Vajrayana

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Vajrayāna Buddhism (Also known as Tantric Buddhism, Tantrayana, Mantrayana, Mantranaya, Esoteric Buddhism, Diamond Vehicle, or 金剛乘 Jingangcheng in Chinese; however, these terms are not always regarded as equivalent: one scholar speaks of the tantra divisions of some editions of the Kangyur as including Sravakayana, Mahayana and Vajrayana texts) is an extension of Mahayana Buddhism consisting of differences in the adoption of additional techniques (upaya, or 'skillful means') rather than in philosophy. Thus, before terms such as Vajrayāna or Tantrayāna came into use, scholar-monks such as Buddhaguhya (fl. mid-8th CE) state that Mahāyāna is subdivided into two categories: pāramitā-yana (the "Perfection Method") and mantra-yana (the "Mantra Method"). Some of these upāya are esoteric practices which must be initiated and transmitted only through a skilled spiritual teacher. The Vajrayana is often viewed as the third major 'vehicle' (Yana) of Buddhism, alongside the Theravada and Mahayana.

Subschools

Vajrayana exists today in the form of two major sub-schools:

• Tibetan Buddhism, found traditionally in Tibet, Bhutan, northern India, Nepal, southwestern and northern China, Mongolia and various constituent republics of Russia that are adjacent to the area, such as: Amur Oblast, Buryatia, Chita Oblast, Tuva Republic, and Khabarovsk Krai. There is also Kalmykia, another constituent republic of Russia that is the only Buddhist region in Europe, located in the north Caucasus. While Vajrayana Buddhism is a part of Tibetan Buddhism (in that it forms a core part of every major Tibetan Buddhist school), it is not identical with it, as the Vajrayana is seen as adding to the general Mahayana teachings for somewhat advanced students. Vajrayana in Tibetan Buddhism, properly speaking, refers to tantra, Dzogchen (mahasandhi), and Chagchen (mahamudra).

• Shingon Buddhism, found in Japan, includes many esoteric practices which are similar in concept to those used in Tibetan Vajrayana Buddhism. However, the lineage for Shingon Buddhism is entirely different than that found in Tibetan Vajrayana, having emerged from India (via China) much earlier than the Tibetan lineage. As such Shingon shares common material such as the esoteric sutras and mandala, but the actual practices are not related. The primary text for Shingon is the Mahavairocana Sutra. The founder of Shingon Buddhism is Kukai a Japanese monk who studied in China during the Tang Dynasty, and brought back Vajrayana scriptures, techniques and mandalas that were popular at the time. This lineage of esoteric Buddhism later died out in China during the end of the Tang Dynasty, but was preserved and later flourished in Japan. Shingon is the one of the very few remaining branches of Buddhism in the world that continues to use the siddham script of Sanskrit language.

Etymology

The term "vajra" originally denoted the thunderbolt, a legendary weapon and divine attribute that was made from an adamantine, that is indestructible, substance and which could therefore pierce and penetrate any obstacle or obfuscation. As a secondary meaning, "vajra" therefore also refers to this indestructible substance, and so is sometimes translated as "adamantine" or "diamond." So the Vajrayana is sometimes rendered in English as "The Adamantine Vehicle" or "The Diamond Vehicle."

A vajra is also a ritual object that is like a small sceptre. It usually takes the form of a bronze rod, like a mace; it has a sphere (and sometimes a gankyil) at its centre, and a variable number of spokes (depending on the sadhana), enfolding either end of the rod. The vajra is often traditionally employed in tantric rituals in combination with the bell or ghanta; symbolically, the vajra may represent method and the bell stands for wisdom. In Mantrayana lineages the phurba and singing bowl hold this application and symbolism.

Distinguishing features of Vajrayana

According to the traditions and lineages of Vajrayana Buddhism, the Vajrayana upaya or techniques, provide an accelerated path to enlightenment. This is achieved through use of tantra techniques, which are practical aids to spiritual development, and esoteric transmission (explained below). Whereas earlier schools might provide ways to achieve nirvana over the course of many lifetimes, Vajrayana techniques are said to make full enlightenment or buddhahood possible in a shorter time, perhaps in a single lifetime. Vajrayana Buddhists do not claim that Theravada or Mahayana practices are invalid; in fact, the teachings from those traditions are said to lay an essential foundational practice on which the Vajrayana practices may be built. While the Mahayana and Theravada paths are said to be paths to enlightenment in their own right, the teachings from each of those vehicles must be heeded for the Vajrayana to work. The Vajrayana path is considered to be a path within the Mahayana which employs special means or practices to "accelerate" the process of awakening. It should also be noted that the goal of the Mahayana and Vajrayana traditions is to become a Buddha by following the bodhisattva path, whereas an alternative, and more common, goal for Theravada practice is 'simply' liberation from the cycle of rebirth (samsara) by achieving nirvana. In fact the distinction between these traditions is not always rigid: the tantra sections of editions of the Kangyur sometimes include material not usually thought of as tantric outside the Tibetan tradition, such as the Heart Sutra and even versions of material found in the Pali Canon.

