4. Th e Path of Liberation
The Tantra of the Secret Essence states:
Through a combination of studying, contemplating, and meditating on Th e maṇḍala of perfect wisdom Th e self-occurring and all-fulfilling are spontaneously present.
As stated here, the emphasis of this path is exceptional study, contemplation, and meditation, which lead to a decisive insight into the spontaneously perfected great maṇḍala, in which all phenomena are primordially enlightened as self-occurring wisdom. By training in this insight, one traverses the path and reaches liberation within the great equality of the maṇḍala of the self-manifest bodies and wisdoms, just as stone will turn into gold when in close proximity to the kaustubha jewel.
In this context there are two paths: The instantaneous path is for the most gift ed individuals, for whom realization and familiarization are simultaneous. On the gradual path, the view is first resolved and then, in accordance with its meaning, the strength of absorption is developed. Devoted training involves a mere meditation on general features, without having perfected absorption. This produces the ability to actualize the genuine path in one’s stream of being and
carries the benefit of accomplishing various temporary activities. Definitive perfection refers to a path where meditation is perfected in the five gradual practices, such as great emptiness, as they pertain to the stages of death, the intermediate state, and birth. Based on this path, one actualizes the levels of the four knowledge holders.
In this way, an intelligent person will correctly ascertain the meaning of great purity and equality through study and contemplation. First, this exceptional view is ascertained. Th en, in accordance with the view, one engages in the practices of equipoise and ensuing attainment that enable one to cultivate the meditative absorption of the path, whereby ordinary deluded thoughts are self-liberated. It is the nature of things that, once the thinking mind
is liberated, the transference of the energy element, which is inextricably intertwined with the mind, will also be liberated into the basic space of wisdom. Th us, as the thoughts of dualistic deluded appearances and their conditions are self-pacified and self-liberated, the truth of the natural state will become evident and one will arrive at the fruition beyond training.
The paths of means and liberation are classified as such based on their respective emphasis of means and knowledge. This is not to say, however, that either of these is devoid of the other. Rather, one should understand that these two are equivalent, in the sense that both allow one to see the nature of the natural state.
In the context of group practice, the merely symbolic, illustrative wisdom may arise in the stream of being of the practitioner in accordance with his or her capacity, and one may become a knowledge holder of the desire or form realms. At the very least, one will gain various forms of accomplishment since one will have connected with the unique practice of the profound means of mantra.
In the case of genuine group practice on the path of definitive perfection, the supreme accomplishment is attained and the entire gathering pro- ceeds to the levels of the knowledge holders. This occurs because smoke and the rest of the ten signs are complete, even when practicing the absorption of great emptiness in an authentic manner. Moreover, the practitioner who has accomplished the development stage of appearance and existence as manifest ground will arrive at the
luminosity of the fourfold emptiness during equipoise and emerge from that state in the divine form of the mere energetic mind. Furthermore, during the ensuing attainment, the potential for the infinite appearances of all-pervasive purity will be perfected. Therefore, at the occasion of great accomplishment during the group practice, one relies on the proximate cause of a seal and thereby actualizes the truth of reality.
3. Traversing the Path
In this section, the teaching concerns the nature of the path to be traversed, the unsurpassable entrance gate to the fruition of consummate liberation.
This path can be divided into the five paths of unsurpassable mantra. The process of traversing this path is initiated by a person who possesses the most sublime, great compassion, wishing to accomplish the level of buddhahood in this very life to liberate all of the infinite number of sentient beings with- out exception. Understanding, moreover, that the path that leads to the final fruition depends exclusively on this vajra vehicle, the practitioner will thoroughly
mature his or her stream of being by receiving the four ripening empowerments from a qualified master. The next step is to correctly observe the general, particular, and additional samayas and, in accordance with the authentic view of appearance and existence as great purity and equality, train correctly on the path of the two stages. Through this, one will gradually complete the five paths.
