Buddhism, one of the three world religions, originated more than 2 thousand years ago. Over the course of such a long history, many different directions and teachings have emerged in it, which have replaced one another, disappeared or transformed, and merged into new schools. Thus, in early Buddhism there were 18 different schools, the main differences between which consisted mainly in the commentaries and in the rules of moral discipline used (Davids, 1891). Of these schools, the most well - known is currently the Theravada, or Teaching of the Elders, which has been preserved and is still being propagated.

Later, there was a direction called the Great Chariot, or Mahayana. Although it is believed that it is to some extent opposed in terms of methods and texts used to the schools of early Buddhism, but modern Theravada teachers claim that there are prerequisites for the emergence of such a teaching in the writings of early Buddhism. Mahayana is also heterogeneous and includes such areas as Chang Buddhism (China), Zen (Japan), the Pure Land School, and many others that differ both in the methods they use and in their actual views.

The last current (except for New Age) is Vajrayana, or the Chariot of secret mantra, which is characterized by the possibility of rapid enlightenment. Currently, this direction is represented by the Japanese Shingon school and various Tibetan schools. Although their views are generally consistent with Mahayana, the practical side is very different. It should also be noted that the number of texts in this direction is many times higher than the number of texts of the Small Chariot and the Big Chariot. And the process of forming a textual legacy continues to this day, as new methods, new explanations and comments appear, philosophical views are revised, changes in practices are made, and disciplinary restrictions arise.

Key words: Buddhism, Vajrayana, classification of tantras, Nyingma, Hinayana, Mahayana.

Buddhism in the Tibetan version is now widely spread in various countries, in particular in Russia, the United States, and many European countries, and this process often takes place on the basis of the texts of the "treasury" (Tib. gter ma), which are still found by teachers of various Tibetan schools, called terten. These texts belong historically to the school of Old Translations (Tib. rnying ma - "Old"), which originated thanks to the teacher Padmasambhava.

Due to the fact that the number of texts was large even in the Pali Canon (a set of writings of early Buddhism, written in Pali in the first century BC), it is quite natural to classify them. This is what happened with the Pali Canon, which was divided into three groups of texts: the sutra (utterances or instructions), and the vinaya

page 38
(moral discipline) and abidarma (description of cosmology, etc.) [von Hintiber, 1996]. The name given to the Pali Canon (Tipitaka, or "Three Baskets") refers to three collections of texts.

For Mahayana texts, a similar classification was used, but instead of abidarma, it included the prajna paramita ("Perfection of Wisdom") scriptures. It should also be noted that the Tibetan Canon, some of the texts of which are used in this article, also includes other sections - tantra and Dharani. At the same time, there is no clear division into tantra classes in the collection. Some teachers in the past have attributed tantra teachings to Mahayana texts; one can find the claim that dharani texts are included in tantra sections.

There has been much debate in the past about the classification of tantra teachings. In particular, some teachers of the past, such as Shantipa, considered them to be sutras [Bu-ston Rin-chen-grub, 1966]. However, many teachers (see [Terentyev, 2006]) considered it acceptable to treat these texts as separate works. As for the actual classification of tantras, different texts name a different number of sections [ibid.], in the Nyingma school-from 3 to 6. In the so-called New Schools 1, the classification was based on three chariots (Hinayana, Mahayana and Vajrayana), and the secret mantra Chariot (Vajrayana) was divided into four classes of tantras 2. An example of such a classification of Vajrayana teachings in accordance with the views of the Karma Kagyu Kamtsang school can be found in the work of E. V. Leontieva [Leontieva, 2007]. Although in this paper the classification is given on the basis of the methods used, however, the view is touched upon to a small extent. The work of A. A. Terentyev [Terentyev, 2004, pp. 315-332] also provides examples of classification of tantras based on characteristics that are not used in this article, i.e. castes, types of affects, time (from time of day to epoch).

The most complete classification is given in the Nyingma scriptures, which includes 9 sections of teachings that overlap with the Bon scriptures and differ from those of the New Schools. This school compiled its own Canon, in which it adhered to its own translations-Kama (Tib. bka ' ma) - Word, Command. Another large collection of teachings belonging to this school, but which we will not discuss here, is the Rinchen Terjo, or "Treasure Trove of Jewels", where the texts of the terma were recorded and the volume of which exceeds 100 volumes. Regarding this classification, Snellgrove (1967) noted that it originated on the basis of the Tibetan Bon religion and its division of teachings, which to some extent may be controversial, since the Hinayana teachings were not used in Tibet.

All the chariots (hereinafter referred to as categories or groups of teachings) presented in the Nyingma scriptures differ both in their views and in the methods of meditation and moral discipline used. Due to differences in the methods and views used, they are divided into nine groups. These groups, in turn, can be classified in more detail.

