Tibeti as:

• Nyingma(Guru Rimpoche),
• Sakya(Saraha and Virupa),
• Kag'yu(Tylopa ta Naropa) ta
• Jonang(Taranatha).

Vajrayana Tantric Buddhism, the science of understanding tamnits.
Vajrayana Tantric Buddhism, Diamond Chariot Buddhism. One of the strains of Buddhism, which is approximately in the 5th century of our country in the territory of Tibet, and a wide expansion in front of the important regions of Tibet, the arid Mongolian steppes, Nepal, Shri-Lantsy, Birnamy
Yak can be seen from the geography of expansion, at once Tantric Buddhism emerged from its origin, Vajrayana took root throughout the entire world of Asia. Vajrayana in the translation from Sanskrit means Kolisnytsya Vajri, also named
The whole chariot of diamantes, the chariot of mysterious mantras, and the chariot of tantri, all the different things to tell about those who seem to be very spiritual and non-incarnation directly into the Buddha.

In the early days of Vajrayana, Vajrayana has been widely expanded throughout the entire period and throughout Asia in the regions of Nepal, Pamiru, and so on. They preach Vajrayana in some Chinese schools (among the people of applied knowledge among Ch'an and Dao monasteries), taking a wide variety of wine from Japan, and in the last ten years in the lands of Western European countries.
The essence of this is to build up to the level of spiritual sophistication with the help of meditative practices, with the help of tantric practices, with the understanding of the end result of tantrayani.
And at the same time, Tantric Buddhism itself, as there are already very few vivchions, and revenge without melding riddles and tamnits, as there is still a need for creation. In its own family, there is a micro allsvit, the nature of which has not yet been recognized. Based on the other forms of Buddhism, Tantric Buddhism has a number of individual rice in power just like youmu.
One of the root vistas of tantric Buddhism is those who are the main adherents of tantric practices are the people of the world, and those who are not sovereigns and chents, who are mandated by monasteries. It is true that it is mystical and straightforward, for an hour in the development of spiritual practices.

Protest it is impossible to say that in Tantric Buddhism spiritual practices are denied, the stench is better to be updated. The essence of the vchennya is to be made up to the spilny banner. "The recognition of people as specialties, and the achievement of transformation at a specific hour, which we call life."
Another example of rice tantric Buddhism in tsomu, but in the pantheon є a wide range of intelligent Buddhas, those deities, more precisely, the number of such tales is unimportant.
In Tantric Buddhism, people are positioned as if they didn’t know a part of nature. I’ll look around at the end of the powerless treatises and mantras assigned to the forces of nature, ёkh dezhnyuvannya and as a part of the forces.
What are the main canons of Tantric Buddhism?

- In the forefront of the post-life spiritual practice, transferring to the divine camp (Sadhania), yake before enlightenment, and until the reincarnation of specialness.
Tantric Buddhism is one endless practice:

• Education of people as specialties.
• transformation of people from the earthly view to the divine.
• postіynі meditative practice yak dina meta for ruminating truth.
• purity assimilated and bachennya svitu.

Another important fact, which I will deserve to be respected, is those who transfer the knowledge of the past from the reader to the scholar.
As a matter of fact, they said earlier, in the main way of reaching the fair route, є I am the mantra. In the power of the power of the people for the achievement of the truth, it is not necessary to live these lives and these reincarnations. Totally enough and one thing, for the right way of thinking.
Let's save it up, turn on the correct way to the tantric communication

• post-lay meditation practice, including yoga practice.
• vivchennya ta chitannya mantras.
• consistently challenging and shanuvannya mentor so called (guru) chiy nastanovi nepochitni.
• post_ine bestiality to the mentor, teacher

Well also tantri, what is the meaning of and what is seen of tantra?
By itself, tantra means uninterrupted, called vidbivaє sense vchennya, for which energy is uninterrupted and uninterrupted, and will want to point out to all.

• The Kalachakra tantra "Tantra of the wheel to the hour" is one of the most common tantras, so to speak, that people and navkolishnіy svets put together for one purpose, and as all the energy can be changed in people, so there can be people all over the world.
• The Yamantaka tantra "Tantra to gnivu" is also one of the most powerful tantras in vchennya, as it runtuyutsya on the post-vivchenny philosophy. First, hard principles go to meditation.
• Hevajra Tantra is the so-called "mother tantra", the basis of which is built up to wisdom and spirituality.
• Chakramsavara tantra "Tantra for the vision of commandments" is one of the most powerful tantras, which preach the idea of ​​the divine light ear of freedom. Reaching the cob of light through the enslavement of one's "I"
• Guhyagarbha is the tantra of the spirited way.
• Chandamaharoshana is a tantra of great meanings and non-inclinations.
• Mahamaya - tantra (Mahamy) - "tantra of great illusion."

Visnovok: Tantric Buddhism, as if it was a mystery and a little bit, it was not obvious that all the light over the deciphering sense of the bagatokh tantras was afraid of dosi. Oskilki Tantric Buddhism is subtle to all sorts of things, and we don’t know to see a little part, then it’s even more tricky.

Є. A. Torchinov

Torchin Є.A. Religii to the light: to the notice of the other. Psychotechnics and transpersonal environments. - 4th kind. - SPb .: Abetka-classic, Peterburzke Similarity, 2005, p. 368-385.