To begin, one meditates in accordance with the original purity of one’s own and others’ bodies as the maṇḍala circle and settles the mind in unity with the great equality of emptiness beyond concept. This is the application of mindfulness to the body. Transforming concepts of sensation into the wisdom of great bliss is the application of mindfulness to sensation. Binding all of the mind’s constructs and mental states within the innate basic space of the luminous nature of mind is the application of mindfulness to the mind.
Enjoying all phenomena of saṃsāra and nirvāṇa—all that appears and all that is imputed—as purity and equality without accepting or rejecting is the application of mindfulness to phenomena. Th is is how they are taught in the sacred tantra of the Magical Net.
The superiority of the great vehicle’s applications of mindfulness to those of
the lesser vehicle is mentioned in Distinguishing the Middle fr om Extremes:
In the case of the bodhisattva, Focus, directing the mind, And attainment are superior.
Mantra is superior to sūtra in a similar way. In the mantra approach, one focuses on one’s own body, the bodies of others, and so forth. In short, one focuses on all the phenomena of saṃsāra and nirvāṇa while directing the mind to their inseparability from primordial great purity and equality. Th is enables one to attain the final fruition without having to go through other paths.
Therefore, while on the path of sūtra, in terms of the relative one rejects saṃsāra and accepts nirvāṇa. Here, however, one pursues the path by uniting with the inseparability of saṃsāra and nirvāṇa. This leads to mantra’s lesser path of accumulation, which has the nature of the four applications of mindfulness. Th is then evolves into the intermediate path of accumulation, the nature of which is the four correct relinquishments, and then the greater path of accumulation, the nature of which is the four bases of miraculous power.
Th us, on the path of accumulation, the meaning of the inseparable two truths of purity and equality is primarily encountered as a mere object of intellectual understanding by means of study and contemplation. It is called the “path of accumulation” because, in this context, one exerts oneself in development and completion, thereby causing the path of the noble ones to mani- fest within one’s stream of being.
As one’s practice of development and completion develops further, meditation experience becomes the most important factor. The four stages of the path of joining then occur once the illustrated, the actual natural state, is encountered through an object universal. On the path of joining, the stage of heat occurs
when the illustrative example-wisdom first arises as an early indication of the fire-like wisdom of the path of seeing. This also has the nature of the five faculties—the faculty of knowledge that realizes the natural state of the inseparable truths of purity and equality, assisted by faith and the other faculties.
When this develops even further, the realization of the stage of summit occurs on the path of joining. This stage is reached when the five faculties, such as faith, manifest as the summit of all the vacillating roots of virtue, yet remain unable to become powers. The stage of acceptance on the path of joining arises in one’s stream of being when the five faculties of the stage of summit can no longer be overcome by their individual discordant factors, and therefore become
of the nature of the five powers. This stage is so called because here the mind becomes resilient due to a unique experience of the natural state of reality. When this develops further, the final symbolic wisdom, which is capable of directly inducing actual wisdom, manifests within one’s stream of being. Th is is the stage of the supreme property. It is referred to as such because this is supreme among all mundane paths and is able to induce the noble path. Th e path of joining receives its name because these stages connect with the path of seeing.
Th e path of joining is delineated by whether or not the symbolic wisdom has arisen in one’s stream of being. However, at times it is explained that the development stage pertains to the path of accumulation, while the completion stage, such as vajra recitation, is practiced on the path of joining. Still, while this is the case for the gradual type of person, it is not categorically so. For example, it is possible that someone may recognize wisdom while
receiving empowerment, whereby realization and familiarity occur instantaneously. Moreover, it is also possible to practice development and completion as a unity from the very start. It may also be the case that the symbolic wisdom can be induced through the profound development stage, in which one understands appearance and emptiness to be like the moon reflected in water. Finally, it is also possible that someone trains in certain practices, such as the vajra
recitation, but still remains on the mere path of accumulation due to an inability to bring forth the symbolic wisdom. Therefore, no matter what approach one takes when practicing development and completion, as taught in their respective classes of tantra, the essential point is the fact that “the mantric path of joining” occurs when the symbolic wisdom arises in one’s stream of being.
