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    Vajrayana

    [show]Part of a series on

    Tibetan Buddhism

    Japanese

    Buddhism

    SchoolsHosso Kegon Ritsu

    From Wikipedia, the free encyclopedia

    Vajrayna Buddhism (Devanagari: ; Oriya Tibetan: , rdo rje theg pa; Mongolian: , Ochirt Hlgn) is alsoknown as Tantric Buddhism, Tantrayna, Mantrayna, Secret

    Mantra, Esoteric Buddhism and the Diamond Vehicle. Vajrayana is a

    complex and multifaceted system of Buddhist thought and practice

    which evolved over several centuries. [1]

    According to Vajrayana scriptures Vajrayana refers to one of three

    vehicles or routes to enlightenment, the other two being the Hinayana

    and Mahayana.

    Its main scriptures are called Tantras.[1] A distinctive feature of Vajrayana

    Buddhism is ritual, which are Skillful Means (Upaya). They are being used as

    a substitute or alternative for the earlier abstract meditations.[2][3]

    Contents [hide]1 His tory of Vajrayana

    1.1 India

    1.1.1 Mythological origins

    1.1.2 Historical origins

    1.1.2.1 Mantrayana and Vajrayana

    1.1.2.2 Sahajayana and Kalachakrayana

    1.1.3 Despised classes

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    Tendai Shingon Pure Land

    Zen Nichiren

    FoundersSaich Kkai Hnen

    Shinran Dgen Eisai Ingen

    Nichiren

    Sacred textsAvatasaka Stra

    Lotus Stra Prajpramit Heart Stra

    Infinite Life Stra Mahvairocana Stra Vajraekhara Stra

    Glossary of

    Japanese Buddhism

    V T E

    1.2 China

    1.3 Tibet and other Himalayan kingdoms

    1.4 Japan

    1.5 Indonesian Archipelago

    1.6 Mongolia

    2 Schools of Vajrayana

    2.1 Tibetan Buddhism

    2.2 Nepalese Newar Buddhism

    2.3 Chinese Esoteric Buddhism

    2.4 Japan

    2.4.1 Shingon Buddhism

    2.4.2 Tendai Buddhis m

    2.4.3 Shugend

    3 Place within Buddhis t tradition

    3.1 Third turning of the wheel

    3.2 Sutrayana and Vajrayana

    3.3 Paramitayana and Vajrayana

    4 Philosophical background

    4.1 Two Truths Doctrine

    5 Characteristics of Vajrayana

    5.1 Goal

    5.2 Motivation

    5.3 Ritual5.4 Upaya

    5.5 Esoteric transm iss ion

    5.6 Vows and behaviour

    6 Tantra techniques

    6.1 Class ifications of tantra

    6.1.1 Fourfold division

    6.1.2 Outer and Inner Tantras

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    6.2 Annutara-yoga tantras

    6.2.1 Generation s tage

    6.2.2 Four purities

    6.2.3 Completion stage

    6.3 Deity yoga

    6.4 Guru yoga

    6.5 Death yoga

    7 Symbols and imagery7.1 The Vajra

    7.2 Imagery and ritual in deity yoga

    8 Vajrayana textual tradition

    8.1 Literary characteristics

    8.2 Dunhuang manuscriptss

    9 Academic study difficulties

    9.1 Terminology

    10 See also

    11 Notes

    12 References

    13 Web references

    14 Sources

    15 Further reading

    16 External links

    16.1 General

    16.2 Schools

    History of Vajrayana

    Although the first tantric Buddhist texts appeared in India in the 3rd century and continued to appear until

    the 12th century,[4] scholars such as Hirakawa Akira believe that the Vajrayana probably came into

    existence in the 6th or 7th century,[5] while the term Vajrayana first came into evidence in the 8th century.[1]

    mp e ng s

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    Suomi

    Svenska

    Tagalog

    Trke

    Ting Vit

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    Prior to the Vajrayana developed the Mantrayana, and after the Vajrayana the Sahajayana and

    Kalachakrayana developed.[6]

    India

    The period of Indian Vajrayana Buddhism has been classified as the fifth [5] or final[1] period of Indian

    Buddhism. The literature of Vajrayana is absent from the oldest Buddhist literature of the Pali Canon and

    the Agamas.

    Mythological origins

    In the Tibetan Buddhist tradition, it is claimed that the historical Shakyamuni Buddha taught tantra, but that

    since these are 'secret' teachings, confined to the guru/disciple relationship, they were generally written

    down long after the Buddha's other teachings, the Pali Canon and the Mahayana sutras. The Vajrayana

    tradition holds that its teachings were first expounded by the Buddha 16 years after his enlightenment.

