TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)instructions of authoritative scholars and adepts. Although some errors may exist
in the manner of constructing the discursive presentation, if persons versed in the
scriptural tradition and in reasoning and endowed with spiritual experience
examine them with an impartial mind, the essential meaning will be in fundamen-
tal agreement, as is written in the Omniscient Pal) chen's Phyag chen rtsa 'grel.^68
But because this Jo nan pa doctrine stems from a personal invention, it is not a
source transmitted by the Indian scholars and adepts; and if a sentient-being pro-
pounds such a bad and low theory which is incurable because the intention of
many Siitras and Sastras of definitive meaning has been incorrectly explained, all
the Siitras and Tantras proclaim that the Maturation ( vipaka) of this is unimagin-
able. If the sentient-being remains on the correct Path, he will become the protec-
tor of numberless sentient-beings. But by severing the vital-artery of Liberation
[lOb], the cause (rgyu) ofthe dharmakaya of the tathiigata is destroyed.
Thus, because they could not tolerate this method, many excellent beings of
the past who were as renowned as sun and moon composed many treatises
which destroyed these pernicious views.
The Omniscient Bu ston composed the refutation called b De gsegs siiiri po
gsa! Ziri mdses pa 'i rgyan; and his spiritual son the Translator (lo tsa ba) com-
posed the b De gsegs siiiri po 'i mdses rgyan gyi rgyan.^69 The pitakadhara
brTson 'grus dpal composed the bDe gsegs siiiri po gsa! bar byed pa 'i sgron me.
Yar 'brog pa Rin chen tog composed the mNam med dbari po 'i rdo rje, the Ye
ses thog tog, the rDo rje 'i thog chen, and the rDo rje 'i tho ba.^70 The Sa skya
scholar and master of the six sciences dGe 'dun dpal, the pitakadhara ofbDe ba
can Rin chen gzon nu,^71 and the dka' bZi pa Rin chen rdo rje^72 also forcefully
refuted this doctrine.
In their discourses the incomparable and great Red mda' ba^73 and our omni-
scient bla rna Tson kha pa expounded many texts and arguments refuting this
bad theory. And during the time when he was residing at gNas rfiin before going
to the presence of the Master, the eldest of the latter's spiritual sons, the omni-
scient rGyal tshab, also composed a treatise named Yid kyi mun sel which
defeats the theory of those who hold the extremeposition of a permanent self
having the name buddha. He then circulated in the schools of scholars a chal-
lenge called a Request for the opportunity to discuss at any place and time,
saying that if a refutation of the thesis of this doctrine is not permitted, people
will incline to the opinion that this is the truth and that all else is confusion
(moha) [lla]; but seeing that complete proofs exist in the scriptural tradition and
in reasoning, if a discussion is permitted, once the Siitras and the Tantras and
their instructions, the great masters of India and Tibet, and all the doctrines
established by the Buddhists and non-Buddhists have been cited, they will be
discussed in order to determine which are in accord.
Though there were at that time many followers of Dol bu pa's system like
Phyogs rgyal and Na dbon who were excellent debators, nobody had the requi-
site skilled-insight (pratibhiina) to refute his arguments on this matter.^74