Th is symbolic wisdom takes two forms. The symbolic wisdom that occurs on the first two stages of the path of joining is an approximation, and comparable to a painting of the moon. On the second two stages it is genuine, and, hence, similar to a reflection of the moon in water.
Th e final realization of the path of joining induces the path of seeing. At this stage, one beholds the actual wisdom that is illustrated, which is comparable to the actual moon in the sky, without the duality of subject and object.
In this way, one gains an actual realization of the seven aspects of the path of enlightenment, such as the knowledge that directly perceives the truth of reality.
The mantric path of cultivation occurs next. This path has the nature of the eight aspects of the noble path, such as the authentic view that directly witnesses appearance and existence as great purity and equality. It encompasses the nine grounds that relate to the elimination of nine obscurations. First,
the second ground is achieved when the wisdom of the path of training arises in one’s stream of being. This wisdom serves to remedy the most dominant of those factors that are discarded through cultivation. This gradually continues until the wisdom of the path of training finally reaches a point of culmination at the end of the continuum of the attainment of the tenth ground.
This serves to remedy the least dominant factors that are discarded through cultivation.
At this point, one enters the consummate path and achieves equipoise within the final, natural state through the vajra-like absorption. Through the power of this absorption, even the subtlest potentials of the two obscurations are uprooted. Once they are, the supreme fruition is immediately achieved on the path of liberation and one awakens to buddhahood within the utterly pure wisdom body of the unified state beyond training.
Th e names of the grounds are the same as in the vehicle of the perfections. Their individual qualities and signs as well can be ascertained from the presentation offered in the scriptures. In this regard, there is no distinction between sūtra and mantra.
These five paths are presented with reference to the way one perceives the intrinsic nature of equality, meaning the actual luminosity, or the way things are. Thus, on the path of accumulation, luminosity is merely an object that one comes to understand through study and contemplation. On the path of joining, example luminosity is present, while actual luminosity manifests on the path of seeing. On the path of cultivation, the luminosity of train- ing manifests, and on the path beyond training, the final luminosity itself occurs.
Th ere are no differences between the grounds of the noble ones in terms of how the basic field of phenomena is directly perceived. However, there are major differences when it comes to how clear this experience has become.
Still, these differences are experienced individually by the noble ones. They cannot be appreciated by a mind that is involved in study and contemplation, just as one cannot perceive the path of a bird flying in the sky. Nevertheless, the differences between the ten grounds can be proven in terms of how the certainty
of the ensuing attainment manifests based on the attainment of clear experience, and how the qualities of abandonment and realization gradually evolve. As the clear experience of reality continues to develop, the perception of the purity of appearance and existence also undergoes a process of transformation.
Hence, we speak of the imaginary divine body on the path of accumulation, the divine body of the energetic mind on the path of joining, the divine body of luminosity on the path of seeing, the divine body of the union of training on the path of cultivation, and, fi nally, the divine body of the unified state beyond training. In these two ways, the path allows one to resolve the meaning of great purity and equality.
The so-called “unified state beyond training” is when the meaning of the inseparable truths of purity and equality manifest simultaneously, not in
alternation. This is the ground of buddhahood. As this is the wisdom body of the indivisible two truths, this ground is essentially without divisions. Nevertheless, in consideration of the three bodies, the ground can be divided into the grounds of Universal Illumination, the Lotus Realm, and the Great Gathering of the Wheel of Syllables.
Although there are different ways to explain how these grounds relate to the three bodies, these explanations do not conflict with one another in terms of meaning. Th ey all agree that these grounds do not differ in terms of abandonment and realization, but are merely conceptual distinctions. Other categorizations, such as the grounds of Great Bliss and Unsurpassed Wisdom, can be understood in the same manner.
When these grounds and paths are considered in the context of the path of means, the qualities of the five paths are seen to be the fruition of the energetic mind that dwells within the fie wheels becoming increasingly workable.