    Historians have identified an early stage of Mantrayana beginning in the 4th century, and argue that

    assigning the teachings to the historical Buddha is "patently absurd".[7]

    According to some traditions Tantric Buddhism first developed in Uddiyana, a country which was divided

    into two kingdoms Sambaa and Lankapuri. Sambaa has been identified with Sambalpur and Lankapuri with

    Subarnapura (Sonepur).[w eb 1]Indrabhuti, the king of Sambalpur founded Vajrayana while his sister who

    was married to Prince (Yuvaraja) Jalendra of Lankapuri (Sonepur) founded Sahajayana.[8]

    Historical origins

    Mantrayana and Vajrayana

    Although the Vajrayana claims to be as ancient and authentic as any other Buddhist school, it may have

    grown up gradually in an environment with previously existing texts such as the mahasannipata and the

    ratnaketudharani.[9] The basic posit ion of Vajrayana is still the same as the early Buddhist position of not-

    self: there is nothing which is eternal. [10] The changes that took place agreed with the changing society of

    medieval India: the presentation has changed, the techniques of the way to enlightenment have changed,

    the outward appearance of Buddhism came to be dominated by ritualism and the array of Buddhas and

    Bodhisattvas and gods and goddesses.[10]

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    There are differing views as to where in the Indian sub-continent Vajrayana began. There are assumptions

    about the origin of Vajrayana in Bengal,[11]Uddiyana, located at Orissa or modern day Swat Valley in

    Pakistan.

    The earliest texts appeared around the early 4th century. Nalanda University in eastern 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.

    Only from 7th[7] or the beginning of the 8th century, tantric techniques and approaches increasingly

    dominated Buddhist practice in India. [4] From the 7th century onwards many popular religious elements of

    heterogeneous nature were incorporated into Mahayana Buddhism which finally resulted in the origin of

    Vajrayana, Kalachakrayana and Sahajayana Tantric Buddhism. These new Tantric cults of Buddhism

    introduced Mantra, Mudra and Mandala along with six tantric Abhicharas (practices) such as Marana

    (Death), Stambhana, Sammohana, Vidvesan, Uchchatana and Vajikarana. It revived primitive beliefs and

    practices a simpler and less formal approach to the personal god, a liberal and respectful attitude towards

    women and denial of caste system.

    [w eb 2][web 3]

    India would continue as the source of leading-edge Vajrayana practices up until the 11th century producing

    many renowned Mahasiddha.

    (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 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, particularlyaround Dharamsala.

    Sahajayana and Kalachakrayana

    The Vajrayana established the symbolic terminology and the liturgy that would characterize all forms of the

    tradition.[7]

    The Sahajayana developed in the eight century in Bengal. [12] It was dominated by long-haired, wandering

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    siddhas who openly challenged and ridiculed the Buddhist establishment. [7] It's most important text is the

    Dohakosa, written by Sarahapada.[12]

    The Kalachakrayana developed in the 10th century.[6] It is farthest removed from the earlier Buddhist

    traditions, and incorporates concepts of messianism and astrology not present elsewhere in Buddhist

    literature. [7]

    Despised classes

    The Tantric Buddhist sects made efforts to raise the dignity of the lowest of the low of the society to a

    higher plane. Many celebrated Vajrayana Acharyas like Saraha, Hadipa, Dombi, Heruka, Tantipa

    (Tantripda) and Luipda came from the so-called despised classes.

    The cult exerted a tremendous influence over the tribal and despised classes of people of Sambalpur and

    Bolangir region.

    It was in the 9th-10th century that there appeared seven famous Tantric maidens at Patna (Patnagarh)

    region which was then called Kunri-Pta. These maidens are popularly known as Sta Bhauni (Sevensisters), namely, Gyanadei Maluni, Luhakuti, Luhurui, Nitei Dhobani, Sukuti Chamarui, Patrapindhi

    Sabarui, Gangi Gaudui and sua Telui. They hailed from the castes which were considered as lower

    castes of the society and followers of Lakshminkara. Because of their miraculous power and feats they

    were later deified and worshiped by the locals. [13]

    China

    Main article: Chinese Buddhism

    Esoteric teachings followed the same route into northern Chinaas Buddhism itself, arriving via the Silk Road sometime during

    the first half of the 7th century, during the Tang Dynasty.

    Esoteric Mantranaya practices arrived from India just as

    Buddhism was reaching its zenith in China, and received

    sanction from the emperors of the Tang Dynasty. During this

    time, three great masters came from India to China:

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    Esoteric practices related to Cund haveremained popular in Chinese Buddhism and

    the Sinosphere.

    ubhakarasiha, Vajrabodhi, and Amoghavajra. These three

    masters brought the esoteric teachings to their height of

    popularity in China.[14] During this era, the two main source texts

    were the Mahvairocana Abhisabodhi Tantra, and the

    Tattvasagraha Tantra. Traditions in the Sinosphere still exist

    for these teachings, and they more or less share the same

    doctrines as Shingon, with many of its students themselves

    traveling to Japan to be given transmission at Mount Koya.

    Esoteric methods were naturally incorporated into Chinese

    Buddhism during the Tang Dynasty. ubhakarasiha's most eminent disciple, Master Yixing (Ch. ),

    was a member of the Zen school. In such a way, in Chinese Buddhism there was no major distinction

    between exoteric and esoteric practices, and the northern school of Zen Buddhism even became known for

    its esoteric practices of dhras and mantras.[15][16]

    During the Yuan Dynasty, the Mongol emperors made Esoteric Buddhism the official religion of China, and

    Tibetan lamas were given patronage at the court. [17] A common perception was that this patronage of lamascaused corrupt forms of tantra to become widespread. [17] When the Mongol Yuan Dynasty was overthrown

    and the Ming Dynasty was established, the Tibetan lamas were expelled from the court, and this form of

    Buddhism was denounced as not being an orthodox path. [17]

    In late imperial China, the early traditions of Esoteric Buddhism were still thriving in Buddhist communities.

