Chapter1 - Introduction

Introduction

So that living beings might attain great liberation, or full enlightenment, Buddha revealed two paths: the common path and the uncommon path. Here, `path' refers to an internal path or spiritual realization that leads us to liberation from suffering, or permanent inner peace. The uncommon path is the Vajrayana path. Vajrayana path, Tantric path, and path of Secret Mantra are synonyms. These are explained extensively in this book. The common path is revealed by Buddha in his Sutra teachings. The stages of the common path are the twenty-one spiritual paths from the realization of relying upon the Spiritual Guide up to the realization of superior seeing. These are known as `Lamrim', or the `stages of the path'. Training in these common paths is the foundation for the practice of the Vajrayana path. The Vajrayana path is like a vehicle that takes us directly to our final destination, and the common paths are like the road on which that vehicle travels. Therefore, to extract the greatest essence from this precious human life by attaining full enlightenment, we need first to train in the common paths of Lamrim, and then in the uncommon Vajrayana paths.

The practices of all the common paths are included in a very condensed Lamrim text composed by Je Tsongkhapa, which is usually known as the Prayer of the Stages of the Path. This text is like the root text of Lamrim. It does not require a separate commentary, because if we study a complete presentation of Lamrim, such as that found in Joyful Path of Good Fortune or The Meditation Handbook, we shall naturally understand the entire meaning of this root text.

If you want to practise the Vajrayana paths explained in this book, you should receive a Highest Yoga Tantra empowerment such as the empowerment of Heruka or Vajrayogini, and train in Lamrim, the stages of the path. You should memorize the Prayer of the Stages of the Path and recite it mentally or verbally every day while concentrating on its meaning. Then, whenever you want to read this book, please begin by reciting this root text. First visualize the holy beings as follows:

In the space before me is the living Buddha Shakyamuni, surrounded by all the Buddhas and Bodhisattvas, like the full moon surrounded by stars.

Then recite the prayer:

PRAYER OF THE STAGES OF THE PATH

The path begins with strong reliance
On my kind Teacher, source of all good;
O Bless me with this understanding
To follow him with great devotion.

This human life with all its freedoms,
Extremely rare, with so much meaning;
O Bless me with this understanding
All day and night to seize its essence.

My body, like a water bubble,
Decays and dies so very quickly;
After death come results of karma,
Just like the shadow of a body.

With this firm knowledge and remembrance
Bless me to be extremely cautious,
Always avoiding harmful actions
And gathering abundant virtue.

Samsara's pleasures are deceptive,
Give no contentment, only torment;
So please bless me to strive sincerely
To gain the bliss of perfect freedom.

O Bless me so that from this pure thought
Come mindfulness and greatest caution,
To keep as my essential practice
The doctrine's root, the Pratimoksha.

Just like myself all my kind mothers
Are drowning in samsara's ocean;
O So that I may soon release them,
Bless me to train in bodhichitta.

But I cannot become a Buddha
By this alone without three ethics;
So bless me with the strength to practise
The Bodhisattva's ordination.

By pacifying my distractions
And analyzing perfect meanings,
Bless me to quickly gain the union
Of special insight and quiescence.

When I become a pure container
Through common paths, bless me to enter
The essence practice of good fortune,
The supreme vehicle, Vajrayana.

The two attainments both depend on
My sacred vows and my commitments;
Bless me to understand this clearly
And keep them at the cost of my life.

By constant practice in four sessions,
The way explained by holy Teachers,
O Bless me to gain both the stages,
Which are the essence of the Tantras.

May those who guide me on the good path,
And my companions all have long lives;
Bless me to pacify completely
All obstacles, outer and inner.

May I always find perfect Teachers,
And take delight in holy Dharma,
Accomplish all grounds and paths swiftly,
And gain the state of Vajradhara.

It is often said that the path of Tantra is superior to the path of Sutra, but to understand why this is so we need to engage in a precise study of both Sutra and Tantra; otherwise our statements about the superiority of Tantra will be mere words. Moreover, if we do not study both Sutra and Tantra well, we shall find it difficult to understand how to practise the union of Sutra and Tantra, and then there will be a great danger of our either rejecting the practice of Tantra or ignoring the practice of Sutra.

