In the two paths of enlightenment i.e. the path of perfection and the path of mantra there is no distinction on the ground of achievement, distinction lies only in the approach. Regarding grounds of enlightenment both the paths are perfect in itself but great Vajradharas (he who have realized the eleventh Bhumi of enlightenment) say that Vajrayana path is quick and easy. Tsong-kha-pa laid much emphasis on Vajra vehicle saying that, "you should know that the eleventh ground of complete light and Vajradhara are the same, that in sets of Sutras it can be achieved over three countless aeons, and in the sets of tantra in one life time." To prove his conclusion he extensively quotes great scholars. Most of the Tibetan gurus in their commentaries agree that there is no difference between Sutra vehicle and Vajra vehicle in terms of highest accomplishment yet Vajra vehicle is considered to be the highest teachings imparted by Buddha.

According to thirteenth Dalai lama Vajrayana contains superior techniques for generating insight into emptiness since it has immense reservoir of methods such as meditation on a casual form.

Vajrayana path to enlightenment is quicker because it employs some special yoga techniques for refining the bodily energies supporting consciousness. In reality if we analyze the Tibetan Buddhism in practice we will find that it is essentially Vajrayana Buddhism, Perfection vehicle is also carried on along with it but not for practice rather for philosophical support or for teaching purpose. At present the most important teacher Dalai Lama when teaches Dharma it would be mostly according to the path of perfection but when he gives initiation, it is highest tantra yoga like Kalachakra. Since a long time Sutrayana is considered preliminary for the Mantrayana practice for it provides ground for the higher meditation techniques in which sunyata is experienced. Not only Sutrayana rather all the three divisions i.e. Vinaya (discipline), Sutta (sets of discourse), and Abhidhamma (knowledge) are considered as the ground for Vajra vehicle. All this considerations was conceptualized by Great Atisa, whose doctrines by and large every Tibetan Vajrayana sects follows, in the commentary of the text 'lamp on the path of enlightenment' it is concluded that Mantrayana vehicle is eminently superior to the vehicle of the perfection of the insight because Mantrayana offers many means without austerity while the perfection of insight is rigid in its approach.

When a bodhisattva engages in the practice of mantra, he should first cultivate the thought of enlightenment in its ultimate sense. This is because, without generating the merits one can not complete the path of enlightened ones. Step of the path begins with cultivation of the thoughts of enlightenment far it is considered as the root of the omniscient one's thought. Mantrayana is superior in the sense that it produces higher meditative consciousness using all the means taught by Buddha while the perfection of insight advocates a close system for realization of the ultimate. After discussing in short why Vajrayana is considered superior, now let me tell which tantra would be beneficial for an individual of specific temperament. In Buddhist Tantras it is clearly mentioned that four kinds of Tantras are four doors of entry to the vajra vehicle which are mend for four kinds of individuals. Action, performance, yoga, and highest yoga Tantras are illustrated by way of laughing, looking, (embracing) holding hands, and union of the two. Lower Tantras i.e. action, performance, and yoga tantra does not use the highest means of union. In all higher Tantras like Guhyasamaja, Kalachakra etc desire is used in the path in its esoteric way while in lower Tantras it is used on the level of just looking, smiling, and holding hands. As the deities of these Tantras like Vairochana etc, who never have desire with whom the practicer's consciousness does unite. Lama Tsong-kha-pa gives an example of an action tantra Amoghapasa in his book 'the great exposition of secret mantra'-it says, 'the blessed one faces Bhrkuti. Also he aims his eyes to the right at the goddess Tara, bashful and with bent body, displaying the seal of bestowing the supreme. On the left pf the lotus lineage, bashful, according with the ways of secret mantra, aims her eye at Amoghapasha.' While meditation of highest yoga tantra does not restrict it self, it goes in the very core of the deity and unites with him or her.

In a separate heading on mandala meditation I will deal with it more deeply, at present my concern is about selection of a tantra for one who is interested in tantra practice. From above detail it is some what clear that both the Tantras use desire, delusion, anger etc in the path, distinction lies only in completion stage. According to masters, only highest yoga tantras are complete tantras, for only through these tantras one can reach the highest realization of emptiness. Those who crave for worldly pleasure and at the same time liberation too, should opt for highest yoga tantras. For specific siddhi there are many action tantras, performance, and yoga tantras whose purpose is only siddhi. For example vajra yogini tantra sadhana can give bestow the power of dakini siddhi by power of which one can fly in the sky.