THOUGH THE PATHS DIFFER, THEIR FRUITS DO NOT DIFFER AS TO SUPERIORITY AND INFERIORITY
This has two parts: explaining the actual meaning and explaining the difference between the Perfection and Mantra paths.
EXPLAINING THE ACTUAL MEANING OF THE DIFFERENT PATHS’ NOT HAVING DIFFERENT FRUITS
Someone says: If the paths of the two vehicles differ in superiority and inferiority, then the Buddhahoods that are their objects of attainment must also differ in superiority and inferiority because if the causes differ, it would be contradictory if the effects did not, because otherwise, the difference in causes would be senseless. Therefore, the eleventh ground of complete light is lower than the rank of Vajradhara because the fourth chapter of the first division of the Saṃpuṭa Tantra71 explains that the two—Buddhahood, which is attained over ten million or countless eons, and Vajradharahood—are different:
In brief the Buddhahood
Attained over countless
Or ten million eons
You will attain in this birth
Through the most excellent bliss,
Or Vajradharahood.
and it also says:72
In this birth you will attain Buddhahood or Vajrasattvahood. Those who have not attained the inconceivable state are Ones-Gone-to-Bliss, Buddhas. To illustrate what is to be illustrated [that is, the one who attains the inconceivable state] they are called [Vajra]sattva.
Response: This [explanation] is not feasible because that passage does not teach that through the path of Highest Yoga one achieves in a single life either the ground of complete light which is described in the Perfection Vehicle or the ground of Vajradhara which is described in Mantra and because not even those of the Perfection Vehicle assert that there is no difference between the two—[the tenth Bodhisattva ground called] “Buddha” which is attained over countless eons and the eleventh ground of complete light. For, about the two types of Buddhas attained over countless eons, Maitreya’s Ornament for the Clear Realizations (I.70) speaks about a tenth ground Bodhisattva called a “Buddha”:
Having passed beyond the nine grounds, the pristine wisdom
Through which one abides on the Buddha ground
Is to be known as the tenth
Ground of a Bodhisattva.73
whereas the Vajradhara ground [actual Buddhahood] is the eleventh ground. Though there are explanations in Mantra of twelfth, thirteenth, and fourteenth grounds, Indian scholars have described them as classifications of the grounds set forth in the Perfection Vehicle. I will explain this later on the occasion of the fruit [at the end of the section on Highest Yoga Tantra, not translated here].
Therefore, you should know that the eleventh ground of complete light and Vajradhara are treated as equivalent, that the sets of sūtras say it can be achieved over three countless eons, and in the tantra sets in one lifetime. You should not hold that because it is called Vajradhara it is not a fruit of the Perfection Vehicle; this should be taken in accordance with the statement by the glorious Shāntarakṣhita that Vajradharahood is the object of attainment by both paths in his Work on the Establishment of the Principles (tattvasiddhināmaprakaraṇa):74
The glorious great bliss, Vajrasattva—the object of realization by other paths over many countless eons—is achieved without difficultly in this lifetime itself by those who possess the method of the Vajra Vehicle.
Also, Abhayākara’s commentary on the passage from the Saṃpuṭa Tantra [p. 139] in his Clusters of Quintessential Instructions says:
“Buddhahood” is a sovereign of the tenth ground. “High Buddhahood” is the attainment of a special path. “Vajradharahood” is a sovereign of the eleventh ground.”
Also, Tripiṭakamāla’s Lamp for the Three Modes75 says:76
Though the object is the same, [maṇḍala treatises Are superior because of being for the nonobscured, Having many skillful methods, no difficulties, and Being contrived for those with sharp faculties.]
Even [the objector] himself asserts that this means that the object of attainment of the Mantra and Perfection Vehicles is the same.
Furthermore, the Perfection Vehicle says that one who has gained the ground of complete light has abandoned all of the two obstructions along with their latent predispositions and has attained all Buddha qualities such as the powers, fearlessnesses, unshared qualities, and so forth; hence, if there were something exceeding the Buddhahood described in the Perfection Vehicle, one would have to assert that although the two obstructions were removed along with their latent predispositions, there would still be defects not yet removed and that although the hundred and forty-four uncontaminated qualities, such as the ten powers and so on, had been attained, one would still not have completely attained auspicious qualities. Therefore, it is indeed reasonable to analyze—as also many Indian scholars have—whether, without relying on the Mantra path, one can or cannot proceed to such a state through only the paths explained in the Perfection Vehicle; however, it is not seen to be logically feasible to assert that one can progress to the ground of complete light by the Perfection path alone but despite this [to hold] that still one has to progress higher.