The teachings of Tantra, or Secret Mantra as it is sometimes called, are the rarest and most precious of Buddha's teachings. It is only by following the path of Secret Mantra that we can attain enlightenment, or Buddhahood. Why can we not attain full enlightenment just by practising the paths of Sutra? There are two main reasons. First, to attain Buddhahood we need to accomplish both the Truth Body and the Form Body of a Buddha. Although Sutra teachings present a general explanation of how these two bodies are accomplished in dependence upon the stages of the path of wisdom and method, they do not give precise explanations of the actual direct, substantial causes of these two bodies. The direct, substantial cause of the Truth Body is meaning clear light, and the direct, substantial cause of the Form Body is the illusory body. These are explained only in Secret Mantra.

The second reason why Sutra paths cannot lead us to full enlightenment is that Sutra teachings do not present methods for overcoming the very subtle obstructions to omniscience - the subtle dualistic appearances associated with the minds of white appearance, red increase, and black near-attainment. These three minds become manifest when our inner winds dissolve within the central channel during sleep, during the death process, or during completion stage meditation. Although these minds are subtle minds, they are nevertheless contaminated minds because their objects - the appearance of space pervaded by white light, the appearance of space pervaded by red light, and the appearance of space pervaded by darkness - appear as inherently existent. These appearances of inherent existence are subtle dualistic appearances and very subtle obstructions to omniscience. Because Sutra teachings do not explain how to recognize the subtle minds of white appearance, red increase, and black near-attainment, Sutra Bodhisattvas are unable even to recognize the subtle dualistic appearances associated with them, let alone abandon them. In general, dualistic appearance is the appearance to a mind of both its object and inherent existence. All the minds of living beings, with the exception of the exalted awareness of meditative equipoise of Superior beings, have this appearance.

A direct realization of emptiness with a gross mind does not have the power to overcome the subtle dualistic appearances associated with the minds of white appearance, red increase, and black near-attainment. The only way to abandon these subtle dualistic appearances is to realize emptiness directly with a very subtle mind of clear light. Since the methods for manifesting and using the very subtle mind of clear light are explained only in Secret Mantra, anyone who wishes to attain Buddhahood definitely needs to enter this path.

It is said that only the fourth, eleventh, and last of the thousand Buddhas of this Fortunate Aeon will teach Secret Mantra. Does this mean that the followers of the other Buddhas will not have the opportunity to attain enlightenment? For example, will no one attain enlightenment under the guidance of Buddha Maitreya? Although Buddha Maitreya will not teach Tantra, many of his followers will reach the tenth Sutra ground of a Bodhisattva by practising his Sutra teachings. Then the Buddhas of the five families throughout the ten directions will appear to them, grant them Tantric empowerments, and show them how to attain meaning clear light, the fourth of the five stages of completion stage. By meditating on meaning clear light, these Bodhisattvas will eventually attain Buddhahood. Therefore, even though Buddha Maitreya will not personally reveal the path of Secret Mantra, he will nevertheless open the way for countless living beings to attain Buddhahood.

Buddha taught three `vehicles', or means to progress towards enlightenment: the Hinayana, the Paramitayana, and the Vajrayana. Of these, the Vajrayana, or Secret Mantra Vehicle is the supreme vehicle because it takes us directly to Buddhahood. If we engage in Tantric practice wholeheartedly, with a pure motivation and deep faith, we shall attain full enlightenment easily and swiftly without having to endure great hardships. We should therefore consider ourself extremely fortunate to have the opportunity to study these teachings on Secret Mantra.

The gateway to the practice of Secret Mantra is receiving a Tantric empowerment from a qualified Tantric Master. We then need to learn precisely how to practise Secret Mantra, and how to progress through the spiritual grounds and paths by depending upon Tantric practice. If we understand this clearly and unmistakenly, and put our understanding into practice sincerely, we can attain Buddhahood in this very life.

