Vajra Transcriptions: The Three Developmental Stages and Four Classes of Buddhist Tantra by the 17th Karmapa O.T.D.

 Introduction to the A of V transcription:

The 17th, Orgyen Trinley Dorje, Karmapa’s lecture (interpreted into English by Ven. David Karma Choephel) on the Abhisambodhi of Vairocana has been transcribed, annotated, and reconstructed where necessary. Text is square brackets is either a clarifying comment or a replete reconstruction. Quotation marks signify the Karmapa’s truest translated ‘voice.’ Type in bold frames the content. Due to several challenging factors,  no not all content details are here, which makes this effort a ‘to-be-continued’ work in progress.  

Lecture begins:

Today is the fourth day of the 40th Kagyu Monlam and marks the beginning of the preliminary teachings for this year’s cycle. First of all, I would like to express my deep respect and welcome to all the khenpos, lamas, monks, teachers, members of the saṅgha, and to all the devoted students who have come from many different places. I offer my sincere welcome to each of you.

This year, the preliminary teachings are somewhat different from usual, because we are preparing for the empowerment of the Abhiṣeka Buddha Vairocana from [Gyaltsab] Rinpoche. This is a rare and profound opportunity. For this reason, I felt it was important to speak openly about why this transmission matters and why we have chosen to undertake it at this time.

Within the Karma Kamsang region, there was previously a period in which gatherings emphasized practice rather than formal teaching—practice accompanied by study, yet without sustained explanatory transmission. Over time, this mode gradually disappeared. What remained, from one perspective, was the practice of the tantras and the study of tantric texts, but not the full instructional transmission.

In particular, the complete teachings of the Charya Tantras—including their ritual structure, explanatory framework, and underlying reasoning—were not continuously transmitted. While tantric practice and textual familiarity persisted, the integrative teaching of Charya Āgama together with its ritual and doctrinal rationale was not fully present.

For this reason, I decided to request Gyaltsab Rinpoche, who has properly received the empowerment of the Abhiṣeka Buddha Vairocana from highly qualified lineage holders and has completed its full practice, to confer this empowerment here. Even before agreeing to bestow it, he undertook a period of retreat and preparation, treating this responsibility with great care and seriousness. Tomorrow we will begin the preparatory rites, followed by the main empowerment itself. Today, I would like to offer a brief introduction to the Abhiṣeka Buddha Vairocana and its broader context.

I will not speak in detail today about the full historical spread of the Dharma, as this will be addressed more thoroughly during the summer teachings. Instead, I would like to focus on the development of Secret Mantra. By the time these traditions emerged, the Mahāyāna had already been well established. Alongside the development of doctrinal systems, there also existed a wide range of ritual practices, including peaceful and wrathful rites, mantra recitation, and protective and beneficent methods. Gradually, these diverse practices began to be organized into coherent systems.

Around this same period, within the Mahāyāna itself, there appeared highly concealed yet profound contemplative methods. These did not arise outside the Mahāyāna but from within it. If we consider the major Mahāyāna philosophical traditions—such as the Middle Way (Madhyamaka) and Mind-Only (Yogācāra)—we find that both preserved hidden and extraordinary meditative practices. Over time, practitioners recognized that philosophical analysis alone was insufficient to attain the ultimate result of Buddhahood.

It was gradually understood that without these advanced methods, the final realization could not be achieved. For this reason, practices that had once been transmitted discreetly became indispensable within the Mahāyāna path. Eventually, it came to be accepted that the culminating phase of Mahāyāna practice necessarily involved Tantra.

Thus, while the great scholars of that period articulated their views primarily through Madhyamaka, Yogācāra, or teachings on Buddha-nature, in actual practice they increasingly relied on tantric methods. Philosophically, they presented Mahāyāna views; practically, they applied the methods of mantra, deity yoga, and ritual discipline.

When we consider how Mahāyāna developed into Tantra, we must acknowledge that this process is not fully documented. We cannot identify a single, clear moment when Mahāyāna “became” Tantra. Rather, many tantric features appear to have developed from earlier, more mysterious practices that already existed within Mahāyāna. These practices were gradually emphasized, expanded, and systematized, giving rise to distinct tantric traditions.

In this sense, Tantra did not simply grow out of Mahāyāna as a later invention. Even before Tantra was formally articulated, multiple methods of practice already existed. When we examine texts such as the Mahāvairocana Abhisambodi Tantra and the Vajra Expanse tradition, many scholars regard them as marking a new chapter in tantric history.

Japanese scholarship, in particular, describes these developments using two models. One refers to fragmentary or mixed tantric materials, consisting of scattered rituals and practices. The other is known as “pure Tantra.” Here, “pure” does not mean morally pure, but fully organized and systematic. Earlier tantric elements existed in fragmented form; later, they were gathered into coherent systems with integrated doctrine, mandala structure, ritual sequence, and contemplative practice. These fully integrated systems are what are referred to as “pure Tantra.”

Similar classificatory concerns appear in Indian and Tibetan traditions as well, though they are expressed differently. Over the coming days, we will examine these classifications in more detail and discuss how they help us understand the structure and purpose of tantric practice.

The distinction between “mixed” or fragmentary tantric materials and fully systematized Tantra is a framework that is especially well developed in Japanese Buddhist scholarship. Nevertheless, there are many different ways in which Tantra has been classified in India and Tibet as well. In the Tibetan Buddhist tradition, when we speak of Tantra, we most commonly refer to the fourfold classification: Kriyā Tantra, Caryā Tantra, Yoga Tantra, and Highest Yoga Tantra.