Moreover, the wisdom of the eleventh ground manifests once the twenty-one knots that the right and left channels form around the central channel are undone, as is well known in the general tantras of the mantra tradition.
Th e grounds and paths of mantra are generally divided in terms of causal and resultant grounds. With respect to their enumeration, distinctive names, and other such factors, they are treated diff erently in the various tantras. Even if we consider the four joys alone, we will find various presentations, such as the way these four correlate with the five paths. Nevertheless, this present account allows us to see that all the various explanations that pertain to the progression of the path, without exception, present the same key issue.
Th e relationship between this path and the four knowledge holders is discussed in a number of ways. According to the Great Omniscient One, the mind matures in deity practice at the end point of the path of inspired conduct, but the body has yet to transform into anything other than a matured form. However, the body
of the great seal will be attained on the path of seeing as soon as one is free from the encasement of the body. This is the matured knowledge holder. Starting from the path of seeing, on the path of training, the body of maturation is transformed into a vajra body. The level of buddhahood can be reached without relinquishing such a body, as it is free of the defilement of the aggregates and possesses the vision of wisdom.
This is the knowledge holder with power over longevity. For a noble one on the superior path of training, the body transforms into the deity that one has meditated on, and one’s activity comes to resemble that of a buddha.
However, since all obscurations have yet to be exhausted, the actual, final fruition is not achieved at this point. This is the knowledge holder of the great seal. Finally, once abandonment and realization have been perfected, the stage beyond training is actualized. This is the spontaneously present knowledge holder.
The oral tradition of the Zur clan explains that all four knowledge holders pertain to the grounds of training of the noble ones. Someone who sees the truth of reality, yet lacks the mental capacity required to purify the defilements of the body with the fire of wisdom, is a matured knowledge holder. When the capacity to purify has been achieved and the body is immortal and pure, one is a knowledge holder with power over longevity. Thus, this tradition
explains that there are two versions of the path of seeing. To continue, some- one on the path of cultivation who possesses a body of illusory wisdom is a knowledge holder of the great seal. Finally, at the completion of the path of training, one is not yet a buddha. Nevertheless, one assumes the appearance of a vajra holder with the five bodies spontaneously present. This is referred to as the spontaneously present knowledge holder.
Etymologically speaking, the term “knowledge holder” is a translation of the Sanskrit word vidyādhara. Vidyā means “knowledge.” More specifically, this refers to the nature of knowledge and wisdom that is the essential reality of mantra. Dhara means “to hold,” thus implying that this reality is held and possessed within one’s stream of being.
However these four knowledge holders are delineated, there is no conflict, as is the case with the four aspects of approach and accomplishment. These terms, moreover, can also be used in regard to the accomplishment of mantra.
This is the case with the knowledge holders of the desire and form realms, and the sword knowledge holder. There is also a threefold classification of knowledge holders in terms of entering, dwelling on, and maturing the grounds.
With respect to the path of cultivation alone, five knowledge holders are presented: those of the vajra, wheel, jewel, lotus, and sword. In this way, there are a number of different classifications.
The continuum of the final fruition is taught as follows: Actualized in the mind of the victors of the three times, The essence of supreme accomplishment
Is an inexhaustible, wish-fulfilling treasury, Manifesting without increase or decrease.
Likewise:
Beyond one and many, Suchness has neither limit nor center.
Not even seen by the buddhas, Self-occurring wisdom manifests without abiding.
As well as:
The dharma body, unfathomable and indescribable . . .
Th us, the power of cultivating the path uproots all adventitious stains along with their predispositions and actualizes the natural maṇḍala of the ground exactly as it is, great indivisible purity and equality. This vajra-like body is the essence of the single sphere of self-occurring wisdom, the fully perfect enlightenment within the indivisibility of all phenomena. Its nature is one of permanent and pervasive great bliss. It is the master of the universal manifestation of inconceivable qualities and the embodiment of the final fruition— the unified state beyond training.
