Buddhist-Meditation-Systematic-and-Practical

through the attainment of dhyanas performed upon these
objects, to gain a purified meditative body. Next one
proceeds to the Mahayana body. Through its
sublimation in sunyata meditations, it has become a
cause of the Dharmakaya: one has then come to the
Vajrayana. The Tantras give expedient methods in the
consequence position of Sambhoga Buddhahood.
One of these is in the Japanese Tantra where five signs
of a Buddha-body are taught (See Ch. XII, F) and one
practices meditation on them visualizing one's
transmuted sunyata body as possessing these five. It is
the experience of Buddha himself. The visualized
Buddha is in the position of consequence, so that when
one really succeeds in meditation, one becomes this
Buddha. This process is found only in the Vajrayana,
and in the initiations (abhiseka) necessary before the
meditations of this vehicle may be practiced, one is told
these secrets in the position of consequence. Such
secrets are only the Buddha's treasure, and I stress that
there are only a few who can understand; they are
exclusive, and for very few persons.
In the anuttara yoga of Tibet there are not only five
signs of a Buddha visualized in the heart, but also a
thorough practice with all parts of the body. The
growing and perfecting stages of anuttara yoga are all
performed on visualizations of the body. In the lower
tantras there are only five signs, and these, though
important, are not enough. Anuttara yoga goes into great
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