Although the modes of progress on the two paths [of the Perfection and Mantra Vehicles] differ as to inferiority and superiority in the sense that on the former one cannot and on the latter one can become fully enlightened without relying on countless eons [of practice], this does not become a cause making the effects differ in quality. Nevertheless, this does not prove that the difference in causes is purposeless because even though the effects do not differ in quality, the effects differ greatly in terms of how distant or close they are.
DIFFERENCE BETWEEN THE PERFECTION AND MANTRA PATHS
This has two parts: the difference according to our own system and the explanations by other masters.
DIFFERENCE BETWEEN THE PERFECTION AND MANTRA PATHS ACCORDING TO OUR OWN SYSTEM
The difference in speed between the three lower tantras and the Perfection Vehicle is that [in the paths of the three lower tantras] the practices of enlightenment are completed through many common achievements depending on the powers of deity yoga and repetition, and through many skillful means such as being directly sustained and empowered by Buddhas and great Bodhisattvas. The difference in speed in Highest Yoga Tantra is that even the stage of generation has many profound essentials that the lower tantra sets do not have, and the stage of completion has supreme profound essentials, which will be explained later.
A difference in speed that is the development of full enlightenment without relying on the passage of countless eons is a distinguishing feature of Highest Yoga; hence, such attainment by trainees of the lower tantra sets relies on their entering into the two stages of Highest Yoga; their own paths alone are not sufficient. Consequently, it should not be held that all differences of speed in Mantra are only due to the development of full enlightenment in one life in this age of conflict or to the development of full enlightenment without relying on countless eons [of practice].
DIFFERENCE BETWEEN THE PERFECTION AND MANTRA PATHS ACCORDING TO [FAULTY] EXPLANATIONS BY OTHER MASTERS
This has two parts: the difference according to Ratnarakṣhita’s Commentary on the Difficult Points of the Saṃvarodaya Tantra (saṃvarodayapañjikā) and Tripiṭakamāla’s Lamp for the Three Modes.
DIFFERENCE BETWEEN THE PERFECTION AND MANTRA PATHS ACCORDING TO RATNARAKṢHITA’S “COMMENTARY ON THE SAṂVARODAYA TANTRA”
Ratnarakṣhita explains77 that meditation on freedom from proliferations [of inherent existence, conventionalities, and duality] on the occasion of the stage of completion is similar in both [the Mantra and the Perfection Vehicles]. He also points out that the Meeting of Father and Son Sūtra (pitāputrasamāgama) says that for Bodhisattvas who have attained the meditative stabilization of bliss pervading all phenomena, only a feeling of pleasure arises with respect to all objects of observation; pain and neutrality do not occur, and even though [pieces from their body] the size of a small coin (kārṣāpaṇa) are cut or even though their body is crushed by elephants, only a discrimination of bliss is maintained. Ratnarakṣhita says that this bliss [which is a quality of the Perfection Vehicle] does not conflict with the Mantra Vehicle [mistakenly assuming that this bliss is the same as great bliss in Mantra] and that this sūtra even sets forth its method. He [correctly] says that the main cause of all mundane and supramundane marvels is said to be the mind of enlightenment in the Perfection Vehicle and that the same is taught in Mantra; quoting the Appearances Shining as Vajras and so forth as sources, he “proves” that even great bliss is common [to both the Mantra and Perfection paths. Ratnarakṣhita correctly points out that] Maitreya’s Ornament for the Clear Realizations (IV.48b) says, “Skill in means regarding making use of desire,”78 and that the Kāshyapa Chapter Sūtra (kāśyapaparivarta) says through the example of a farmer that the manure of the afflictions is important for growing Buddha qualities;79 thereby [he correctly shows that] making use of objects of the desire realm is common to both vehicles. Also, [though he correctly explains that] the ground of the fruit and so forth are similar in both vehicles, he [mistakenly] explains that the stage of generation is the distinguishing feature of Mantra; Ratnarakṣhita says in commentary on the thirteenth chapter of the Saṃvarodaya Tantra,80 “Therefore if one does not cultivate the stage of generation, it just does not differ from the mode of Mantra.” He [mistakenly] thinks that all cultivations of deity yoga are included in the stage of generation [whereas deity yoga occurs not only in both stages of Highest Yoga Tantra, generation and completion, but also in the three lower tantras], that the yogas of the channels, winds, and drops81 are yogas for generating bliss [whereas these also generate the innate bliss realizing emptiness], and that bliss is similar [in both vehicles, whereas there are great differences].