Tantric Buddhism (Vajrayana)

I have yew. stars That is, Buddhism in India has entered the last period of its development, which I have won from Buddhist literature I will call "tantric". Here it is necessary to say at once that the word "tantra" itself does not characterize the specificity of this new type of Buddhism. "Tantra" is simply a name for a type of texts, which may or may not be anything but "tantric". We already had a lot of food, talking about Indian Tantrism, but it’s important to repeat it again. Yak the word "sutra", which gave rise to the canonical texts of Khinayani and Mahayani, meaning "the basis of fabric", and the word "tantra" means to deprive the thread, yaku schos (busi, chotki) to be strung; Tobto, like in vipadku with sutras, find out about the basic texts, how to serve as the basis, we cut. That is why the adherents of Tantrism want to talk about the "paths of the sutras" (Khinayana and Mahayana) and the "paths of mantras" (Paramitayana, Kolisnytsya Paramet about the details, which should be translated to That Shore) .368

What does the word Vajrayana mean? The word "vajra" got used to it for the meaning of the thunderous scepter of the Vedian god Indri, the protest of the step-by-step change. On the right, there is one meaning of the word "vajra" - "diamond", "adamant". Already within the framework of Buddhism, the word "vajra" was thought to be associated, from one side, the nature of the awakened svidomosty has thoroughly grasped, suitable to the unmistakable diamond, and from the second - the awakening itself, enlightenment, and the awakening, enlightenment, to the brightest to the sound of a thunderbolt. The ritual Buddhist vajra, which is an ancient vajra, is a special kind of scepter, which symbolizes the awakening of witness. Otzhe, the word "Vajrayana" can be translated as "Diamantova Kolisnytsya", "Gromova Kolisnytsya" too. The first transfer can be played by the most popular.

Chim Vajrayana (aka Tantric Buddhism) to recognize one of the other forms of Buddhism?

Slid the way of saying that, for the aspect of wisdom (prajna), Vajrayana does not propose practically nothing new in relation to the classical Mahayana and is based on the philosophical sciences: madhyamiku, yogachari and theoria tigarity All the freedom of the Diamond Collegiate is tied up with methods (I will fall), if I want all the same methods, I’ll become a buddy for the good of all living beings. Is it more important to eat food, why do you need new methods, if the system of yogic insight has been superbly broken down in the classic Mahayana?

Nasamperdzhuyut texts of Vajrayani, proponations of her mittuvii (similar to the way of Chan Buddhism) and vidkriva for the people. The power of nabuttya will become a buddha not after three invisible kalpis, like in the old Mahayana, but in the whole life itself, "in one til". Otzhe, an adherent of the Diamond Colony, sooner can see his abode of bodhisattvi: become a buddha in the image of the people of death from the swamp of the people of death of all living things. During the water hour, the Vajrayani mentors were whispering, so that the way and the most secure, we would take you to a direct convergence to the top of the mountain along a rope stretched over the usim's girky gorges and breaks. Naymensha pomoneka on the ts'om way to the pride of an unlucky yogin before goddamn abo
369

Nationality in a special "vajra hell". A guarantee of success on the whole unsatisfactory way є Suvor will be humble to the ideal of a bodhisattvi and a pragmatic nabuti become a buddy yaknaishvidshe, if you better reject the power of letting live a hundred citizens of the Sansari. As a yogin joins the Columbus of Thunder for the sake of powerful success, in the pursuit of magical powers that can, for his endowment and spiritual degradation are not gateways.

Tantric texts were respected by the minds of this, and an ear of practice from the Vajrayani system transferred the rejection of a special dedication 137 and the supporter of the nastanov from the accomplished realization of the teacher's nobility. The role of the preceptor in tantric Buddhism is especially great (here it is pre-vernacular to see the love of Muslim ascetic Sufis, they said that among the Sufis, that the preacher is not a devil). Due to the essence of the Vajrayani practice, they also call the Kolisnitsa the same tantri, or just the same vchennyam (kit. Mi jiao).

Who has the specificity of the tantric methods of reaching the awakening of svidomosty?

First of all, there is nothing to be said for the power supply, obviously, that all tantrias (that is, the doctrinal texts of the Vajrayani, which are nastanovs, contributed by the authors of tantras to the lips of the Buddhas, they robbed, like the memorials of the Sutyatamo, and the authoritative mahayans) -tpantri (tantri purification), chari-tpantri (tantri diy), yoga-tantri and annutara yoga-tantri (tantri navishoy yoga). p align = "justify"> The skin type of tantras were given their own specific methods, they wanted them to be very spicy. Riznytsya, vlasne, є among the three first classes of tantras and ostnim, how to get in 138 .

The main methods, which were promoted by the first three classes of tantras, can be developed before the introduction of special ones, so that ritual-literary rituals are more symbolically meaningful, so that they have given them a glance (psychotechnically well-read) technical
370

The practice of chanting mantras is of great importance in Vajrayana nastіlka, so that one of the first classes of tantras is called a mantrayana (the Chariot of mantras). Strictly apparent, the repetition of prayer-mantras is good in the house and in Mahayana. However, the nature of Mahayansky prayers and tantric mantras and dharani (from the same root dkhr, "trimati", which is dharma; Mahayanskiy mantry invites you to be insured to the mindless sense of the warehouses' words and words. For example: “About m! Svabhava shuddha, sarva dharma svabhava shuddha. Hum! ("Om! Pure svobuttya, svobuttya vsehdharm is pure. Hum!" mezhі, shifting mezhі between, translate mezhі bezmezhnogo, glory! ") For the famous mantra" Om mani padme hum "-" Om! bezposerednіy vpliv of їh sound themselves Sound Oscillations i modulyatsіy voice when їh vigoloshennі on svіdomіst i psihofіzichnі parametric yogіnu scho їh povtoryuє. that rozumіnnya vnutrіshnogo Censu mantrії її vplivu. Practice tantrichnih mantras peredbachaє spetsіalne consecrated yak suprovodzhuєtsya Explanation correct vigoloshennya of chi іnshogo sound ...