Some people say that Buddhahood is an unattainable goal, while others say that Secret Mantra is too advanced and that it is better to concentrate on Sutra. Such ideas are quite common nowadays, but those who have received Tantric empowerments must not allow themselves to become discouraged in this way. If we give up the wish to attain Buddhahood because we think it is unattainable we shall incur a root downfall of our Bodhisattva vows; and if we abandon the intention to practise Secret Mantra because we think it is too difficult we shall incur a root downfall of our Tantric vows. Through studying the teachings on Tantric grounds and paths given in this book, we shall understand how it is possible to attain Buddhahood by relying upon Secret Mantra, and we shall develop great enthusiasm for Tantric practice. In this way, we shall be protected from breaking our Bodhisattva and Tantric vows.

We may wonder why, if Secret Mantra is the direct path to Buddhahood, did Buddha teach the Sutra paths at all? The reason is that Sutra is the foundation for Tantra. Tantra is like an aeroplane that takes us directly to Buddhahood, but Sutra is like the runway. Without a runway an aeroplane cannot take off, and without the foundation of Sutra we cannot attain authentic experience of Secret Mantra. Therefore, those who wish to attain Buddhahood need to practise the union of Sutra and Tantra.

To become a fully enlightened being we must accomplish all the paths to Buddhahood. In general, there are two types of path: external paths and internal paths. We can understand external paths by consulting maps and so forth, but they do not help us to reach liberation. Even if we travelled in a spaceship to the other side of the universe, we would never reach liberation. The only way to reach liberation is to follow correct internal paths, which are explained only in Dharma.

Buddhas have ten special qualities not possessed by sentient beings, which are called the `ten forces', and one of these is the force knowing all paths. Buddhas know all internal paths and where they lead to. Out of their great compassion, they teach living beings how to discriminate between correct paths and incorrect paths. If Buddhas did not teach Dharma, we would never know about the paths to liberation and, because of our familiarity with self-grasping, we would wander in samsara forever with no hope of escape. We have been following incorrect paths since beginningless time but now, through the kindness of Buddha Shakyamuni, we have the opportunity to study a complete presentation of the spiritual paths to liberation and full enlightenment.

There are two types of internal path: mundane internal paths and supramundane internal paths. Mundane internal paths lead us deeper into samsara, whereas supramundane internal paths lead us to liberation and enlightenment. There are two types of mundane path: virtuous mundane paths and non-virtuous mundane paths. Virtuous mundane paths are virtuous actions that lead to rebirth as a human being, demi-god, or god, and non-virtuous mundane paths are non-virtuous actions that lead to rebirth as an animal, a hungry ghost, or a hell being. Detailed explanations of mundane paths can be found in Buddha's teachings on karma and the twelve dependent-related links.

Supramundane paths are virtuous minds that lead to liberation and enlightenment. With respect to supramundane paths, path, ground, spiritual vehicle, and exalted awareness are synonyms. The definition of spiritual path is an exalted awareness conjoined with non-fabricated renunciation. There are two types of spiritual path: Hinayana paths and Mahayana paths. There are five Hinayana paths: the Hinayana paths of accumulation, preparation, seeing, meditation, and No More Learning. Hinayana paths lead to the small enlightenment of a Hearer or the middling enlightenment of a Solitary Conqueror. There are also five Mahayana paths: the Mahayana paths of accumulation, preparation, seeing, meditation, and No More Learning. Mahayana paths lead to the complete enlightenment of a Buddha.

The definition of spiritual ground is a clear realization that acts as the foundation of many good qualities. Like spiritual paths, spiritual grounds are of two types: Hinayana grounds and Mahayana grounds. There are eight Hinayana grounds, all of which are included in the five Hinayana paths; and there are ten Mahayana grounds, all of which are included in the five Mahayana paths. Just as the earth is the basis for the growth of plants, trees, crops, and so forth, so the Hinayana grounds are the basis for the development of Hinayana good qualities, and the Mahayana grounds are the basis for the development of Mahayana good qualities.