It should be noted that in some texts, for example, in the text "Tantra enumeration and commentary", you can also find another type of classification, which uses ideas about worldly and surpassing worldly teachings [rnam par bgrang ba'i mdo..., 1982, p. 370]. That is, worldly teachings, or non-Buddhist teachings, can be classified into a separate group that is not included in the usual nine-part classification of Buddhist teachings. According to the followers of Shakya-

1 New Schools of Tibetan Buddhism (tib. gsar ma). Schools that were formed later than the tenth century: Kagyu, Sakya, Gelug, Shije, Chhe, Jordrug, Shangpa Kagyu Nyendrub (or Kalachakra).

2 Tantra (Sanskrit) - "continuity", "thread", "connection". A system of physical and mental techniques for developing personal awareness and quickly achieving the highest realization, the state of enlightenment. Includes repeating mantras or special sayings, rituals, and so on.

page 39
yamuni, worldly teachings contain views that are somewhat flawed and flawed.

Worldly teachings. According to most texts, worldly views are those that do not take into account or deny causal relationships. Thus, it is said: "Non-Buddhists do not understand the presence of fruit-results in the implementation of good and negative deeds [due to attachment to two] - eternal existence and non-existence" [rnam par bgrang ba'i mdo..., 1982, p. 370]. Moreover, the term "non-existence" does not mean the denial of any existence, but rather the denial of the existence of a causal relationship. However, this mistake is also made by those who are attached to the idea of eternal existence. Since followers of such a view will rely on the existence of a certain basis or basis for the emergence of all things, represented by God, fate, etc. And since the manifestations of happiness or unhappiness will relate only to such a basis, they also reject causal relationships, moving away from understanding reality even on a relative level.

This is stated in the text " Oral instructions on the enlightened mind. A precious necklace " [rin chen 'phreng ba..., 1982, p. 659.1-739.2]. Also in the text" Tantra of the flaming precious lamp " it is said: "As for the behavior of [those who hold] the view of non-existence, thinking that if there is a cause, there will be no result, they act without relying on anything, discarding the ten virtues and doing ten unwholesome deeds. As for the behavior of [those who hold] the view of eternal existence, they discard the ten evil deeds and do the ten good ones, acting with great zeal " [byang chub sems kyi man ngag rin po che sgron..., 1982. p. 278]. This text also contains a statement that is taken as an example of the view of eternity. In particular, it is said that those who adhere to the idea of eternity claim that all beings have a self, or soul. Another version of this view is shown in the form of a justification of the creator god [rdzogs pa che po chig chod..., 1982, p. 906-907], which is denied in Buddhism. If we consider which of these views are higher, then this can be said about those who adhere to the view of eternal existence, since from the point of view of ethics they are to some extent trying to "spiritually" grow by doing good deeds. But in general, both of them adhere to what is generally considered extreme in Buddhism, since both show a limited perception of reality.

Most Nyingma texts present a nine-part division of the" inner " teachings. The general structure of the classifications remains the same, although the specific points for bringing larger groups may differ. In particular, sometimes additional groups are specified.

There are several principles on which this classification is based.

You can see them in various texts. So, in the text "Oral instructions on the enlightened mind. The Burning Precious Lamp Tantra " [byang chub sems kyi man ngag rin po che sgron..., 1982, p. 326-327] describes nine aspects of the teaching, which are divided according to the abilities of the students. At the same time, it is argued that although the nature of the mind or consciousness is the same, there are many inconsistencies in students 'ideas about it, which leads to distance [rin chen' phreng ba..., 1982, p. 672-673]. Another text speaks about the difference in the methods used and the forces applied [sgron ma ' bar ba'i rgyud..., 1982, p. 605-607]. There is also a division into three groups - chariots with characteristics, chariots of external tantras and chariots of internal tantras [rgyud kyi rtse rgyal..., 1982, p. 638-641]. Another classification is related to which manifestation or manifestation of the Buddha a particular teaching was revealed.

page 40
All the teachings presented in the nine-part classification of Nyingma teachings can be divided into two classes: the causal chariot of characteristics and the secret mantra chariot as a fruit chariot. A comparison is provided that can show the speed of fruit acquisition and the effort made along the way. It says, " They are like a boat and a bridge. After all, on the basis of chariots they follow to the other (shore of being) " [bsgrub thabs nges par ston pa'i rgyud..., 1982, p. 102.3-165.3].

It is believed that the teachings of the causal chariot of characteristics are marked with four so-called seals of the eternal teaching 3. They are called causal chariots based on the fact that they are associated with cause, accumulation of spiritual merit and inherent wisdom [glang po che rab 'bog..., 1982, p. 250.4 - 357.1].

The Causal chariot of characteristics includes the following teachings:

1. The chariot of disciple-listeners, or sravakas;

1. The Chariot of the Self-enlightened, or pratyekabuddas;

3. The Bodhisattva Chariot, or Great Chariot.

The secret mantra chariot as a fruit chariot includes the following teachings:

4. The Kriya Tantra Chariot;

5. The Chariot of Upaya Tantra;

6. The Chariot of Yoga Tantra;

7. The chariot of Maha yoga Tantra;

8. The Chariot of anu yoga;

9. The chariot of ati yoga.

Let's look at 9 classes of exercises in more detail.