DIFFERENCE BETWEEN THE PERFECTION AND MANTRA PATHS ACCORDING TO TRIPITṬAKAMĀLA’S “LAMP FOR THE THREE MODES”
Tripiṭakamāla’s Lamp for the Three Modes82 says:
Though the object is the same, mantra treatises
Are superior because of being for the nonobscured,
Having many skillful methods, no difficulties and
Being contrived for those with sharp faculties.
He says that the fruit—described as omniscience—indeed does not differ in the two, the Mantra and the Perfection Vehicles, but that the four tantra sets surpass the Perfection Vehicle by way of four features.
TRIPITṬAKAMĀLA’S FAULTY EXPLANATION
Mantra’s feature of being for the nonobscured: When those of the Perfection Vehicle engage in giving and so forth, they do so without apprehending [the inherent existence of] the three spheres [of agent, action, and object]; therefore, they are not very obscured. However, since they engage in external giving such as giving away one’s head and so forth, they do not have very sharp faculties; hence, they achieve enlightenment over a long period.
Those who train in the Mantra approach do not have this obscuration. For, a perfection is the ability to fulfill a want of all sentient beings simultaneously, and since giving away one’s head and so forth cannot nurture limitless sentient beings, Mantra practitioners see that a perfection is a fruit of meditative stabilization, and looking down on ordinary [giving and so forth], they seek a supreme method, this being to cultivate the meditative stabilization of nonduality of method and wisdom continuously and without excluding any direction, whereby the welfare of limitless sentient beings can be fulfilled, through which the perfection of giving is completed, and at that time the remaining perfections are also completed. Because the ordinary giving of a body and so forth does not have this, it is not posited as a perfection.
Mantra’s feature of having many methods: The asceticisms, vows, disciplines, and so forth that are set forth in the Perfection Vehicle as methods for high status [within cyclic existence] and liberation [from cyclic existence] accord with training in very peaceful activities; therefore, these cannot take care of all sentient beings. Mantra presents four tantra sets for the sake of bringing about the welfare of all sentient beings. Concerning this, one first realizes what type of affliction is predominant in oneself, and then, as in the case of desire, one generates oneself as Amitābha and enters a mind maṇḍala of [mentally] repeating a mantra, a speech maṇḍala of generating the vowels and consonants as deities, and a body maṇḍala of meditating on an immeasurable palace together with its base. Thus, three different approaches are set forth [regarding one affliction].
Mantra’s feature of having no difficulties: Whether or not there is difficulty depends on the mind and not necessarily on any particular phenomenon, because what is difficult for some is easy for others. Hence, that which leads persons in accordance with their desires brings about the attainment of bliss through bliss; thus, difficult deeds are not taught in Mantra.
[In Mantra, practices are set forth in accordance with trainees’ faculties as follows:] About that, the best among those with the best faculties—who are not involved in the faults of desire and so forth, have little conceptuality, are great in compassion, and are making effort at nondual suchness—are taught the Great Seal, the entity of the wisdom of selflessness of one taste with great compassion, also called “method and wisdom.”83
Although the middling84 [among those with the best] faculties have turned away from enjoying ordinary objects, they have not forsaken conceptions of desire and so forth. They are not able to enter the ocean of ultimate wisdom, and for them meditation on a Wisdom Seal [a meditated consort] is set forth. Jñānakīrti’s Abridged Explanation of All the Word85 explains that they meditate on the five lineages of Ones-Gone-Thus and their Knowledge Women,86 the goddesses Lochanā and so forth. With regard to the way that suchness is entered through meditating on deities, when the mind itself is fixed firmly on a deity’s body, it appears as the deity, and there is no external object, whereby one comes to understand the teaching not to adhere to the three spheres of an object of meditation, meditating, and meditator. One then abides as an exalted [divine] body free from conceptions of external objects and of apprehended-object and apprehending-subject. Also, one understands through a guru’s quintessential instructions that these bodies do not inherently exist because of being one or many. Then, one understands that all phenomena likewise do not inherently exist. In consideration of this [process of meditation], limitless deity meditations are set forth.
Although the least among those with supreme faculties like nondual wisdom, they have not abandoned the desires of the desire realm; from approaching a desirable object their minds are distracted and do not enter into meditative stabilization. They are allowed Pledge Seals [actual consorts] that possess the attributes of Knowledge Women explained elsewhere [in tantras, such as qualities of form, beauty, age, lineage, excellent training in mantras and tantras, and maintenance of the tantric pledges].87
Action Seals [actual consorts not necessarily endowed with all attributes]88 are taught for those whose desire is very great, whose knowledge of suchness is not great, and whose minds cannot attain equipoise through other methods. Here also they practice by acting in accordance [with divinity by contemplating the consort as having a mantra body of a deity and a nature of wisdom and by contemplating themselves in the form of an omniscient Buddha wrought from great compassion].