Its distinctive qualities can be summarized as the nature of the twenty-five fruitional qualities. Th ere are five each for enlightened body, speech, mind, qualities, and activities. These can all be subsumed in the threefold principle of supportive body, supported wisdom, and performed enlightened activity.
When elaborated upon, however, there is an array of distinct qualities that surpasses the imagination, equaling all aspects of the objects of knowledge that entirely fi ll the basic space of phenomena. For as long as space remains, these qualities bring benefit and happiness to sentient beings in a permanent, pervasive, and spontaneously present manner.
Why is this referred to as the continuum of fruition? It is known as fruition because it is the final and unsurpassable goal and because, in terms of the way things appear, it is actualized by the power of the path clearing away adventitious stains. It is referred to as continuum because it is never interrupted.
2. Specific Explanation of the Path Continuum
This section has two divisions: a demonstration of the various classification schemes and explaining the present context.
1. Various Classification Schemes
The tantras, as well as the commentaries on their intent, teach a number of classifications of the path of the vajra vehicle. Though the path of secret mantra can be taught as a single practice of indivisible means and knowledge, it can also be explained in a dual manner as development and completion, or means and knowledge. There are also threefold divisions, such as the practices of enlightened body, speech, and mind; view, meditation, and conduct; or approach,
accomplishment, and activity. One fourfold division is based on gradual practices that take the wisdoms of the four vajras as the path, while another such division is made from the perspective of taking the buddha’s enlightened body, speech, mind, and deeds as the path, in which case one speaks of binding with the ties of the four seals—the great seal, dharma seal, samaya seal, and action seal. Finally, there is also an explanation that condenses the entire path into five categories: empowerment, samayas, view, accomplishment, and enlightened activity.
Alternatively, according to the Fortress Garland, secret mantra can be explained in terms of six parameters:
Samayas maintain the foundation, the view resolves, action determines, empowerment brings progression, absorption brings practical experience, and the key instructions accomplish the meaning.
According to the Parkhab, there is also a sevenfold classification into view, conduct, absorption, empowerment, samayas, enlightened activity, and accomplishment. Adding maṇḍala to these seven, there are eight.
According to Rongzom, the basis consists of five factors: maṇḍala, samayas, accomplishment, empowerment, and enlightened activity. There are also four subsidiary factors: mantra, mudrā, absorption, and offering, making a nine-fold classification. Since view and conduct pervade all of these, they are not listed separately.
There is also a tenfold division. These ten topics of tantra consist of the view, conduct, maṇḍala, empowerment, samayas, offerings, mantra, absorption, enlightened activity, and accomplishment. These ten embody all paths. Here, mantra and mudrā are combined into one category.
In this way, all these classifications off er proper explanations by emphasizing their respective topics, while showing other divisions to be subsidiary. Nevertheless, there is no difference between them in the sense that they are all able to explain the path of secret mantra in a comprehensive manner.
2. The Present Context
Th e presentation that concerns us in the present context is that of our own tradition. Th is excellent explanation is framed around an extensive categorization of eleven topics, or parameters, of tantra.
These eleven are
(1) the view of reality,
(2) unmoving absorption,
(3) determined action,
(4) arranged maṇḍala,
(5) progressive empowerment,
(6) unbroken samayas,
(7) zealous practice,
(8) directed offerings,
(9) activity display,
(10) binding mudrā, and
(11) recited mantra.
These are enumerated in accordance with the eleven grounds.
1. View
Next, we shall offer an individual explanation of these points. First is the view.
The single cause and the manner of syllables, Blessings and in actuality— By virtue of these four forms of perfect realization, Everything is the great king of the truly perfect.
As expressed in this verse, the view of great purity and equality is the precursor to all paths of unexcelled mantra. All other trainings must follow this view. The view is, therefore, of the utmost importance and will be explained in some detail.
The view will be explained in terms of its
(1) essence,
(2) divisions,
(3) principles, and
(4) purpose.
