A CRITICAL TANTRISM(bija :fi-T) which indicate each of these deities and karmamudrii (~"j:Op), hand-
postures expressing actions of each of these deities. Each of these four kinds of
symbols can serve as a substitute for the deities which they symbolize. The
symbol is identical to the symbolized. Through the monumentous fact of Sakya-
muni' s attainment of enlightenment, the ultimate reality has been actualized as
the Vajradhiitu-mmJdala of thirty-seven deities. If one recites the five mantras of
the five-stepped process of attaining enlightenment and imagines the trans-
formation of the symbolic figure in one's mind, one instantly enters into the
centre of the ma!Jcjala and attains enlightenment. Or if one imagines figures of
thirty-seven deities in one's mind, recites mantras or syllables of each of these
deities and binds hand-postures (mudrii) of them in regular succession, one can
transform oneself into symbolic representation of "the adamantine sphere" and
unite oneself with it on the spot as one is completely homologous with it. Since
Sakyamuni has attained enlightenment, we need not perform any deeds of accu-
mulating merits. This is the new concept of quick attainment of enlightenment
which is completely antithetical to the Mahayanic idea of the gradual attainment
of enlightenment advocated in the Vairocaniibhisambodhi-siitra.
In the Vairacaniibhisambodhi-siitra, both prajiiii, the wisdom of observing
essencelessness (siinyatii ~i1:), and upiiya, actual deeds performed through
compassion (karu!Jii ~iir.) for the benefit of others, were indispensable in allow-
ing a person to exist in the world of reality. Unlike prajiiii, upiiya could not be
substituted by a symbol as it was actual and direct to the end. The practicer of
the Tattvasamgraha-tantra very easily passed over the ridge which the
Mahayanic practicer of the Vairocaniibhisambodhi-siitra did not dare pass over,
his yogic manner of thinking allowing him to do so. As we have already men-
tioned (seep. 168), the follower of the Tattvasamgraha-tantra is a solitary yogin
confronting the absolute by himself. For him the actual world, society or the
existence of others is of no significance. For him capabilities, ethical or religious
efforts and even the friendliness and mercy towards others (~Jif.), that is, the
essential virtue of Mahayana Buddhism, are not at all necessary. This feature of
Tantrism is the most clearly expressed in the following passage which mentions
the adventitiousness of such capabilities as qualifications for entering the
Vajradhiitu-ma!Jc}ala:
"Then, I will show the extensive ritual of entering into the Grand
mm:zcjala of the Vajradhiitu and other (rituals) for an adamantine
disciple.
First of all, the purpose of entering (into the Vajradhiitu-ma!Jc}ala) is
to attain the aim of the highest accomplishment of saving all living
beings of the world without remainder and without leavings, and
making them all prosperous and comfortable. In this case, it should not
be decided whether or not he is competent for entering into the Grand
ma1J4ala. What is the reason?
0 Reverend Tathagatas! There might be some people who commit