In the esoteric Yoga of Vajrayāna, access to two things is considered primarily important: a suitable Guru and a compatible yōginī or mudrā. The seeker, along with his mudrā, approaches the Guru and seeks his blessings. If pleased with the seeker, the Guru performs the initiatory rite of abhiṣēka which opens the doorway to Buddhakula (the stream of enlightened masters or Buddhas) to the aspirant. Without such abhiṣēka, attainment of Buddhahood is considered improbable. The abhiṣēka performed by a Vajraguru or a Vajrācārya on an aspirant who is accompanied by his consort or Vajramudrā is termed as Vajrābhiṣēka. Such an abhiṣēka, which follows several preliminary abhiṣēkas, paves way for serious sādhanā on the part of the aspirant. The attitude of the aspirant is always such that he identifies himself with buddha and his mudrā with prajñā.
The physical body is of great significance to a yogin of Vajrayāna. The spinal channel is considered as representing Mount Meru, and along its length are present four lotuses or chakras: Maṇipūra, Anāhata, Viśuddha, and Sahasrāra or Uṣṇīśa Kamala. These chakras or lotuses are respectively associated with Nirmāṇakāya, Sambhōgakāya, Dharmakāya, and Sahajakāya. According to Hēruka Tantra, the Mahāsukhakamala or Uṣṇīśa Kamala has four petals, representing the four noble truths. Nirmāṇacakra has sixty-four petals, Sambhōgacakra has sixteen, and Dharmacakra has eight petals. Sēkōddēśa-ṭīkā lists four, sixteen, thirty-two and sixty-four petals respectively within Uṣṇīṣa, Dharma, Sambhōga and Nirmāṇa Kamalas. śrīsampuṭa associates with each of these chakras, a mudrā: Karmamudrā, Dharmamudrā, Mahāmudrā, and Samayamudrā. These mudrās, in turn, are associated with the goddesses of the four skandhas: Lōcanā (earth), Māmakī (water), Pāṇḍarā (fire) and Tārā (air). The syllables associated with them are: e, v, ma, and yā. These goddesses represent the aspects of karuṇā (compassion), maitrī, praṇidhi (benevolence, attentiveness or concentration), muditā (selfless joy) and upēkṣā (equanimity).
Buddhists also accept seventy-two thousand nāḍīs like their āstika counterparts and name thirty-two important ones. Of these, three are considered most important: lalanā, rasanā, and avadhūtī. These are the same that Shaiva and Shākta Tantras refer to as iḍā, piṅgalā and suṣumnā. Lalanā is situated at the left, rasanā to the right and avadhūtī in the center. Lalanā arises from near the neck and enters the navel. Rasanā arises from the navel and enters the neck along the right. In between these two is situated the avadhūtī which arises from Hr̥tkamala (the lotus at the heart) and is the channel for Bodhichitta. Avadhūtī is described as goddess Nairātmyā.
The generation of Bodhichitta involving the unification of prajñā and upāya resulting in immeasurable, ceaseless bliss of liberation is the chief objective of Tantric Buddhist Yoga. Generally, chitta (heart-mind) is agitated and fickle and is downward oriented (adhōgatika). If the gati of chitta is not reversed and turned upwards, one cannot attain Siddhi. For this purpose of avarōdha of the adhōgati of chitta, Marmakalikā Tantra advises ṣaḍaṅga-yōga (six-limbed in contrast to the eight-limbed aśṭāṅga-yōga of Patañjali): Pratyāhāra, Dhyāna, Prāṇāyāma, Dhāraṇā, Anusmr̥ti, and Samādhi.
The Tantra of Vajrayāna works on the prāṇa and apāna currents through mantrayōga, also employing prāṇāyāma in this process. For example, during the three limbs or kriyās of pūraka, kumbhaka and rēcaka, the three syllables oṃ āḥ huṁ are recited. By regulation of prāṇa and apāna through such Vajrajapa, the downward orientation of chitta is reversed. Such a journey of the Tantric yogin is also mapped to the journey of the ten bhūmis of the Mahāyānic Bodhisattva. Additionally, mudrās, bandhas, āsana and prāṇāyāma are also employed for accelerating this process. Such a practice (which is mostly of the nature of Haṭha-yōga) is recommended as an essential and helpful practice for beginners.
It is easy to note that much of the process of BodhichittotpAda resembles Kuṇḍalinī Yoga of śākta and śaiva Tantras. Similar to the awakening of Kuṇḍalinī in the Mūlādhāra chakra, the Buddhist Tantra speaks of awakening Chāṇḍālī from Nirmāṇa chakra. Based on various stages of ascent and splendor, Chāṇḍālī is referred to as Dōmbī, Yōginī, Sahajasundarī, Nairātmyā, etc. and leads Bōdhicitta to Uṣṇīśa Kamala.
There are also other elements associated with each of the four chakras:
- Mudrā: Karmamudrā, Dharmamudrā, Mahāmudrā and Samayamudrā
- Kṣaṇa: Vichitra, Vipāka, Vimarda and Vilakṣaṇa
- ānanda: ānanda, Paramānanda, Virāmānanda and Sahajānanda
This discussion cannot be complete without a discussion of the mudrās. Karmamudrā is associated with physical yogic kriyās and is employed to turn the chitta upwards. Dharmamudrā is described as niṣprapanca, nirvikalpa and akr̥trima, indicating a state of consciousness. Further ascent of Bodhichitta results in Mahāmudrā – which is pure knowledge where there is the complete annihilation of jñēyāvaraṇa and klēśāvaraṇa. This is also the state of complete harmony between samsāra and nirvāṇa. Samayamudrā represents a state even beyond it.
There is also another practical way to approach these mudrās. Karmamudrā is an actual physical maiden for inferior yogins to perfect consort practices. Jñānamudrā is an internal consort created through visualization by an average yogin. Mahāmudrā refers to the spontaneous arising of images within one’s own mind as various consorts – which is achievable only by an excellent yogin. The fourth mudrā is a result of the practice of the other three.