1. Essence
The nature of the view is taught in terms of a common, general explanation and an extraordinary, specific explanation.
1. The Common, General Explanation
The term “view” derives from the Sanskrit word dṛṣṭi. It refers to a mind that definitively and decisively apprehends a cognized object once knowledge has eliminated misconception. Among the different kinds of knowledge, there are various levels of mundane and supramundane views, depending on whether or not an object is correctly ascertained.
The Tantra of the Secret Essence says:
Not understanding and wrong understanding, Partial understanding and no understanding of the genuine, Discipline, intent, secret, And the naturally secret meaning.
All of these are fully illustrated by statements, Based on assembled words formed by letters and sounds.
The concealed meaning is revealed from within, And dwells in the enlightened mind of the vajra teacher.
As stated here, the view grows increasingly sublime. This process begins with the view of ordinary worldly people. In the absence of any philosophical investigation, such individuals believe that self and phenomena truly exist, just as they appear. The supreme view is only reached in the system of the glorious Secret Essence, which genuinely proves appearance and existence to be great purity and equality, the natural maṇḍala of the ground.
2. The Extraordinary, Specific Explanation
This system of the unexcelled vehicle is the pinnacle of all views, the ultimate philosophical position, and the ultimate destination of all paths. The extraordinary view of this system is the ascertainment of appearance and existence as great purity and equality. Furthermore, since a “view” is posited as having the character of identifying the meaning of that which is to be resolved, it must be primarily classified as a certainty related to the ensuing attain- ment.
Equipoise, such as on the path of seeing, is described as “knowledge” and “wisdom”; only rarely is it referred to as a “view.” However, since it does indeed behold the nature of reality, referring to it as a “view” does not present any problem.
Nevertheless, the manner in which the basic space of phenomena is observed during the equipoise of the noble ones is through individual self- awareness. As such, it transcends being an object of names and concepts.
Still, the way in which clear experience is attained during equipoise naturally leads to certainty in the ensuing attainment. The individual levels and correct views of the noble ones are classified based on the certainty of the ensuing attainment. This is expressed in certain statements, such as “the universally present meaning, the supreme meaning.” Similarly, here one will rest in equipoise in the meaning of the great simplicity of unity. This equipoise,
moreover, occurs due to the power of wisdom being transferred during empowerment, as well as one’s meditation on the unique path. Thereby, appearance and existence are ascertained as great purity and equality during the ensuing attainment. This special view of man- tra is a unique ascertainment of the meaning of the two truths since it is proved by the power of fact.
2. Divisions
As is widely discussed in the various classes of tantra of the ancient translations, there are three different views:
(1) the view that observes the subject,
(2) the view that observes reality, and
(3) the view that observes self-awareness.
These three are synonymous with the conventional subject, the ultimate subject, and the subject that ascertains the indivisibility of the two truths.
Hence, these three are not only pertinent to this discussion but encompass all views.
The three divisions presented in this context, however, are quite extraordinary. The view that observes phenomena sees the world and its inhabitants as great purity, the maṇḍala of bodies and wisdoms of the support and the supported. The view that observes reality views all phenomena as the indivisible great equality. Finally, the view that observes self-awareness is the individual self-awareness of the superior truth of indivisible purity and equality—the great dharma body.
3. Establishing the View through Reasoning
This explanation involves
(1) proving how the mantric view is superior to the view of sūtra and
(2) proving the profundity of the view of the exceedingly sublime mantra.
1. The Superiority of the Mantric View
One might wonder whether there is a difference between the views of sūtra and mantra. When it comes to merely resolving the object of evaluation, meaning the basic space of phenomena free from constructs, the views of these two traditions are the same. However, there is a difference in the way that the subject sees the basic space of phenomena. Since the view is set forth from the perspective of the subject, this difference is, in fact, immense. Still, if the object
resolved through the view—the basic space of phenomena, or suchness— was not identical in sūtra and mantra, it would absurdly follow that all phenomena would have different types of suchness. Other absurd consequences would be that one could not perceive suchness through the sūtric path of see- ing, and that reasoning would have to prove that there is further construction to be eliminated beyond the constructs of the four extremes.