Tantra techniques

According to the Vajrayana tradition , at certain times during sex, death, meditation and dreaming and at other liminal states, the bodymind is in a very subtle state which can be used by advanced practitioners to transform the mindstream. According to the Vajrayana tradition it is possible to attain enlightenment in a single lifetime by practicing certain techniques.

Guru yoga (or 'teacher communion') is a sadhana that has many variations, but may be understood as a tantric devotional process where the sadhaka unites their mindstream with the mindstream of the guru's Three Vajras. The guru is engaged as yidam, as a nirmanakaya manifestation of a Buddha. The process of guru yoga often entails visualization of a refuge tree as an invocation of the lineage. Guru yoga may entail a liturgy or mantra though this is neither necessary nor mandatory.

The Guru or spiritual teacher is essential as a guide during tantric practice, without their example, blessings and grace, genuine progress is held to be impossible for all but the most keen and gifted. Many tantric texts qualify the Triratna thus: "Guru is Buddha, Guru is Dharma and Guru is Sangha" to reflect their importance for the disciple.

Deity yoga (or 'deity practice') is the fundamental practice in Tantra in which meditators visualize themselves as the deity or yidam. The purpose of Deity yoga is to bring the meditator to the realization that the deity and oneself are in essence the same. It allows the meditator to release themselves from worldly attachments and to practice compassion and wisdom simultaneously. Together with images (murti, thangkas) of the deities, mandalas are often used as visualization, invocation and evocation architecture in Deity yoga. Mandalas are sacred enclosures, sacred architecture that house and contain the uncontainable essence of a yidam. In the book, The World of Tibetan Buddhism, the Dalai Lama describes them thus: “This is the celestial mansion, the pure residence of the deity.”

Death yoga (or 'death practice') is another important aspect of Tantra techniques. Although it is called Death yoga, most of the practice actually happens during life. It is the accumulation of meditative practice that helps to prepare the practitioner for what they need to do at the time of death. At the time of death the mind is in a state (clear light) that can open the mind to enlightenment, when used very skillfully. It is said that masters like Lama Tsong Khapa used these techniques to achieve enlightenment during the death process. Actually, there are three stages at which it is possible to do this; at the end of the death process, during the bardo (or 'in between period') and during the process of rebirth. During these stages, the mind is in a very subtle state, and an advanced practitioner can use these natural states to make significant progress on the spiritual path. The Tibetan Book of the Dead is an important commentary for this kind of traditional practice.

This Death yoga should not be confused with normal meditation on death, which is a common practice within Buddhist traditions. In most non-tantra traditions it is done to reduce attachment and desire, and not to use the death process itself as a means to practice.

Classifications of tantra

New Translation Schools' tantric classification

The Sarma or New Translation schools of Tibetan Buddhism (Gelug, Sakya, and Kagyu) divide the Tantras into four hierarchical categories, namely,

• Kriyayoga
• Charyayoga
• Yogatantra
• Anuttarayogatantra
  • further divided into "mother," "father" and "non-dual" tantras.

Ancient Translation School tantric classification

A different division is used by the Nyingma or Ancient school:

• Three Outer Tantras:
  • Kriyayoga
  • Charyayoga
  • Yogatantra
• Three Inner Tantras, which correspond to the Anuttarayogatantra:
  • Mahayoga
  • Anuyoga
  • Atiyoga (Tib. Dzogchen)
    • The practice of Atiyoga is further divided into three classes: Mental SemDe, Spatial LongDe, and Esoteric Instructional MenNgagDe.

Classifications and numerology

Numbers, numerology and the spirituality of numerals is key to the Twilight Language and endemic to Vajrayana as it is throughout Dharmic Traditions. Numbers that are particularly frequent in classification are three, five and nine:

As Bucknell, et. al. (1986: p.110) state:

The fivefold classification presented in the tantras is remarkably comprehensive, embracing objects of every conceivable type; it includes the infamous set of 'five Ms' (fish, meat, wine, mudrā, sexual intercourse) and even a set of five 'body fluids' faeces, urine, blood, semen, flesh. In addition it includes sets of doctrinal principles, such as the five skandhas (factors of existence), the four kāyas (Buddha-bodies) and the triad prajña, upāya, bodhicitta (wisdom, means, enlightenment-mind). For example, prajña, upāya, and bodhicitta are identified with the triads female/male/union, Amitābha/Akṣobhya/Vairocana, and so on, and are thus implicitly assigned to the water, fire, and space groups respectively.