If we compare this system with the Japanese approach, we find that Japanese traditions do not generally speak of the four classes in the same explicit manner. However, they preserve closely corresponding structures. What Japanese scholars often describe as fragmentary or proto-tantric materials corresponds in many respects to what Tibetan traditions identify as Kriyā Tantra and related early forms. In this way, although the terminology differs, there is a clear correspondence between the systems.

Within the Tibetan classification, the Mahāvairocana Abhisambodi Tantra is identified as a Caryā Tantra. Likewise, the Vajra Expanse Tantra, which is classified in Tibet as a Yoga Tantra, also has corresponding practices preserved within Japanese esoteric Buddhism. Later developments in India and Tibet gave rise to what are known as Highest Yoga Tantras, while Japanese traditions articulate these developments through different classificatory models.

Tantric systems may therefore be classified in various ways: according to subject matter, method, function, or historical development. One widely used Japanese model divides Tantra into early, middle, and late periods. In this framework, early-period Tantras precede the fully systematized Caryā and Yoga corpora. The Mahāvairocana Abhiṣambodhi and Vajra Expanse traditions are often placed within the middle period, while later Tantras that build upon these foundations are identified as belonging to the late period.

There are, in fact, many legitimate ways to classify Tantra: twofold, threefold, sixfold, or even more elaborate systems. In the Tibetan tradition, however, the fourfold classification has become the most widespread and pedagogically effective. Even traditions that emphasize alternative systems—such as the Nyingma presentation of the nine vehicles—ultimately preserve the four-class tantric structure in practice.

Classical Indian sources explain that the fourfold division of Tantra arises because beings differ in capacity, disposition, and method of engagement. Accordingly, Tantras were taught in graded forms. Some emphasize external ritual activity, others introduce self-visualization, others combine self-generation with the invitation of wisdom beings, and finally, the highest systems work directly with the subtle energies of body, speech, and mind.

Different explanations are also given in terms of how desire is transformed on the path, or through symbolic correlations with social classes in ancient India. From yet another perspective, the four classes correspond to differing levels of meditative identification with the deity. In Kriyā Tantra, there is no self-visualization. In Caryā Tantra, limited self-visualization is introduced. In Yoga Tantra, self-generation and wisdom-being integration are fully developed. In Highest Yoga Tantra, the complete path of generation and completion stages is taught.

Despite these many explanations, the essential point remains the same: the tantric path is sequential. One should not reverse the order or assume that higher Tantras can be practiced meaningfully without grounding in the lower ones. The four classes are not merely categories of texts; they are stages of training.

To truly understand the profound points of Highest Yoga Tantra, one must first study and practice the lower classes of Tantra. Without familiarity with Kriyā, Caryā, and Yoga Tantra, the distinctive features and power of the higher systems cannot be fully understood. As has been stated by great masters of the past, without knowing the lower Tantras, one cannot properly know the higher ones.

For this reason, authentic tantric practice requires both study and gradual cultivation. Just as one cannot climb a ladder by stepping on its upper rungs alone, one cannot engage the highest tantric methods without first establishing a firm foundation. [Only through this sequential approach does the tantric path unfold coherently, safely, and effectively.]

For this reason, if we wish to engage in the practice of the higher Tantras, it is essential that we also practice the lower Tantras. This point is extremely important. Without a foundation in the lower classes, the higher practices cannot be properly understood or authentically realized.

In our daily liturgy, when we recite the verses of offering, we name the four classes of Tantra—Kriyā, Caryā, Yoga, and Highest Yoga—and make offerings to the yogins and deities of these four classes. In this way, we acknowledge the completeness of the tantric system in principle. However, when we examine our actual situation carefully, we must ask whether we truly possess the complete living practice of all four classes. At present, this is difficult to say.

In earlier times, such completeness may have existed. Today, however, within our own particular tradition, the transmission is incomplete. In terms of Kriyā Tantra, only limited practices remain. In Caryā Tantra, we lack sustained transmission altogether. In Yoga Tantra, only partial practices have been preserved. As a result, we do not possess the full and complete teachings of all four classes of Tantra. This constitutes a significant gap within our tradition.

Rather than viewing this simply as a deficiency, it should be recognized as an important opportunity. It shows us clearly what needs to be restored. In particular, Caryā Tantra is of central importance. There are historical accounts describing how great masters regarded Caryā Tantra as profoundly significant and sought its empowerments with the urgency of a thirsty person searching for water.

If we consider Buddhist history more broadly—whether in India, China, Japan, or other regions—we find that one of the most important Secret Mantra texts was the Mahāvairocana Abhisambodi Tantra. This tradition contains many dhāraṇīs, mantras, and ritual methods aimed at pacifying obstacles, increasing prosperity, protecting from harm, and overcoming adverse conditions. These practices are highly beneficial, but they are primarily oriented toward worldly aims and benefits in this lifetime.

They do not, however, on their own present a complete path to the attainment of supreme awakening. If one seeks a fully articulated tantric path leading to Buddhahood, the earliest traditions to present such a path are the Vairocana Abhiṣeka and the Vajra Expanse (Vajradhātu) traditions. [The “Abhiṣeka Buddha Vairocana cycle” is a functional designation referring to Vairocana-centered Yoga Tantra empowerment and mandala systems. It overlaps substantially with, but is not strictly identical to, the Abhisambodhi Vairocana textual cycle, which names a specific class of Yoga Tantras centered on Vairocana’s enlightenment mandala. “Vajra Expanse” here corresponds to the Yoga Tantra corpus associated with the Vajraśekhara Tantra  (Tib. rdo rje rtse mo), closely linked with the Sarvatathāgatatattvasamgraha and commonly referred to in Tibetan and East Asian traditions as the Vajradhātu cycle.] ¹  For anyone wishing to understand the relationship between the general Buddhist teachings and the Secret Mantra path, these traditions are indispensable. 