    Robert Gimello has also observed that in these communities, the esoteric practices associated with Cund

    were extremely popular among both the populace and the elite.[18]

    Tibet and other Himalayan kingdoms

    Main article: Tibetan Buddhism

    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

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    Buddhism, namely Kadam, Kagyu, Sakya, and Geluk (the school of the Dalai Lama).

    Japan

    Main article:Japanese Buddhism

    During the Tang Dynasty in China, when esoteric Buddhist practices reached their peak, Japan was actively

    importing Buddhism, its texts and teachings, by sending monks on risky missions across the sea to stay

    in China for two years or more. Depending on where the monk stay and trained, they might bring esotericBuddhist material and training back to Japan, or not.

    In 804, monk Saicho came back from China with teachings from the Tiantai sect, but was also trained in

    esoteric lineages. When he later founded the Japanese Tendai sect, esoteric practices were integrated with

    the larger Tendai teachings, but Tendai is not an exclusively esoteric sect. Subsequent disciples of Saicho

    also returned from China in later years with further esoteric training, which helped to flesh out the lineage in

    Japan.

    On the same mission in 804, Emperor Kammu also sent monk Kkai to the Tang Dynasty capital at

    Chang'an (present-day Xi'an). Kkai absorbed the Vajrayana thinking from eminent Indian and Chinese

    Vajrayana teachers at the time, and synthesized a version of which he took back with him to Japan, where

    he founded the Shingon school of Buddhism, a school which continues to this day. Unlike Tendai, Shingon

    is a purely esoteric sect.

    Indonesian Archipelago

    The empire of Srivijaya in southeast Sumatra was already a center of Vajrayana learning when Dharma

    Master Yijing (Ch. ) resided there for six months in 671, long before Padmasambhava brought themethod to Tibet. In the 11th century, Atisha studied in Srivijaya under Serlingpa, an eminent Buddhist

    scholar and a prince of the Srivijayan ruling house.

    Through early economic relationships with the Srivijaya Empire, the Philippines came under the influence of

    Vajrayana. [citation needed] Vajrayana Buddhism also influenced the construction of Borobudur, a three-

    dimensional mandala, in central Java circa 800.

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    Young Monk in Shalu Monastery,Shigatse, Tibet

    Mongolia

    In the 13th century, the Tibetan Buddhist teachers of the Sakya

    school, led by Sakya Pandita Kunga Gyaltsen took part in a

    religious debate with Christians and Muslims before the

    Mongolian royal court. As a result the Mongolian Prince Godan

    adopted Tibetan Buddhism as his personal religion, although not

    requiring it of his subjects. Drogn Chgyal Phagpa, SakyaPandita's nephew, eventually converted Kublai Khan to

    Buddhism.

    Since the Khan conquered China and established the Yuan

    Dynasty which lasted from 1271 to 1368, this led to the renewal

    in China of the Tantric practices which had died out there many years earlier. Vajrayana practice declined in

    China and Mongolia with the fall of the Yuan Dynasty. Mongolia saw another revival of Vajrayana in the 17th

    century, with the establishment of ties between the Dalai Lama in Tibet and the Mongolian princedoms. This

    revived the historic pattern of the spiritual leaders of Tibet acting as priests to the rulers of the Mongolempire. Having survived suppression by the Communists, Buddhism in Mongolia is today primarily of the

    Gelug school of Tibetan Buddhism and is being re-invigorated following the fall of the Communist

    government.

    Schools of Vajrayana

    Although there is historical evidence for Vajrayana Buddhism in Southeast Asia and elsewhere (see History

    of Vajrayana below), today the Vajrayana exists primarily in the form of the two major sub-schools ofTibetan Buddhism and Esoteric Buddhism in Japan known as Shingon, with a handful of minor subschools

    utilising lesser amounts of esoteric or tantric materials.

    The distinct ion between traditions is not always rigid. For example, the tantra sections of the Tibetan

    Buddhist canon of texts sometimes include material not usually thought of as tantric outside the Tibetan

    Buddhist tradition, such as the Heart Sutra[19] and even versions of some material found in the Pali

    Canon.[20][a]

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    Tibetan Buddhism

    Main article: Tibetan Buddhism

    The Tibetan Buddhist schools, based on the lineages and textual traditions of the Kangyur and Tengyur of

    Tibet, are found 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, the Tuva Republic and Khabarovsk Krai. Tibetan Buddhism is also the main religion in Kalmykia.

    Vajrayana Buddhism was established in Tibet in the 8th century when ntarakita was brought to Tibet

    from India at the instigation of the Dharma King Trisong Detsen, some time before 767. He established the

    basis of what later came to be known as the Nyingma school. As a TantricMahasiddha Padmasambhava's

    contribution ensured that Tibetan Buddhism became part of the Vajrayana tradition. 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. Buddhist scholar Alexander Berzin refers to "the Mahayana and Vajrayana

    traditions of Tibetan Buddhism".[w eb 4] Training in the "common paths" of Sutra (including Lamrim) are said

    to be the foundation for the "uncommon path" of Vajrayana.[21]

    The Vajrayana techniques add 'skillfulmeans' to the general Mahayana teachings for advanced students. The 'skillful means' of the Vajrayana in

    Tibetan Buddhism refers to tantra techniques, Dzogchen (Tibetan; Sanskrit:maha-ati) and Mahamudra

    (Tibetan:Chagchen).

