西藏佛教=Tibetan Buddhism; 息增懷誅=śānti, pauṣṭika, vaśīkaraṇa, and māraṇ; 止觀雙運=coincidence of calm abiding and special insight; 即身成佛=attain Buddhahood this life; 聞思修證=listening, thinking, practicing and realizing
Tibetan Buddhism comprises both the Exoteric Buddhism (among them are the Hīnayāna and Mahāyāna) and Esoteric Buddhism. It is too difficult to understand the Esoteric doctrines without the foundation of the former. Moreover, the worshipper is first to be initiated by the guru and he must obtain the different kinds of Abhiṣeka, or initiation, from the guru, and then all his instructions are followed in the most precise manner possible. In a general way, the practices of the Exoteric Buddhism lay emphasis on the Mind, which is called the cause yāna, the causal path, and Mantrayāna or Vajrayāna emphasizes the practice of the Mind-Body together, which is called the result path. Since Vajrayāna is a much more quick path (myur lam), it can attain Buddhahood this life. The Tibetan Buddhism emphasizes the four Siddhis, that is, the four accomplishments: śānti (zhi ba), pauṣṭika (rgyas pa), vaśīkaraṇa (dbang), and māraṇa (drag po). In addition, the corresponding rites (cho go) and complicated liturgies add to the multifarious features of the practice methods, which puzzles most of the people. Anyway, except the four Siddhis, the corresponding rites and liturgies are imperative means, which is like the stage of preparation to finish the work. Practice seems easy. In fact, it is not so easy to practice. It needs faculty, good conditions and methods. Without means there can be no realization of wisdom; without cause there can be no result. Therefore, Tibetan Buddhism lays stress on the transmission of Buddha-Dharma, the qualified guru (bLa ma), and listening, thinking, practicing and realizing. From these viewpoints, we will pick out four Dharmas of practice, and each Dharma makes use of coincidence (zung ’jug; Yuganaddha) of calm abiding (zhi gnas; Śamatha) and special insight (lhag mthong; Vipaśyanā), to attain thereby the perfection. Every Dharma doesn’t have the fixed way. But concrete and accessible method for the sake of different sentient beings is called upon to serve. When you attain perfection (Siddhi) one day, each Dharma will be one and the same thing, and then no Dharma is to be explored finally.
