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Vajrayāna Buddhism, also known as Tantric Buddhism, Mantrayana, and Esoteric Buddhism, is often viewed as the third major school of Buddhism, alongside the Theravada and Mahayana schools. (Note that 'Yana' means 'vehicle' in Sanskrit.) The Vajrayana is actually a subset of Mahayana Buddhism. Vajrayana Buddhists themselves often classify their school as the final stage in the evolution of Indian Buddhist theory which they enumerate as: Hinayana, Mahayana, Vajrayana (see dharma wheel).
Vajrayana exists today in the form of two major sub-schools:
* Tibetan Buddhism, found in Tibet, Bhutan, northern India, Nepal, southwestern China, Mongolia and (Europe's only Buddhist state), Kalmykia
* Shingon Buddhism, found in Japan
What is Vajrayana? A faster path to enlightenment
The key advantage Vajrayana Buddhism claims to provide is 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 make full enlightenment or Buddhahood possible in a much shorter timeframe, perhaps in a single lifetime. Vajrayana Buddhists do not claim that Theravada or Mahayana practices are in any way invalid, only that they represent slower paths. It should also be noted that the goal of the Mahayana and Vajrayana is the attainment of Buddhahood, whereas the goal for Theravada practice is liberation from the cycle of rebirth in Nirvana.
First speed-up technique: Tantra
Vajrayana relies on various tantric techniques rooted in scriptures known as tantras, written in India. The most important aspect of the tantric path is to 'use the result as the Path'; which means that rather than placing full enlightenment as a goal far away in the future, one tries to identify with the enlightened body, speech and mind of a Buddha. The buddha-form which one can best relate to is called the yidam (Tibetan) or (Sanskrit: ishtadevata) or 'personal buddha-form'. In order to achieve this self-identification with a buddha-from, much symbolism and visualization is used in Buddhist tantric techniques.
Secrecy is an important cornerstone of tantric Buddhism, simply to avoid the practices from harming oneself and others without proper guidance. One should realise that it is not even allowed to explain the full symbolism and psychology of the practice to the un-initiated, so obviously, this leads to misunderstanding and dismissal. Tantric techniques may initially appear to consist of ritualistic nonsense; however, it should only be practiced on the basis of a thorough understanding of Buddhist philosophy and strictly following the traditions.
Tantric techniques include:
* repetition of special ritual phrases (mantras),
* use of various yoga techniques, including breath control (Pranayama), yantra and the use of special hand positions (mudras)
* use of an extensive vocabulary of visual aids, such as cosmic mandala diagrams which teach and map pathways to spiritual enlightenment
* the use of ritual objects such as the vajra and bell (ghanta), hand drum (damaru), and many other symbolic tools and musical instruments
* use of specialized rituals rooted in Vajrayana cosmology and beliefs
* importance of a guru-disciple relationship, for example by ritual 'empowerments' or 'initiations' wherein the student obtains permission to practice a particular tantra.
There is an aspect of sex in Buddhist tantra which is first and foremost intended as symbolic, although there is also an aspect of transforming one's sexual energy into a blissful consciousness which can then be directed towards achieving wisdom and enlightenment through the act of sexual intercourse. However, it cannot be stressed enough that this has very little to do with 'having sex' in the normal sense; instead it is about controlling one's sexual energies. Sexual symbolism is common in Vajrayana iconography, where it basically represents the marriage of wisdom and compassion or method.
It is from the tantra that Vajrayana Buddhism gets the alternative names of Mantrayana and Tantrayana. The word "Vajrayana" itself comes from vajra, a Sanskrit word which can mean "diamond", "indestructible" or "thunderbolt" and which also has the connotation of "reality". This gives rise to two more names for Vajrayana Buddhism: Diamond Vehicle, and Adamantine Vehicle (adamantine means "diamond-like"). The vajra (or dorje in Tibetan) is an important ritual object symbolizes compassion/method, while the bell symbolizes wisdom.
Second speed-up technique: Esoteric Transmission or Initiation
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 the secrecy itself is not important but only a side-effect of the reality that the techniques have no validity outside the teacher-student lineage. As these techniques are said to be highly effective, when not practiced properly, the practitioner can harm him/herself physically and mentally. In order to avoid these kind of dangers, the practice is kept 'secret' outside the teacher/student relationship. The esoteric aspects of Vajrayana Buddhism results in several more names for the school: Secret Buddhism, Esoteric Mahayana, and Esoteric Buddhism (the most common name in Japan).
The esoteric transmission framework can take varying forms. The Nyingma school of Tibetan Buddhism uses a method called dzogchen. Other Tibetan Kagyu schools and the Shingon school in Japan use an alternative method called mahamudra.
Relationship with Mahayana
While tantra and esoterism distinguish Vajrayana Buddhism, it is, from the Tibetan Buddhist point of view, nonetheless primarily a form of Mahayana Buddhism. 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 is not just for monks but for the laity too.
