Tantric Techniques (52 page)

Bu-tön Rin-chen-drup’s Stimulating Catalogue
221

magnificent state as ambrosia. When this is done, one comes to definitely know that the arising of conceptions of differences concerning phenomena is false. There are certain nonhumans who take joy in just this, coming to [give] protection according to the doctrine and to take up instructions on it.
a
The five fleshes and five ambrosias are illustrations; one should, without attachment, use just those objects conceived to be unclean—meat and so forth. This is swiftness through deeds.

Since [the Mantra Vehicle] is superior by way of these eleven modes of skill in means, it is called the “Method Vehicle” and the “Great of the Great Vehicles.” That is the assertion [of the master Jñ
ā
nashr
ī
].

Also, this master’s description of [Mantra as] “swifter, having easier and more [methods], and having greater skill in means” can mostly be understood through the earlier [description]; however, let us explain these a little. In the external Definition Vehicle it is said that [Bodhisattvas] become completely purified [as Buddhas] in thirty-three periods of countless eons or ten periods of countless eons, that Hearers and Solitary Realizers who reverse and enter the Great Vehicle path do so in four periods of countless eons, and oth-ers, in three periods of countless eons. However, here [in Mantra] the three—those of the best, middling, and lowest faculties— achieve it [respectively] in this lifetime, in seven births, and sixteen births and so forth.

Objection:
Even in the Perfection Vehicle it is said that having thoroughly attained forbearance with respect to the doctrine of nonproduction, if one wishes, one can become manifestly and fully purified [as a Buddha] in even seven days. Also, it is explained that through praising the One-Gone-Thus [called] Ti
ṣ
hya
b
for seven days with a single stanza, the collections of [merit usually acquired over] nine eons are shortened, and so on. Therefore, if one has effort, there is no definiteness [that it will take] three periods of countless eons and so on, and if one does not have effort, even through Mantra [Buddhahood] is not attained quickly. Hence, there is no difference [of speed between the Perfection and Mantra vehicles].

Answer:
There is no fallacy, because:

1. One who attains forbearance with respect to the doctrine of
   

   

   a
   The meaning of this sentence is doubtful.
   

   b
   skar rgyal
   .
   

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   Tantric Techniques
   

   

   nonproduction is an eighth grounder, and although upon its attainment one can become fully purified [as a Buddha] in seven days, it is explained that two periods of countless eons are needed to get to that point; nothing faster than this is described [in the Perfection Vehicle].
   

2. Also, although the collections [usually amassed in] nine eons and so forth can be completed in a short time, it is not said that the collections of a period of countless eons can be completed.
   

3. Also, there are pure scriptural [sources] for the achievement [of Buddhahood] in one lifetime and so forth here [in Mantra].
   

Objection:
Although that is so in Highest Yoga Mantra, it is not suitable in the lower tantra sets.

Answer:
It is not so because the
Mañjushr
ī
Root Tantra
a
[an Action Tantra] says:

Working well at asceticism in this life,

Those possessing goodness will achieve [fruits of ] mantra Even in this life without striving.

If the activities are illumined even in this [life], [Buddhahood] will be achieved in this birth.

and the Continuation of the
Vairochan
ā
bhisambodhi Tantra
[a Performance Tantra] says:

Those Bodhisattvas who practice the Bodhisattva deeds through the approach of Secret Mantra will manifestly and thoroughly accomplish the purity of unsurpassed complete perfect enlightenment in this very life. Also, why is this? Caretaker of the Secret, this called “life” is only something discriminated [that is, designated] as birth by the One-Gone-Thus, for even Bodhisattvas cease this discrimination prior to attaining the meditative stabilization of penetrating the nature of phenomena.

and the
Vajrashekhara
[a Yoga Tantra] says:
b

[Through] having attained the high secrecy Of the supreme perfections of the grounds Arisen over countless eons

a
’jam dpal rtsa rgyud
,
mañju
ś
r
ī
m
ū
latantra;
P162, vol. 6.

b
gsang ba rnal ’byor chen po’i rgyud rdo rje rtse mo, vajra
ś
ekharamah
ā
guhyayogatantra;

P113, vol. 5; Toh. 480, vol.
nya.

Bu-tön Rin-chen-drup’s Stimulating Catalogue
223

The Very Joyful
a
will be achieved.

If those yogis make effort, they will pass Beyond sorrow in this very life.

Furthermore, the meaning of those [passages] is that the Action and Performance systems assert that having attained the feat of the knowledge fund [of long life] in dependence on substances and mantra, one attains Buddhahood through cultivating the path while enjoying the desirous attributes of a god.
b
For, the
Mañjushr
ī
Root Tantra
says:

Having put up a painting [of the deity?], and sat on the pea-cock seat, they instantaneously have power over
c
the Brahm
ā
world. They become universal emperors who are Knowledge Bearers having the manifold retinue of a hundred thousand ten thousand ten million Knowledge Bearers. They live for sixty intermediate eons. They go about as they wish and make use of what they wish. They are not obstructed in movement and possess the glorious wealth of the gods. They also manifestly meet the Superior Mañjushr
ī
, and just he becomes their spiritual guide. Also, finally they attain Buddhahood.

and the
Imagination of the Courageous Achala
[a Performance Tantra] says:
d

These become eagles of universal emperors Of all the Knowledge Bearers

In the Buddha lands.

Having attained inconceivable qualities, They live for a hundred eons.

With the glory of the light of sun and moon They tame those difficult to tame.

Doing everything with a good mind,

a
This is the first Bodhisattva ground.

b
Read
lha’i
for
lho’i
at 18.3 in accordance with the
Medium-Length
version, 627.4.

c
The
Medium-Length
version (627.4) reads
gnon
for
non,
both of which literally mean “suppress.”

d
de bzhin gshegs pa thams cad kyi khro bo’i rgyal po ’phags pa mi g.yo ba de’i stobs dpag tu med pa brtul phod pa ’dul bar gsungs pa zhes bya ba’i rtog pa, acalamah
ā
krodhar
ā
jasya self-arisenvatath
ā
gatasya bal
ā
parimitav
ī
ravinayasv
ā
khy
ā
ton
ā
makalpa;
P127, vol. 5. The Nyingma catalog records Bu-tön’s comment that this text is a Performance Tantra.

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