    Nepalese Newar Buddhism

    Main article: Newar Buddhism

    Newar Buddhism is practiced by Newars in Nepal. This is the only

    form of Vajrayana Buddhism in which the scriptures are written in

    Sanskrit. Its priests do not follow celibacy and are called

    Vajracharyas.

    Chinese Esoteric Buddhism

    Esoteric traditions in China are similar in teachings to the Japanese

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    Chinese use of the Siddha scriptfor the Pratisara Mantra. 927 CE.

    A Shingon shrine w ith

    Mahavairocana at the center of theshrine, and the Womb Realm andDiamond Realm mandalas.

    ,

    reduced, due in part of the persecution of Buddhists under Emperor

    Wuzong of Tang, nearly wiping out most of the Chinese Esoteric

    Buddhist lineage. In China and countries with large Chinese

    populations such as Taiwan, Malaysia and Singapore, Chinese Esoteric Buddhism is commonly referred as

    Tngm () "Tang Dynasty Secret Buddhism," or Hnchunmzng () "Secret Buddhism of the

    Han Transmission" (Hnm for short), or Dngm () "Eastern Secret Buddhism." In a more general

    sense, the Chinese term Mzng () "The Secret Way", is the most popular term used when referring toany form of Esoteric Buddhism. These traditions more or less share the same doctrines as the Shingon

    school, with many of its students themselves traveling to Japan to be given transmission at Mount Koya.

    According to Master Hsuan Hua, the most popular example of esoteric teachings st ill practiced in many

    Zen monasteries of East Asia, is the ragama Stra and its dhra (Sittapatroa Dhra), along

    with the Great Compassion Dharani (Nlakaha Dhran), with its 42 Hands and Eyes Mantras. [22]

    Japan

    Shingon Buddhism

    Main article: Shingon Buddhism

    The Shingon school is found in Japan and includes practices, known

    in Japan as Mikky, which are similar in concept to those in Tibetan

    Vajrayana Buddhism. The lineage for Shingon Buddhism differs from

    that of Tibetan Vajrayana, having emerged from India and Central

    Asia (via China) and is based on earlier versions of the Indian texts

    than the Tibetan lineage. Shingon shares material with Tibetan

    Buddhism-such as the esoteric sutras (called Tantras in Tibetan

    Buddhism) and mandalas but the actual practices are not related.

    The primary texts of Shingon Buddhism are the Mahavairocana

    Sutra and Vajrasekhara Sutra. The founder of Shingon Buddhism was Kukai, a Japanese monk who studied

    in China in the 9th century during the Tang Dynasty and brought back Vajrayana scriptures, techniques and

    mandalas then popular in China. The school mostly died out or was merged into other schools in China

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    Shugend practitioners in themountains of Kumano, Mie.

    towards the end of the Tang Dynasty but flourished in Japan. Shingon is one of the few remaining branches

    of Buddhism in the world that continues to use the siddham script of the Sanskrit language.

    Tendai Buddhism

    Main article: Tendai

    Although the Tendai school in China and Japan does employ some esoteric practices, these rituals came to

    be considered of equal importance with the exoteric teachings of the Lotus Sutra. By chanting mantras,

    maintaining mudras, or practicing certain forms of meditation, Tendai maintains that one is able to

    understand sense experiences as taught by the Buddha, have faith that one is innately an enlightened

    being, and that one can attain enlightenment within the current lifetime.

    Shugend

    Main article: Shugend

    Shugend was founded in 7th century Japan by the ascetic En no

    Gyja, based on the Queen's Peacocks Sutra. With its origins inthe solitary hijiriback in the 7th century, Shugend evolved as a sort

    of amalgamation between Esoteric Buddhism, Shinto and several

    other religious influences including Taoism. Buddhism and Shinto

    were amalgamated in the shinbutsu shg, and Kkai's syncretic

    view held wide sway up until the end of the Edo period, coexisting

    with Shinto elements within Shugend[23]

    In 1613 during the Edo period, the Tokugawa Shogunate issued a

    regulation obliging Shugend temples to belong to either Shingon or Tendai temples. During the Meiji

    Restoration, when Shinto was declared an independent state religion separate from Buddhism, Shugend

    was banned as a superstition not fit for a new, enlightened Japan. Some Shugend temples converted

    themselves into various officially approved Shint denominations. In modern times, Shugend is practiced

    mainly by Tendai and Shingon sects, retaining an influence on modern Japanese religion and culture.

    Place within Buddhist tradition

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    Various classifications are possible when distinguishing Vajrayana from the other Buddhist traditions.

    Third turning of the wheel

    Vajrayana can also be seen as the third of the three "turnings of the wheel of dharma": [7]

    1. In the first turning Shakyamuni Buddha taught the Four Noble Truths at Varanasi in the 5th century

    BC, which led to the founding of Buddhism and the later early Buddhist schools. Details of the first

    turning are described in the Dhammacakkapavattana Sutta. The oldest scriptures do not mentionany further turnings other than this first turning.

