Part I: Basic Questions and Doubts about Tantra

• 1 The Meaning of Tantra

  • The Definition of the Word Tantra

  • Mental Continuums as Tantras

  • The Term Tantra in Reference to Buddha-Nature

  • Beginningless Successions that Can Have an End

  • The Nyingma and Kagyu Explanations of Tantra

  • The Role of Buddha-Figures in Tantra

  • The Sakya Presentation

  • The Gelug Explanation

  • Summary

• 2 The Authenticity of the Tantras

  • The Source of the Tantras

  • Different Views of Shakyamuni Buddha as a Teacher

  • The Relation between Buddhist and Hindu Tantra

  • The Clear Light Continuum as the Deepest Source of the Tantras

  • The Criteria for Establishing the Authenticity of the Tantras

  • The Four Sealing Points for Labeling an Outlook as Based on Enlightening Words

  • Developing Firm Conviction in the Authenticity of the Tantras

• 3 The Use of Ritual in Tantra Practice

  • Western and Asian Forms of Creativity

  • Creativity and Individuality in Tantra Practice

  • The Benefits of Tantra Ritual for Busy Westerners

  • Tantra Ritual as a Venue for Expressing Emotions

  • Concluding Remarks

• 4 Buddha-Figures

  • The Use of Buddha-Figures in Practices Shared by Mahayana Sutra and Tantra

  • Buddha-Figures and Self-Images

  • Buddha-Figures and Archetypes

  • Buddha-Figures as Emanations of Buddhas

  • Buddha-Figures as Objects for Prayers

  • Coarse and Subtle Emanations of Buddha-Figures

  • Buddha-Figures as Containers for Practice

  • Cultural Diversity in Buddha-Figures

  • The Possible Use of Western Religious Icons as Buddha-Figures

• 5 Tantric Imagery

  • Survey of the Misunderstanding

  • Couples in Union

  • Nonduality

  • Peaceful and Forceful Figures

  • Concluding Remarks

Part II: Why Tantra Is More Efficient Than Sutra

• 6 Gelug Presentation of Tantra in General

  • Methodology

  • (1) Closer Analogies

    • In Sutra

    • General Tantra as the Resultant Vehicle

    • Purified Bodies

    • Tantric Transformation of Self-Image

    • The Voidness of Self-Images

    • Mantras

    • Purified Environments – Mandalas

    • Purified Manner of Enjoyment

    • Purified Actions

    • Mudras, Mantras, and Samadhis

    • Validity of the Method

    • Multiple Limbs and Faces

  • (2) Closer Union of Method and Wisdom

    • In Sutra

    • Buddha-Figures as Method in General Tantra

    • Voidness and the Basis for a Voidness

    • Two Truths

    • Method and Wisdom in General Tantra Having One Manner of Cognitively Taking an Object

    • Summary

  • (3) Special Basis for Voidness

    • Buddha-Figures as Less Deceptive

    • Buddha-Figures as More Stable

    • Buddha-Figures as More Subtle

  • (4) Special Level of Mental Activity

  • Concluding Points Concerning Voidness in Sutra and Tanta

• 7 Non-Gelug Variations Concerning General Tantra

  • (1) Closer Analogies

    • Buddha-Nature and Positive Self-Images

    • Sakya View of Inseparable Samsara and Nirvana

  • (2) Closer Union of Method and Wisdom

    • In Terms of Self-Voidness

    • Two Non-Gelug Usages of the Term “Self-Voidness”

    • Relevant Assertions Unique to Non-Gelug

    • Conceptual and Nonconceptual Unions of Method and Wisdom in Terms of Self-Voidness

    • In Terms of Other-Voidness

  • (3) Special Basis for Voidness

    • Buddha-Figures as Less Deceptive

    • Buddha-Figures as More Stable

    • Buddha-Figures as More Subtle

  • (4) Special Level of Mental Activity

  • Concluding Points Concerning Voidness in Sutra and Tantra

• 8 Gelug Presentation of Anuttarayoga in General

  • (1) Closer Analogies

    • Downward Analogies

    • Upward Analogies

    • The Analogous Practices

  • (2) Closer Union of Method and Wisdom

    • Method in Terms of the Appearance of a Body

    • Method in Terms of a Blissful Awareness

    • The Two Sets of Obscuration

    • The Necessity for a Blissful Awareness of Voidness

    • Yab-Yum

  • (3) Special Basis for Voidness

  • (4) Special Level of Mental Activity

    • Introductory Remarks

    • Clear-Light Mental Activity Is Naturally Nonconceptual

    • Clear-Light Mental Activity Is Naturally Free of All Disturbing Emotions and Attitudes

    • Clear-Light Mental Activity Does Not Produce Appearances of True Existence

    • Clear-Light Mental Activity Can Have Omniscient Awareness

• 9 Non-Gelug Variations Concerning General Anuttarayoga

  • (1) Closer Analogies

    • General Sakya Anuttarayoga

    • Nyingma and Kagyu Practices Influenced by Nyingma

    • Sakya Tradition of Lamdray

  • (2) Closer Union of Method and Wisdom

  • (3) Special Basis for Voidness

    • Sakya and Kagyu Explanation

    • Nyingma Explanation

  • (4) Special Level of Mental Activity

    • Introductory Remarks Concerning the Two Sets of Obscurations

    • Clear-Light Mental Activity Is Naturally Nonconceptual

    • Clear-Light Mental Activity is Naturally Free of All Disturbing Emotions and Attitudes

      • Assertions Common to All Non-Gelug Traditions

      • Assertions Specific to Nyingma

      • Assertions Unique to Sakya

    • Clear-Light Mental Activity Does Not Produce Appearances of Any of the Four Extreme Modes of Impossible Existence

    • Clear-Light Mental Activity Has More Stable Reflexive Deep Awareness of Its Own Nature

    • Clear-Light Mental Activity Can Have Omniscient Awareness

• 10 Kalachakra

  • (1) Closer Analogies

  • (2) Closer Union of Method and Wisdom

  • (3) Special Basis for Voidness

  • (4) Special Level of Mental Activity

  • Non-Gelug Variations Concerning Kalachakra

  • Conclusion