1. The chariot of disciple-listeners, or shravakas (Tib. nyan thos). The teachings included in it relate to the Small Chariot (Hinayana, tib. theg pa dman pa) [rdzogs pa chen po chig chod..., 1982, p. 905-906]. They are intended, according to the Nyingma school's scriptures, for persons with limited abilities [byang chub sems kyi man ngag rin po che sgron..., 1982, p. 326-327]. The basis for practice is the four noble truths (about suffering, the source of everything, stopping and the way [shes bya mtha ' gcod..., 1982, p. 330-332; rig pa rang shar..., 1982, p.418 - 419]. The teachings of this class are heterogeneous in their views.

The Nyingma texts indicate two main schools: vaibhashiki and sautrantiki [glang po che rab ' bog, 1982, p. 315-318; rdzogs pa chen po nges don..., 1982, p. 47-48; rig parang shar..., 1982, p. 418 - 419]. The basis for practice, the results that will be discussed below, the practice of meditation and their behavior are the same. For the most part, the views also coincide. However, there are some discrepancies in some points.

As for general concepts, they separate material objects and the mind [bsgrub thabs nges par ston pa'i rgyud..., 1982, p. 105-106]. On a relative level, they establish as existing the smallest particles of matter that make up clusters (skandhas)4, sources of cognition and elements [rgyud kyi trse rgyal, 1982, p. 638-640; glang po che rab ' bog, 1982, p. 315-318; rdzogs pa chen po neges don..., 1982, p. 47-48; theg pa chen po'i..., p. 155-167]. All phenomena are collected from the smallest particles due to the forces and influences of past actions. Consciousness is also represented by mental factors that change from moment to moment. One of the differences between the views of vaibhashiks and Sautrantiks is the statement about the presence of particles of space (vaibhashiks). The absolute level is considered to be moments of consciousness (vaibhashiki) or consciousness itself (sautrantiki).

3 The four seals: all that is composite is impermanent; all that is polluted is suffering; all phenomena have no essence; Nirvana is the pacification of all.

4 The five skandhas are the five aggregations of the psychophysical elements that make up the personality; they include consciousness, body form, etc. Ayatana - supports or sources of the emergence of consciousness.

page 41
As for the methods of meditation, both vaibhashiks and Sautrantiks adhere to the reflection on the four truths, comprehend impermanence. In the practice of meditation, they seek to release their desire for external objects by using special visualizations. They also seek to free themselves from anger and other obscurations. We can say that they are trying to eliminate the source of suffering by realizing the truth of suffering.

In their behavior, they refrain from such negative actions as theft, murder, lying, empty speech, insults, and strive to free themselves from such states of mind as greed and anger.

On their way, they go through four main stages:: 1) one who has entered the stream, 2) one who returns once, 3) one who does not return, 4) an arhat. Moreover, the state of an arhat corresponds to the seventh level of a Bodhisattva. The result is obtained by them over a period of one to three lifetimes.

2. The chariot of the self-enlightened, or pratyekabudd (Tib. rang sangs rgyas).

The name indicates that its practitioners do not rely on teachers for their practice, acting only on the basis of their own strength and abilities.

This teaching applies to the Small Chariot [rdzogs pa chen po chig chod, 1982, p. 905-906], and is intended for people with small abilities [byang chub sems kyi man gnag rin po che sgron..., 1982, p. 326-327]. The basis for their practice is considered to be 12 links of interdependent occurrence ['phags pa spyan..., 1982, p. 105-106, shes bya mtha' gcod..., 1982, p. 330 - 332; rig pa rang shar..., 1982, p.421].

Depending on personal characteristics, pratyekabuddas are divided into those who are "like a rhinoceros" and those who are "like a flock of birds" [glang po che rab ' bog..., 1982, p. 250.4-357.1]. The former practice alone, while the latter practice in small groups. At the same time, there are no differences in the result they are striving for, practices and behavior.

The views of the Pratyekabuddhas are somewhat similar to those of the Sravakas. However, they are considered to be higher in terms of comprehension of the higher reality or emptiness. These differences mostly relate to relative-level representations.

In relation to the relative level, they say that all external objects arise in interdependence [glang po che rab ' bog..., 1982, p. 315-318; theg pa chen po'i..., 1982, p.155 - 167], they are as they are, due to certain reasons or conditions. The same is stated about states of consciousness ['phags pa spyan..., 1982, p. 107] - the vision of the external world as illusory, changeable is established.

By understanding the interdependence of emergence, they form an awareness of the absence of the self of the individual and, to some extent, the absence of self in dharmo-particles, the psychophysical components of being ['phags pa spyan..., 1982, p. 107; rig pa rang shar..., 1982, p. 421].

