The Great Treatise on the Stages of the Path to Secret Mantra (密宗道次第廣論)

Extensive Treatise on the Stages of the Path of Secret Mantra, Volume Three

Chapter on the Stages of the Path of Action, Part 2-1

(2)The Distinct Stages of the Vajrayana Path are divided into three parts: (1)The Stages of the Kriya Tantra Path, (2)The Stages of the Yoga Tantra Path, (3)The Stages of the Anuttarayoga Tantra Path.

The first part is further divided into two: (1)Examining whether the two sections involve self-generation and merging with the wisdom deity, (2)Explaining the stages of the Kriya Tantra Path in detail.

The first of these is further divided into two: (1)Outlining the views held by various masters, (2)Explaining the correct and reasonable position.

Now, the first:

Many Tibetan masters have explained it thus: In the Kriyā Tantra, one visualizes the deity in front but does not generate oneself as the deity; in the Caryā Tantra, one generates oneself as the samaya deity and visualizes the wisdom deity in front, but the wisdom deity does not merge into oneself. The *Gathering of Wisdom Vajra Tantra* states: "For those who fear, practice utmost purity, lack wisdom beings, delight in supreme bliss, have no divine pride, do not seek extraordinary states, and only cultivate through discriminating faults, they abide in the Kriyā Tantra." This indicates that the Kriyā Tantra lacks self-generation and merging with the wisdom deity. Although the *Mahāvairocana Tantra* and the *Vajrapāṇi Initiation Tantra* mention self-generation as the deity, they do not describe merging with the wisdom deity.

The *Explanation of the Innate Luminosity of the Tantra of the Vajra Garland* states: "In the Kriya and Charya Tantras, the methods of practice and the practitioner are not capable of continuous, sustained engagement. They arise merely from visualization, relying on the power of deities depicted in paintings and other forms to attain complete accomplishment. The Yoga Tantra is distinct, as it involves the practitioner's own deity yoga, while still meditating on deities in paintings and other forms to achieve corresponding accomplishments." The master Shrisena also explains this in his *Commentary on the Guhyasamaja Tantra*, which is said to have been composed by Indrabhuti. The *Commentary on the Chakrasamvara Tantra* similarly states: "Those who abide in the Kriya and Charya Tantras of the Vajrayana rely solely on the methods of mantra and permission. They observe themselves as distinct from the deity, engage in conceptual analysis, focus on visualized forms, and practice to attain accomplishment." This confirms that neither the Kriya nor Charya Tantras involve self-generation.

The *Later Dhyāna Sūtra* states: "The Dhyāna of Mantra is spoken of as most secret." The commentary explains: "What is called 'secret' means it has not been revealed. The meaning of this text is: Although the Dhyāna of Mantra is the heart-essence within all branches of accomplishment, the various individual tantras do not clearly and separately expound it. This is to guide beings who are unable to deeply cultivate and gather the vital-force and other branches of Dhyāna, and to lead them to enter. In all sūtras, it is also mostly not explained clearly; it will be explained later."

Buddhaguhya states that this so-called Dhyāna of Mantra refers to the Deity Yoga and so forth explained in the later text. Although it is essential for cultivating all branches of accomplishment, the Kriyā Tantras mostly do not explain it clearly. This is to guide those who cannot solely cultivate Deity Yoga through the methods of internal breath-retention and so forth explained below, and to lead them into the teachings of the tantra.

The aforementioned commentary also states: "This is cultivated during the recitation Dhyāna of Mantra." For example, the general tantra encompassing all Kriyā rituals, the *Susiddhikara Sūtra*, the *Subāhu-paripṛcchā*, the *Sarvadurgatipariśodhana Tantra*, and various individual tantras such as the *Vairocanābhisambodhi Tantra*, the *Vajrapāṇy-abhiṣeka Tantra*, the *Bodhisattvapiṭaka*, and the *Nāmamantrārthāvalokinī* all jointly proclaim it. Some explain it in a hidden manner, others in a clear manner.

As the *Susiddhikara Sūtra* says: "Through recitation comes great recitation; set aside the mantra deity; protect the supreme cultivation; hold the recollection without further thought."

In the *Vairocanābhisambodhi Tantra*, when cultivating recitation, it clearly explains the Mantra Practice through the four-limbed recitation preparation. The *Vajrapāṇy-abhiṣeka Tantra* also states: "Mañjuśrī, if the mantra spontaneously accomplishes the divine pride, at that time all mantras abide present."

The *Vidyādhara-piṭaka* also says: "Cultivate divine Dhyāna upon a painted image, etc.; imagine these bracelets and rings moving, the mongoose-skin pouch also gradually moves; when the thought moves thus, gradually visualize the feet, etc."

The *Sarvadurgatipariśodhana Tantra* also explains cultivating the selflessness of phenomena and Deity Yoga. Many sūtras have already explained this, so it will not be elaborated here extensively. Therefore, now we shall explain the visualization of the deity's form and the Dhyāna recitation of the mantra sound found in those sūtras.

This explains cultivating the visualized form of the deity, cultivating Dhyāna by focusing on the mantra, and cultivating one's own true nature, and so forth. Among the various tantra sections, some explain clearly, some do not; some are complete, some are not, as appropriate.

It is also said that the *Later Dhyāna Sūtra* and the *Vairocanābhisambodhi Tantra* clearly explain the four-limbed recitation. Therefore, this master's intention affirms that the four-limbed recitation, Deity Yoga, etc., are the same in both Kriyā and Caryā Tantras. That is, the *Vairocanābhisambodhi Tantra*, due to the predominance of the disciples it guides, is also classified as a Kriyā Tantra. Thus, the division between Kriyā and Caryā Tantras is made solely based on the predominance of the disciples being guided, not based on an inherent division within the sūtras and tantras themselves.

The *Susiddhikara-abhisamaya* also states: "Do not think that the stages of deity cultivation are not taught in the Kriyā Tantras. Although the Bhagavān mostly did not expound it, it is emphasized in the *Vajrapāṇy-abhiṣeka Tantra* and the *Daśatattva*, etc. Furthermore, all accomplishments rely on the mantra deity and cultivating the true nature. If this is impaired, then pacifying obstacles and so forth cannot be accomplished. Therefore, through the guru's instructions and contemplating the meaning of the sūtras, one can understand."

This explains that the Kriyā section has methods for generating the deity, citing the *Vajrapāṇy-abhiṣeka Tantra* as evidence. It clearly affirms that the Deity Yoga within the Kriyā and Caryā sections is the same as previously explained. Because to accomplish the limitless activities such as pacifying obstacles, one must rely on cultivating the deity and the yoga of emptiness. Therefore, the reasoning that the Kriyā section also requires deity cultivation is extremely sound.