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with emptiness as the object is similar in the first three Tantra sets to
that in the Sutra teachings in the sense that, after attaining calm abiding,
analytical meditation and stabilizing meditation are alternated in order to
prevent respectively laxity and excitement, or lack of penetrating
ascertainment and lack of stability. However, unlike the S奴tra system, all
four Tantras emphasize a union of manifestation and emptiness
the
vivid appearance of oneself as a deity in conjunction with conceptual
cognition of emptiness.64
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It is found in other non dGe lug Buddhist traditions in Tibet such
Mah膩mudr膩 or the view of inseparability of sams膩ra and nirv膩峁嘺 is
extensively described in the Indian and Tibetan tantric literature. It is
also present in certain texts of the exoteric tradition, particularly
interpretation of the doctrine of emptiness is combined with the idea that
the mind is luminous.
This empty aspect is identified as the emptiness taught in the
Madhyamaka texts and is combined with the understanding of the
luminosity of the mind.
S膩ntarak峁�ita's view as Yog膩c膩ra-Sv膩tantrika-Madhyamaka emphasizes
the centrality of the mind, presenting phenomena as its display, but only
on the conventional level. The mind itself is presented as empty, thereby
avoiding its reification. In this way, reality is described by focusing on
the mind and its emptiness. Such a description is well suited as view of
reality as both empty and luminous.
In Hevajra Tantra, one comes across similar concepts which deal with _
the question of purification and non-duality. Here the practitioner's path
is projected as being truly non-dualistic, as it avoids the two extremes
of rejecting the phenomenal world as mere illusion and reifying the world
as ideation. In stead the path adopts the material world as the base
[once the aggregates are purified] on which the edifice of Buddhahood is
to be attained.
64 Jeffrey Hopkins, Meditation on Emptiness, pp.111-113.
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