Tantric Techniques (87 page)

Cause Vehicle

There is a reason for calling the Perfection Vehicle the Cause Vehicle, because it is a vehicle distinguished by not having a path of

a
P81, vol. 3, 200.1.2-4.

b
P4536, vol. 81, 155.2.3-7.

The First Pa
ṇ
-chen Lama’s Reformulation
367

meditation according in aspect with the four complete purities of buddhahood, the fruition, and by having the creation of the aspiration to enlightenment as the basis of its deeds and only training in the six perfections as its deeds.

The reason for dividing the Mah
ā
y
ā
na into the Perfection and Mantra vehicles

They are not posited as separate vehicles based on the sharpness and dullness of faculties or the superiority or inferiority of the disciples for whose sake the two vehicles were set forth, because if they were, there would be the fallacy of having to posit the four sets of tantras as four vehicles.

Perfection and Mantra are not posited as separate vehicles from the point of view of quick or slow progress on the path. Since it was said that even in the Perfection Vehicle there are five [types of disciples] when divided by way of speed on the path, there would be the fallacy of having to present the Perfection Vehicle alone as five vehicles.

They are not posited as separate vehicles from having or not having the training in the aspiration to enlightenment as the intention and the six perfections as the deeds, because both Mah
ā
y
ā
nists [of Perfection and Mantra] similarly train in those.

They are not posited as separate vehicles from the standpoint of the view, because even the Vajra Vehicle does not have a view superior to that determined in the protector N
ā
g
ā
rjuna’s
Treatise on the Middle Way
(
Madhyamaka
śā
stra
). If they were, one would also have to present Madhyamaka and Cittam
ā
tra as two vehicles since they have different views.

Perfection and Mantra are not posited as separate vehicles from the standpoint of superior and inferior fruition because both Mah
ā
y
ā
nists are similar in asserting the final fruition as a buddha who has extinguished all faults and fulfilled all attainments.

From which viewpoint are Perfection and Mantra posited as separate vehicles? Regarding this, the early and recent vajra masters of Tibet commonly [but mistakenly] follow Tripi
ṭ
akam
ā
la’s
Lamp for the Three Modes
(
Nayatrayaprad
ī
pa
), where it says:

Even if the aim is the same, the Mantra Vehicle Is superior due to nonobscuration,

Many skillful methods, nondifficulty, and

368
Tantric Techniques

Being designed for those of sharp faculties.
a

[According to their misunderstanding,] even though the three— the object of realization which is the
dharmadh
ā
tu,
the final fruition, and the mind of enlightenment which achieves that fruition—are the same, the Vajra Vehicle is superior to the Perfection Vehicles in four skillful methods because of having the features of: [1] nonobscuration regarding the view, or the object of realization, [2] many skillful methods, [3] achieving the mind of enlightenment quickly without difficulty, and [4] sharp faculties in terms of speed.

It possesses the first feature because the followers of the Perfection Vehicle realize the nature of phenomena through examples, proofs, and so forth, whereas here in the Vajra Vehicle there is superiority by way of nonobscuration in view through directly realizing emptiness—actually generating wisdom at the time of the descent of wisdom and the third initiation.

The Vajra Vehicle is superior by way of many skillful methods because of having many superior skillful methods for achieving temporary fruitions and for achieving the final fruition. For, those of the Perfection Vehicle achieve the temporary fruitions of great resources, long life, the increase of wisdom, and so forth by the methods of giving and so forth, whereas here in the Vajra Vehicle there are many means of achievement, such as Jambhala [a god of wealth] and Vasudh
ā
r
ā
[a goddess of wealth], and so forth, and these are achieved without difficulty and quickly. Achievement of these temporary fruitions becomes an aid in quickly achieving enlightenment; thereby, the Vajra Vehicle is superior through having many skillful methods for achieving temporary fruitions.

The Vajra Vehicle is superior through having many skillful methods for achieving the final fruition because of being superior from the viewpoint of ultimate truths—the profound—and conventional truths—the vast. Regarding ultimate truths, the profound, although the followers of the Perfection Vehicle believe that “All phenomena are free of conceptual elaborations,” they do not realize them in that way. However, here in the Vajra Vehicle, when
m
ā
ntrikas
cultivate even the stage of generation, they meditate on the sixteen arms [of the deity] as sixteen emptinesses. Likewise, during the stage of completion, they meditate in the context of realizing emptiness directly through many methods, such as
ca
ṇḍ
al
ī

a
P4530, vol. 81, 115.2.5-6; commentary through 118.2.6

The First Pa
ṇ
-chen Lama’s Reformulation
369

[inner heat meditation] and so forth.

The Vajra Vehicle is superior in terms of conventional truths, the vast, through realization of vast conventionalities, such as the creation of worldly realms, and vast deeds—the performance of the three deeds [in the practice of sexual union]. The Vajra Vehicle is superior in terms of not being difficult, because those of the Perfection Vehicle progress on the path through severe asceticism and hardship, whereas here in the Vajra Vehicle progress on the path is made through blissful deeds. It is superior in terms of faculties, because the disciples who are the intended objects of the Perfection Vehicle actualize the fruition—even at the fastest—in three countless eons, but here in the Vajra Vehicle it is asserted that the best actualize the fruition in this lifetime, the middling in the intermediate state, and the low within sixteen lifetimes. Therefore, they assert that Perfection and Mantra are posited as separate vehicles from the viewpoint of having or not having four features.

The first feature is not correct, because the two do not differ from the standpoint of having or not having the view in terms of the object of realization [emptiness], for it is as Sa skya Pa
ṇḍ
ita’s
Differentiation of the Three Vows
(
Sdom gsum rab dbye
) says:

In Secret Mantra and Perfection

A difference of view is not set forth.

The second feature is not correct, because the acquisition of resources by followers of the Perfection Vehicle through giving gifts and so forth and the acquisition of resources here in the Mantra Vehicle from the viewpoint of achieving Jambhala [in meditation] are similar in equally being aids for achieving enlightenment if the two practices are conjoined with extraordinary method and wis-dom. They are also similar in equally not becoming aids if they are not so conjoined. The fourth feature is not correct because of not applying to the three lower tantric sets.
a
Furthermore, [regarding the third feature,] it is not correct that the mantra Vehicle is superior from the viewpoint of having or not having difficulty because the
Pile of Jewels S
ū
tra
(
Ratnak
ūṭ
a
) says that the revered protector Maitreya actualized the fruition by way of blissful paths and blissful engagement on the Perfection Vehicle’s own path.

It is not correct to assert that one is following this passage in

a
Textual note 8b.5: the text reads, “The third feature is not correct” but means that the fourth feature is not correct.