If we are able to bring these transmissions into our lineage, it is as though our treasury of Dharma becomes fuller and more complete. For this reason, I requested [Goshir] Gyaltsab Rinpoche to bestow the empowerment of the Abhiṣeka Buddha Vairocana, and that this has now come to fruition should be regarded as a matter of great good fortune. Looking ahead, it would also be extremely beneficial to receive the empowerment of the Vajra Expanse Tantra. With both Vairocana and Vajradhātu transmissions present, we would be able to establish a coherent and complete Caryā and Yoga Tantra practice within our tradition, greatly benefiting our teachings as a whole. 

From a historical perspective, questions often arise concerning the chronological development of Tantra, particularly the distinction between early and middle periods. This distinction is not sharply defined, and it is difficult to draw a precise boundary. Nevertheless, their general characteristics can be identified.

Early tantric materials consist largely of scattered mantras, dhāraṇīs, and ritual instructions, many of which resemble practices taught during the Buddha’s lifetime. Their primary aim is the attainment of happiness, protection, healing, and success in this life. Visualization practices exist, but they are limited and not systematically integrated. The elements of mantra, mudrā, visualization, and ritual are present, yet they are not organized into a single, coherent path.

By contrast, in the middle period of Tantra, there is a marked maturation. Texts such as the Mahāvairocana Abhiṣambodhi and the Vajra Expanse or ‘Peak’ present fully integrated systems. Mahāyāna philosophical view and tantric method are brought together in a deep and systematic way. The three secrets—body, speech, and mind—are emphasized, and deities were drawn within mandalas according to precise doctrinal and meditative principles. These systems clearly articulate a complete path to supreme awakening, rather than merely provisional or worldly benefits. 

[Beginning of the truest translation ‘voice’ rendering:]

“If we think about the Vajra Expanse Tantra,

and according to the Tibetan tradition, it's called the Yoga Tantra. And so for that reason, the Vajra Expanse, there's also practice of it in Japan. And after the Vajra Expanse came the later texts after this, developed into the Unexcelled, or Anuttara Yoga Tantra. So in general, if we think about whether the Japanese or the Indian, there have been ways of classifying the Tantra texts. Mainly it's based upon their subject matter, because of the differences in the subject matter. And also there's sometimes it's based upon their importance or their significance. Another way to think about it, is if we think about it in terms of the chronological order of the texts…we can say that, particularly that some Japanese call it, prefer to call…they say that the secret Tantra have the early, the middle, and the late period Tantras. So they say that there's three…they say that [it’s] divided into three periods. They say that of the Subhadra Gaurachana [Or is it: མ་ཧཱ་བཻ་རོ་ཙ་ན་དང་རྡོ་རྗེ་རྣམ་བཤད་གཉིས་ནི་བར་དུས་ཀྱི་རྒྱུད་ཡིན།,  ‘Mahavairocana’??] and the Vajra Expanse Tantra, both are considered part of the middle period Tantra. And the Tantras that appeared before that, are called the early period Tantra. And the Tantras that appeared after the Abhisambodhi of Vairochana and the Vajra Expanse Tantra, are called the later period Tantra. 

“And so this is one well-known way to call the contemporary Tantra, to classify the two things at once. If we were explaining this, there are many different ways of doing this, that we can talk about in terms of the two different…you can classify the Tantras in many ways, up to two or three or six. The least is classified in the two, the most is in terms of seven. But there are many different ways. But it doesn't matter if you divide it into four classes of Tantras. And this is the most widespread tradition. If you think about this, the Nyingma Mantra…talks about the nine vehicles. And they talk about the Upa Yoga and the so forth, right? ² And this is a special way, this is a particular way. But with all the others, Kagyu, Sakya, Gelug, Jonang and Shalu…all of these other traditions represent and primarily use the division into the four classes. 

“I think that the main source for this division, number four, is from the explanatory of the Vajra, the Vajrapanjara. But it says, for pure beings, there can be a Tantra for those beyond the Kriya Yoga, for supreme beings, Yoga Tantra, for those beyond, the unexcelled. So I think this is the main way of dividing it into four. This is the primary environment according to the Vajrapanjara. The reason why we divide this into four Tantras is explained. There are many different ways that this is explained, of course. There is the Samputta Tantra, which is an explanatory Tantra common to the [Cakrasaṃvara and Hevajra cycles] which says, in smiling, embracing, holding hands and embracing these four types of vows, [are] the four Tantras. And so, in this way, there are the four different ways to take desire onto the path. In the same way, there are the four different Tantras to take them in. So that's another way they describe.” 

“So the Gelugpa tradition says this is the main reason for saying that there is a classified Tantra, and there are four classes. So they basically say it's in terms of how we react on desire, and that's the reason why they divide it into the four Tantras. Alternatively, in the Glorious Sakya tradition…primarily, and they're basically the same in this, but they say that one reason why there are four different Tantras…in Kriyā Tantra, there is no self-visualization; there is only deity-visualization (i.e. the deity is visualized as external). In Caryā Tantra, there is self-visualization, but no merging (mi sbyor) with the wisdom being. In Yoga Tantra, there is both self-visualization and merging (sbyor ba) with the wisdom being, but at the end the wisdom being is requested to depart (gsol ba ’debs nas bskur ba). In Unexcelled Yoga Tantra, there is self-visualization and the wisdom being is inseparable (dbyer med) — it does not depart. This is how they explain the four classification into four classes. There’s many other reasons why you can explain the origin of classic action into four classes…there’s many reasons…you talk about the four human castes…Unexcelled for the common class, Yoga Tantra for the royal caste, Acharya Tantra for the minister class and Kriya Tantra according to the Brahma class. So you can classify it according to the four castes that were prevalent in India. And so basically, according to each of these four casts, there were different classes of tantras, and this was divided into four classes. And also in terms of the Anuttara teachings, the purpose of taming, goes the desire, the Charya tantra taming goes the anger, the Kriya tantra for the purpose of taming goes the delusion, and Yoga for the purpose of being determined at that time. But this is different. That's the different other ways. So the reason why, [there are] many different reasons why there's four different classes, and I don't need to go through each of them. But primarily, fundamentally, the orders are the same. It's like I said, in the intermediate or the Charya tantra [it’s] for those beyond the Kriya, the Yoga, and then, for those above, the extreme [Unexcelled] Yoga [tantra]. 