Regarding the absolute level, their views are similar to those of the previous class of teachings [glang po che rab 'bog, 1982, p. 315-318], which take consciousness as the absolute level.

In their behavior, they adhere to 250 rules of moral discipline [rig pa rang shar..., 1982, p. 421; theg pa chen po'i..., 1982, p. 155-167].

They gain the result of their journey over a period of 12 to 60 lifetimes, depending on their abilities.

3. The Bodhisattva Chariot, or Great Chariot (Tib. theg pa chen po).

These teachings relate to the Great Chariot (hereinafter referred to as Mahayana) [rdzogs pa chen po chig chod..., 1982, p. 905-906]. They are intended for people with low abilities [byang chub sems kyi man ngag rin po che sgron..., 1982, p. 326-327], which contradicts the ideas of the New Schools of Tibetan Buddhism, where it is believed that Mahayana refers either to people with average abilities or to people with high abilities.-

page 42
your abilities. The basis of their ideas are the teachings on two levels - relative and absolute [shes bya mtha ' gcod..., 19826, p. 330-332; rgyud kyi rtse rgyal..., 19826, p. 638 - 640; rig pa rang shar..., 1982, p.423 - 424].

The views of this chariot are very heterogeneous. According to the text of the Tantra of Authentic Demonstration of Practice..., all the teachings of this class are divided into two subclasses: madhyamaka (tib. dbu ma) and chittamatra (tib. sems tsam) ['phags pa spyan..., 1982, p. 107-109; rgyud kyi rgyal..., 1982, p. 638-640].

The term "chittamatra" comes from Sanskrit and means "mind only" ['phags pa spyan..., 1982, p. 105-106; theg pa chen po'i..., 1982, p. 155-159]. In the text "Clear comprehension of the Great Vehicle, the great tantra of the path of enlightenment, which is equal to the heavenly space", it is said: "these three realms of being are understood as pure mind" [theg pa chen po'i.., 1982, p. 104.3-243.3].

Followers of chittamatra can be divided into two directions: those who recognize the perceived aspect of an object as reliable, and those who recognize it as false ['phags pa spyan..., 1982, p. 107-109; rgyud kyi rtse rgyal..., 1982, p. 638-640].

In the first direction, it is argued that the perceived aspect of an object is reliable, since it is the mind itself in the variety of its manifestations. At the same time, they also believe that self-awareness is combined with the flow of perceived phenomena. And since there are no limitations of the view, such as the four extremes or the duality of the perceiver and the perceived, everything is established as a manifestation of self-awareness ['phags pa spyan..., 1982, p. 107-109; rgyud kyi rtse rgyal..., 1982, p. 638-640].

Adherents of the second direction claim that there is no external object as a manifestation of the mind ['phags pa spyan..., 1982, p. 107-109; rgyud kyi rtse rgyal..., p. 638-640]. But at the same time, they recognize the presence of self-awareness without an object.

Both recognize the interdependent occurrence of all phenomena, as do the pratyekabuddhas, the presence of clusters-skandhas. The Highest reality is considered an unspeakable self-awareness. It can be said that when explaining the view, they combine the concept of emptiness and clarity, which brings this view closer to the teachings of the tantras.

The term "madhyamaka" comes from Sanskrit and means "middle ground" (Tib. dbu ma).

In general, all the madhyamaka teachings speak of two levels ['phags pa spyan..., 1982, p. 105 - 106], relative and absolute. But in this group of teachings, there are also internal "currents" represented in the texts of the Nyingma school.

So it is customary to speak of two types of madhyamaka - internal and external.

External madhyamaka, or chittamatra-madhyamaka [glang po che rab ' bog..., p. 315-318], is also called madhyamaka, which refers to the similarity of illusion ['phags pa spyan..., 1982, p. 107-109; rgyud kyi rtse rgyal..., 1982, p. 638-640; glang po che rab'bog..., p. 315-318]. In this direction, the phenomena of the external world and the mind are considered illusory, changeable due to their interdependent occurrence. If we draw an analogy, then at the relative level they are equated with the reflection of the moon in water, while at the absolute level both phenomena of the external world and the mind are considered to have no own nature ['phags pa spyan..., 1982, p. 107-109; rgyud kyi rtse rgyal..., 1982, p. 638 - 640].

The inner madhyamaka is considered to be yogacara-madhyamaka. One of the statements used here is the impossibility of establishing either being or non-being on a relative level ['phags pa spyan..:, 1982, p. 107-109]. At the relative level, in particular, the division into object and mind is not used and all objects are considered to be the mind [glang po che rab ' bog..., 1982, p. 315-318].

In these two directions of madhyamaka, it is customary to speak of several descriptions of the absolute level. The presence of a measurable absolute level and an unmeasurable absolute level is recognized. In the first case, some parameters are used to describe it.

page 43
particular statements about aspects of emptiness. In the second case, it is assumed that it is free from constructions [rgyud kyi rtse rgyal..., 1982, p. 638-640].

