For the members of the Contemplative Order of Compassion, there are two primary paths available, from which one can develop the qualities necessary to realise Enlightenment. These two paths are the Path of Transformation (Tantra) and the Path of the Great Perfection(Dzogchen). Most contemplatives will choose one or the other path, and while a select few may actually master both paths, more often than not, they will choose one of the two paths as their principal practice.
The Path of Transformation
The Path of Transformation recognises that if we become skilful, rather than rejecting the afflictive emotions that obscure our innate Enlightened Nature, we can use them as fuel, and in so doing, achieve transformation of mind.
For the practitioner of this Tantric Path, there are what we call the “Lower” and “Higher” Tantras. One receives the empowerments (initiation instructions) to practice these Tantras from a qualified Tantric Master or Guru.
The focus of the Lower Tantras includes the process of visualising oneself as merging with the various yidam deities, until one transforms oneself into that yidam deity. This realisation of the One Buddha Nature transforms everything we experience – every sound, every smell, every taste, touch and sight – so that it is recognised as perfect and pure: as seen through the eyes of Clear Wisdom and Light.
This path involves what we call the “Three Beings”: the symbolic being, the knowledge being and the action being.
The symbolic being is mastered by bringing all phenomena into our awareness through the use of a Mandala or mantra, or imagery of the yidam deity.
The knowledge being encompasses all of the pure and positive qualities of the yidam deity or Buddha, which we recognise as our own inherent qualities and nature.
When we actualise the merging of the symbolic and knowledge being, so that we become the embodiment of those qualities, we become the action being. We then realise the embodiment of Great Bodhicitta, and the Immeasurables, for these are indeed our inherent Nature.
Within the Higher Tantra, the essence of the practice focuses on the unification of Emptiness and bliss (sunyatananda). This Higher Tantra is viewed in two stages: the Generation Stage and the Completion Stage.
In the Generation Stage, we build up the visualisations, learning to apply skilful means to transform bliss without attachment and to merge that with the ultimate reality of Emptiness.
In this part of the practice, we learn the skills to perceive feeling of any kind, blissful or chaotic, without allowing it to mix with desire, grasping or attachment. When we practice, our feeling or perception must be free from afflicted thoughts. This can only be accomplished by allowing our feelings to be mixed with the realisation of Emptiness, so that it becomes transformed into a skilful means of overcoming suffering and attachment.
When we actualise this, we manifest the Completion Stage of Higher Tantra. Emptiness becomes the object of our meditation, while bliss becomes the subject who is meditating. We lose the sense of “me”, and are thus freed of the root causes and conditions of suffering.
Without proper formation and training, the Tantric Path should not be undertaken, since it possesses inherent dangers of attachment, and addiction for those who attempt is without the support, skill and protection of a Vajra master.
Dzogchen
In this world, with our perceptions clouded by the field of illusions and forgetfulness, we tend to obscure our awareness that every being has the inherent potential to be a Buddha/Christ. Because we are no longer aware of this potential, we fail to manifest it in our lives.
Dzogchen is a path which turns us back toward the ultimate truth, by practicing to face each moment with mindful awareness, and without fear or judgment. We do this by awakening compassion, loving-kindness, wisdom and altruistic joy within us.
Dzogchen is the Path of Open Presence. Openness reveals the true nature of Emptiness, and the interdependent nature of all beings and phenomena. Presence reveals the true nature of awareness. The practice of Dzogchen becomes more than a simple ideology or philosophy by our actualisation of the concepts, and integration of it’s foundational ideas with our experience of the world outside and inside of us. When we do this, we become a Dzogpachenpo.
When we practice Dzogchen, we manifest this unified nature of Emptiness and awareness within the continuum of each moment. Emptiness and awareness are not separate, but one. Only our discussion of them imposes the illusory labels that might seem separate. When we practice Dzogchen, we manifest its essence by living in the present moment.
The Dzogpachenpo recognises that when we lose contact with our innate wisdom and our capacity to be non-judgmental, we lose contact with our innate qualities of acceptance, forgiveness, love, and compassion.
The Dzogchen practitioner realises that we must not become attached to the idea of the relative world or absolute world – for again, they are not two, but one. The practice of Dzogchen helps us not to fall into the extremes of both the relative world and the absolute world, of both heaven and earth. Dzogchen practice is to realise the absolute nature within the relative.
Due to our conditioning we tend to interrupt everything before it can manifest its true Nature. It is that very interruption that obscures our wisdom and our compassionate heart from reaching out to others. The practice of Dzogchen empowers us to leave the things as they are. When we leave things as they are, we are providing a space for them to manifest their true Nature.
For the Dzogpachenpo, our wisdom manifests in the form of clarity, allowing us to be aware of any situation without distraction. Our compassion keeps us stable, and allows us to reach out with equanimity so that we are at ease, no matter how things manifest.
When we feel clear and secure, our energy becomes calm. Our ability to leave things as they are reduces our subconscious attachment to the conditioning that judges or manipulates our emotions. Everything falls into the field of awareness, and this protects us from further unskillful reactions.
By noticing the situation with the quality of Open Presence and perfect awareness, we can face the situation more skilfully. By learning to harness the healing wisdom, which is our primordial potential to heal ourselves, to free ourselves from suffering, we are empowered to reduce the suffering of all beings, and redouble our commitment to return through countless lifetimes as a Bodhisattva, until suffering exists no more.
This is Dzogchen, the Great Perfection.
Namasté
dharmacharya gurudas sunyatananda
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“Chenrezig, Treasure of Objectless Compassion;
Manjushri, Lord of Stainless Wisdom;
Vajrapani, Destroyer of all adversarial forces;
O Je Tsong Khapa – Losang Drakpa —
Crown Jewel of the Sages of the Land of Snows,
Humbly at Your Lotus Feet I ask your blessing.”
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Drawing on the essential teachings of the great spiritual teachers, philosophers and freethinkers throughout time, Dharmacharya Gurudas Śunyatananda (retired Archbishop Francis-Maria Salvato, O.C.) has been regarded as a provocative, revolutionary “voice of reason” within the field of religion and spirituality, since 1983. Having the distinction of being one of the few openly non-theistic, openly-gay and post-denominational thinkers ever to serve as Bishop-Exarch and spiritual leader of the autocephalic Eastern Catholic Franciscans in North America, Gurudas is the author of more than 600 articles, eight books and currently serves as the spiritual advisor for a non-theistic, intentional spiritual community, The Spiritus Project. He can be reached at: http://dharmadudeunplugged.com
Copyright ©2008, His Eminence Dharmacharya Gurudas Sunyatananda (The Most Reverend Dr. F. Francis-Maria G. Salvato, M.Sc., O.C.). All rights reserved. This material may be reproduced, blogged, quoted or distributed, provided the entire copyright including contact information remain intact. It may NOT be altered in any way, without express written permission.