“So in this, basically, the first, you have the Kriya tantra, and then the highest, it's the Unexcelled Yoga. So you have the Kriya, the Charya, the Yoga, and the Unexcelled Yoga tantras, and these [are the] four classes of tantra. And so this is very important, that in terms of practicing it, to go through the four [sequentially]. So you need to like [go] in the order, you need to go through [them all]. You need to first study the Kriya, then the Charya, and then the Yoga, and then the Unexcelled Yoga Tantra. And so this way you need to go, and this way, it's like the sequence of the practice. For example, [with] Hevajra, once [ripened] in all stages of vehicles, then Hevajra is taught. So it’s like a latter you go [up], the Three Vehicles, the Four Attendants, and so forth.”

[End of truest translation ‘voice’ rendering.]

 And it is also said in his works [i.e., Je Tsongkhapa, ‘Great Exposition of Secret Mantra’].that if you do not know the manner of the path of the lower three tantras, you may say that Anuttara Tantra is supreme among tantras, but you will not really understand its basis. In order to understand the profound points of the higher tantras, you need to understand the lower classes of tantra. You need to study them and practice them. This is very important.

Otherwise, you might say that Secret Mantra is very profound and very effective, but you will not actually know the important points that make it so profound. Likewise, in the great text The Great Stages of Mantra Practice, it is said that if you do not know the distinctive features of the paths of the lower tantric classes, then you will not know the uncommon path of the higher ones. In other words, if you do not know the lower tantras, you cannot really know the higher ones.

So when we study—and when I studied this in the past, I felt that it is really like this—if you want to understand the important points and develop the power of the higher tantras, you first need to practice the lower classes. You need to know the lower classes of tantra.

Likewise, in the way we practice Anuttarayoga Tantra, the fundamental basis is actually the practices of Kriyā, Caryā, and Yoga Tantra. By practicing these, eventually you are able to reach Yoga Tantra and then Anuttarayoga Tantra.

So first you must have this foundation. If you do not have that, and you simply jump directly to the highest tantra—because Anuttarayoga is so famous and well known—then it actually becomes very difficult to practice it properly. For that reason, if we wish to practice the higher tantras, we must practice the lower tantra systems. It is very important for us to practice the lower practices. This is a very important point.

Normally when we recite Tsongkhapa’s presentation, we speak of the four classes of tantra: Kriyā, Caryā, Yoga, and Anuttarayoga Tantra. In this way we speak about the deities of the four classes and make offerings to them, and there is a tradition of doing so.

But in actuality, if we ask ourselves whether we really possess the complete practices of all four classes, it is difficult to say that we do. In the past perhaps we did, but right now it is difficult to say that we have the complete instructions for practicing all four tantric classes.

The reason why it's difficult is that within our own particular special tradition, in terms of the Kriya tantra, we only have the practice of Chökyor. From Caryā Tantra and Yoga Tantra, we have relatively little, and in Yoga Tantra we mainly have the practice of Sarvavid Vairocana. So it is not complete—we do not have all four tantric classes in their complete form.

In terms of our tradition, we do not have the full teachings of all four classes of tantra. And so I think this is actually a significant gap in our teachings. Because of this gap, it is important for us to restore these teachings.

In particular, if we think about the Caryā Tantra of the Abhisaṃbodhi of Vairocana, there is a story that the Kadampa masters regarded this teaching as extremely important. They sought to receive its empowerment like a thirsty person searching for water.

If we think about Buddhist history more broadly, in China and later in Japan and other countries, one of the most important Secret Mantra texts was the Abhisaṃbodhi of Vairocana.

If we look at the earlier scriptures within the sūtras and vinaya, there are many mantras and dhāraṇīs taught there, and there are many methods for accomplishing common siddhis—for example pacifying harms, bringing about auspiciousness, overcoming enemies, and so forth. But these practices are mainly for benefits within this lifetime. They do not present a complete path for achieving the supreme siddhi.

If we want a complete path for attaining the supreme siddhi, the earliest of these is the Abhisaṃbodhi of Vairocana, together with the Vajraśekhara Tantra (Vajra Peak / Vajra Expanse).

If we think about this from the perspective of the Buddhist teachings in general, and the Secret Mantra teachings in particular, these two tantras—the Abhisaṃbodhi of Vairocana and the Vajraśekhara—are extremely important.

If we are able to bring these teachings into our lineage, it is as though our treasury of Dharma becomes fuller and more complete. There are great benefits to this, and there are many reasons why we should do it.

For that reason I requested [Gyaltsab] Rinpoche to give the empowerment of the Abhisaṃbodhi of Vairocana at the Kagyu Mönlam. I made this request, and he kindly accepted it, so this is a great fortune for us.

In the future we should also try to receive the empowerment of the Vajraśekhara Tantra. If we have the empowerments of the Abhisaṃbodhi of Vairocana and the Vajraśekhara, then we will be able to practice these in addition to our Kagyü practices, and this will be very beneficial for our teachings both generally and specifically.

Now, if we think about the chronological development of tantra—from the early period to the middle period—how do we distinguish these periods? It is actually quite difficult to draw a clear line between them. However, if we look at their characteristics, we can speak about them in general terms.