Another classification of Madhyamaka teachings [theg pa chen po'i..., 1982, p. 155-159] is somewhat similar to the classification used by the new schools. This includes swatantrika-madhyamaka, madhyamaka of refutation of counterarguments, and prasangika-madhyamaka. In the Jonang school, it was also formed from old parashunyata-madhyamaka texts (sometimes given the name vijnana-madhyamaka, and sometimes mixed with chittamatra).

The main methods of practice in this class of teachings (Mahayana) are paramitas, or Perfection, passing through ten stages, or levels. The practice of the so-called four immeasurables is also carried out [glang po che rab 'bog..., 1982, p. 267-271, p. 315-318; spros bral don gsal..., 1982, p. 83-85], which includes love, joy, compassion and equal treatment.

The path of Bodhisattvas is considered very long and takes up to three immeasurable epochs.

The following groups of teachings are commonly referred to as the Chariot of the Secret Mantra. The main reason for this name is the presence of methods that include the repetition of mantras and the performance of special rituals, with which these teachings are very rich.

Another name is the Fruit Chariot. This name may be due to various reasons, but the main one is that these teachings are more focused on the rapid acquisition of a state of enlightenment, and therefore conceptual descriptions of relative reality and absolute level are practically not used in them. This is because concepts are labels that do not fully identify with objects and show only some limited properties or features of the object.

These six classes of teachings can be divided into external tantras (kriya tantra, upaya tantra, and yoga tantra) [rig pa rang shar..., 1982, p. 425] and internal (maha yoga tantra, anu yoga tantra and ati yoga). However, you can find descriptions in which the three outer sections of tantra are combined into 1-3 sections of kriya tantra.

4. The chariot of Kriya Tantra (Tib. bya ba 'i rgyud" Tantra of realization").

According to the text " Great Perfection. Tantra of the only self-liberation " [rdzogs pa chen po chig chod..., 1982, p. 898.6-954.6] these teachings relate to Mahayana. They are intended for people with average abilities [byang chub sems kyi man ngag rin po che sgron..., 1982, p. 326-327; rgyud thams cad kyi rgyal po..., 1982, p. 467-468].

As for the relative level, it is considered that all external manifestations are manifestations of the mandala of the deities of the three families (the Manjushri, Avalokiteshvara, and Vajrapani families) ['phags pa spyan..., 1982, p. 109; rgyud kyi rgyal..., 1982, p. 640-641; glang po che rab' bog..., 1982, p. 315-318] 5.

The absolute level is said to be the absence of its own nature, or a pure higher reality, initially free from any kind of contamination.

The main practice of adherents of this school is the practice of three purifications of external and internal substances ['phags pa spyan..., 1982, p. 105-106; shes bya mtha' gcod..., 1982, p. 330 - 332; spros bral don gsal..., 1982, p.83 - 85]. Ritual activities include: performing vows or obligations, chanting hymns, making offerings to deities, purification, and chanting mantras [glang po che rab ' bog..., 1982, p. 315-318; rdzogs pa chen po nges don..., 1982, p. 48-49]. Mostly saved and maintained-

5 Manjushri is the embodiment of wisdom, Avalokiteshvara is the embodiment of compassion, Vajrapani is the embodiment of power.

page 44
traditional external attributes are used. Among the obligations and restrictions can be called the refusal of meat and alcohol in the practice of Tara the Liberator, etc.

What are the three main aspects of purity in Kriya Tantra? In the Tantra of the Great Self-arising Knowing-Awareness, it is said: "The Mandala and the deity are pure. Substances and ritual objects are pure. Mantra and deep concentration are pure " [rig pa rang shar..., 1982, p. 425-426].

5. The chariot of Upaya Tantra (Tib. thabs kyi thegpa "Chariot of methods").

According to the "Tantra that liberates everything by cutting off the one", these teachings belong to Mahayana [rdzogs pa chen po chig chod..., 1982, p. 898.6-954.6]. They are intended for people with average abilities [byang chub sems kyi man ngag rin po che sgron..., 1982, p. 326-327; rgyud thams cad kyi rgyal po..., 1982, p. 467-468]. This tantra can be considered intermediate between the teachings of kriya tantra and yoga tantra, due to the fact that, without having its own scriptures, it adheres to the practical guidelines of kriya tantra, but at the same time follows the views of yoga tantra, which is explained further ['phags pa spyan..., 1982, p. 105 - 106; rgyud kyi rtse rgyal..., 1982, p. 640-641; rdzogs pa chen po nges don..., 1982, p. 48-49; glang po che rab ' bog..., 1982, p. 315-318].