The definition of spiritual vehicle is an exalted awareness that leads to one's final spiritual destination. There are two types of spiritual vehicle: the Hinayana, or Lesser Vehicle, and the Mahayana, or Great Vehicle. The Mahayana is subdivided into the Paramitayana, or Perfection Vehicle, and the Vajrayana, or Vajra Vehicle. Of the five paths, the first four are known as `progressing paths', or `progressing vehicles', because they take us to our final spiritual destination; and the fifth path, the Path of No More Learning, is known as the `Resultant Path', or the `Effect Vehicle'.

The definition of exalted awareness is a spiritual realization that knows perfectly the nature of its principal object. All spiritual paths are exalted awarenesses. Exalted awareness differs from wisdom in that wisdom necessarily realizes its object through its own power, whereas exalted awareness may realize its object through the power of another mind. Bodhichitta, for example, is an exalted awareness but not a wisdom. Bodhichitta knows the nature of its principal object, enlightenment, but it does so through the power of its attendant mental factor wisdom rather than through its own power. By the same token, other mental factors associated with bodhichitta, such as concentration, intention, and feeling, are also exalted awarenesses but not wisdoms.

Thus, bodhichitta is at once a path, a ground, a spiritual vehicle, and an exalted awareness. From the point of view of its leading to enlightenment, it is a path; from the point of view of its being the foundation of the many good qualities of the Mahayana, it is a ground; from the point of view of its being the means to progress towards enlightenment, it is a vehicle; and from the point of view of its knowledge and its way of understanding its object, it is an exalted awareness.

Because living beings have varying inclinations and mental capacities, Buddha Shakyamuni taught three vehicles: the Hinayana, the Paramitayana, and the Vajrayana. To suit those of limited aspiration who are mainly concerned with their own release from suffering, Buddha taught the Hinayana. Hinayanists are very aware of the faults of attachment and regard attachment as their main object to be abandoned. For this reason, the Hinayana is sometimes known as the `Separation from Attachment Vehicle'. To abandon attachment temporarily, Hinayanists renounce their families, homes, and so forth, retire to an isolated place, and meditate on unattractiveness; and to abandon attachment completely they meditate on emptiness.

For those who are attracted to the vast path, Buddha expounded the Paramitayana, in which he taught the six perfections and the ten Bodhisattva grounds. The main objects to be abandoned by Bodhisattvas are the obstructions to omniscience. Bodhisattvas are not afraid of attachment, because they know how to transform it into the spiritual path. Just as farmers use impure substances such as manure to fertilize their soil, so Superior Bodhisattvas use delusions such as attachment as aids to attaining Buddhahood, having rendered them harmless through the strength of their wisdom and compassion.

For those who are attracted to profound Dharma, Buddha taught the third vehicle, the Vajrayana. The Vajrayana, or Secret Mantra Vehicle, is sometimes called the `Attachment Vehicle' because, instead of trying to abandon attachment immediately, practitioners of this vehicle use attachment as an aid to generating spontaneous great bliss, with which they then meditate on emptiness. Furthermore, when they finally attain enlightenment, even though they have no desirous attachment they nevertheless display the aspect of having attachment by appearing as Tantric Buddhas in the aspect of Father and Mother in sexual embrace.

Although we can transform attachment into the spiritual path by practising Secret Mantra, we need great skill to be able to do this because normally, when attachment develops strongly, it automatically disturbs our peaceful mind. The main reason why most Buddhas will not expound Secret Mantra is that there is a danger that unqualified practitioners will use it for the sake of worldly pleasure; and qualified practitioners among disciples are very rare. Buddha Shakyamuni, however, is an exception. Through the power of his previous prayers and special determination, his disciples have special karma to practise Secret Mantra.

