Tantric Techniques (49 page)

Translation

[How Tripi
ṭ
akam
ā
la Divides the Perfection and Mantra Vehicles]

With respect to how the scriptural collections
a
of Mantra surpass those of the Perfection Vehicle, Tripi
ṭ
akam
ā
la’s
Lamp for the Three Modes
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 created for those with sharp faculties.

It is thus: the two—the Mantra and Perfection Great Vehicles—do not differ regarding the fruit, which is described [in both as nondual omniscience]; however, through four distinctive features the Mantra Great Vehicle just surpasses the Perfection Great Vehicle.

About the first of the four distinctive features [that is, being for the nonobscured], Tripi
ṭ
akam
ā
la’s
Lamp for the Three Modes
says:

The skillful having great compassion,

Upon analysis,
b
assume the supreme of methods. Looking down on ordinary methods,

They attain a state of nonfluctuation.

When Bodhisattvas practicing the Perfection [Vehicle] engage in giving and so forth, concerning those [deeds] they dwell in the perfection of wisdom by way of a purification of [misconceptions about] the object of giving,
c
the giver, and the fruit [accrued by] the giver, whereby they are not very obscured. Nevertheless, because they engage in external giving and so forth and are not of sharp faculties, they complete the collections [of merit and wisdom] over a long period. [However,] Bodhisattvas practicing Mantra analyze

a
sde gnod
,
pi
ṭ
aka
.

b
The Peking edition (P4530, vol. 81, 115.2.8), the
Extensive
version (6.4 and 6.6), and the
Medium-Length
version (615.3 and 615.6) read
dpyad,
whereas the
Condensed
version (par pa dpal ldan edition, 2a.5) reads
spyad
.

c
In the
Condensed
version (845.6) read
sbyin bya
for
sbyin ba
to accord with the
Medium-Length
version (615.4), the
Extensive
version (6.5), and Tripi
ṭ
akam
ā
la (P4530, vol. 81, 115.3.1).

Bu-tön Rin-chen-drup’s Stimulating Catalogue
209

what the method for completing the perfections of giving and so forth is, whereby they understand that since giving away [one’s] head and so forth cannot fulfill simultaneously the wants of all, [such giving] does not go beyond [the mundane] and hence is not a perfection [or transcendence].
a
Looking down on that method, they seek the supreme of methods.

Since it, furthermore, is none other than meditative stabilization
b
endowed with an essence of method and wisdom, those skilled in means—upon generating compassion for limitless sentient be-ings—thoroughly realize the meditative stabilization of nondual method and wisdom having an essence of limitless objects. Through cultivating it uninterruptedly and without partiality in terms of the directions, they fully develop abandonment [of obstructions] and realization [of the selflessness of persons and phenomena], whereby they, like wish-granting jewels, completely fulfill the wants of all sentient beings.

Hence, since this is a method superior to the ordinary giving of [one’s own] head and so forth, (1) the perfection of giving is completed. Just this completes the perfections [of (2) ethics, which comprises] the three forms of ethics—bringing about the welfare of sentient beings, and so forth,
c
(3) patience, helping living beings through hosts of emanations and forbearing harm done by others,

1. effort, the means of simultaneously attaining all aims and purposes, (5) concentration attaining the meditative stabilizations which are the source of all concentrations, and (6) wisdom through the completion of which [all of the other perfections] are completed. Thereby, one thoroughly completes the six perfections, and due to that completion, the four—method, power, aspirational wishes, and pristine wisdom
   d
   —are also completed. Thereby, [Man-tra] is not obscured with respect to method.
   

   About the second [of the four distinctive features of Mantra— having many skillful methods—Tripi
   ṭ
   akam
   ā
   la’s
   Lamp for the Three Modes
   says]:
   

   

   a
   pha rol tu phyin pa, p
   ā
   ramit
   ā
   .
   

   b
   ting nge ’dzin
   ,
   sam
   ā
   dhi
   .
   

   c
   “And so forth” indicates the other two forms of ethics—the ethics that is the composite of virtuous activities and the ethics of restraining ill deeds.
   

   d
   These four are the seventh through tenth perfections when ten, instead of six, are enumerated.
   

   210
   Tantric Techniques
   

   

   In order to achieve well the aims of all sentient beings The Teacher of Transmigrators taught to the intelligent All methods, the supreme modes,
   

   Dividing them into four types [as the four tantras].
   

   In the other systems [that is, the S
   ū
   tra approaches], asceticism, vows of restraint, and so forth are described as methods for [achieving] high status [within cyclic existence] and liberation [from cyclic existence and the great liberation of Buddhahood], but all sentient beings cannot practice these. Since some course in very peaceful actions, [these practices] were set forth in terms of them, but these cannot accommodate all. However, Secret Mantra was set forth in order to join all sentient beings to virtue.
   