    2. The Mahayana tradition claims that there was a second turning in which the Perfection of Wisdom

    sutras were taught at Vulture's Peak, which led to the Mahayana schools. Generally, scholars

    conclude that the Mahayana scriptures (including the Perfection of Wisdom Sutras) were composed

    from the 1st century CE onwards.[b]

    3. According to the Vajrayana tradition, there was a third turning which took place at Dhanyakataka

    sixteen years after the Buddha's enlightenment. Some scholars have strongly denied that Vajrayana

    appeared at that time,[7] and placed it at a much later t ime. The first tantric (Vajrayana Buddhist)

    texts appeared in the 3rd century CE, and they continued to appear until the 12th century. [4]

    Sutrayana and Vajrayana

    Vajrayana can be distinguished from the Sutrayana. The Sutrayana is the method of perfecting good

    qualities, where the Vajrayna is the method of taking the intended outcome of Buddhahood as the path.

    Paramitayana and Vajrayana

    According to this schema, Indian Mahayana revealed two vehicles (yana) or methods for attaining

    enlightenment: the method of the perfections (Paramitayana) and the method of mantra (Mantrayana).[25]

    The Paramitayana consists of the six or tenparamitas, of which the scriptures say that it takes three

    incalculable aeons to lead one to Buddhahood. The tantra literature, however, claims that the Mantrayana

    leads one to Buddhahood in one single life. [25] According to the literature, the mantra is an easy path

    without the difficulties innate to the Paramitanaya.[25]Mantrayana is sometimes portrayed as a method for

    [25]

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    A Buddhist ceremony in Ladakh.

    those of inferior abilities.[25] However the practitioner of the mantra still has to adhere to the vows of the

    Bodhisattva.[25]

    Philosophical background

    Vajrayana is firmly grounded in Mahayana-philosophy, especially Madhyamaka.

    Two Truths DoctrineVajrayana subscribes to the two truths doctrine of conventional and ultimate truths, which is present in all

    Buddhist tenet systems.[26][27] The two truths doctrine is a central concept in the Vajrayana path of

    practice and is the philosophical basis for its methods. The two truths identifies conventional a.k.a. relative,

    and absolute a.k.a. nirvana. Conventional truth is the truth of consensus reality, common-sense notions of

    what does and does not exist. Ultimate truth is reality as viewed by an awakened, or enlightened mind.

    Characteristics of Vajrayana

    Goal

    The goal of spiritual practice within the Mahayana and Vajrayana

    traditions is to become a Buddha (i.e. attain complete

    enlightenment), whereas the goal for Theravada practice is

    specific to become an arahant (i.e. attain the enlightenment and

    liberation of nirvana).

    In the Sutrayana practice, a path of Mahayana, the "path of thecause" is taken, whereby a practitioner starts with his or her

    potential Buddha-nature and nurtures it to produce the fruit of

    Buddhahood. In the Vajrayana the "path of the fruit" is taken

    whereby the practitioner takes his or her innate Buddha-nature

    as the means of practice. The premise is that since we innately have an enlightened mind, practicing seeing

    the world in terms of ultimate truth can help us to attain our full Buddha-nature. [28]

    Experiencing ultimate truth is said to be the purpose of all the various tantric techniques practiced in the

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    Experiencing ultimate truth is said to be the purpose of all the various tantric techniques practiced in the

    Vajrayana. Apart from the advanced meditation practices such as Mahamudra and Dzogchen, which aim to

    experience the empty nature of the enlightened mind that can see ultimate truth, all practices are aimed in

    some way at purifying the impure perception of the practitioner to allow ultimate truth to be seen. These

    may be ngondro, or preliminary practices, or the more advanced techniques of the tantricsadhana.

    Motivation

    As with the Mahayana, motivation is a vital component of Vajrayana practice. The Bodhisattva-path is anintegral part of the Vajrayana, which teaches that all practices are to be undertaken with the motivation to

    achieve Buddhahood for the benefit of all sentient beings.

    Ritual

    The distinctive feature of Vajrayana Buddhism is ritual, which is used as a substitute or alternative for the

    earlier abstract meditations.[2][3] For Vajrayana Tibetan death rituals, seephowa.

    Upaya

    The Vajrayana is based on the concept of "sk ilful means" (Sanskrit: upaya) as formulated in Mahayana

    Buddhism. It is a system of lineages, whereby those who successfully receive an Empowerment (Tibetan

    Buddhism) or sometimes called initiation (permission to practice) are seen to share in the mindstream of

    the realisation of a particular skillful means of the vajra Master. In the Vajrayana these skilful means mainly

    relate to tantric, Mahamudra or Dzogchen practices. Vajrayana teaches that the Vajrayana techniques

    provide an accelerated path to enlightenment.[citation needed]

    Esoteric transmission

    Main article: Esoteric transmission

    Vajrayana Buddhism is esoteric, in the sense that the transmission of

    certain teachings only occurs directly from teacher to student during an

    initiation or empowerment 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

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    Three ritual implements: vajra,bell, and counting beads.