Esoteric transmission (initiation) and samaya (vow)

The other conspicuous aspect of Vajrayana Buddhism is that it is esoteric. In this context esoteric means that the transmission of certain accelerating factors only occurs directly from teacher to student during an initiation and cannot be simply learned from a book. Many techniques are also commonly said to be secret, but some Vajrayana teachers have responded that secrecy itself is not important and only a side-effect of the reality that the techniques have no validity outside the teacher-student lineage.

Reginald Ray writes that "If these techniques are not practiced properly, practitioners may harm themselves physically and mentally. In order to avoid these dangers, the practice is kept "secret" outside the teacher/student relationship. Secrecy and the commitment of the student to the vajra guru are aspects of the samaya (Tib. damtsig), or "sacred bond," that protects both the practitioner and the integrity of the teachings."

Another interpretation of the idea of "secret" teachings, is that even if they were to be told directly to a person, that person would not necessarily understand the teachings without proper context. In this way the teachings are "secret" to the minds of those who are not following the path with more than a curious investigation.^{[citation needed]}

The esoteric transmission framework can take varying forms. The Nyingma school of Tibetan Buddhism uses a method called Dzogchen. The Tibetan Kagyu school and the Shingon school in Japan use an alternative method called Mahamudra.

Relationship with Mahayana

While tantra and esoterism distinguish Vajrayana Buddhism, from the Tibetan Buddhist point of view it is a form of Mahayana Buddhism, as the endgoal of the practice is Buddhahood (in order to be of greatest benefit of other sentient beings). Sutras important to Mahayana are generally important to Vajrayana, although Vajrayana adds some of its own (see Buddhist texts, List of sutras, Tibetan Buddhist canon). The importance of bodhisattvas and a pantheon of deities in Mahayana carries over to Vajrayana, as well as the perspective that Buddhism and Buddhist spiritual practice are not intended just for ordained monks, but for the laity too.

The Japanese Vajrayana teacher Kūkai expressed a view contrary to this by making a clear distinction between Mahayana and Vajrayana. Kūkai characterizes the Mahayana in its entirety as esoteric, and therefore provisional. From this point of view the esoteric Vajrayana is the only Buddhist teaching which is not a compromise with the limited nature of the audience to which it is directed, since the teachings are said to be the Dharmakaya (the principle of enlightenment) in the form of Mahavairocana, engaging in a monologue with himself. From this view the Hinayana and Mahayana are provisional and compromised aspects of the Vajrayana - rather than seeing the Vajrayana as primarily a form of Mahayana Buddhism. This view is also found in Tibetan Buddhism, where it is taught that ultimately one can only become a Buddha by practicing tantra (even if only for the very last step of the path).

Some aspects of Vajrayana have also filtered back into Mahayana. In particular, the Vajrayana fondness for powerful symbols may be found in weakened form in Mahayana temples where protector deities may be found glaring down at visitors.

The Vajrayana has a rich array of vows of conduct and behavior which is based on the rules of the Pratimoksha and the Bodhisattva code of discipline. The Ornament for the Essence of Manjushrikirti states:

Distance yourself from Vajra Masters who are not keeping the three vows

who keep on with a root downfall, who are miserly with the Dharma,

and who engage in actions that should be forsaken.

Those who worship them go to hell and so on as a result.

This as well as other sources express the need to build the Vajrayana on the foundation of the Pratimoksha and Bodhisattva vows. Lay persons can follow the lay ordination. The Ngagpa Yogis from the Nyingma school keep a special lay ordination.

Besides this, there are also special tantric vows that need to be kept when practicing the highest levels of tantra, which can vary somewhat depending on the specific practice.

History of Vajrayana

India

There are differing views as to where Vajrayana began. Some believe it originated in Bengal, now divided between the Republic of India and Bangladesh, with others claiming it began in Uddiyana, located by some scholars in the modern day Swat Valley in Pakistan, or in South India. In the Tibetan tradition, it is claimed that the historical Shakyamuni Buddha taught tantra, but as these are 'secret' teachings outside the teacher/disciple relationship, they were written down generally long after the Buddha's other teachings, known as sutras.

The earliest texts appeared around the early 4th century. Nalanda University in northern India became a center for the development of Vajrayana theory, although it is likely that the university followed, rather than led, the early Tantric movement. India would continue as the source of leading-edge Vajrayana practices up through the 11th century.

(Vajrayana) Buddhism had mostly died out in India by the 13th century, and tantric religions of Buddhism and Hinduism were also experiencing pressure from invading Islamic armies. By that time, the vast majority of the practices were also made available in Tibet, where they were preserved until recently.

In the second half of the 20th century a sizable number of Tibetan exiles fled the oppressive, anti-religious rule of the Communist Chinese to establish Tibetan Buddhist communities in northern India, particularly around Dharamsala. They remain the primary practitioners of Tantric Buddhism in India and the entire world.

