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Conclusion
Mah膩y膩na Buddhism is broadly categorized into Perfection Vehicle and
Vajra Vehicle. Though some scholars have further divided Perfection
Vehicle into Madhyamaka and Cittam膩tra and Vajra Vehicle into
Sahajay膩na, Vajray膩na and Kalacakray膩na. But Tibetan scholars like Tsong
kha pa have considered this kind of sub-division as improper. Instead he
has clubbed all the S奴tras of the Madhyamaka and Cittam膩tra School
under Perfection Vehicle and the classified the Tantras into four types
Action, Performance, Yoga and Highest Yoga Tantra under the Vajra
Vehicle.
i
The profound truth of Emptiness (艣奴nyat膩) is the Wisdom aspect of
both Vehicles. However the means adopted, to attain a direct perception
of the ultimate truth is not the same in the two vehicles. In Perfection
Vehicle the sincere practice of Six perfections along with meditation on
Emptiness is considered to be means to attain the state of enlightenment
with the three Buddha K膩yas and the perfect mind, body and speech of
the Buddha.
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In Vajra Vehicle one practices an indivisibility of the effect the
Mantra mode and the cause the Perfection mode. Here, 'cause and
effect' refer to totally supreme emptiness and supreme immutable bliss.
That bearing the form of emptiness is the cause, that bearing immutable
compassion is the effect. In the Means aspect one practices not only the
Six perfections of the Perfection mode but also has to sincerely adhere
to the Vows and Pledges of the Tantra path.
Indivisibility of emptiness and compassion are called the mind of
enlightenment. The indivisibility of Emptiness and Compassion is the
nature of Ultimate Boddhicitta or Enlightened Mind and it is attainable by
practice of either vehicle. However, by the practice of Highest Yoga
Tantras such as "Hevajra Tantra and Guhyasam膩ja Tantra one can
hasten the progress to enlightenment.
- 239 鈥