The technique of visualization of deities is also superbly fragmented in Vajrayana. A practicing yogi in an ideal is guilty of imagining that chi buddha chi bodhisattva is not just like a picture, but like a human being, with which one can grow. Call the visualization
371

The deities supervise the chaitannas of the youmu mantras. Mandala (literally: "colo") is a folding trivial (I want to see іkoni, how to imagine mandalas) a model of the psychocosm in the aspect of the enlightened quality of that buddhi or bodhisattvi (your image in the center of the mindset) A yogin visualizes a mandala, will be like an inner mandala in one's own testimony; light saw and brude "of the profane's testimony, and Pure Earth," the field of a buddha "). Apparently, they started to see the grandiose temple complexes, prompted by the form of the mandala. On the thought of bagatokhs of prelates, such, for example, the celebrations of the Indonesian monaster of Borobudur, with a giant mandala in stone.

Anutara yoga-tantri (tantri naiwishoy yoga) vikoristovuyt usi is described in the methods of that priyomi, prote їх zmіst meaningful world is changed. In addition, the tantra of the class of power and a number of specific rice, as you want to associate in popular literature with the camp of "tantra" Kalachakra tantra "ta in.). Alle first, it’s possible to understand the specifics of the food about Vajrayani, and the roots, which, in the meaning of the world, are in addition to the intelligence and the day-to-day of the tantric texts of the newest yoga, and the nature of the methods described in them.

As already mentioned, Buddhism is richly shaped in the framework of the protest of a living religious and moral respect against the overtaken Brahman dogmatism and ritualism, against the snobbish pride of “two people”. who are enchanted by their righteousness and garlic, which are stuffed in the walls of monasteries; vinikla
372

Monastic elita, who took in the spirit of being awakened by scrupulous attention to the letter of monastic statutes and formal attributions. This tendency was known to be the most familiar viraz in the images of the mahasiddhas (great thoroughbreds), people who have seen the pass to the view of the individual viewer of the yogic, thoroughly contemplated monaster.
so much isolation. The images of the Mahasiddhas (Naropa, Tilopa, Maripa and іnshikh.) Have a grotesque, foolish, hour-shocking middle-class upholsterer with. yogo similar statements about holiness and piety. Tse bully persh for all the practices, yoginis, which have become self-centered about them at the monastic centers, and not the scholastic subtle interpretations of Dharmi and uninterrupted discussions. Yogini-mahasiddhi didn’t take on formal communities, they didn’t have a great way of living and live with their own hair (and some beards), they were on my shins of the head there are feathers with the characteristic stripping of the Vajrayani yogis). Not dogmatic predictions, the stench was wickedly mixed with such, like Ioni, Induist yogins, who were ignorant of the intercourse of Brahman's orthodoxy, which led to an indiscriminate exchange of ideas and methods of yoga practice. Obviously, in the whole middle class, priyomy and images were formed, characteristic of the tantra class of the most modern yoga, mastered by the rich and monastic Buddhism.

Talking about mahasiddhi, it is impossible to be extremely brief about the series of Naropi yogis:
1) yoga of inner warmth,
2) yoga of the illusory body,
3) yoga dreams,
4) yoga of clear light,

5) intermediate yoga,
6) yoga postponed svіdomosі.
373

All types of yoga are supervised in the plan for the development of a psychological approach to religious studies, some of them who have been described (and reached) they began to gain knowledge of transpersonal psychology. Let's say a few words about the yoga of the intermediate camp and the yoga of inner warmth.

The first from them to transfer to the yogin is included in the industrial camp between death and new peoples (antpara bhava, Tib. Bardo, Chinese. Zhun іn). The yogin is attainable for a special status of svidomosty, otozhnuvanny him from the promenade. In a new knowledge of the vision, and the evidence of that (psychological sub'єct) can easily move into space, experiencing the development of vision. When a yogin sees it, it’s like an elastic thread. Cutting the thread means bi vyvzhnyu death. Do you need an input from an industrial mill? In tantric Buddhism, there is a manifestation of skin death at the singing moment, the awakening is experienced and the light of the emptied Dharma body becomes clearer. The consolidation of the experience (well, it’s a good thing from tradition, you don’t give in to anyone) means that I’ll become a buddie that vikhid iz samsari. The yogin is more pragmatic for life to go to the camp of samadhi, to the intermediate camp, and to try to know awakening in the new one.

Significantly, S. Grof describes an analogous experience of his patients in transpersonal sessions. 139 .

Yoga of inner warmth (Chunda Yoga, Tibetan Tpummo) is especially popular in Tibetan schools of Kagyu-Pa (Kajud-Pa). Typologically, it is attributed to Kundalini-yozi Shivaism, if I do not know the concept of Kundalini-Shakti and її їєdnannya with Shiva-Atman. Chunda yoga transfers to the robot from the chakram hope for sublimation of internal energy (how to rotate the call at a strong growth of energy) and transformation of svidomosty.