In the early period of tantra, many of the practices consist of mantras and dhāraṇīs taught during the Buddha’s lifetime and scattered throughout the Buddhist scriptures.

To some degree, the early tantric materials follow directly from the Buddha’s teachings. The main purpose of these practices was often to bring about happiness and benefit in this lifetime. For example, in the Mahāyāna sūtras and other texts there are many mantras taught.

The main purpose of many of these practices was to bring about happiness and well-being in this lifetime. Think about like the Marichi or the White Parasol and so forth. There are many of these that were taught during the Buddha’s time. There are quite a few mantras taught at this time.

“We look at the main purpose of these [mantras is that they] are going to bring us happiness, pleasure in our visible lifetime. Primarily, they're focused on achieving like, so we talk about some of the Vinaya rituals, like the rituals for snake bites. If you're bit by a venomous snake, there are rituals that you do when you have a snake bite. And so there are many of these particular Tantric rituals, and these are primarily for the sake of [well-being] to avoid, to counteract harm and to undo that auspiciousness. So at that time, also, when we think about doing this very early period of Tantra, though there are of course mantras and mudras and Tantras and visualization practices and so forth, there were a few of them. But there's not like a whole lot of connection, intention to like make an organized relationship between them. You have the Dharanis, you have mudras, and you didn't see how do you combine the visualizations, the mantras, and the mudras and the Dharanis, and put them in an organized way. Likewise, there were many models that were also taught, but they were sort of developing, but they were not like full, completely developed models, stuff from the Tantric comparison to that, in the middle period Tantras that have developed greatly since then.” [This is to say, that in the early period of Tantra, although there were mantras, mudrās, and ritual practices, these were not yet fully systematized into an integrated model. By contrast, in the middle period tantras—such as the Mahāvairocana Abhisambodhi and the Sarvatathāgatatattvasaṃgraha—we see a greatly developed structure. These texts present a complete mandalic system, the role of the ācārya, the integration of mantra and visualization, and a clearly articulated path culminating in supreme Buddhahood.]

“Well, I think this could be great. It's like a great sort of integration of the Mahayana philosophy and tantric methods together. It's a very deep connection. And so when you're doing the practice as well, the yoga of the three secrets of body, speech, and mind is emphasized. And so in this way, the deities were incorporated into the mandala. But there are reasons for each of the deities within the mandala. They just weren't things, they weren't just put there as drawings. There actually was a reason and an organization, a structure for how they were there. This is a very profound organization compared to the early tantras. [And so for that reason this is one difficulty we have in Tibet, it’s something we debate in Tibet and think about…do we have like the Medicine Buddha sutra, which are considered tantras, or are they really to be considered sutras?] There's a lot of debate about whether the sutra…should be considered sutras and whether the sutras [themselves] really [suggest or] talk about this. When we had a way of dividing this, think about this…it's very difficult to actually say whether the Medicine Buddha sutras are sutra or tantra. It's very hard to see. And so [there’s] many great disagreements among the scholars. And so when we look at the Japanese traditions, I think there's something we can understand there. And if we understand here that I think about the sutra rituals of Medicine Buddha, we ask whether they're mantras, sutra, it becomes easier to explain. And I think it's easier to understand. When you think about the medicine Buddha sutras, right? It's the medicine Buddha sutras and the Tantras and so forth, and many other things. Like, for example, there are many others in the literature…there is the Heart Sutra, there's the mantra. There are many sorts of mantras. And it's not just in Mahayana, it's also within the Shravaka, the tradition vehicles. Within their three pitakas, they also have the these different, for example, they have the these sutras of the Great Mayuri.” [Mahāmāyūri Vidyārājñī Sūtra is a protective dhāraṇī scripture centered on the Peacock Wisdom Queen, invoked for protection from poison, snakebite, disease, and various forms of misfortune.]³ 

 “And so these are actually basically, you know, scattered teachings on the secret tantra. But as scattered teachings, they don't teach the full path all the way to complete Buddhahood. That occurred during the middle period of Tantra, as we explain it, according to the Japanese scholars within the path to complete Atisphat [adhiṣṭhāna?] in full, within the obvious body of various and other Vajras.” [“Atisphat”=‘Ati-path’ or  ‘adhiṣṭhāna’? In Yoga Tantra, adhiṣṭhāna signifies the ritual establishment of enlightened identity through mandala and abhiṣeka; in Atiyoga, the same term (Tib. byin rlabs) shifts toward the guru’s direct blessing that awakens intrinsic awareness without reliance on mandalic construction.]

“So these are likely. I think this is something that we do need to explain and think about…  [and that it’s very beneficial to talk about…and to discuss….] So now we will have a 30-minute break….”

When we turn to the Tibetan Buddhist tradition, we encounter a well-established system for classifying the tantras. Within the four classes of tantra, Caryā Tantra occupies a specific place. If we ask where the Abhisambodhi of Vairocana is classified, it is included within Caryā Tantra.⁴ 

The reason it is called Caryā, or ‘Tantra of Conduct,’ is that it places particular emphasis on external forms of practice and ritual activity. In Caryā Tantra, there is a strong focus on outer conduct—rituals, offerings, purification practices, and visible forms of observance. In this respect, its external practices resemble those found in Kriyā Tantra. Internally, however, its meditative orientation is closer to Yoga Tantra. Because it combines these two aspects—outer conduct and inner yogic practice—it is known as the Tantra of Conduct.

Within the Tibetan tradition, the Abhisambodhi of Vairocana is the primary example of Caryā Tantra. In addition to this text, another important Caryā Tantra is the Vajrapāṇi Abhiṣeka Tantra. More broadly, tantric systems are often described in terms of the three Buddha families: the Tathāgata family, the Padma family, and the Vajra family. In Caryā Tantra, we find texts associated with the Tathāgata and Vajra families, but not with the Padma family.

