Traditions of Buddhism
the complete awakening of a buddha, but it requires absolute
commitment and dedication. Tibetan Buddhist schools tend to
follow their own particular lineages and versions of the gradual
path and tantric teachings; in both instances, however, the teach-
ings of different schools are broadly similar in outlodk.
Tantras are generally classified according to a hierarchical
scheme offour classes: action (kriya), performance (carya), yoga,
and supreme yoga (anuttara-yoga)3^8 Effective practice (sadhana)
of any tantra depends on receiving the appropriate 'consecration'
(abhi~eka/dBang) and instruction directly from a teacher (guru/
bLama) who is a master of the tantra in question. The practice
of the lowest tantras centres on external rituals and devotions
directed towards the gods, goddesses, and buddhas of the tantra.
At all stages of tantric practice a complex and elaborate sym-
bolism links visualizations, liturgy, and ritual in order to fully
engage and focus the activity of body, speech, and mind. The cary a
and yoga tantras develop complex visualizations of and medi-
tations on 'chosen deities' (i~ta-devatalyi-dam) and buddhas of
sublime reaJms; by a process of gradual identification, the prac-
titioner actualizes their wisdom, compassion and other spiritual
qualities. The higher tantras increasingly centre on an elaborate
theory of yoga involving a complex physiology of the 'chan-
nels', 'centres', 'winds', and 'drops' of the subtle body which the
practitioner learns to control and manipulate in order to trans-
form his or her own body into the body of a buddha. One aspect
of the theory of the subtle body involves an esoteric relation-
ship between the experiences of bliss in sexual union and the
primordial bliss of the mind. The initial consecration and prac-
tice associated with the supreme yoga tantras may thus involve
sexual union with a consort, the underlying symbolism here
being the union of wisdom (female) and compassion (male). Such
a practice may also be performed as a visualization; in the case
of ordained monks, whose vows prohibit any sexual activity, it
can only be performed as such. The purpose here, as with all
Buddhist practice, is not, of course, the feeding of desire but its
final transformation and eradication: desire is employed at an
advanced stage of practice in order finally to reveal its nature.