Іnshi vidi of yoga Naropi vіdomі vіdіdіmі nabagato gіrshe. It is of particular interest to represent, mabut, yoga-dreaming with the technique "unsuccessful uvi sni" 140 ... Seemingly, at the post-waking watch (waking up and at snі) there can be buty and Ch'an (Zen) chentsi.
374

Another point is important to note, talking about the mahasiddh. The tendency to the substantialization of awakening svidomosty, about which they talked about the theory of the Tatkhagatagarbhi, to know their completion in the texts connected with the names of the Mahassidkhiv, and in the times of Buddhism, obviously, so The real dharmakaya is most often described in them in quiet terms, like the divine atman Upanishad and "Giti", and inodi is directly called the names of the Indian gods (Vishnu, Shivi, Brahmi, etc.) It is not surprising to that, but with the official cult of the middle Indonesia, she became aware of the influx of Indian Shivaism, and Tantric Buddhism, having acquired the cult of the One and Absolute God - Shiva-Buddha. Buli needed the majesty of the Zusill Tsongkhapi, and within the framework of the Buddhist tradition of Tibet, the position of the tantras in the classical form of Madhyamika-prasangiki, which was respected in the yogi school of Gelug-pasosophist philosophy. In the old schools of Tibetan Buddhism (sakya-pa, kag'yu-pa and especiallivonyigma-pa), the outward “convergent” character of the “theology” of tantras has been taken from their own great primordial vigil.

What time does one hour of reading the tantric texts of the most recent yoga fall? In the midst of the motives of the sinister, evil and thirsty one, to get used to the positive sensation, by those overlooking, bloodthirsty, vivifying, stealing and vices - it is still recommended to adhere to the true yogin, all the best, buddhly, healthy and peace. І rapt - declare about those who are pleased with all the addictions, the same way, who are preaching, how to be impressed by the Buddha-Bhagavan, who are drinking in yoni, "lotus" of female bodies, hearing with cries of cries to beat the fathers and witnesses, let the act of the worst blood loss, not only the meat of the food, but also go to the canybalism, but also the blood of the bad people,
375

Who stand for all the cim? Neither did the "satanic" deeds bewitched the image of the lagid Buddha for the purpose of focusing the living and being alive? What is it? Ale scho?

In the first place, it is necessary to realize that the tantrhic method, although it is necessary to bring, according to tradition, to the same result, but the method of the classical Mahayani sutras, is by its nature directly opposed to you. Mahayana (dai Hinayana) pratsyuvala before the beginning of the witness, with this thin surface of the psyche, which is characteristic of the people themselves and the type of dressing with the type of civilization development of that kind of suspension from the last year. It’s not necessary to step-by-step enlightening infusion of the Mahayana methods to the surplus of all the verses and the layer of the psyche, re-transforming them. Insha rich Vajrayana. Vona straightforwardly repaired the pretense of the frowning timelessness of the homeless and unaware, selfishly surrealistic images for the shrewd pretense of the very roots of the afflictions: the addictions, the haunted (those who were), the pathologists Only then came the house of witness, to re-translate for the purification of the dark glybin from the house. The great role of the specific guru of the specific practice of the skin for the knowledge of the basic psyche of the psyche was the affection (clues): chi є vin gniv, addiction, ignorance, pride chi zzdristyu. To this, the text of the Diamond Colony is innocently repeated, but the guilt does not permeate and live, but is perceived and transformed, transformed into awakening the witness, similar to the process of the alchemy of gold transcendence. In such a rank, tankomichny to the psyche, to reinterpret the filth of the passions, to the pure wisdom of a buddha. I as the basis of the transmutation of metals є as the persha is the matter, which fixes the nature and gold, and gold, then the basis of attracting addictions and sipping at the wisdom of the buddha є nature
376

Buddha, yak є the nature of the psyche, like this and like being present in one, to see the lowest psychic act, so before that, like the water becomes nature and the sea sick, and, be-like, to visit the most damaging of my life: Lead yourself, seek pure and insight. The Tibetan tradition of dzog-chen calls the nature of svidomosty "svidomostyu" (chitta-tva, sems-nid); In the Chinese tradition, the chan qia zh is the day itself called the nature of svidomosti (xin xing), yak and see in the act of nature (qian xing, jap. Kense). The essence is pure and real gnosis (dzyunyana, Tib. Rig-pa abo yeshes, Chinese. Chzhi).

And here the adepts of Vajrayani refer to one of the main tenets of the Mahayani philosophy - the doctrine of the sameness and lack of ambiguity of sansari nirvani.

All the tantric texts are highly marked, semiotic and not rooted to the point of being unreasonable (we will not forget about it, and it’s not safe for the profane). There is something in the interpretation to lie in the rivnya, on which the text is blurry. So, on one level, vimoga beat a daddy, it can mean vikorinenya of the same dualistic reality, services as wandering for sansaric history, and on the other hand, the process of reducing the flow of energy Psalm 136 “On Babylon’s little rivers”: “I smash Thy nemovlyaty about the stone”, de pid “nemovlyatami” orthodox church of rosumin grikhi).

Especially the zupinitisya on the sexual symbolic tantrums, as nasіlki is obvious, she began to associate with the European dweller from the very word "tantrism".