There is a prophecy that when the Dharma of Buddha Shakyamuni is about to end, the practice of Secret Mantra will briefly flourish very widely in this world, as a candle flame flickers brightly just before it finally burns out. It appears that nowadays there are many books about Tantra, many Teachers teaching Tantra, and many students trying to practise Tantra. However, not all these books and teachings are pure and authentic. Therefore, it is becoming increasingly important to discriminate between authentic Tantric teachings and those that have been mixed with non-Buddhist teachings. We are extremely fortunate to have met the completely pure Tantric teachings that have been passed down from Buddha Shakyamuni through Je Tsongkhapa and many realized Teachers of the New Kadampa Tradition. Je Tsongkhapa, who was an emanation of the Wisdom Buddha Manjushri, clarified many aspects of Tantric practice that had frequently been misunderstood in the past. In particular, he showed how it is possible, and indeed essential, to practise the union of Sutra and Tantra. Before Je Tsongkhapa appeared, many people thought that Secret Mantra and Vinaya moral discipline were contradictory, and that one person could not practise both; but Je Tsongkhapa showed how, rather than being contradictory with the Vinaya, the practice of Secret Mantra is the supremely skilful means for keeping the Vinaya discipline purely. I feel extremely fortunate to be able to pass on the pure Tantric teachings of Je Tsongkhapa, and the reader too should feel fortunate to have the opportunity to study them.

THE GOOD QUALITIES OF SECRET MANTRA

We can understand the nature, functions, and good qualities of Secret Mantra by considering the various names that Buddha gave to it: Secret Vehicle, Mantra Vehicle, Effect Vehicle, Vajra Vehicle, Method Vehicle, and Tantric Vehicle. These will now be explained.

SECRET VEHICLE

Because Tantra is the very essence of Buddha's teachings, it is like a rare and precious treasure. People generally keep their most valuable possessions hidden, showing them only to their closest relatives and friends. If we owned a priceless diamond, for example, we would be very unwise to display it on our mantelpiece for anyone to see, for this would only attract thieves. In the same way, it is unwise to reveal Tantric teachings to those without empowerments or without deep faith in Buddhadharma, for this invites many obstacles. Therefore, we should practise Tantra discreetly.

Secret Mantra is unique to Buddhism. Although there are certain non-Buddhist teachings that superficially resemble Secret Mantra, in reality they are completely different. Furthermore, Secret Mantra is exclusively a Mahayana practice and, of Mahayanists, only those with great faith, merit, and wisdom can practise it. Although Secret Mantra is extremely precious and profound, it is not suitable for those who lack these qualities. Vajradhara compared Secret Mantra to the milk of a snow lion. If this milk is stored in a golden vessel it remains sweet and invigorating, but if it is put into a vessel made of an inferior substance it immediately turns sour. In the same way, if a person with little faith studies Tantric teachings and tries to practise them, without relying upon a qualified Vajra Master, he or she is likely to develop harmful misunderstandings.

MANTRA VEHICLE

`Mantra' means `mind protection'. Through the power of practising Secret Mantra, our mind is protected from ordinary appearances and ordinary conceptions. According to Tantra, ordinary appearances and ordinary conceptions are the root of samsara and the foundation of all suffering. Ordinary appearance is any appearance that is due to an impure mind, and ordinary conception is any mind that conceives something due to ordinary appearance. Because phenomena appear to us as ordinary, and we conceive them as ordinary, we create contaminated karma and wander in samsara. Ordinary conceptions are obstructions to liberation and ordinary appearances are obstructions to omniscience.

When we cling to being an ordinary person, thinking `I am Peter', `I am Sarah', etc., we are developing ordinary conceptions. Because we cling to an ordinary identity, if someone attacks us we feel fear, or if we run out of money we become anxious. If instead of clinging to an ordinary identity we were to overcome ordinary conceptions by developing the divine pride of being Heruka or Vajrayogini, we would not develop fear, anxiety, or any other negative state of mind. How can anyone harm Heruka? How can Vajrayogini run out of money?