Consequently, all the learned and accomplished masters are in agreement when it comes to this single essential point: reality is directly seen on the path of seeing in both sūtra and mantra. This may lead one to think that the superiority of the mantric view is untenable since the object of both views is the same. Nevertheless, the superiority of the mantric view is, indeed, tenable.
Although their purport is identical, The vehicle of mantra is exceedingly sublime, As it is undeluded, rich in means, without hardship, And meant for those with sharp faculties.
As alluded to here, the mantric vehicle is superior in two ways:
(1) it employs knowledge to bring about a distinct freedom from delusion and
(2) with its distinctive abundance of skillful methods, it allows one to behold the natural state in a swift manner.
Therefore, as a path, it is both convenient and swift .
Hence, it involves no hardships. As for the individual, or support, who is fit for this vehicle, mantra is the domain of those with sharper faculties than those who are influenced exclusively by the causal vehicle. In this way, mantra is exceedingly sublime.
When someone with excellent vision and someone else with impaired vision look at the same figure from far away, we can distinguish between accurate and distorted perception. In the same way, mantra is superior to sūtra, both in terms of the way one attains vivid experience during meditative equipoise and also how one gains certainty during the ensuing attainment.
Concerning the first, at the beginning of the path of sūtra, one uses inference to meditate intellectually on the basic space of phenomena. In addition, one also gathers the accumulations on a vast scale. In this way, the basic space of phenomena is realized in actuality after an extended duration. In mantra,
however, one is able to realize the basic space of phenomena within the nature of one’s own mind. This realization, moreover, is a direct experience and utterly free of any speculation. Here one attains a vivid experience of the natural state through the power of the ripening empowerments and the extraordinary vital points of the key instructions.
This is similar to clearly seeing a distant figure aft er applying ointment to one’s eyes, or undoing the secret rope by becoming skilled in the essential points of incisive yogic exercises. Moreover, even though the key point of intellectual meditation on the path of sūtra does ultimately come down to the inseparability of the two truths, it is difficult for a beginner to ascertain, or experience, the equal taste of the unity of the two truths. Therefore, such
individuals primarily grasp at emptiness as being a negation of individual extremes. In mantra, however, the unified wisdom of luminosity is revealed in its natural state. On this point, the Wheel of Time explains: Unlike what the realists believe, the three existences are not established as forms consisting of minute particles or consciousness.
Rather, what exists here is merely consciousness free from apprehended or apprehender. This is the assertion of the Mind Only School. However, if one investigates this claim, as is the case with the smallest particle, even consciousness itself does not truly exist. “Th e insight of the Buddha was that no phenomena dwells anywhere.
That is the Middle Way.” These words taught by Buddhists lack the unchanging bliss. People who lack this merely apprehend emptiness. In this way, they view the empty and are unable to give up reference points. Therefore, in the “Wheel of Time” the Lord has taught the vehicle of mantra to be an unchanging and innate physical bliss that dwells in the body, yet does not arise from it.
In this way, mantra is superior to sūtra in terms of the vivid experience of meditative equipoise and the naked experience of the meaning of the unity of bliss and emptiness, or of basic space and awareness.
Secondly, when one experiences this unity of bliss and emptiness, or the unity of basic space and awareness, the naturally pure expanse is spontaneously present. Th is expanse is suchness, the natural state of all phenomena, and it is spontaneously present within the aspect of awareness as the bodies and wisdoms, which are beyond meeting and parting in essence.