Traditional commentaries explain that many Caryā Tantras exist, though not all are preserved in Tibetan translation. Some are known primarily through Chinese sources, where they are sometimes classified as sūtras and even referred to as ‘King of Sūtras.’ Although the complete text of the Abhisambodhi of Vairocana is not extant in all traditions, many of its passages are cited in other works, allowing us to reconstruct a significant portion of its contents.

Historically, the text appears to have emerged during the second major period of Buddhist transmission. The earliest known translation was produced in China in the seventh century, based on manuscripts associated with early masters and translators. Later, a revised translation was completed through the collaboration of Indian and Chinese scholars. Structurally, the text exists in multiple recensions, typically divided into a main section and a supplementary section devoted to ritual activities.

According to the tradition, these teachings originate from Vairocana Buddha in the Akaniṣṭha realm and were transmitted in a visionary or supramundane context. This lineage presentation underscores the distinctive position of the Abhisambodhi of Vairocana as a bridge between sūtra and tantra, and as a foundational Caryā Tantra within the broader tantric system. It appears that the version of the text currently available to us may not be complete. Although some sources describe it as consisting of seven chapters, later doctrinal positions—such as those found in classifications of the tantras—suggest that what we now possess represents only part of a larger whole. One reason for this conclusion is that there are numerous praises of Vairocana that were translated into Tibetan but are not included in the extant version of the text, even though they are explicitly said to originate from it.

Moreover, later tantras quote passages attributed to this text that do not appear in the version we now have. This strongly suggests that portions of the original were not translated or were lost. In Japanese transmission lineages, additional passages are cited from what appears to have been a more complete recension. This is one of the reasons modern scholars have concluded that the text, as preserved, is incomplete.

In the Chinese tradition, the structure of the text is described somewhat differently. As  mentioned earlier, the Chinese recension is divided into six fascicles for the main portion of the text, while a supplementary seventh fascicle contains five chapters devoted primarily to offering rituals. Some scholars maintain that this supplementary section may have been composed by the translator himself, rather than being part of the original Indian text.

The principal doctrinal content appears in the sixth fascicle, particularly in its first chapter. In the Chinese version, this chapter is titled Entering the Gate of the Mind of Resolute Aspiration. This section focuses primarily on philosophical foundations rather than ritual practice. The second part of the text, by contrast, teaches mandala construction, mudra practice, and mantra recitation. Thus, the philosophical framework is established first, before ritual methods are introduced.

This philosophical foundation is presented through three key statements, which address the method for attaining wisdom, the causal basis of realization, and the ultimate meaning. These three statements form the core of the first chapter and constitute one of the most important doctrinal sections of the Abhisambodhi of Vairocana.

There is also strong historical evidence that many of the ideas found in this text circulated earlier in the form of other mantra scriptures. Several tantric texts were translated into Chinese prior to the translation of the Abhisambodhi of Vairocana, and these earlier works already contain many of the same doctrinal points. This supports the view held by contemporary scholars that the text draws upon an existing body of mantra literature.

When considering its historical emergence, many scholars place the appearance of the Abhisambodhi of Vairocana in the middle of the seventh century. However, this dating raises questions. Xuanzang, who traveled in India until 645, makes no mention of tantric texts in his travel records. By contrast, Wuxing, who traveled to India around 685, reports that mantra and tantric practices were widely respected and practiced throughout many Indian kingdoms at that time.

This suggests a period of rapid development and dissemination between these two travelers. It is possible that Xuanzang did not encounter or did not take interest in tantric materials, which may explain their absence from his records. For this reason, it remains plausible that the Abhisambodhi of Vairocana may have appeared somewhat earlier than the mid-seventh century, even if that later period remains the most commonly accepted estimate.

As for its place of composition, there is no scholarly consensus. Various hypotheses propose origins in Nalanda, central India, western India, northern India, or regions corresponding to present-day Afghanistan. While none of these positions can be conclusively proven, Nalanda is often cited due to the strong institutional and scholastic context present there at the time. Western India has also been proposed as a plausible alternative.

What can be said with greater confidence is that by the early eighth century, the Abhisambodhi of Vairocana was already circulating widely, particularly in northwestern India, and had become influential across multiple regions. East Asian traditions maintain that both short and long versions of the text once existed. According to Chinese sources, the translated versions were derived from a much larger original recension, said to have contained hundreds of fascicles and hundreds of thousands of verses, of which only a portion was transmitted and preserved.

These points are discussed in the commentary on the Mahāvairocana Sūtra composed by the Tang-dynasty master Yixing. In particular, the first fascicle of that commentary addresses these issues in detail. Likewise, the renowned Japanese tantric master who transmitted the Secret Mantra tradition in Japan—whose name may be translated into English as Ocean of Emptiness—was deeply influenced by this explanation. He authored a treatise in which he discusses not only short and long versions of the text, but even proposes a third recension, describing short, intermediate, and long versions.

However, other historical sources do not support the existence of such a long version. For this reason, many contemporary scholars hold that claims of a recension consisting of one hundred thousand verses should be understood as expressions of faith rather than conclusions grounded in historical evidence. From a historical-critical perspective, such a long version cannot be clearly substantiated.

Some researchers, however, have suggested another possibility. If one considers the supplementary chapters, associated ritual texts, and related materials that circulate independently, it is not inconceivable that these could once have been gathered into a single, extended compilation. In that sense, the idea of a longer tantra cannot be entirely dismissed. Nevertheless, what survives today—and what can be directly examined—corresponds to what would be considered the short version.