On one side, it’s not even marvelous, but tantric yoga, how to work from the perspective, especially respect was given to sexuality (libido) as the basis of the very energetics of psychosomatic integrity of people. From the side, adherents of the Diamond Colonel have brought sexual images.
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Awareness of the basic tenets of the Mahayana doctrine. Nagadaєmo, scho, for the Mahayani, the testimony of people is awakened (without being a people); ritual symbol - dzvіnochok). Tsya integration of spirituality and wisdom of the genus of awakening (bodhi). To this, the tantric tradition was not fascinated, but, navpaki, with the most beautiful rite, it harmonized with the settings, the way to bring the music and the method to the cholovy, active ear, and the wisdom - from the young, passive and metaphorical scho stay at the community. deities-symbols. In such a rank, tantric images of deities, it’s not like a metaphorical image of the same spirit-method and wisdom, so that awakening is born like a vision, the mind is integrated.

Before science, it was a long time ago a meal about those who did not practice tantric real rituals, who conveyed the physical closeness of men and women, who took part from them, took their part from them, took their share of the , spooky character. It is impossible to build, which is unambiguously based on food. Not included is the early, "dissent" period of the development of Vajrayani yoga (as they did not accept the black women), they just practiced sexual rituals, but they passed on, however, they made it possible to enter partnerships from the camp of self-sacrifice and self-destruction from oneself. Formerly, since tantric yoga has become a part of self-practice in Buddhism and in monasteries (especially in Tibet, and the first for all the reforms of Tszonkhapi), as a part of the rituals that have been adopted in the past. Ale in any kind of tantric yoga is not a technique.
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Sex, which is promoted by the number of charlatans in Tantri, and not in a way of rejecting satisfaction for the help of mystical eroticism (Tantra wants to try to rob a particular voice on bliss, Sukha, and at the same time I am accustomed to maladies and sanitary systems, psychotechnics. , the implementation of the religious ideal of Buddhism - psychotechnics, which includes both free psychoanalysis and psychotherapy.

Here it is pre-vernacular to mean one hundred and fifty points of view of Buddhist Tantrism from Shiva Tantrism. In Buddhism, the ear of life is prajnya, that is, wisdom, the introduction of reality, as well as the intelligence of nature, sansari, as empty for the sake of becoming a witness; prajna is passive. In the Shaivism-zhenskaya ear - shakti, tobto, power, energy, and the gift of power to the svitotvorche power of God; shaktі for viznachennyam is active. The Buddhist-Indian convergence, however, has gone so far, but in the most popular tantras (for example, in the Kalachakra Tantra, X century), there is an understanding of the “shakti”, as in the Buddhist tantras he didn’t think victorious.

Tantric Buddhism Wiklikav before the life of a new pantheon of deities, uncharacteristic of other forms of Buddhism. If the Buddhist ikon is depicted with a bagatrician hand that is a beggar-headed deity wrapped in skulls, clutching his prajna most often in the volumes, then the icon of Tantric Buddhism itself. What kind of religious wisdom of such images?

Similarly, before that, as the sexual symbolism of the tantra mav, its prototype in the archaic cults of religion (Mabut, the dravidian crusade) found the india that was radically reappraised by Buddhism and became, by the way, the derivatives of the archaic rooted in the cults of archaic deities, the shanuvannya of those who were saved in the lower camps of the Indian suspension and the pose of the pariahs between the pariahs (dombi, chandala). Who are all the tantric yogis (vіdmi, bіsіvki) and what kind of charming divi, who navchayuyutdeptіv to the tamnitsy on tsvintari in the middle of skeletons and cremated singing? For his campaigns, tse duzhe
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Vampiri-bloodsuckers are not very attractive (they can be seen on the Tibetan tank-icons), the demons of the lower layer of the Indian mythology. Ale hiba grotesque and zhakhliv images do not appear to the most beautifully surreal born breds of learning how to open up and bush? Why not with the best rank symbolizes the idea of ​​the all-present and opulent nature of the buddha, how can I create the essence of vicious psychic impulses, reinterpreting the blood-drinking-inversion into the nose of the tamnitsa way to the sound? Buddhist yogis have not yet missed the opportunity to lightly epatuvate blackening other images. In the past, Vajrayana, the victorious form, the name of the ancient cults and folk changes and zaboons, radically rethought the wicked wicked, transformed the psychics of the primordial demons and the symbols of the quiet archetypes of the unknown.

A special class of tantric deities is to be called patronizing deities (shita devata, Tib. Yidam). The gods, the big hands and the big heads, with no attributes, є folding psychological archetypal symbols, which signify the world of svidomosty. In fact, when it comes to being like tantri, when it is meta, it’s awakening, and it’s proponated by it method can be presented as a visual representation of it. That їх name invites you to be named after the tantras: Hevajra (Yamantaka), Kalachakra, Guhyasamaja and іn. With this rank, the yids symbolize the thoroughly awakening and that for their status they see the Buddhas, who are the same. Oh, ugly viglyad, vishkireny іklai іnshі voyovnichi attributes of a high psychological sense, to demonstrate the readiness of suffering all vices and addictions, having transformed them into a rooftop ~ awakening and drinking wine - amrita (elixir) without watching the yogin, who knows to remind the general text of Volodya Dharani, which is the code of
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Likewise, the one who needs to be dedicated, visualizing the singing deity (to the yidam), identifying himself with him, carrying his attributes on himself, and in the end bag will reach awakening, as the deity is given in the tantric systems of symbolism.