The natural state is the unity of appearance and emptiness; there are no impure appearances in this natural state. Therefore, within the natural state of luminosity, the bodies and wisdoms are self-display. Their divisions display innumerable qualities of enlightenment, exceeding the number of grains of sand on
the riverbed of the Ganges. This is not only the assertion of mantra, but also of the common great vehicle. In this regard, the Supreme Continuity states: Exceeding the number of grains of sand in the Ganges, Inconceivable, unequalled, and full of qualities— This pristine basic field of the thus-gone ones Is free from flaws and their habitual patterns.
Th is demonstrates that the basic space at the time of the completely pure fruition and the naturally present potential are essentially free of change and without any qualitative difference. Therefore, by attaining a vivid experience of reality during meditative equipoise, one will give rise to the supreme
certainty that all apparent phenomena are none other than the expanse of great equality, reality itself. Moreover, one will also gain certainty in the primordially pure nature of all appearances, which neither meet nor part from equality. This extraordinary certainty of the subsequent attainment is the view of secret mantra.
Seeing the luminous basic space, exactly as it is, is to attain the wisdom of the sūtra path of seeing. Through this, during meditative equipoise one sees the meaning of the great equality of the basic space of phenomena, in a way that is beyond subject-object duality. Such perception is without concepts, such as
pure/impure and existent/nonexistent. By virtue of having seen the basic space of phenomena in actuality, one then realizes the meaning of great purity and equality exactly as it is. This realization takes place within a state of ascertainment during the ensuing attainment. The Supreme Continuity explains: Since the nature of mind is luminous, they see disturbing emotions to be without essence.
Thereby, they genuinely realize all beings to be selfless, pacified of extremes; They possess the stainless intelligence—seeing that the perfect buddha permeates all.
I bow to the ones who are endowed with the wisdom that sees the complete purity of the infinite number of sentient beings.
It should go without saying that one will not become enlightened unless one realizes this meaning of great equality and purity on the path of mantra, in which cause and effect are inseparable. One will not even be able to see the truth of the intrinsic nature in an accurate manner!
One may argue that because all that appears and exists is not taught to be great purity, the nature of primordial enlightenment, on the path of sūtra, it is impossible to see the truth through the path of sūtra alone. On the path of sūtra, one gathers the accumulations and grows accustomed to the significance of
the teaching that shows all phenomena to be equality, and does so for one incalculable eon. Aft er an extended duration, this is capable of naturally inducing the ascertainment of the great purity of appearance and existence, the significance of which had hitherto remained hidden on one’s path.
On the three pure grounds, for instance, the universe and its inhabitants are seen as pure and one realizes the equality of existence and peace. The practice of these pure grounds—both the equality of existence and peace and the establishment of pure realms—is the actualization of purity and equality as explained in mantra. Hence, by applying skillful methods, it is as though one is able to actualize independently the means of mantra by which one swift ly becomes enlightened. Not only that, according to the sūtras, one can become enlightened in a week, if one so wishes, once the first ground is attained.
Thus, there are two options. One either becomes enlightened swift ly through mantra or gains realization of the meaning taught in mantra after an extended period of time. However, one should know that these two come down to the same essential point; there is no contradiction in terms of their intent. A great deal more can be said on this topic, but we shall leave the discussion for now as these issues are addressed elsewhere.
The causal vehicle of characteristics is referred to as such because it asserts that, while all phenomena are a great equality in the ultimate sense, in terms of the relative, cause and effect and accepting and rejecting are different and, moreover, saṃsāra is not enlightened in and of itself. Such beliefs create delu- sion concerning the fact that all phenomena are enlightened.
In contrast, on the path of mantra, one views saṃsāra and nirvāṇa as an indivisible great purity from the very beginning, even while eliminating misconceptions through study and contemplation. Therefore, the view is free from delusion; the truth of origin arises as the essence of the truth of the path, and the truth of suffering as the essence of the truth of cessation. In this way, afflictive emotions are liberated as wisdoms and suffering as great bliss.
Hence, this approach is referred to as the “fruitional vehicle” and the “vajra vehicle” because effects are seen to be inseparable from their causes. For these same reasons, the aggregates, elements, and sense sources are explained using the term “vajra.”