6. The chariot of yoga Tantra (Tib. rnal 'byor gyi rgyud, or "Tantra of Yoga").

According to the text of the Tantra that Liberates Everything by Cutting Off the One, these teachings belong to Mahayana [rdzogs pa chen po chig chod..., 1982, p. 898.6-954.6]. They are intended for people with average abilities [byang chub sems kyi man ngag rin po che sgron..., 1982, p. 326-327; rgyud thams cad kyi rgyal po..., 1982, p. 467-468].

The practice of this section of the teachings is based on the five enlightenments [shes bya mtha ' gcod..., 1982, p. 330-332; rig pa rang shar..., 1982, p. 426^127], which include: enlightenment based on the throne, enlightenment based on the body form, enlightenment based on attributes, enlightenment based on the body form. on the basis of generation and enlightenment on the basis of the syllable-seed.

The relative level (including consciousness) is established as a manifestation of the mandala of the five families ['phags pa spyan..., 1982, p. 110; rgyud kyi rtse rgyal..., 1982, p. 640-641]. The absolute level is established as the absence of birth and disappearance of one's own nature, when there is a complete identification of oneself with the bodily form and mandala of the deity ['phags pa spyan..., 1982, p. 110; rdzogs pa chen po nges don..., 1982, p. 48-49].

In practice, an understanding of the initial absence of good and harmful is established as obligations ['phags pa spyan..., 1982, p. 110]. As a final result, a level of direct comprehension of the highest reality is obtained.

The following three classes of tantras are considered to be internal tantras [rig pa rang shar..., 1982, p. 427]. They are special in the classification of Nyingma teachings, not being represented in others.

Bringing them to the class of internal tantras is due to special views in practice. In particular, one of the features is the comprehension of one's own nature outside of coming and going, birth and dying.

70. The chariot of maha yoga tantra (Tib. rnal 'byor chen po' i rgyud - "Tantra of the great yoga"). Its teachings relate to the Supreme Vehicle, if we follow the text of the tantra already mentioned [rdzogs pa chen po chig chod..., 1982, p. 898.6-954.6]. They are intended for people with higher abilities [byang chub sems kyi man ngag rin po che sgron..., 1982, p. 326-327; rgyud thams cad kyi rgyal po..., 1982, p. 467-468]

The main point on which this direction is based is the inseparability of methods and wisdom ['phags pa spyan..., 1982, p. 105-106, p. 110-111; shes bya mtha' gcod..., 1982, p. 330-332; spros bral don gsal..., 1982, p. 83-85]. It is said about this: "The external and internal, the manifestations of the vessel and the contents, are established as methods and wisdom" ['phags pa spyan..., 1982, p. 111].

page 45
The practice of nonconceptual meditation usually involves two aspects : the birth of the deity and the stage of completion when emptiness is realized. The teachings of this class are no exception in this sense. And in the views of the stage of completion, they coincide to some extent with madhyamaka. Regarding this it is said: "Manifestations are a method of suppressing the Mother. There, the absence of one's own nature is wisdom " [rgyud kyi rtse rgyal..., 1982, p. 640-641].

In the practice of views, the following concepts are used here. All phenomena are perceived as manifestations of deities in male and female form. The five clusters of skandhas are represented as the deities of the five families. The eight clusters of consciousness are perceived as eight Bodhisattvas. The five primary elements are perceived as the five mothers of families 6. Bodily form, sounds, smells, and taste sensations are represented as four goddesses, as well as offerings, etc. [rgyud kyi rtse rgyal..., 1982, p. 640-641; rig pa rang shar..., 1982, p. 427-428].

Immersion in practice is based on three types of concentration [rig pa rang shar..., 1982, p. 427-428]. These three types of concentration are: non-conceptual comprehension of clear light as the highest reality, staying in unshakeable clarity, and step-by-step meditation of the birth of the deity [rig pa rang shar..., 1982, p. 427-428].

As for vows, they are related to the functions of the body, speech, and mind. Practitioners renounce life-taking, theft, and sex-related activities. They reject lies, empty talk, harsh speech and insults, and also exclude false views, a malicious mind and a mind full of greed.

These methods are somewhat limited, since they still use some mental constructions related to relative reality.

8. The chariot of anu yoga.

"Tantra that liberates all by cutting off the one" refers these teachings to the Highest Vehicle [rdzogs pa chen po chig chod..., 1982, p. 898.6-954.6]. They are intended for people with higher abilities [byang chub sems kyi man ngag rin po che sgron..., 1982, p. 326-327; rgyud thams cad kyi rgyal po..., 1982, p. 467-468].

The main feature of this section is the unification of the space of higher reality and inherent wisdom. In the ordinary practice of meditation, this may look like a combination of space and awareness, two aspects of the nature of the mind ['phags pa spyan..., 1982, p. 105-106; shes bya mtha' gcod..., 1982, p. 330-332; spros bral dongsal..., 1982, p. 83-85].

