Tantric Techniques (59 page)

1.view

1. behavior
   

2. mental stabilization
   

3. cause
   

4. path
   

5. fruit
   

6. grounds
   

7. time
   

8. enjoyment
   

9. yoga
   

10. welfare of self and others
    

11. scope
    

12. forsaking extremes of fatigue
    

13. little difficulty
    

14. way of amassing the collections.
    

He concludes with a threefold explanation of why Mantra is posited as the Effect Vehicle—by way of speed, superior method, and taking a similitude of the effect as the path.

Translation

Long-chen-rap-jam’s Dramatic Evocation
245

The presentation of how the Secret Mantra Vajra Vehicle surpasses the Definition Vehicle
a
[that is to say, the S
ū
tra systems] has three parts: the divisions of the Great Vehicle in general, how [the Vajra Vehicle] surpasses the Definition Vehicle in particular, and identification of how [the Vajra Vehicle] is the effect.

Furthermore, the Great Vehicle is twofold, a Causal Definition [Vehicle] and an Effect Secret Mantra [Vehicle]. The
Tantra Thoroughly Establishing the Great Vehicle
says:
b

The Great Vehicle is of two aspects, The Perfection Vehicle

And the unsurpassed Vajra Vehicle. and the
Susiddhi Tantra
says:
c

Through the divisions of cause and effect There are a Perfection Vehicle

And an unsurpassed Vajra Vehicle.

This section has two parts: a brief indication and an extensive explanation.

Brief indication of how the Vajra Vehicle surpasses the Definition Vehicle

The internal Secret Mantra Vehicle greatly surpasses the external Definition Vehicle.
d
Although both are similar in ascertaining the

a
mtshan nyid kyi theg pa
, *
lak
ṣ
a
ṇ
ay
ā
na
.

b
theg pa chen po yongs su grub pa’i rgyud
.

c
legs par grub pa’i rgyud
,
susiddhitantra;
P431, vol. 9.

d
Here Long-chen-pa expands on the passage from Tripi
ṭ
akam
ā
la’s
Lamp for the Three Modes
listing the four features, which he cites at the end of this section:

Though the object [or basis] is the same, the Mantra Vehicle

246
Tantric Techniques

matrix of clear light—the basis—and the phenomena
a
that depend on it, they differ in terms of knowledge in that the Definition [Vehicle] is obscured but Mantra is not obscured with respect to delineating the bases, paths, and fruits just as they are. For, when they comprehend the profound
b
and the vast, the Definition [Vehicle] has no more than only a profundity concerned with:

1. a
   basis
   fabricated by the mind, an ultimate truth known through determinative inferential valid cognition
   c
   breaking down [objects] through reasoning
   

2. only the
   paths
   of calm abiding and special insight established through effort in terms of such [a fabricated basis]
   

3. a
   fruit,
   the attainment of which is approached over many eons
   

and, with respect to the vast, has no more than only a discarding [of nonvirtues] and adopting [of virtues] within delineating as conventional truths the aggregates,
d
constituents,
e
senses-spheres,
f
and so forth which depend on the basic constituent.
g

Mantra, however, delineates—as the ground—nonconceptual pristine wisdom unfabricated by the mind, the essence of the Body of Attributes, merely through concentrative emphasis on focal points of body, speech, channels, winds, drops of essential fluid, and so forth without depending on reasoning. Thereupon, natural awareness
h
abides within it, whereby in one lifetime and so forth the expanse of reality,
i
the ultimate truth, is realized, enlightenment being actualized. Through this, the profound is just manifestly generated [and not merely viewed as an effect].

Also, with respect to the vast, having delineated the expanse as the
basic tantra
primordially established as the ma
ṇḍ
ala of clear

Is superior because of being nonobscured, Having many skillful methods, no difficulties, And being created for those with sharp faculties.

a
chos, dharma
.

b
The “profound” (
zab mo
) mainly refers to the view of reality, and the vast (
rgya che ba
) mainly refers to practices related with conventionalities.

c
rjes dpag nges pa’i tshad ma
.

d
phung po, skandha
.

e
khams, dh
ā
tu
.

f
skye mched, ayatana
.

g
khams, dh
ā
tu
.

h
rang bzhin gyi blo.

i
dbyings
.

Long-chen-rap-jam’s Dramatic Evocation
247

light, [Mantra] teaches the practice of
path tantras
in which all conventional aspects—aggregates, constituents, and sense-spheres— which depend on that [expanse of reality] are delineated as gods, inestimable mansions, and creations of [pure] lands without adopting or discarding. Actualization thereby of the eight feats temporarily and supreme enlightenment and so forth finally and the teaching of whatsoever path doctrines are delineated [as] the
fruit tantras
. Therefore, [the Mantra Vehicle] is
not obscured
with respect to the meaning of the profound and the vast.

[The Mantra Vehicle] also surpasses [the Definition Vehicle] through
having more skillful methods
. Even with respect to abandoning a single object of abandonment such as desire, desire is purified in the expanse without [having to work at] abandoning it. This is done in the common way through transformation by [the stage of ] generation or in the uncommon way through using in the path heightened desire as the great bliss of individual investigation [of reality]. The Definition Vehicle, on the other hand, relies on abandoning objects and subjects.

Also, with respect to common objects of achievement such as wealth, since [in the Definition Vehicle wealth is viewed as] following after charity, it is created in accordance with former actions and hence is achieved by the likes of ordinary causes. However, surpassing the hard work of the Definition Vehicle—which is [like] commerce, farming, and so forth—is Secret Mantra, in which wealth is manifestly increased through the use of the water initiation, the practice of Shumbha,
a
and so forth. Therefore, [such methods] surpass the former actions and ordinary systems of achievement [in the Definition Vehicle]. Since [the Mantra Vehicle] describes even for a single purpose many forms [of methods for] lengthening life, bringing [persons and resources under one’s] control, and so forth, it surpasses [the Definition Vehicle.

Mantra] also surpasses [the Definition Vehicle] because of
not being difficult
. On the path of the Definition Vehicle one finally becomes tired and exhausted by the asceticism of abandoning [nonvirtues] and adopting [virtues]. However, in Mantra everything shines as a help-mate, due to which entities to be abandoned and adopted are naturally pure, whereby achievement comes through using the attributes of the Desire Realm and so forth.

a
gnod mdzes;
a god of wealth.

248
Tantric Techniques

[Mantra] also surpasses [the Definition Vehicle] due to being a path
for those with sharp faculties
. For, it has a final nature of excellent quintessential instructions of great meaning but little difficulty.

Furthermore, with respect to its superiority in these four ways, Tripi
ṭ
akam
ā
la’s
Lamp for the Three Modes
says:

Though the object [or basis] is the same, the Mantra Vehicle

Is superior because of being nonobscured, Having many skillful methods, no difficulties, And being created for those with sharp faculties.

Also, concerning those, the Mantra Vehicle is posited as great because its objects of observation, accompaniers, view, behavior, and achievement of the nature are sublime.
a
Ratn
ā
karash
ā
nti’s
Presentation of the Three Vehicles
says:
b

Because of a very pure object, The power of aids, and also deeds, The vehicle of the intelligent

Is renowned as the greatest of the great.

Extensive explanation of how Secret Mantra surpasses the Definition Vehicle

The
Tantra of the Inconceivable Ra-li
says:
c

The small vehicles such as that of the Hearers Do not have quintessential instructions.

The vehicle of the Knowledge Bearers

Is superior by fifteen distinctive features: View, behavior, mental stabilization,
d
Cause, path, fruit, grounds,

Time, enjoyment, yoga,

Welfare of self and others, scope,
e