    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.[29] In order to engage in Vajrayana

    practice, a student should have received such an initiation or permission:

    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."[30]

    The teachings may also be considered "self-secret", meaning 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 simple sense

    of curiosity.[31][32]

    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.

    Vows and behaviour

    Main article: Samaya

    Practitioners of the Vajrayana need to abide by various tantric vows or samaya of behaviour. These areextensions of the rules of the Pratimoksha vows and Bodhisattva vows for the lower levels of tantra, and are

    taken during initiations into the empowerment for a particular Anuttarayoga tantra. The special tantric vows

    vary depending on the specific mandala practice for which the initiation is received, and also depending on

    the level of initiation.

    The Ngagpa/NgakmoYogis from the Nyingma school keep a special non-celibate ordination, they are

    practitioners and are considered neither lay nor monk or nun.

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    A tantric guru, or teacher, is expected to keep his or her samaya vows in the same way as his students.

    Proper conduct is considered especially necessary for a qualified Vajrayana guru. For example, the

    Ornament for the Essence of Manjushrikirti states:[33]

    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.

    Tantra techniques

    Main article: Tantra techniques (Vajrayana)

    Classifications of tantra

    The various Tantra-texts can be classified in various ways.

    Fourfold division

    The best-known classification is by the Gelug, Sakya, and Kagyu schools, the so-called Sarma or New

    Translation schools of Tibetan Buddhism. They divide the Tantras into four hierarchical categories:

    Kriyayoga, act ion tantra, which emphasizes ritual;

    Charyayoga, performance tantra, which emphasizes meditation;

    Yogatantra, yoga tantra;

    Anuttarayogatantra, highest yoga tantra, which is further divided into "mother", "father" and "non-dual"tantras.

    Outer and Inner Tantras

    A different division is used by the Nyingma or Ancient Translation school. Kriyayoga, Charyayoga and

    Yogatantra are called the Outer Tantras, while Anuttarayogatantra is divided into Three Inner Tantras, which

    correspond to the

    Mahayoga

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    Mahayoga

    Anuyoga

    Atiyoga, or Dzogchen. The practice of Atiyoga is further divided into three classes: Mental SemDe,

    Spatial LongDe, and Esoteric Instructional MenNgagDe.

    Annutara-yoga tantras

    In the highest c lass of tantra, two stages of practice are distinguished. Details of these practices are

    normally only explained to practitioners by their teachers after receiving an initiation or 'permission topractice'.

    In some Buddhist tantras, both stages can be practiced simultaneously, whereas in others, one first

    actualizes the generation stage before continuing with the completion stage practices.

    Generation stage

    Main article: Generation s tage

    In the first stage of generation, one engages in deity yoga. One practices oneself in the identification withthe meditational Buddha or deity (yidam) by visualisations, until one can meditate single-pointedly on 'being'

    the deity.[c]

    Four purities

    In the generation stage of Deity Yoga, the practitioner visualizes the "Four Purities" (Tibetan: yongs su dag

    pa bzhi;yongs dag bzhi)[w eb 5] which define the principal Tantric methodology of Deity Yoga that

    distinguishes it from the rest of Buddhism:[34]

    1. Seeing one's body as the body of the deity

    2. Seeing one's environment as the pure land or mandala of the deity

    3. Perceiving one's enjoyments as bliss of the deity, free from attachment

    4. Performing one's actions only for the benefit of others (bodhichitta motivation, altruism)[w eb 6]

    Completion stage

    Main article: Completion stage

    In the next stage of completion the practitioner can use either the path of method (thabs lam) or the path of

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    Hevajra and Nairtmy,surrounded by a retinue ofeight kins. Marpatransmission.

    In the next stage of completion, the practitioner can use either thepath of method (thabs lam) or thepath of

    liberation ('grol lam).[35]

    At the the path of method the practitioner engages in Kundalini yoga practices. These involve the subtle

    energy system of the body of thechakras and the energy channels. The "wind energy" is directed and

    dissolved into the heart chakra, where-after the Mahamudra remains[36], and the practitioner is physically

    and mentally transformed.

    At the path of liberation the practitioner applies mindfulness[37], a preparatory practice for Mahamudra orDzogchen, to realize the inherent emptiness of every-'thing' that exists.[38]

    Deity yoga

    Main article: Ia-devat

    Deity yoga (Tibetan: lha'i rnal 'byor; Sanskrit: Devata) is the fundamental

    Vajrayana practice. It is a sadhana in which practitioners visualize

    themselves as a deity oryidam. Deity Yoga brings the meditator to the

    experience of being one with the deity:

    Deity Yoga employs highly refined techniques of creative imagination,

    visualisation, and photism in order to self-identify with the divine form

    and qualities of a particular deity as the union of method or skilful

    means and wisdom. As His Holiness the Dalai Lama says, "In brief,

    the body of a Buddha is attained through meditating on it".[39]

    By visualizing oneself and one's environment entirely as a projection of mind,it helps the practitioner to become familiar with the mind's ability and habit of

    projecting conceptual layers over all experience. This experience undermines

    a habitual belief that views of reality and self are solid and fixed. Deity yoga

    enables the practitioner to release, or 'purify' him or herself from spiritual

    obscurations (Sanskrit: klesha) and to practice compassion and wisdom simultaneously.

