Anuyoga

Anuyoga (Skt.; T. rjes su rnal 'byor རྗེས་སུ་རྣལ་འབྱོར་གྱི་ཐེག་པ་; Eng. 'subsequent yoga') — the second of the three inner tantras specific to the Nyingma school.

Anuyoga focuses mainly on the completion stage (Tib. dzogrim), and emphasizes the inner yoga of channels, winds-energies and essences (Tib. tsa lung tiklé). Visualization of the deities is generated instantly, rather than through a gradual process as in Mahayoga.

Cortland Dahl states:

This approach to practice is intended for those whose dominant emotional pattern is passion and who are inclined to a simpler form of meditation practice. In terms of view, this vehicle aims to realize the indivisibility of emptiness and bliss, which are referred to as the mandalas of Samantabhadri and Samantabhadra, respectively.

In terms of meditation, the hallmark of this approach is its use of the various completion stage yogas, and especially those that involve harnessing the energies of the subtle body and redirecting them into the central channel. Though this system does employ deity visualizations, here visualization is simpler and more direct. Here the meditator is advised to manifest the visualization in a single instant, rather than construct an elaborate environment and the deities that dwell there one element at a time. This process is often likened to a fish leaping out of water.

As with Mahayoga, Anuyoga also has numerous samaya vows that must be maintained once one has received empowerment. In addition, the ethics of this system stress the importance of utilizing sense experiences as an avenue to awakening. In other words, one is advised not to discriminate or make moral judgments that reinforce a dualistic perspective.

The vehicle of Anuyoga

Alak Zenkar Rinpoche explains the vehicle of Anuyoga according to the system of nine yanas as follows:

The vehicle of anuyoga, or ‘following yoga’, is so-called because it mainly teaches the path of passionately pursuing (or ‘following’) wisdom, in the realization that all phenomena are the creative expression of the indivisible unity of absolute space and primordial wisdom.

Once again, let us say a little about its point of entry, view, meditation, conduct and results:

i. Entry Point

One’s mind is matured through the thirty-six empowerments in which the four rivers—outer, inner, accomplishing and secret—are complete, and one keeps the samayas as described in the texts.

ii. View

Through logical reasoning one determines that which is to be known, the fact that all phenomena are characterized as being the three mandalas in their fundamental nature, and realizes that this is so.

iii. Meditation

Meditation practice here consists of two paths. On the path of liberation one practises the non-conceptual samādhi of simply resting in a state that accords with the essence of reality itself, and the conceptual samādhi of deity practice, in which one visualizes the mandala of supporting palace and supported deities simply by reciting the mantra of generation. On the path of skilful means one generates the wisdom of bliss and emptiness through the practices of the upper and lower gateways.

iv. Conduct

One practises the conduct that is beyond adopting or abandoning in the recognition that all perceptions are but the display of the wisdom of great bliss.

v. Results

At the culmination of Anuyoga’s own uncommon five yogas, which are essentially its five paths, and the ten stages that are included within these five, one attains the level of Samantabhadra.

Subdivisions

There are two sections of Anuyoga:

• sutra (Wyl. mdo) and
• agama (Wyl. lung).

See also

• Inner Tantras
• Classes of Tantra in Tibetan Buddhism

Sources

• Dahl, Cortland (2009), Entrance to the Great Perfection: A Guide to the Dzogchen Preliminary Practices, Shambhala 

Further reading

• Dudjom Rinpoche, The Nyingma School of Tibetan Buddhism, Its Fundamentals and History, trans. and ed. Gyurme Dorje (Boston: Wisdom Publications, 1991), Book One, Part Four, Ch. 6 'Anuyoga', pages 284-289 & Book Two.
• Jamgön Kongtrul, The Treasury of Knowledge, Book Six, Part Four: Systems of Buddhist Tantra, translated by Elio Guarisco and Ingrid McLeod (Ithaca: Snow Lion, 2005), pages 330-337.
• Khenpo Palden Sherab & Khenpo Tsewang Dongyal, Key to Opening the Wisdom Door of Anuyoga (Padma Samye Ling Shedra Series), (Dharma Samudra, 2015).
• Patrul Rinpoche, The Words of My Perfect Teacher, translated by Padmakara Translation Group (Boston: Shambhala, 1998), pages 334-335.
• Tulku Thondup, Masters of Meditation and Miracles, edited by Harold Talbott (Boston: Shambhala, 1999), pages 28-29.