You can give the following example of describing reality. All external objects (although most of this applies to the universe itself) are presented as a heavenly immeasurable palace of higher reality. The contents of the universe, or entities, are represented as deities that transcended birth and disappearance [rgyud kyi rtse rgyal..., 1982, p. 640-641]. In particular, the primordial elements are also equated with perfect deities, which is beyond birth and death.

The practice of meditation in this section of the teachings does not use gradual transformation of reality, as in other lower sections. The manifestation of oneself as a deity is instantaneous [rig pa rang shar..., 1982, p. 428-429].

The last section of the teachings is special for the Nyingma school. This section was not initially introduced in New schools. However, these methods gradually became available to other schools, which now have their own lines of transmission of the teachings of ati yoga. This section is also present in the Bon religion.

6 Each of the five enlightened families has its own head, who appears with his wife. These five families are: the Tathagata family, or the True One, the Vajra family, the Jewel family, the Lotus family, and the family of Deeds.

page 46
9. The chariot of ati yoga (Tib. yongs su rnal 'byor - "Perfect yoga") is intended for people with higher abilities [byang chub sems kyi man ngag rin po che sgron..., 1982, p. 326-327; rgyud thams cad kyi rgyal po..., 1982, p. 467 - 468].

It is believed that this section of the teachings directly explains the nature of the mind, or one's own nature, which is considered inherently pure ['phags pa spyan..., 1982, p. 105-106; thig le ye shes bcud spungs sgron ma' od..., 1982, p. 605]. If we use Mahayana terminology, we can say that this section combines awareness and emptiness [shes bya mtha ' gcod..., 1982, p. 330-332].

Manifest being, which combines cyclic existence and nirvana, is perceived as a natural and spontaneous manifestation of the body of teaching 7, the supreme reality ['phags pa spyan..., 1982, p. 112; rgyud kyi rtse rgyal..., 1982, p. 640-641]. Bee is perceived as initially pure and uncontaminated [rgyud thams cad kyi rgyal po..., 1982, p. 472], which to some extent corresponds to the Mahayana concepts that are set out, for example, in the Heart Sutra.

The practice also has some special features. If everything is considered initially clean, then there may be a misconception that there is no need for practice. However, this is not entirely true. Due to the uniqueness of the methods in ati yoga, it is believed that everything is self-liberated on its own level, without applying any effort that is associated with the desire to stop something or grab something ['phags pa spyan..., 1982, p. 112]. This, in particular, is used in such special methods as thegal and tregche. The first presents a way to develop a direct vision of pure nature. In the second, the actual self-liberation and purification of the mind is carried out.

In meditation, if we talk about the formal aspect of practice, we understand pure nature, emptiness, which is beyond attribution and definition [byang chub sems kyi man ngag rin po che sgron..., 1982, p. 605, rgyud thams cad kyi rgyal po..., p. 493-494]. Although in other teachings there are ideas about the so-called poisons of emotional obscurations, but here they are also presented as a game inherent in wisdom [rgyud thams cad kyi rgyal po..., 1982, p. 472].

The result of practice - the natural state-is obtained without additional efforts in relation to renunciation, asceticism, purification, etc. [ibid., p. 493-494].

Additionally, we can say that this class of exercises is heterogeneous. There are four sections that can be distinguished. This is a section of the nature of the mind, a section of space, a section of oral instruction, and a relatively recent section of the most secret teachings.

list of literature

Leontieva E. V. Tantra as the basis of schools of Tibetan Buddhism, Moscow: IV RAS, 2007.
Terent'ev A. A. Klassifikatsii tantra v buddiiskikh traditsiakh Tibeta [Classification of Tantras in the Buddhist traditions of Tibet]. Collection of articles in memory of Oktiabrina Fyodorovna Volkova, Moscow: IV RAS; Eastern Literature, 2006 (http://www.buddhismofrassia.ru/texts/15/).

Bu-ston Rin-chen-grub. BDe-mchog sbyi rnam don gsal zhes bya ba // The collected Works of Bu-ston / Ed. by L. Chandra. New Delhi, 1966. Part 6 (DREAM).

Davids T. W. Rhys. The Sects of the Buddhists // The Journal of the Royal Asiatic Society. 1891.

Snellgrove D. The Nine Ways of Bon. London: Oxford Univ. Press, 1967.

von Hinüber O. A Handbook of Pali Literature. Berlin: de Gruyter, 1996.