   Concerning this, either oneself or a lama determines one’s na-ture through analyzing dreams, dropping a flower [on a ma
   ṇḍ
   ala divided into quadrants indicating temperament], the descent of wisdom,
   a
   constructing seals,
   b
   and so forth, and by way of [noticing predominant styles of ] behavior. Having recognized the afflictive emotion, such as desire, in which one predominantly courses, one also identifies [the deity who is] one’s lord of lineage [in that each lineage is associated with a particular afflictive emotion]. If desire is predominant, one generates [the minds and mental factors of desire]
   c
   as Amit
   ā
   bha and, having made offerings [to that deity], en-ters—by way of mindfulness of his mantra and seal [that is, hand-gesture]—into a meditative stabilization having the style of great desire. With a nature of joy pervaded by compassion, all conceptions are abandoned.
   

   Similarly, [practitioners of Mantra who have predominant obscuration and so forth]
   d
   generate the minds and mental factors of obscuration and so forth as Buddhas, such as Vairochana, and Bodhisattvas, Wrathful Males, and Wrathful Females and so forth, in accordance with the individual tantra set. This is the meditative stabilization of exalted vajra mind.
   

   For those who cannot set the mind in this way on the subtle,
   

   

   a
   This likely refers to a method of divination through the appearance of configu-rations on a mirror and so forth.
   

   b
   The meaning of “constructing seals,” which would seem to mean the construction of hand-gestures (
   phyag rgya
   ,
   mudr
   ā
   ), is unclear.
   

   c
   The bracketed material is added in accordance with Bu-tön’s explanation in the next section on obscuration.
   

   d
   Added from Tripi
   ṭ
   akam
   ā
   la, vol. 81, 116.1.3.
   

   Bu-tön Rin-chen-drup’s Stimulating Catalogue
   211
   

   

   that is, on minds and mental factors, a meditative stabilization of exalted vajra speech is taught so that they transmute desire into a vajra entity through the utterance of speech.
   O
   ṃ āḥ
   h
   ūṃ
   are respectively the essence [mantras] of Vairochana, Amit
   ā
   bha, and Ak
   ṣ
   hobhya. Similarly, all the various mantras indicated by other letters arise from the mantras of the five Ones-Gone-Thus. Thereby, abiding in one’s respective suchness, one performs the respective activity through the yoga of the respective lord [of the lineage]. For example, the five short [vowels]
   a, i,
   ṛ
   , u,
   ḷ
   are the mantras [of the Ones-Gone-Thus]
   a
   of the five lineages and the [corresponding] long [vowels] are the mantras of the five Mothers. When one does repetition within contemplating the appropriate mantra as the very entity of the respective deity and one’s mind is set in suchness, ill deeds are consumed and the collections [of merit and wisdom] completed. This is the meditative stabilization of exalted vajra speech.
   

   For those who are attached to gross objects and who initially cannot apply themselves to meditation on subtle [mental or verbal phenomena], a gross body ma
   ṇḍ
   ala is taught. Having generated a ma
   ṇḍ
   ala involving a residence and residents in accordance with what appears in the tantras, they repeat mantra, and having dissolved [everything] into suchness, they become separate from the defilements of conceptions such as hatred, whereby they gradually enter the element of attributes.
   b
   

   Omniscience is attained through even all three meditative stabilizations; hence, although there is no difference in the fruit [of the Perfection and Mantra vehicles], there is a difference of direct and indirect generation [of omniscience]. Thus, it is suitable to teach desire and so forth themselves as doors of method by way of cultivating the three ma
   ṇḍ
   alas, for it is said that all phenomena are naturally pure. Here, desire and so forth are not objects of abandonment, nor are states free from desire and so forth objects to be adopted since through realizing unerroneous suchness, the view of reality is generated, and through it one is released. It is said:
   c
   

   

   a
   The bracketed addition is drawn from Tripi
   ṭ
   akam
   ā
   la, vol. 81, 116.4.7.
   

   b
   chos kyi dbyings
   ,
   dharmadh
   ā
   tu
   .
   

   c
   Tripi
   ṭ
   akam
   ā
   la (vol. 81, 117.2.8) identifies the quote as from N
   ā
   g
   ā
   rjuna. In any case, it is found in Maitreya’s
   Ornament for Clear Realization,
   V.21:
   

   ’di la bsal bya ci yang med/ bzhag par bya ba cung zad med/
   

   212
   Tantric Techniques
   

   

   Here there is nothing to be removed, Nor anything at all to be established. Just the real is to be viewed as real. One who sees reality is released.
   

   In this way, knowing the thoughts and latent predispositions of sentient beings, [Buddha] taught in the manner of laying out four tantra sets—whatever was suitable for whosoever. Therefore, [Man-tra] has more methods.
   

   About the third [of the four distinctive features, nondifficulty, Tripi
   ṭ
   akam
   ā
   la’s
   Lamp for the Three Modes
   says]:
   

   The Subduer set forth the ultimate object, The desired aim that is attained
   

   Through making application in accordance With just what one desires.
   

   [In Mantra] enlightenment is attained by just a blissful method—a specific sentient being making application at whatever object at whatever time in accordance with that being’s desires. It is said:
   

   A being bound by whatsoever
   

   Awful action is released through just this From the bonds of cyclic existence,
   

   If accompanied by method.
   

   Therefore, difficult deeds are not taught in the Mantra Vehicle. Still, in the Perfection [Vehicle] enlightenment is by all means taught with the name of nondifficulty.