Why do we develop the ordinary thought of being Peter, Sarah, etc.? Ordinary conceptions depend upon ordinary appearances. We think of ourself as an ordinary person in dependence upon ordinary aggregates appearing to our mind. Because a gross, impure body and gross, impure states of mind appear to us, we develop the thought `I',  and conceive ourself to be an ordinary being. Through acting under the influence of such ordinary conceptions, we create contaminated karma and thereby sow the seeds for the appearance of an ordinary body, mind, and world to arise again in the future. If we then assent to these ordinary appearances and relate to ourself and our world in an ordinary way, we shall simply perpetuate this cycle of ordinary experience. To break this cycle, we need to overcome ordinary appearances by visualizing ourself as a Deity and overcome ordinary conceptions by generating divine pride of being the Deity. Most Tantric paths are methods for overcoming ordinary appearances and conceptions.

Ordinary conceptions are not necessarily delusions because they are not necessarily wrong awarenesses, but they are obstructions to liberation. For Tantric practitioners, the main objects to be abandoned are not the delusions, but ordinary appearances and ordinary conceptions, because, when these manifest strongly, Tantric practice does not work. Qualified Tantric practitioners are not afraid of delusions. Indeed, in some Tantras, Buddha gives Tantric practitioners permission to develop desirous attachment, and in other Tantras he gives them permission to develop anger and jealousy. However, there is a debate about whether or not Buddha gives permission to develop ignorance. Some scholars argue that he does not, because there can never be any benefit from developing ignorance. They say that whereas attachment can be used to generate bliss, and anger can be transformed into a force for benefiting others, ignorance can never be put to a good use. Other scholars say that by giving permission to develop anger and attachment, Buddha implicitly gives permission to develop ignorance, which is the root of all delusions. It should be noted, however, that although Tantric practitioners do not regard delusions as their principal objects to be abandoned, they nevertheless do have the intention to abandon them eventually. In fact, when practitioners reduce or abandon ordinary appearances and ordinary conceptions, they automatically reduce or abandon their delusions.

EFFECT VEHICLE

Here, `effect' refers to the four ultimate effects of spiritual practice: the pure environment of a Buddha, the pure body of a Buddha, the pure enjoyments of a Buddha, and the pure deeds of a Buddha. These are also known as the `four complete purities'. Secret Mantra is called the `Effect Vehicle' because practitioners bring these four complete purities into the spiritual path. For example, if we are practising Vajrayogini Tantra, we bring the pure environment of a Buddha into the spiritual path by visualizing our surroundings as Vajrayogini's mandala; we bring the pure body of a Buddha into the path by visualizing our body as Vajrayogini's body; we bring the pure enjoyments of a Buddha into the path by imagining that our food, drink, and so forth are nectar, and offering it to ourself generated as Vajrayogini; and we bring the pure deeds of a Buddha into the path by helping living beings while maintaining the divine pride of being Vajrayogini. These practices are the quick method for attaining the four complete purities.

VAJRA VEHICLE

The principal connotation of the word `vajra' is `indivisible' or `indestructible'. Secret Mantra is called the `Vajra Vehicle' because it contains yogas of indivisible method and wisdom, which are meditations that principally accumulate merit and wisdom simultaneously. According to Sutra, there is no single concentration that principally creates the cause of the Form Body and the Truth Body simultaneously, but according to Secret Mantra there are such concentrations. For example, when we meditate on generation stage of Highest Yoga Tantra, in one single concentration one part of that mind meditates on the Deity's body while another part meditates on its emptiness. Meditating on the Deity's body is a cause for attaining the Form Body, and meditating on emptiness is a cause for attaining the Truth Body. When we attain meaning clear light, the fourth of the five stages of completion stage, we meditate on the union of bliss and emptiness, which is the actual indivisible method and wisdom. This single concentration serves to complete both the collection of merit and the collection of wisdom simultaneously, and thus acts as the main cause of both the Form Body and the Truth Body. For these reasons, Vajrayana is the supreme vehicle that is superior to Sutrayana.