    Recent studies indicate that Deity yoga yields quantifiable improvements in the practitioner's ability to

    process visuospatial information specifically those involved in working visuospatial memory [40]

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    process visuospatial information, specifically those involved in working visuospatial memory.

    Guru yoga

    Guru yoga (or teacher practice) (Tibetan: bla ma'i rnal 'byor)[41] is a tantric devotional process whereby the

    practitioners unite their mindstream with the mindstream of the guru.

    The guru is engaged as yidam, as a nirmanakaya manifestation of a Buddha. The process of guru yoga

    might entail visualization of an entire lineage of masters (refuge tree) as an invocation of the lineage. It

    usually involves visualization of the guru above or in front of the practitioner. Guru yoga may entail a liturgy

    or mantra such as the Prayer in Seven Lines. (Tibetan: tshig bdun gsol 'debs)[42]

    The Guru or spiritual teacher is essential as a guide during tantric practice, as 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 Three Jewels of Buddha, Dharma and Sangha thus: "The Guru is Buddha, the Guru

    is Dharma, the Guru is also Sangha"[43] to reflect their importance for the disciple. The guru is considered

    even more compassionate and more potent than the Buddha because we can have a direct relationship with

    the guru. The guru therefore appears with theyidam and dakiniin the Three Roots refuge formulation of thethree factors essential for tantric attainments.

    Death yoga

    Main article: Bardo

    According to the Vajrayana tradition,[44] at certain times the bodymind[45] is in a very subtle state which

    can be used by advanced practitioners to transform the mindstream. Such liminal times are known in

    Tibetan Buddhism as Bardo states and include such transitional states as during meditation, dreaming, sexand death.

    Death yoga, or "bringing the three bodies into the path of death, intermediate state (bardo) and rebirth"[46],

    helps to prepare the practitioner for what they need to do at the time of death. Although it is sometimes

    called "death yoga," it is mainly practiced during life, in meditation. It can be practiced first according to

    generation stage, and then according to completion stage. The accumulation of meditative practice 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 subtle state (clear light) that can open the mind to enlightenment if it is

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    ( g ) p g

    skilfully used to meditate on emptiness (shunyata). During completion stage meditation it is possible to

    manifest a similar clear light mind and to use it to meditate on emptiness. This meditation causes dualistic

    appearances to subside into emptiness and enables the practitioner to destroy their ignorance and the

    imprints of ignorance that are the obstructions to omniscience. 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 anadvanced 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 the non-Tantric meditation on impermanence and death, which

    is a common practice within Buddhist traditions used to overcome desirous attachment.

    Another Tibetan ritual practice related to death is phowa (transference of one's consciousness), which can

    be done by oneself at the moment of death or by ritual specialists, phowa-lamas, on behalf of the dead. For

    theAnuttarayoga Tantras (Tib. rnal-byor bla-med-kyi-rgyud), transferring ones consciousness constitutesone of the two ways to separate the coarse and subtle bodies through meditation. Daniel Cozort explains

    that pho-ba (phowa) merely separates the coarse and subtle bodies without leading to the attainment of an

    illusory body (Tib. sgyu-lus). On the other hand, during the perfection type meditation, known as the final

    mental isolation (Tibetan: sems-dben) because it necessitates the presence of an actual consort (Tib. las-

    rgya), the winds are totally dissolved in the indestructible drop and the fundamental wind naturally rises

    into an illusory body[47]

    Symbols and imageryThe Vajrayana uses a rich variety of symbols and images.

    The Vajra

    The Sanskrit term "vajra" denoted the thunderbolt, a legendary weapon and divine attribute that was made

    from an adamantine, or indestructible, substance and which could therefore pierce and penetrate any

    obstacle or obfuscation. It is the weapon of choice of Indra, the King of the Devas in Hinduism. As a

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    Kalachakra, sand mandala.

    secondary meaning, "vajra" refers to this indestructible substance, and so is sometimes translated as

    "adamantine" or "diamond"[citation needed]. So the Vajrayana is sometimes rendered in English as "The

    Adamantine Vehicle" or "The Diamond Vehicle".

    A vajra is also a scepter-like ritual object (Tibetan: dorje), which has a sphere (and sometimes a gankyil)at its centre, and a variable number of spokes, 3, 5 or 9 at each end (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 as well as great bliss and the bell stands forwisdom,specifically thewisdom realizing emptiness.

    Imagery and ritual in deity yoga

    Representations of the deity, such as a statues (murti), paintings (thangka),

    or mandala, are often employed as an aid to visualization, in Deity yoga.

    Mandalas are sacred enclosures, sacred architecture that house and contain

    the uncontainable essence of ayidam. In the book The World of Tibetan

    Buddhism, the Dalai Lama describes mandalas thus: "This is the celestial

    mansion, the pure residence of the deity."

    All ritual in Vajrayana practice can be seen as aiding in this process of

    visualization and identification. The practitioner can use various hand

    implements such as a vajra, bell, hand-drum (damaru) or a ritual dagger

    (phurba), but also ritual hand gestures (mudras) can be made, special

    chanting techniques can be used, and in elaborate offering rituals or

    initiations, many more ritual implements and tools are used, each with anelaborate symbolic meaning to create a special environment for practice.