One of the main provisions of the Vajrayani is the thesis about unbiasedness, the sameness of spirit and wit. In the center of the visibility of sitting in the central place near the Vajrayani: sansara, nirvana - not just that, as two children will become one and the same testimony; awakening - the wakefulness of nature and witness. I tsya testimony is voiced by the real (one) with the sound and the only one by the other. It’s natural to see the tantric yogin’s pratsyuvati not just because of the testimony, but because of the psychophysical goals of his organism, which is not dual in its nature. To this, the role of the methods of the Diamond Column of the loan of the robot with the development of psychophysical and energetic structures of the body is important. As far as the tantric paraphysiology (we talked about it already earlier, at the link with the Shiva yogy), only on its thin, energetic equal overhead with special channels (nadi), through such circuits (paranaenergy). Three channels vvazhayutsya navazhlivіshim. In the Buddhist tantra, the stinks are called: avadkhuty (in the center of the ridge of the spine and analogous Indian sushum), lalana and rasana, when you go right-handed and when you go to the center of the ridge of the spine and analogous The yogin is pragmatic to introduce the energetic streams of the human canals into the central canal, which is idle for the profane, to fuse them in one single purpose, and in such a rank elixir awakening, so that they go to the brain.

In the right of this kind, allow for singing training, training in ruddy and especially dumb gymnastics, and to navigate in the visualization of the channel system. Qia practice, which is analogous to Indian, including right with chakras. In Buddhist tantra, most often there are three chakris, which are connected with three buddhas' tilami, as well as with thought, my own and tilm buddhas (tilo is the upper, cerebral center,
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Nirmanaka; mova - throat center, sambhogakaya, dumka - heart center, dharma-kaya). Tsikavo, scho, in the minds of Induism, the country is associated here from the head (sahasrara), from the heart (anahatpa) center. There can be a parallel parallel to the "intelligent prayer" of the Vizantiyskiy іsychastiv, as it is impelled itself from the heart.

The chakras of this kind are shown to the elements of the singing of the mantri (bija mangpra), the writing of which can be seen by the yogin at the leading centers (size, trade and color is regulated by a yogin).

The opening of the chakras (їх activization), as they are involved, and the robot with the energetic organism to bring the yogin to rejuvenation with the help of his minds (in life, when it’s buddhizzed): invisibility, etc. About the great yogini of Tibet and the poet Milarepe (XI-XII centuries), for example, there is a legend, which was thrown into an empty rose thrown on the road, but Milarepa did not become smaller. Vvazhayayutsya, how the Yogin can make his own death immortal, howb, visit the abode of the bodhisattvi, stretching out the whole holy period to get involved with people and instruct them. So, the middle lamas of Buryatia have not quite a long time ago experienced a breakdown, as well as the celebrations of the yogin and mahasiddha Sarakh (VII century?) In the 20th century of the 20th century, having seen one of the Buryat monasteries. I want Vajrayan to teach yogin to wonder at all the strengths that are empty and illusory for their nature, among the people for adherents of the Diamond Colonel, the reputation of miracle-working and enchanting has been established.

The structure of tantric yoga is definitely not marked; You can say more shvidzha, shho kozen text passing through its structure to the way. So, "Hevajra Tantra" (і "Chandamaharoshana Tantra") to talk about the six steps of yoga: 1) the ability to feel from the ob'ykh ob'ktiv (pratyahara), 2) look (dhyana), 3) control over dikhannya), 4) the concentration of respect (e)), 5) the increase in assimilation-memory (anusmrіtі), 6) the growth of the understanding (samadhi). The same text is recommended and busy with hatha yoga. Lal Mani Joshi respects the drive: "The method of esoteric knowledge of the yogin opanovuvati not only his psychophysical complex in all aspects, light and dark, good and evil, but also visible and invisible 14 2 .
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The tantric element actually became a provincial one in the middle Indian Buddhism of the 8th - 12th centuries. and this gesture of seduction by the Tibetan tradition, which was formulated synchronously. Nawpaki, on the Distant Descent, the tantra of nabula is even slightly wider (I want the role of the Chinese Buddhist culture and the beginning to re-evaluate) 143 ; to go to Japan (Shingon school), the school of educational activity Kukaya (Kobo Daisi, 774-835 rr.) , vchennya Нітірен abo zen. We hope that Chinese Buddhism has already finished its formulation for an hour with an ear of Vajrayani, and has taken over the cultural niche of Tantrism from China with Taoism. The protest of Vajrayana is considered to be highly relevant for Central Asian Buddhism and even tsikavim for religious knowledge as a religious phenomenon.

They talked about the actions of the specific rice of the tantric practice: the vicariousness of the images of the malignant and the stinging (vbivstvo, incest, etc.), the ritual (not importantly, in any case, it is not obvious) the vicariousness of blood and impurities, etc. On the role of the warehouse tantric practice, I made sense of the speech, having tackled the actions of the marginal relay of the middle-of-the-day Entry, which itself was announced about the diabolical Sabbath. It is also important for two reasons: for the first time, the Sabbath appeared on the surface of the river a number of parallels with tantric images and symbols and the left symbols of the two types, the nature of tantric practice appears meaningfully intelligently; in a different way, S. Grof will show you how the satanic Sabbath can be expanded when worried.
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The stages of BPM III in transpersonal sessions, when the regime of the Sabbath with tantra allows learning the psychological sense of the rest. Also, a small selection of, say, a few words about the image of the Sabbath in the context of psychological thoughts of transpersonal psychology 144 .

