T. Chokyi wrote:
I would appreciate it if someone could please clearly explain the difference between the classification of outer, inner, secret and most secret, as related in terma cycles, and how that is a different classification to the one of outer and inner tantras.
This maybe a good place to start:http://www.rigpawiki.org/index.php?titl ... _of_tantra
Thanks, but I have a good enough knowledge of the classes of 6 yanas of tantra and the view, meditation and action associated with them. I'm just looking to clarify why the outer, inner, secret and most secret, as related in terma cycles, as Yudron pointed out, are not related or associated with these, and therefore what these classifications actually relate too. That is what I am trying to understand.
But thanks anyway for trying to address my question.
You're welcome, to add, I understood it to mean that certain Ter which are in classifications such as Anuyoga, do not involve certain renunciations or austerities, and that these days in many practitioners experience, they are given Anuyoga practices sometimes even when they are still finishing Ngondro (for example) thus they aren't heavily involved in the path of renunciation, or the austerities related with the lower tantras. Many teachers, many Dharma Centers are giving the empowerments from Anuyoga tantra classification these days, but the lower tantras should be understood as well, what they are for, how they "work", and also how they "overlap"...
For example, in the path of self liberation there isn't this notion of not eating onions, garlic, or wearing a certain robe, etc... but you'll find this in sutrayana/mahayana, the higher practices actually move a little bit more away from the "restraints" expected when it associates with lower vehicles...this is about as much as I can say about it... but I'm sure others will give from their experience as well.
Below I've included some academic things, I like... maybe you will too.
1)the three outer yanas leading from the origin,
i.e. the three yanas related to the outer vehicle of leading from the origin [of suffering] and the three pitakas of characteristics
2)the three yanas of vedic asceticism,
i.e. the three yanas related to the inner vehicle of Vedic asceticism and the three outer classes of tantra
3)the three yanas of powerful transformative methods,
i.e. the three yanas related to the secret vehicle of powerful transformative methods and the three inner classes of tantra
The Above was taken from this Chart:http://www.rigpawiki.org/index.php?title=Nine_Yanas
See the third line down in the chart, where it says outer
, and secret
Outer correspond to the path of renunciation (many rules, regulations)
associated with Sutrayana and corresponds to the path of renunciation
the shravaka vehicle,
pratyekabuddha vehicle and
These are the three outer yanas leading from the origin, i.e. the three yanas related to the outer
of leading from the origin [of suffering] and the three pitakas of characteristics
Why are these three called ‘vehicles leading from the origin’? It is because they lead us along the path to the result of liberation from samsara by abandoning all the actions (karma) and destructive emotions (kleshas) which are the cause or ‘origin’ [of suffering]
. Thats the application, how they "relate".
The three yanas of vedic asceticism, i.e. the three yanas related to the inner
vehicle of Vedic asceticism and the three outer classes of tantra. The three outer or lower classes of tantra (Wyl. rgyud sde 'og ma sum, phyi'i rgyud) are classes of tantra which are common to both the Nyingma and Sarma schools of Tibetan Buddhism. They are also called the three tantras of vedic asceticism. They are:
the kriya tantra,
the charya tantra and
the yoga tantra.
You might wonder why are these called ‘vehicles of Vedic ascetism.’ It is because the three outer classes of tantra stress aspects of ascetic conduct
, such as ritual purification and cleanliness
, and in this respect they are similar to the Vedic tradition of the brahmins.
Inner are considered part of Vajrayana.
The three yanas of powerful transformative methods,
i.e. the three yanas related to the secret vehicle of powerful transformative methods and the three inner classes of tantra.
the yana of mahayoga,
the yana of anuyoga and
the yana of atiyoga.
You might wonder why these are called ‘vehicles of powerful transformative methods.’ It is because they include powerful methods for transforming all phenomena into great purity and equalness
reference for Purity and Equality:http://www.rigpawiki.org/index.php?titl ... d_equality
Dudjom Rinpoche explains that:
All three inner tantras are mutually pervasive, incorporating aspects of one another. A certain practice is classified as Maha-, Anu- or Atiyoga in reference to what is emphasized or is foremost in it. The prominent feature of a Mahayoga practice is the development stage, that of Anuyoga is the completion stage, while that of Atiyoga is the cultivation of the realization of the void sphere of all things. Each of these practices, however, has development (Maha), completion (Anu) and Dzogchen (Ati) stages.
So the outer has to do with renunciation http://www.rigpawiki.org/index.php?title=Three_pitakas
Basic Vehicle (Skt. Hīnayāna; Tib. ཐེག་དམན་, Wyl. theg dman) — literally the 'Lesser Vehicle', but perhaps more accurately understood as 'Vehicle of Lesser Result'. What principally distinguishes followers of the Hinayana from those of the Great Vehicle (Skt. Mahayana; Wyl. theg chen) is their motivation. They aspire for the personal liberation of nirvana, and lack the courage to pursue the greater fruition of the Mahayana—this being the enlightenment of all sentient beings.
It comprises both the Shravakayana (Skt.) or vehicle of shravakas and the Pratyekabuddhayana (Skt.) or vehicle of pratyekabuddhas. (this note is from here: http://www.rigpawiki.org/index.php?title=Basic_vehicle
The inner has to do with a basic ascetism, It is because the three outer classes of tantra stress aspects of ascetic conduct, such as ritual purification and cleanliness, and in this respect they are similar to the Vedic tradition of the brahmins.
An alternative translation sometimes given is ‘the inner vehicle of gaining awareness through austerities’.
The secret method has to do with pure view and equality: http://www.rigpawiki.org/index.php?titl ... d_equality
Just a note of my own, lastly the path of self liberation the 9th Yana, is also what Norbu Rinpoche refers to as Dzogchen (The path of Self Liberation) it's known that way among Nyingmapas as well.
bka' ma shin tu rgyas pa (kaH thog)
An edition of the Kama recently compiled at Katok Monastery by students of Khenpo Munsel and Khenpo Jamyang. At twice the size of the Dudjom edition, it contains many rare Nyingma treatises on Mahayoga, Anuyoga, and Atiyoga that heretofore had never been seen outside of Tibet.