METHOD VEHICLE

Although Sutra teaches the stages of the method path, these methods are not as profound, as skilful, or as swift as those explained in Tantra. The actual swift and direct methods for attaining Buddhahood, such as isolated body, isolated speech, isolated mind, illusory body, and clear light, are taught only in Secret Mantra. However, all the key practices of Sutra are also explained in Tantra. Bodhichitta, for example, is taught in both Sutra and Tantra. Although the nature of bodhichitta is the same in both Sutra and Tantra, the way we meditate on bodhichitta in Tantra is more profound. In Tantra we meditate on bodhichitta in conjunction with bringing the future result into the path. We begin every Tantric meditation session by generating bodhichitta in the usual way, but then, with the motivation of becoming a Buddha for the sake of all living beings, we imagine that we immediately become a Buddha and perform enlightened deeds. In this way, our meditation on self-generation becomes a powerful method for enhancing our bodhichitta and for accomplishing the aim of bodhichitta. When qualified Tantric practitioners generate bodhichitta, they know exactly what full enlightenment is - the union of meaning clear light and illusory body - and they know exactly what the actual paths to full enlightenment are - isolated body, isolated speech, isolated mind, and so on. As a result, their bodhichitta wish to attain enlightenment is very qualified. Therefore, the way of practising bodhichitta according to Tantra is superior to the way of practising according to Sutra. There are many other special Tantric techniques for improving and strengthening bodhichitta.

TANTRIC VEHICLE

There are four types of Tantra: base Tantras, path Tantras, effect Tantras, and textual Tantras. Our ordinary body, speech, and mind are called the `base Tantra' because they are the basis to be purified by Tantric practice; the yogas of the four classes of Tantra such as the yogas with signs and the yoga without signs of Action Tantra, and the yogas of generation stage and completion stage of Highest Yoga Tantra, are path Tantras; the three bodies of a Buddha attained by means of path Tantras are effect Tantras; and any scripture that reveals these three types of Tantra is a textual Tantra. By purifying base Tantras by means of path Tantras we eventually attain the effect Tantras. This is accomplished by relying upon textual Tantras.

In Great Exposition of the Stages of Secret Mantra Je Tsongkhapa mentions seven special benefits of practising Secret Mantra:

(1) We receive the blessings of the Buddhas and Bodhisattvas more swiftly.
(2) We come under the care and guidance of our personal Deity, or Yidam.
(3) We shall be able to remember the Buddhas at the time of death, during the intermediate state, and in future lives.
(4) We quickly complete the collections of merit and wisdom.
(5) We shall become free from all obstacles.
(6) We shall accomplish both the common attainments - the pacifying, increasing, controlling, and wrathful attainments, and the eight great attainments - and the uncommon attainment of the Union of No More Learning, or Buddhahood.
(7) Our everyday bodily and verbal actions become causes to accumulate a great stock of merit.

THE FOUR CLASSES OF TANTRA

Because from the point of view of wisdom, merit, and mental capacity, there are many different levels of practitioners of Secret Mantra, Buddha taught four classes of Tantra: Action Tantra, Performance Tantra, Yoga Tantra, and Highest Yoga Tantra. One way to distinguish these four classes of Tantra is by the methods they reveal for transforming sensual pleasure into the spiritual path. Beings of the desire realm are very attached to sensual pleasures such as beautiful forms, pleasant sounds, fragrant smells, delicious tastes, and smooth or stimulating tactile objects. When we enjoy these five objects of desire, we experience a degree of bliss, but unfortunately this bliss usually gives rise to attachment and so acts as a cause for samsaric rebirth. Thus the bliss ordinary beings experience from encountering attractive sense objects indirectly causes them to experience suffering. With his infinite skill, Buddha taught special methods for transforming worldly pleasure into the spiritual path, so that instead of leading to future suffering it becomes a cause of the ultimate bliss of Buddhahood. By relying upon these methods, we can take advantage of our natural fondness for sensual pleasure and, rather than having to abandon the five objects of desire, use them to stimulate our spiritual practice.

As the great Mahasiddha Saraha said, most people in this world regard sexual bliss as very important and put a great deal of energy into obtaining it, but no one understands how to experience this bliss in a meaningful way and prevent it from increasing their delusions. Buddha taught several methods for transforming sexual pleasure into the spiritual path, some of which are suited to those with superior mental faculties and some to those with lesser faculties.