The archetype of the Sabbath, available in transpersonal experiences, has a precedent in the European Middle Ages, since the "people" were used to psychoactive warehouses, which included belladonna, henbane, dope and mandrake, dodayuchi and tvarin. The warehouses contain strong psychoactive psychoactive alkaloids atropin, scopolamine hyosciamines, and the shkira toad sees psychedelics dimethylserotonin and bufotenin.

At the sessions of S. Grof, the "sabbat" type of bachelor was tied with a complex to experience BPM III. Sexual element for the sabbath of performances in sadomasochistic, blood-brain and scatological forms. The head of the Sabbath is vin, like a majestic black goat named Meister Leonard. Win a deflower without a majestic lusky phalos, get away from us without picking up, take a kiss in the anus and spontaneously take part in the Sabbath to wild bloodthirsty orgies, in which sisters take the part, mothers and sisters

Diyavolskiy banquet at the Sabbath includes such speeches, like the participants in the action, like menstrual shelter, sperm, extractions and growth of germs, seasoned with specialties. A characteristic aspect of the Sabbath is blasphemy, the condemnation of the Christian liturgical symbolism, in front of the sacraments of the baptism and communion.

All the tse is maє parallels in tantric practice. -Master Leonard is not more zhakhlivim, not more tantric yidams. Well, before the іntsestovі strav, scho get used to the sabbath, then the stench may be direct analogs in tantric texts. I nareshty, bluesy parody of Christian saints in a whole lot of relation to the impurities of the Buddhas in the Vajrayan rituals and reflections of the norms of black behavior.
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An important part of the Sabbath ceremony is the meeting of the participants in Christ and all Christian symbols. - Vidmova from the archetypal throat and obsession in labor pains). Here is the triumph of the focus of sound in the baking orgy of all the fences of internal impulses and from the victim of evil to becoming evil itself.

A whole point of yakraz and is rooted in the principle and in the diametric view of the tantric symbolism in relation to the satanic symbolism of the Sabbath. Tantra is also pragmatic for the internal impulses of evil, or not for reluctance by them, but for the love of them. As for the participant of the Sabbath the stench of self-determination, then for the tantric yoginon, I will increase the meaning. A tantric yogin with a victorious "diyavolsky" image of a brought home and vivilnyaє not for cultivation, but for sounding them through their assimilation and transformation. Psychologically, this means accelerating the psychotherapeutic treatment of the complexes described in 3. and moving to other transpersonal stanions, which have become accessible for witness, since they have been cleansed from filth. Here, the devil is victorious for the achievement of the divine (for example, the assertion of the middle theologians about those who God can snake and Satan serve his purposes). I, as a Satanist at the Sabbath, see Christ (poryatunka), then the Tantric yogin will be able to see all the forms of his practice (sadhani) “for nabuttya I will become a Buddha for the good of all living beings”. The first mindset (bodhichitta) є to occupy tantric psychotechnics - yogi with an unequal mind in front of him 145.
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137 About Dedicate Divas .: Devi-Neel A. Dedicate and Devote in Tibet. SPb., 1994.
138 The Tibetan school n'ingma-pa (old school) called annutara yoga Great yoga (maha yoga) and added two types of yoga: anu yoga (Spochatkova yoga), which gave the robot from psychophysiological centers, these , i (Chudova yoga), abo dzog-chen.
139 Grof Z. The area of ​​the unseen human. Z. 191-194.
140 About tsyu technology, zokrema, div .: Laberge Z, Reingold X. Preceding the light of learned dreams. M., 1995.
141 For example: “Tse tilo-vajra Brahma, mova-vajra є Shiva (the Great Lord), dumka-vajra, king, є the great enchantress Vishnu” (Guhyasamaja tantra. XVII 19; Sanskrit text: “Kayavajma bhavardjakah "). Nal Mani Joshi dodaє: “You can say that Vajrasattva is a blessing for all the gods, for all the gods, for all the gods, for all the gods (div .: Lal ManiJoshi. Op. Cit. P. 125-126).
142 Lal MamJoshi. Op. cit. Part 3 // Buddhist Studies Review. Vol.9. 2. 1992. P. 160.
143 see: Orzech Ch. D. Seeing Chen-Yen Buddhism: Traditional Scholarship and Vajrayana in Cliina // History of Religions. Vol. 20. No. 2.1989. P. 87-114.
144 Div: Grof S. Behind the boundaries of the brain. Z. 247-250.
145 About Vajrayana (Buddhist Tantra) Divas: Anagarika Govinda, Lama. Psychology of Early Buddhism: Fundamentals of Mysticism in Tibet, St. Petersburg, 1993; Bhattacharya B. An Introduction to Buddhist Esoterism. Bombay, 1932; Hevajratantra / Ed. by Snellgrjve D. L. L. 1959; SnellgroveD.L. Indian Buddliism and its Tibetian Successors. L, 1987; Lal MamJoshi. Studies in the Buddhistic Culture of India. Delhi, 1977; Wayman A. Yoga of the Guhyasamajatantra. Delhi, 1977.

