“ In the vajrayana, there is an emphasis on upaya, or skillful means. In fact, one of the definitions of vajrayana is that it is composed of teachings based on a particular state of mind or mental approach, in which shunyata and prajna are put together and are regarded as upaya. So the combination of the emptiness nature of the phenomenal world and clear seeing is regarded as great compassion, which is considered to be a skillful means.”

2. The Transition to Vajrayana| Great Equilibrium (29)

“ Although at this level the vajrayana could be called a journey, it does not go anywhere and it does not come from anywhere. So the vajrayana is a vehicle that seems to have neither beginning nor end. You can neither reverse it nor proceed further along. The vajrayana is self-existent, by its own nature. Therefore, the vajrayana path could be said to be a nonjourney.”

2. The Transition to Vajrayana| A Natural Ripening Process (42)

“The vajrayana tells you how to be yourself﻿, but at the same time, it tells you how not to be yourself.”

Introduction | The Gorilla (10)

“ By equilibrium, we mean comprehensive evenness. If there is black, that is not particularly great, nor is white particularly great, nor yellow, nor green. Everything is seen as equal. In terms of the sense perceptions, what you are perceiving is never regarded as being on a higher level or a lower level. Everything is on just the basic phenomenal level that takes place constantly.”

“﻿The vajrayana, or diamond vehicle, is powerful because it is derived from the tranquility and readiness of the hinayana, and the purity and soft heart of the mahayana. When students have developed those qualities, the vajrayana becomes ready to launch its diamond ship into the oceans of those who are ready for it.”

3. Entering the Diamond Path on a Solid Foundation | The View of Reality in the Three Yanas (49)

The Profound Treasury of the Ocean of Dharma represents meditation master Chögyam Trungpa’s greatest contribution to Western Buddhism. This three-volume collection presents in lively, relevant language the comprehensive teachings of the Tibetan Buddhist path of the hinayana, mahayana, and vajrayana. This work will resonate with new students of Buddhism as well as the most senior students. The third volume, The Tantric Path of Indestructible Wakefulness, presents the vajrayana teachings of the tantric path. The vajrayana, or "diamond vehicle," also referred to as tantra, draws upon and extends the teachings of the hinayana and mahayana. As with the hinayana and the mahayana, the formal acceptance into the vajrayana is marked by a vow, in this case the samaya vow. There is an emphasis at this stage on the student-teacher relationship and on the quality of devotion. Generally, students must complete preliminary practices, called ngöndro, to prepare themselves for initiation into the vajrayana path before going further. Having done so, they then receive the appropriate empowerments to begin tantric practices. There are empowerment ceremonies of many kinds, called abhishekas. The vajrayana includes both form practices, such as visualizations and sadhanas (ritual liturgies), and formless practices based on allowing the mind to rest naturally in its inherent clarity and emptiness. Although on the surface, there is much greater complexity in tantric practices, the principles of mindfulness and awareness and the cultivation of compassion and skillful action continue to be of central importance. The tantric path requires complete engagement and fierce dedication. It is said to be a more rapid path, but it is also more dangerous. There is a quality of directness, abruptness, and wholeheartedness. Tantrikas, or vajrayana practitioners, recognize that the most challenging aspects of life, the energies and play of confused emotions and frightening obstacles, can be worked with as gateways to freedom and realization. Other topics covered in detail in this volume include the four reminders, the mandala principle, mahamudra, atiyoga, and more.

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Chögyam Trungpa explores the the vajrayana teachings of the tantric path in this final volume of his masterpiece on Tibetan Buddhism   This three-volume collection presents in lively, relevant language the comprehensive teachings of the Tibetan Buddhist path of the hinayana, mahayana, and vajrayana. Considered Chögyam Trungpa’s magnum opus, The Profound Treasury of the Ocean of Dharma will resonate with new and senior students of Buddhism.   In this third and final volume, Chögyam Trungpa’s examines the vajrayana teachings of the tantric path. The vajrayana, or "diamond vehicle," also referred to as tantra, draws upon and extends the teachings of the hinayana and mahayana. As with the hinayana and the mahayana, the formal acceptance into the vajrayana is marked by a vow, in this case the samaya vow. There is an emphasis at this stage on the student-teacher relationship and on the quality of devotion. Generally, students must complete preliminary practices, called ngöndro, to prepare themselves for initiation into the vajrayana path before going further. Having done so, they then receive the appropriate empowerments to begin tantric practices. There are empowerment ceremonies of many kinds, called abhishekas. The vajrayana includes both form practices, such as visualizations and sadhanas (ritual liturgies), and formless practices based on allowing the mind to rest naturally in its inherent clarity and emptiness. Although on the surface, there is much greater complexity in tantric practices, the principles of mindfulness and awareness and the cultivation of compassion and skillful action continue to be of central importance.  The tantric path requires complete engagement and fierce dedication. It is said to be a more rapid path, but it is also more dangerous. There is a quality of directness, abruptness, and wholeheartedness. Tantrikas, or vajrayana practitioners, recognize that the most challenging aspects of life, the energies and play of confused emotions and frightening obstacles, can be worked with as gateways to freedom and realization. Other topics covered in detail in this volume include the four reminders, the mandala principle, mahamudra, atiyoga, and more.

2. The Transition to Vajrayana| A Natural Ripening Process (42)

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