Each of the four classes of Tantra contains its own special techniques for transforming sensual bliss. For example, when practitioners of Action Tantra generate themselves as a male Action Tantra Deity such as Manjushri or Avalokiteshvara, they visualize a beautiful Goddess in front of them and, by gazing at the Goddess, they generate bliss, which they then use to meditate on emptiness. To enhance their experience of bliss, clear appearance, and divine pride they also engage in many ritual practices such as mudras and ritual bathing. Practitioners of Performance Tantra, in addition to visualizing an attractive Goddess in front of them, visualize her smiling at them enticingly, and in this way generate bliss, which they use to meditate on emptiness. They also engage in ritual practices, but in Performance Tantra, meditation and external actions are given equal emphasis. Practitioners of Yoga Tantra imagine that they are holding hands with the Goddess, and use the bliss that they generate to meditate on emptiness. When they engage in rituals, they emphasize internal practices over external practices. Practitioners of Highest Yoga Tantra imagine that they are in sexual embrace with the Goddess, and then transform the bliss that they generate into the spiritual path by meditating on emptiness. Before we can transform the bliss of embracing into the spiritual path, we need to be able to transform the bliss of holding hands, and before we can do this we need to be able to transform the bliss that arises from just looking at a male or female Deity. Therefore, anyone who wishes to practise transforming bliss into the path according to Highest Yoga Tantra must first practise transforming bliss into the path according to the three lower Tantras.

By training in transforming the bliss of looking at a visualized Goddess, seeing her smile, holding hands with her, and embracing her, eventually we shall gain the ability to transform the bliss of actual sexual intercourse into the path. Without training in meditation, however, it is impossible to transform sexual activity into the spiritual path. Misunderstanding Tantra, some people with no experience of meditation indulge in sexual misconduct and claim to be great Tantric practitioners. Such people are destroying the Buddhadharma and creating the cause to be reborn in hell.

We need to judge our own capacity and practise accordingly. First, within divine pride of the Deity, we should try to transform the bliss of looking at a visualized male or female Deity and then, when we have some experience of this, try to transform the bliss of looking at an actual man or woman. From this practical point of view we are then a practitioner of Action Tantra. Next we imagine that the Deity is smiling at us, and use the bliss that arises to meditate on emptiness. When we can do this, we can try to transform the bliss of looking at our partner smiling at us. Eventually, with strong divine pride of a Highest Yoga Tantra Deity such as Heruka or Vajrayogini, we can visualize ourself in sexual embrace with our consort. Whether we are a man or a woman, if we are generating ourself as Heruka we visualize ourself embracing Vajrayogini, and if we are generating ourself as Vajrayogini we visualize ourself embracing Heruka. When we can transform the bliss of embracing a visualized consort, we can try to transform the bliss of actual sexual intercourse into the quick path to Buddhahood.

Our motivation for doing this practice must be compassion and bodhichitta; and, when we develop an experience of bliss through any of the methods mentioned above, we should try immediately to mix that bliss with emptiness and remain single-pointedly on the unification of bliss and emptiness. This is the way to train in transforming sensual pleasures into the spiritual path that is the very essence practice of Vajrayana. Success in this practice depends upon the strength of our understanding of emptiness and experience of bliss.

The purpose of transforming bliss into the path will be explained more fully in the section on Highest Yoga Tantra. The essence of Highest Yoga Tantra practice is the union of bliss and emptiness. If we are skilled in transforming bliss into the path, we shall be able to transform our enjoyment of all five objects of desire into powerful causes of Buddhahood.

It is important not to neglect the lower Tantras. Je Tsongkhapa said that a person who has not studied the lower Tantras cannot claim that Highest Yoga Tantra is supreme. The lower Tantras are a preparation for Highest Yoga Tantra. Only by understanding the three lower Tantras can we fully appreciate the profundity of Highest Yoga Tantra.