The name Tantrism of the right hand (dakshinachara, dakshinamarga) is tied with the ritual of sacrificing blood from the thumb of the right hand. On the mind of the Indian (Indian) tantrism of the left hand (vamachara, vamamarga), tantric Buddhism is not meant to be angry with a personified God, but the transition of witness to the Nirvani camp, to the absolute? Rituals have a new character of orgy and dominate a philosophical aspect. The ear of ear is passive and is associated with wisdom (prajna). The ear of corn is actively and fast as it starts (upaya? Asanga (IV century) is the mastermind of vchennya, who is to attribute to the root of the "Guhyasamaja-tantri", create the most popular tantric literature. In India, Tantrism is most developed from Kashmir Shivaism. In the canon of Tantric Buddhism, the Crimean Palian canon "Tripitaka" includes a statement about cosmic cycles ("Kalachakra"), treatises about the cosmic Buddha (Adi-Buddha), about the high camp of witness (Mahamudra) and in. One of the forms of Vajrayani is Tibetan Buddhism. Tantrism has infiltrated the schools of Chinese Buddhism Mi, Ch'an, Tiantai, the schools of Japanese Buddhism, Zen, Shingon, Tendai. Deyaki tantric create (sutri, tantri, shastri) may not be read.

One - literally (neyartha?) Spravzhn_y zm_st when tsomu zalishaєtsya prihovanim. Ishe (nіtartha?) Is more accessible to the initiate, so that the essence of the creation penetrates the priest. Inodi texts will be written in this, "sutinka" language (samdhyabhasha ?, sandhyabhasha ?, samdhyabhasa?), To revenge symbols, metaphors. The Kozhen stage of spiritual practice in tantrism is supervised by a ritual of initiation (abhisheka ?, diksha ?, dikshana ?, upanayana ?, upasadhana?). The teacher (guru, siddha ?, mahasiddha?) Is shown to the adept of tamnic codes, symbols, alegory, mantras. Navchaє of the technology of change will become a svidomosty, philosophy of vchenya. Convey the knowledge of unpreparedness, uninitiated people categorically fence. As a teacher, we will learn how to master psychological intelligence. Їхні stosunki are regulated by the guru-yogi. Vshanuvannya vchitel obov'yazkov. Tantrism has gained a high efficiency, the ability to live in one life. View from the light, cutting out from it is not necessary. The head is the achievement of the unity of the light and the nature of the buddha in one's own, continuously gaining knowledge through practice (sadhana), ritual. Tantrism has the presence of elements of magic and alchemy. Widely stagnate visualization and keruvannya energiyami.

Symbols. The symbol and the sign are made as synonyms, but if we talk about the non-verbal twisting of the day, and not just about replacing the object with a sign that is taken as homeliness for a meaningful subject, stagnate the term-symbol. In Buddhism, the head mantra symbol is Om, the head mudra is mahamudra? Mandalas and yantras are represented by a combination of symbols. Tantric Buddhism has a great meaning to rely on the symbols of the human and life principles, traditional in the Indian culture. Vajra? (Diamant) to be displayed at the viglyad haircut with an oval or ghost top. Vytupayuchi yak scepter, zbroya symbolize cholovich strength, find value. Vchenya of Tantric Buddhism is called Vajrayana. The vajra is bi-directional, the shearing from the two pommels is interpreted as a single prototype. Five-kutna is like five kinds of wisdom. The speck, from which the hair is spread, is the germ of all the knowledge. Їх convergence to one point - one-pointed, one-point evidence. The vajra is in the hands of great days, buddhas, bodhisattvas, or a bundle of vajras is engulfed in the symbol of bliskavka, mitten enlightenment, zbroi, yak peremaha ignorance. Інші name vajri: dorje, dorje (Tibet.), Ochir (Mongol.), Dzіngansі (whale), kongose ​​(jap.) Etc.

Ear of ear, bosom (yoni, garbha ta in), to be displayed at the viglyad dzvon, dzinochka (ss. Ghanta, ghantika, Tibet. Dilbu). The term tatkhagatagarbha means the bosom, what a breed, an ear of corn, cosmic testimony, absolute, how to avenge all the potential of light, like emptying. The most important is the intuitive wisdom of the woman (prajna). A ring with a pestle is a symbol of the unity of the cholovy and zhynochnogo beginnings, wisdom and method, zasobi (upaya). Likewise, the meaning of maє is mudra in the viglyadi of love envelopes of a man and a woman (SS. Yuganaddha, Tibet. Yab-yum). Albinos elephant, billy elephant means great. Yogo was kicked by Mother Buddi for an hour. God Sakra (Shakra) є on a white elephant, like a trimє at the trunk of a vajra. The wheel is a symbol of vchenya (Dharmachakra). Golden ribs - zvіlnennya, lotus stitch - purity, mirror - mirror-like wisdom, as it does not become cloudy, so that it appears in it. Book - finding the wisdom of prajnaparamiti. The sword is education, for the development of non-government. In the architecture of Buddhist stupas and in the presence of symbols of the first elements of matter: earth (square), water (colo abo oval), vogon (trikutnik) povitrya (empty bowl abo pivmisyats), efir (small gurtok, speck, mud)

Symbolize vikoristovuyut for reflexions and meditative watching, which is given by the svidomosty at the singing camp, hospitable for spiritual practice. The explicit and implicit form have symbols of the presence of cult objects in objects, and in everything that I want a Buddhist: in ornamentation, painting, sculpture. Natural objects, creaturely light, the manifestations of the dovkill can be seen as symbols, as they wink at the witness of that experience, linked to the Buddhist doctrines of inconsistency, diminutiveness, adolescence, occasionalness. Yaskraviy butt is a Zen masterpiece. Widespread zasosuvannya symbolics befuddled by Tantric Buddhism.