China

Vajrayana followed the same route into northern China as Buddhism itself, arriving from India via the Silk Road some time during the first half of the 7th century. It arrived just as Buddhism was reaching its zenith in China, receiving sanction from the emperors of the Tang Dynasty. The Tang capital at Chang'an (modern-day Xi'an) became an important center for Buddhist studies, and Vajrayana ideas (東密)no doubt received great attention as pilgrim monks returned from India with the latest texts and methods (see Buddhism in China, Journey to the West).

Tibet and other Himalayan kingdoms

File:Ladakhceremony.jpg

A Buddhist ceremony in Ladakh.

File:Young Monk in Shalu Monastery Shigatse Tibet Luca Galuzzi 2006.jpg

Young Monk in Shalu Monastery, Shigatse, Tibet

In 747 the Indian master Padmasambhava traveled from Afghanistan to bring Vajrayana Buddhism to Tibet and Bhutan, at the request of the king of Tibet. This was the original transmission which anchors the lineage of the Nyingma school. During the 11th century and early 12th century a second important transmission occurred with the lineages of Atisa, Marpa and Brogmi, giving rise to the other schools of Tibetan Buddhism, namely Kadampa, Kagyupa, Sakyapa, and Gelukpa (the school of the Dalai Lama).

Japan

In 804, Emperor Kammu sent the intrepid monk Kūkai to the Tang Dynasty capital at Chang'an (present-day Xi'an) to retrieve the latest Buddhist knowledge. Kūkai absorbed the Vajrayana thinking (東密) and synthesized a version which he took back with him to Japan, where he founded the Shingon school of Buddhism, a school which continues to this day.

Malay Archipelago

In the late 8th century, Indian models of Vajrayana traveled directly to the island of Java and Sumatra in the Malay Archipelago where a huge temple complex at Borobudur was soon built. The empire of Srivijaya was a centre of Vajrayana learning and Atisha studied there under Serlingpa, an eminent Buddhist scholar and a prince of the Srivijayan ruling house. Vajrayana Buddhism survived in both islands as well as the Malay Peninsula until eclipsed by Islam in the late 13th century and early 14th century.

Mongolia

In the 13th century, long after the original wave of Vajrayana Buddhism had died out in China itself, two eminent Tibetan Sakyapa teachers, Sakya Pandita Kunga Gyaltsen and Chogyal Phagpa, visited the Mongolian royal court. Marco Polo was serving the royal court at about the same time. In a competition between Christians, Muslims, and Buddhists held before the royal court, Prince Godan found Tibetan Buddhism to be the most satisfactory and adopted it as his personal religion, although not requiring it of his subjects. As Kublai Khan had just conquered China (establishing the Yuan Dynasty), his adoption of Vajrayana led to the renewal of Tantric practices in China as the ruling class found it useful to emulate their leader.

Vajrayana would decline in China and Mongolia with the fall of the Yuan Dynasty, to be replaced by resurgent Daoism, Confucianism, and Pure Land Buddhism. However, Mongolia would see yet another revival of Vajrayana in the 17th century, with the establishment of ties between the Dalai Lama in Tibet and the remnants of the Mongol Empire. This revived the historic pattern of the spiritual leaders of Tibet acting as priests to the rulers of the Mongol empire. Tibetan Buddhism is still practiced as a folk religion in Mongolia today despite more than 65 years of state-sponsored communism.

See also

• Buddhism in Bhutan
• Buddhism in Russia
• Tibetan Buddhist teachers

References

ISBN links support NWE through referral fees

• Bucknell, Roderick S., and Martin Stuart-Fox. The Twilight Language Explorations in Buddhist Meditation and Symbolism. London: Curzon Press, 1986. ISBN 978-0312825409.
• Tsoṅ-kha-pa Blo-bzaṅ-grags-pa, and Gareth Sparham. Tantric Ethics An Explanation of the Precepts for Buddhist Vajrayāna Practice. Boston, Mass: Wisdom Publications, 2005. ISBN 978-0861712908.
• 'Jigs-bral-ye-śes-rdo-rje, and Padma-dbaṅ-rgyal <mṄa'-ris Paṇ-chen>. 1997. Perfect Conduct Ascertaining the Three Vows, Ngari Panchen, Pema Wangyi Gyalpo : Commentary. Boston, MA: Wisdom Publ. ISBN 978-0861710836.
• Tayé, Jamgön Kongtrul Lodrö. 1998. Buddhist ethics. Ithaca, NY: Snow Lion Publications. ISBN 1559390662.

External links

• The Berzin archive. Archive on texts and teachings of Vajrayana, Tibetan Buddhism, Islam and Bon. Retrieved December 11, 2007.
• History of Tibetan Buddhism and the Vajrayana in Tibet (a Karma Kagyu web site). Retrieved December 11, 2007.

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