'phags pa spyan ras gzigs dbang phyug thugs rje chen po bsgrub thabs nges par ston pa'i rgyud (Tantra of Authentic Demonstration of the practice of Great Compassion by the noble Lord Avalokiteshva-

7 The three bodies of the Buddha. The body of manifestation is the ordinary body in which the Buddha appears in the ordinary world. The bliss body is a manifestation of the Buddha, which is realized in deep meditation. It is believed that in this form the Buddha taught in the worlds of the gods. The dharmakaya, or body of teaching , is the highest manifestation of the spiritual essence, which appears as the nature of the universe.

page 47
rnying ta rgyud ' bum (One hundred thousand tantras of the Nyingma tradition). Vol. 32. Bhutan, Thimphu: National Library, 1982.

byang chub sems ky i man ngag rin chen 'phreng ba (Oral instructions on the enlightened mind-Precious beads) / / rnying ma rgyud 'bum (One hundred thousand tantras of the Nyingma tradition). Vol. 7. Bhutan, Thimphu: National Library, 1982.

byang chub sems kyi man ngag rin po che sgron ma ' bar ba'i rgyud (Oral instructions on the Enlightened Mind. Tantra of the Flaming precious lamp) / / rnying ma rgyud ' bum (One hundred thousand tantras of the Nyingma tradition). Vol. 5. Bhutan, Thimphu: National Library, 1982.

glang po che rab ' bog gi rgyud (Tantra of the Unstoppable elephant) / / rnying ma rgyud 'bum (One hundred Thousand tantras of the Nyingma tradition). Vol. 18. Bhutan, Thimphu: National Library, 1982.

gsang ba spyi rgyud zhes bya ba (General secret tantra) / / rnying ma rgyud ' bum (One hundred thousand tantras of the Nyingma tradition). Vol. 5. Bhutan, Thimphu: National Library, 1982.

rdzogs pa chen po chig chod kun grol zhes bya ba'i rgyud (Great Perfection. Tantra that liberates everything by cutting off the one) / / rnying ma rgyud ' bum (One hundred thousand tantras of the Nyingma tradition). Vol. 14. Bhutan, Thimphu: National Library, 1982.

rdzogs pa chen po nges don 'dus pa'i rgyud Ita ba thams cad kyi snying po rin po che rnam par bkod pa (Great Perfection. Tantra that unites the absolute essence, a complete description of the jewel-the core of all views) / / rnying ma rgyud ' bum (One hundred thousand tantras of the Nyingma tradition). Vol. 6. Bhutan, Thimphu: National Library, 1982.

rgyud kyi rtse rgyal nyi zla ' od 'bar mkha' klong rnam dag rgya mtsho klong gsal rgyud (The Victorious Peak of tantras, the tantra of clear space, the ocean of perfect purity, the vast expanse of blazing sun and moon light) / rnying ma rgyud ' bum (The Hundred Thousand Tantras of the Nyingma tradition). Vol. 10. Bhutan, Thimphu: National Library, 1982.

rgyud thams cad kyi rgyal po nyi zla'i snying po ' od 'bar ba bdud rtsi rgya mtsho' khyil ba'i rgyud (King of all tantras, tantra of the seething ocean of nectar-immortality, flaming light, heart-essence of the sun and moon) / / rnying ma rgyud 'bum (One hundred thousand tantras of the Nyingma tradition) Vol. 10. Bhutan, Thimphu: National Library, 1982.

rig pa rang shar chen po'i rgyud (Tantra of the great self-arising knowing-awareness) / / rnying ma rgyud 'bum (One hundred thousand tantras of the Nyingma tradition). Vol. 11. Bhutan, Thimphu: National Library, 1982.

rnam par bgrang ba'i mdo dang ' grel pa (Tantra Enumeration and Commentary) / / rnying ta rgyud 'bum (One Hundred Thousand tantras of the Nyingma tradition). Vol. 1. Bhutan, Thimphu: National Library, 1982.

shes bya mtha ' gcod kyi rgyud (Tantra of cutting off the extreme of the cognizable) / / rnying ma rgyud 'bum (One hundred thousand tantras of the Nyingma tradition). Vol. 1. Bhutan, Thimphu: National Library, 1982.

spros bral don gsal chen po'i rgyud (Tantra of the great essential radiance, free from mind-building) / / rnying ma rgyud 'bum (One hundred thousand tantras of the Nyingma tradition). Vol. 13. Bhutan, Thimphu: National Library, 1982.

theg pa chen po'i mngon par rtogs pa byang chub lam gyi rgyud chen nam mkha' dang mnyam pa (Clear understanding of the Great Chariot, the Great tantra of the path of enlightenment, which is equal to the heavenly space) / / rnying ma rgyud 'bum (One hundred thousand tantras of the Nyingma tradition). Vol. 14. Bhutan, Thimphu: National Library, 1982.

theg pa yas phubs theg pa dgu'i mdo (Tantra of the nine chariots, pommels of chariots) / / rnying ma rgyud ' bum (One hundred thousand tantras of the Nyingma tradition). Vol. 1. Bhutan, Thimphu: National Library, 1982.

thig le ye shes bcud spungs sgron ma ' od 'bar ba'i rgyud (Tantra of the flaming light of the lamp that collects the essence of inherent wisdom and drops of essence) / / rnying ma rgyud' bum (One hundred thousand tantras of the Nyingma tradition). Vol. 10. Bhutan, Thimphu: National Library, 1982.

page 48

Permanent link to this publication: