The Tree of Enlightenment

formation of the five aggregates into the five celestial Buddhas is
applicable to this notion of the purified or transformed universe.
erefore, when we say that the Vajrayana initiation introduces
a disciple into the mandala of one of the tantric tutelary deities,
what we mean is that it introduces him or her to the purified
universe of one of these deities.
e Vajrayana tutelary deities can be divided into four classes
of ascending power or efficacy in bringing about the transformation
from an unenlightened mode of existence to an enlightened
and sacred mode of existence: (1) the kriya class, (2) the charya
class, (3) the yoga class, and (4) the anuttarayoga class. Initiation
is the introduction of a disciple into the sacred universe of the
tutelary deity of one of these classes of tantra. e kriya class
refers to a group of tutelary deities and practices primarily concerned
with externalized rituals and practices. Kriya means
‘action,’ ‘ritual,’ ‘ceremony.’ e tutelary deities who belong to
this class are associated with practices that are, by and large,
external and ritualistic. Practices associated with the kriya class
of tantra often involve vegetarianism, regular and even ritual
bathing, and ritual offering.
In contrast, the tutelary deities of the charya class of tantra
are associated with practices that have to do primarily with the
internal attitudes, intentions, and conceptions of the practitioner.
Whereas kriya tantra practices are external, the practices
associated with the charya tantra class are usually internal, to
the exclusion of the external practices. Practitioners of the charya
class often present a much less sociable appearance than those of
the kriya class of tantra.
e third class, the yoga class of tutelary deities, is associ-
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