In the Chinese tradition, there exists only a single commentary on the Abhisambodhi of Vairocana. This commentary was authored by the Indian master Śubhakarasiṃha and recorded by his disciple Yixing. No other Chinese commentary is known. This work consists of twenty fascicles. In addition, two later Chinese masters…composed what they termed a “meaning commentary” on the Mahāvairocana Sūtra, which consists of fourteen fascicles.

In earlier periods, tantric practitioners primarily relied on the commentary recorded by Yixing, [while later communities placed greater emphasis on Indian commentarial traditions.] From the Tibetan tradition, we know that in the eighth century a master known as Buddhaguhya composed a summary of the Mahāvairocana Sūtra. This summary was translated into Tibetan by Śīlendrabodhi, Kawa Paltsek, and Bandé Yeshe Dé. Another work attributed to Buddhaguhya is said to explain the long version of the text, though this attribution is uncertain, as the text lacks a colophon.

There is also a further commentary on the Abhisambodhi of Vairocana, described as a textual commentary. Because the early translations were not clearly edited, this work was later revised and retranslated. As a result, when comparing Chinese and Tibetan translations of the Abhisambodhi of Vairocana, one finds minor differences in word order, chapter arrangement, and verse interpretation. Discrepancies also appear among the explanations given by later commentators. Contemporary researchers therefore conclude that the text underwent numerous revisions and editorial changes over time, resulting in multiple recensions and compilations.

This concludes a brief overview of the Abhisambodhi of Vairocana and its textual history. We may now turn to the question of how it spread within the practice traditions of the Karma Kagyu.

According to the biographies of the First Karmapa, there is no clear evidence that he studied the Abhisambodhi of Vairocana. However, the biography and verses of the Third Karmapa, Rangjung Dorje, state that in order to fulfill the intentions of his teachers, his disciple Könchok Chökyi Gyalpo received numerous tantric transmissions, including Kalachakra commentaries, the Net of Illusion, the Mirror of Permanence, the Great Wheel, and a commentary on the Sapottatantra.⁵ The Golden Garland of Kagyu Biographies mentions transmissions related to Uṣṇīṣa, Vairocana, and the Net of Illusion. These are presented as three distinct traditions. Because multiple “Net of Illusion” tantras exist—associated with Vairocana, Mañjuśrī, and Vajrasattva—it is not immediately clear whether references to Vairocana here indicate the well-known Vairocana tantras in general or specifically the Abhisambodhi of Vairocana. Situ Chökyi Jungné interprets this passage as referring to the Abhisambodhi of Vairocana, which would place its appearance in the Karma Kagyu lineage during the time of the Third Karmapa.

The earliest clearly documented transmission of the Abhisambodhi of Vairocana within the Karma Kagyu, however, occurred during the time of the Sixth Karmapa, Tongwa Dönden. According to his biography in the Golden Garland, he received teachings on the Abhisambodhi of Vairocana from Rinchen Dorje Pal. The biography records that he received numerous empowerments and ritual instructions and later transmitted these teachings to Goshri Palchok Yönten.

Subsequently, Sangye Nyenpa received the Abhisambodhi of Vairocana transmission from Palchok Yönten, as recorded in The Great Biography of Sangye Nyenpa by Mingyur Dorje. Mingyur Dorje himself also received these teachings from Sangye Nyenpa. Historical records further note that he matured students by bestowing empowerments and principal mandalas of the four classes of tantra, which supports the conclusion that the Abhisambodhi of Vairocana was among these transmissions.

It is also recorded that Tongwa Dönden composed numerous ritual texts, including mandala rites and sādhana manuals. Among these is the mandala ritual of the Vajra Expanse entitled The Flight of the Fortunate Eon, composed at the request of several eminent patrons. This work is considered one of the earliest mandala rituals associated with this cycle. For this reason, Rinpoche’s decision to confer the empowerment of the Abhisambodhi of Vairocana follows directly in the footsteps of the great Kadam masters of the past. It is recorded that Dromtönpa Dönpé transmitted the empowerment of the Abhisambodhi of Vairocana to Je Tsongkhapa. Je Tsongkhapa, in turn, conferred this empowerment upon Sangye Nyima Drubtön and other qualified disciples, thereby transmitting the tantra to capable students. This lineage transmission is clearly attested in the biographies.

“The Abhisambodhi of Vairocana empowerment that Rinpoche will now confer descends through a lineage of translations and transmissions originating in Chinese sources, passing through successive masters, and continuing with carefully maintained traditional choices. In some cases, it is unclear whether certain lineage holders actually transmitted the empowerment further, but the continuity of the transmission was later upheld primarily through the efforts of the Eighteenth Trichen Rinpoche [Tsarpa head Chögay Trichen], who played a central role in propagating the Ocean of Tantras. 

“It is recounted that when this lama came to a particular temple, [he] Rinpoche [was expressing] great joy and remarked during a ritual that Sakya Trizin would request him to confer the empowerment of the Ocean of Tantras. At first, he hesitated and [out of deference to senior lineage holders] did not dare to agree. However, Sakya Trizin was insistent, and for this reason Rinpoche consulted Kangyur Khenpo Rinpoche, who at that time held the empowerment lineage. Since Khenpo Rinpoche later passed away, the empowerment lineage now remained only with Tripül Khenchen [a worrisome concern for the proper continuity of a rare transmission.] Therefore, Rinpoche concluded that there was no alternative but to offer the empowerment to Sakya Trizin. 

“Rinpoche also recounted that the previous year [while] at Swayambhunath, during the occasion when the Sixteenth Karmapa bestowed the Precious Instructions [the pith, or ‘pointing out’, instructions of Mahāmudrā]…the Sixteenth Karmapa placed his hand on Rinpoche's shoulder and said, ‘In the future, Sakya Trizin will request from you the Ocean of Tantras. When that time comes, do not refuse.’ He further promised that if Rinpoche conferred the empowerment, he would also send tulkus to receive it. This instruction was given very clearly.

