CHAPTER THREE

THE ARISING AND PERFECTING YOGA

In the second part, the actual practice of the Path, there are two divisions--the Arising Yoga and the Perfecting Yoga.

We have heard some ignorant sayings from schools in Tibet that the Arising Yoga is necessary only for the Mundane Accomplishments. Nevertheless, according to the Mes-mds'ur and Rngog[r_nar:37] schools of the Marpa lineage, the teaching of the Arising Yoga is given first. Milarepa said:

"In the course of the arising and extinction of manifestation,
For the sake of developing the illuminated mind,
One should diligently practice both the Arising and the Perfecting Yoga."

Many great teachers of the past said that to practice both the Arising Yoga and Perfecting Yoga is necessary. Therefore, to dispense with the Arising Yoga is against the teaching of Tantra and its authoritative commentaries. It is also against the teaching of their own [i.e. the ignorant objectors'] schools; hence, before the practice of Perfecting Yoga, we must study and practice the Arising Yoga. As said in the Tantra of G'ye-rdo-rje:

"If one says the two Yogas are equal[r_nar:38],
It is a Tantra-infant's preaching."

The same Tantra also says:

"Through practising the Arising Yoga,
The Tantric Yogi[r_nar:39] first practices the Yoga of Forms[r_nar:40]
Knowing the Yoga of Forms is dreamlike
The Yoga of Form itself eventually becomes the Yoga of Non-Form."

The Holy Nagarjuna says:

"First one should master the Arising Yoga,
Then one should aspire to the Perfecting Yoga,
This is the teaching given by the Perfect Buddha,
It is like a ladder with rungs."

Thus in many sutras we find stated the necessity for practising the Arising Yoga first. The main reason for this necessity is that the Arising Yoga will lay a good foundation for the Perfecting Yoga, and will ripen and produce in the Yogi's heart the complete enlightenment experience of the Perfecting Yoga.

If the disciple has attained a stable Samadhi of Arising Yoga, he can then begin practicing the Perfecting Yoga. In the course of this practice, he first meditates solely on either the Father or the Mother tutelary deity for the sake of convenience and ease. In such case he may not be wrong. However, to think that this process can also be adopted by the beginner is certainly against the principle of Tantra. Then, how should one practice? According to those who retain the traditions and principles of this teaching, the foundation of the teaching of the Six Yogas is the Heat Yoga. This view is based mainly on the doctrine of Hevajra, in which it is stated that any one of the four castes[r_nar:41] can be led to practice this teaching.