With respect to this [last group], Tripiṭakamāla’s Lamp for the Three Modes does not explain the type of faculty or what Action Seals are but Jñānakīrti89 explains that the least among those with superior faculties have either Pledge or Action Seals. [With regard to the difference between these two] Jñānakīrti probably is referring to whether or not these actually engage in the act or whether or not the Knowledge Women are fully qualified.
Thus, among trainees engaging in Mantra who have the best faculties, those who do not desire the desire realm attributes of a Knowledge Woman [either meditated or actual] are taught meditation on the Great Seal [indivisibility of method and wisdom not involving a consort of any type]. Among those who desire the desire realm attributes of a Knowledge Woman, it is asserted that those who do not desire an external Knowledge Woman [an actual consort] are permitted meditation on a Wisdom Seal [a meditated consort], and those who desire an external Knowledge Woman are permitted both Pledge Seals and Action Seals [fully qualified and not fully qualified actual consorts]. Therefore, it would be contradictory to assert this system of this master [Tripiṭakamāla] as one’s own and to assert [as is right] that the chief trainees of Highest Yoga must have great desire for the desire realm attributes of an external Knowledge Woman.
Mantra’s feature of being contrived for those with sharp faculties: The master Tripiṭakamāla explains that because yogis of the four truths do not know suchness, they are of dull faculties, and that because yogis of the perfections are mistaken with respect to method, they have middling faculties. Because those engaging in the Mantra approach are not obscured with respect to anything, they have sharp faculties since with skill in means they use what would cause others to go to bad migrations and through it they attain a very pure state.
Jñānakīrti’s Abridged Explanation of All the Word90 says:
Those who dislike meditation
On a Wisdom Seal and so forth
Have little force of wisdom, hence
They do not meditate on the Great Seal.
To help them the omniscient one
Teaches the very forms themselves
Of Vajrasattva and so forth
With the name of the Great Seal.
He explains that for those who cannot meditate on the Great Seal due to little strength of wisdom and who dislike meditating on the other three Seals [Wisdom, Pledge, and Action], a body of a deity is taught upon having designated it with the name of the Great Seal, this being the meditation of the Yoga Tantras. Through this one should also understand Action and Performance Tantras.
REFUTATION OF THESE POSITIONS
Even those of the Perfection Vehicle assert that the two, the method—great compassion—and wisdom realizing suchness, the selflessness of phenomena, are the life of the path, and they say that if a perfection of giving involved fulfilling the wants of sentient beings through giving away material things such as one’s head and the like, the perfection of giving could never be completed. Refuting such, the Perfection Vehicle says that increasing the attitude of generosity to its highest limit upon having purified the stains of (1) miserliness toward all property for oneself and (2) selfish grasping is the perfection of giving. Shāntideva’s Engaging in the Bodhisattva Deeds (bodhisattvacaryāvatāra, V.9–10 says:
If through eliminating the poverty of beings,
A perfection of giving occurred,
Then since there are still poor beings,
How did the former Protectors achieve a perfection?
Through an attitude of giving to all beings
All one’s possessions with their fruits
A perfection of giving is said to occur,
Thus it is just the mind.
Therefore, Tripiṭakamāla’s explanation of Mantra’s feature of nonobscuration also appears to be in trouble. The feature of being for those with sharp faculties also appears to be in trouble because if it is taken as meaning [its trainees are] not obscured with respect to method, it would be a repetition of the feature of nonobscuration, and if it is asserted as using desire for the attributes of the desire realm in the path, then since [according to Tripiṭakamāla’s wrong explanation] the highest trainees of Mantra do not have such desire, this feature would be absent in the chief trainees of Mantra.
Also, it is [correctly] explained in many places that the very best trainees engaging in Mantra are led completely through the first stage [of generation], then are led on the second stage [of completion], and when the stage of completion becomes firm, engage in behavior in dependence on a Knowledge Woman whereby they become fully enlightened in that lifetime. Therefore, this assertion [by Tripiṭakamāla] that meditation on a Wisdom Seal and the granting of a Pledge Seal and so forth are for those of middling and low faculties appears to be hard to posit. Hence, the discriminative should analyze these and the like.
The explanations by Tibetan lamas of “many methods” as many collections of activities of pacification and so forth, and “no difficulties” as using the attributes of the desire realm in the path do not appear in the works of either this master [Tripiṭakamāla] or Jñānakīrti.