Following this, Chögay Trizin Rinpoche advised that they should not remain in Lumbini but instead travel to India, where Sakya Trizin was residing. Over the course of three years, they traveled annually to the Dharma camp of Pal Sakya in India, where the empowerments and teachings of the Ocean of Tantras were conferred. At that time, these teachings were primarily given in areas associated with the Sakya calendar, and were offered to Sakya Trizins, Sangwa holders, and many other teachers and students who gathered there.

“Later, during the Thirty-Second Kagyu Monlam, Sakya Trizin was invited and gave a public talk. On that occasion, he recalled his close relationship with the Sixteenth Karmapa. He described visiting the Karmapa in Delhi during a period of illness, not long after he himself had received the empowerments [of Ocean of Tantras]. At that time, the Sixteenth Karmapa remarked how wonderful it was that Sakya Trizin had received the Ocean of Tantras, and emphasized that in the future it would be essential to transmit the entire cycle, including the supplementary texts, as there were still gaps to be filled. He stressed the importance of completing the transmission in its entirety.

“For this reason, the opportunity to receive the empowerment of the Abhisambodhi of Vairocana from the Ocean of Tantras accords fully with the intentions of the Sixteenth Karmapa. Conferring this empowerment is therefore a direct way of fulfilling his wishes and serving his vision.

“Gyaltsab Rinpoche received the empowerment from Sakya Trichen Rinpoche, and thus it is now appropriate to request that he continue to uphold this lineage for the benefit of beings, ensuring its longevity and ongoing activity. In the same spirit, gratitude is also expressed to the regent and lineage holders who made special efforts to travel and receive these empowerments. After receiving them, Rinpoche returned to his monastery and completed the full retreats associated with the cycle several years ago. Even now, he continues to prepare carefully, spending seven days in retreat before conferring the empowerment.

“For these reasons, the conferral of this empowerment is not a casual matter. It is undertaken with deep aspiration and historical awareness. It accords with the example of the great masters of the past and fulfills the intentions of the Sixth Karmapa. Tomorrow, during the preparatory and full empowerment ceremonies, everyone is therefore encouraged to attend with faith, devotion, and a sincere wish to serve the Dharma.

“This concludes today's explanation. Thank you.”

For a polished rendering of the above lecture:

Pre-Monlam Teachings

22 December 2025

Geshe Potowa’s Soliloquy:

“As a preliminary to the profound empowerment of Vairocana Abhisaṃbodhi [The Complete Awakening of Vairocana] bestowed by Drung Goshir Gyaltsab Rinpoche, His Holiness the Gyalwang Karmapa offered an introductory teaching on the history of this tantra and the Caryā tantra class. He opened this pre-Monlam teaching session expressing his great appreciation for Goshir Gyaltsap Rinpoche and with warm greetings to the entire audience. In this session he gave some insights into the history and the development of tantra in general, however, the extensive exposition on this subject is offered during his online Mar Ngok Summer teachings which stretch over several years.”

(kagyumonlam.org)

Footnotes: 

1. On the Vajradhātu / Vajraśekhara corpus as a consolidated Yogatantra stratum, see Thomas Eijō Dreitlein, “An Annotated Translation of Kūkai’s Kongōchōgyō kaidai,” and standard treatments summarized in The Princeton Dictionary of Buddhism, s.v. “Vajraśekhara Tantra.”

2. The Nyingma tradition presents the path as Nine Vehicles (theg pa dgu): three sūtric vehicles, three outer tantras (Kriyā, Caryā, Yoga), and three inner tantras (Mahāyoga, Anuyoga, Atiyoga). See the Guhyagarba Tantra and its systematic exposition in Longchenpa’s doxographical works.

3. Mahāmayūrī Vidyārājñī Sūtra, known in East Asia as the Peacock King Sutra, is a Buddhist dhāraṇī scripture centered on the bodhisattva Great Peacock Wisdom Queen. It is a protective text invoked to eliminate poison, snakebite, disease, and various dangers, and became especially prominent in Chinese and Japanese esoteric and Vajrayāna ritual practice after early translations into Chinese between the 4th and 8th centuries CE. (Encyclopedia of Buddhism; Wikipedia: Mahamayuri Vidyarajni Sutra)

4. On the Abhisambodhi / Sarvavid Vairocana Yogatantra cycle and its transmission history, see Stephen Hodge, The Mahā-Vairocana-Abhisambodhi Tantra (Routledge, 2003). For tantra classification frameworks covering Māyājāla- and Saṃpuṭa-related materials, see David B. Gray, The Cakrasaṃvara Tantra (2007), intro.; Jacob Dalton, The Taming of the Demons (2011), chs. 1–3. On the Kālacakra commentary tradition, see Vesna Wallace, The Inner Kālacakratantra (Oxford, 2001).

5. Net of Illusion (sgyu ’phrul drva ba) — usually linked to the Māyājāla tantra cycle; in Tibetan classification often associated with higher yoga / Mahāyoga-style illusory-display frameworks. Mirror of Permanence — title varies across catalogues; likely a translated title of a tantric explanatory text; requires Tengyur/Dergé catalogue cross-check for exact identification. Great Wheel — generic translation label; could refer to a Mahācakra-type tantra or commentary; should be matched against the specific Tibetan title in the verse source. Sapottatantra (Sa-po-tta / Sa-pu-ṭa) — generally identified with the Saṃpuṭa Tantra, a Yoginī / Highest Yoga Tantra text important in several Kagyu and Sakya transmission lines.]