The Japanese Vajrayana teacher Kukai expressed a view contrary to this by making a clear distinction between Mahayana and Vajrayana. Kukai characterises the Mahayana in its entirety as exoteric, 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 priamrily a form of Mahayana Buddhism.
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.
Vajrayana exists today in the form of two major sub-schools:
* Tibetan Buddhism, found in Tibet, Bhutan, northern India, Nepal, southwestern China, Mongolia and (Europe's only Buddhist state), Kalmykia
* Shingon Buddhism, found in Japan
What is Vajrayana? A faster path to enlightenment
The key advantage Vajrayana Buddhism claims to provide is 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 make full enlightenment or Buddhahood possible in a much shorter timeframe, perhaps in a single lifetime. Vajrayana Buddhists do not claim that Theravada or Mahayana practices are in any way invalid, only that they represent slower paths. It should also be noted that the goal of the Mahayana and Vajrayana is the attainment of Buddhahood, whereas the goal for Theravada practice is liberation from the cycle of rebirth in Nirvana.
First speed-up technique: Tantra
Vajrayana relies on various tantric techniques rooted in scriptures known as tantras, written in India. The most important aspect of the tantric path is to 'use the result as the Path'; which means that rather than placing full enlightenment as a goal far away in the future, one tries to identify with the enlightened body, speech and mind of a Buddha. The buddha-form which one can best relate to is called the yidam (Tibetan) or (Sanskrit: ishtadevata) or 'personal buddha-form'. In order to achieve this self-identification with a buddha-from, much symbolism and visualization is used in Buddhist tantric techniques.
Secrecy is an important cornerstone of tantric Buddhism, simply to avoid the practices from harming oneself and others without proper guidance. One should realise that it is not even allowed to explain the full symbolism and psychology of the practice to the un-initiated, so obviously, this leads to misunderstanding and dismissal. Tantric techniques may initially appear to consist of ritualistic nonsense; however, it should only be practiced on the basis of a thorough understanding of Buddhist philosophy and strictly following the traditions.
Tantric techniques include:
* repetition of special ritual phrases (mantras),
* use of various yoga techniques, including breath control (Pranayama), yantra and the use of special hand positions (mudras)
* use of an extensive vocabulary of visual aids, such as cosmic mandala diagrams which teach and map pathways to spiritual enlightenment
* the use of ritual objects such as the vajra and bell (ghanta), hand drum (damaru), and many other symbolic tools and musical instruments
* use of specialized rituals rooted in Vajrayana cosmology and beliefs
* importance of a guru-disciple relationship, for example by ritual 'empowerments' or 'initiations' wherein the student obtains permission to practice a particular tantra.
There is an aspect of sex in Buddhist tantra which is first and foremost intended as symbolic, although there is also an aspect of transforming one's sexual energy into a blissful consciousness which can then be directed towards achieving wisdom and enlightenment through the act of sexual intercourse. However, it cannot be stressed enough that this has very little to do with 'having sex' in the normal sense; instead it is about controlling one's sexual energies. Sexual symbolism is common in Vajrayana iconography, where it basically represents the marriage of wisdom and compassion or method.
It is from the tantra that Vajrayana Buddhism gets the alternative names of Mantrayana and Tantrayana. The word "Vajrayana" itself comes from vajra, a Sanskrit word which can mean "diamond", "indestructible" or "thunderbolt" and which also has the connotation of "reality". This gives rise to two more names for Vajrayana Buddhism: Diamond Vehicle, and Adamantine Vehicle (adamantine means "diamond-like"). The vajra (or dorje in Tibetan) is an important ritual object symbolizes compassion/method, while the bell symbolizes wisdom.
Second speed-up technique: Esoteric Transmission or Initiation
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 the secrecy itself is not important but only a side-effect of the reality that the techniques have no validity outside the teacher-student lineage. As these techniques are said to be highly effective, when not practiced properly, the practitioner can harm him/herself physically and mentally. In order to avoid these kind of dangers, the practice is kept 'secret' outside the teacher/student relationship. The esoteric aspects of Vajrayana Buddhism results in several more names for the school: Secret Buddhism, Esoteric Mahayana, and Esoteric Buddhism (the most common name in Japan).
The esoteric transmission framework can take varying forms. The Nyingma school of Tibetan Buddhism uses a method called dzogchen. Other Tibetan Kagyu schools and the Shingon school in Japan use an alternative method called mahamudra.
Relationship with Mahayana
While tantra and esoterism distinguish Vajrayana Buddhism, it is, from the Tibetan Buddhist point of view, nonetheless primarily a form of Mahayana Buddhism. 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 is not just for monks but for the laity too.
The Japanese Vajrayana teacher Kukai expressed a view contrary to this by making a clear distinction between Mahayana and Vajrayana. Kukai characterises the Mahayana in its entirety as exoteric, 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 priamrily a form of Mahayana Buddhism.
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.