    Vajrayana has thus become a major inspiration in traditional Tibetan art.

    Vajrayana textual tradition

    The Vajrayana tradition has dedeveloped an extended body of texts:

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    harmfully misusing the practices. A method to keep this secrecy is that tantric initiation is required from a

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    Master before any instructions can be received about the actual practice. During the initiation procedure in

    the highest class of tantra (such as the Kalachakra), students must take the tantric vows which commit

    them to such secrecy.[w eb 8] "Explaining general tantra theory in a scholarly manner, not sufficient for

    practice, is likewise not a root downfall. Nevertheless, it weakens the effectiveness of our tantric practice."[w eb 9]

    Terminology

    The terminology associated with Vajrayana Buddhism can be confusing. Most of the terms originated in the

    Pali language of tantric Indian Buddhism and may have passed through other cultures, notably those of

    Japan and Tibet, before translation for the modern reader. Further complications arise as seemingly

    equivalent terms can have subtle variations in use and meaning according to context, the time and place of

    use. A third problem is that the Vajrayana texts employ the tantric tradition of the twilight language, a

    means of instruction that is deliberately coded. These obscure teaching methods relying on symbolism as

    well as synonym, metaphor andword association add to the difficulties faced by those attempting to

    understand Vajrayana Buddhism:In the Vajrayana tradition, now preserved mainly in Tibetan lineages, it has long been

    recognized that certain important teachings are expressed in a form of secret symbolic

    language known as sadhy-bh, 'Twilight Language'. Mudrs and mantras, maalas and

    cakras, those mysterious devices and diagrams that were so much in vogue in the pseudo-

    Buddhist hippie culture of the 1960s, were all examples of Twilight Language [...] [51]

    The term Tantric Buddhism was not one originally used by those who practiced it. As scholar Isabelle

    Onians explains:

    "Tantric Buddhism" [...] is not the transcription of a native term, but a rather modern coinage,

    if not totally occidental. For the equivalent Sanskrit tntrika is found, but not in Buddhist texts.

    Tntrika is a term denoting someone who follows the teachings of scriptures known as

    Tantras, but only in Saivism, not Buddhism [... ] Tantric Buddhism is a name for a

    phenomenon which calls itself, in Sanskrit, Mantranaya, Vajrayna, Mantrayna or

    Mantramahyna (and apparently never Tantrayna). Its practitioners are known as mantrins,

    yogis, or sdhakas. Thus, our use of the anglicised adjective Tantric for the Buddhist religion

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    taught in Tantras is not native to the tradition, but is a borrowed term which serves its

    purpose.[52]

    See also

    Buddhism in Bhutan

    Buddhism in RussiaBuddhism in Nepal

    Newar Buddhism

    Gyuto Order

    Tibetan Buddhist teachers (category)

    Notes

    a. ^ Skilling, Mahasutras, volume I, parts I & II, 1997, Pali Text Society, page 78, speaks of the tantra divisionsof some editions of the Kangyur as including Sravakayana, Mahayana and Vajrayana texts

    b. ^Large numbers of Mahayana sutras were being composed in the period between the beginning o f the

    common era and the fifth century.[24]

    c. ^ A comparison may be made with the "Role theory" of Hjalmar Sundn, which describes how identification

    with a relig ious figure can lead to conversion. See (in Dutch) N. Hijweege (1994, Bekering in de

    gereformeerde gezindte, which describes how the story of Paulus conversion on the road to Damascus

    serves as an example of the "ideal-conversion" in orthodox Protestant churches.

    References1. ^ abcdMacmillan Publishing 2004, p. 875-876.

    2. ^ abWarder 1999, p. 466.

    3. ^ abHawkins 1999, p. 24.

    4. ^ abcWilliams 2000, p. 194.

    5. ^ abcAkira 1993, p. 9.

    6. ^ abSchumann 1974.b d f

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    7. ^ abcdefgKitagawa 2002, p. 80.

    8. ^Datta 2006.

    9. ^Warder 1999, p. 459-461.

    10. ^ abWarder 1999, p. 477.

    11. ^Banerjee 1977.

    12. ^ abSchumann & 1974 163.

    13. ^Mishra 2011.14. ^ Baruah, Bibbhuti (2008) Buddhist Sects and Sectarianism: p. 170

    15. ^ Sharf, Robert (2001) Coming to Terms With Chinese Buddhism: A Reading of the Treasure Store Treatise:

    p. 268

    16. ^ Faure, Bernard (1997) The Will to Orthodoxy: A Critical Genealogy of Northern Chan Buddhism: p. 85

    17. ^ abc Nan Huaijin. Basic Buddhism: Exploring Buddhism and Zen. York Beach: Samuel Weiser. 1997. p.

    99.

    18. ^ Jiang, Wu (2008). Enlightenment in Dispute: The Reinvention of Chan Buddhism in Seventeenth-Century

    China: p. 146

    19. ^ Conze, The Prajnaparamita Literature

    20. ^ Peter Skilling, Mahasutras, volume I, 1994, Pali Text Society[1] , Lancaster, page xxiv

    21. ^Tantric Grounds and Paths: How to Enter, Progress on, and Complete the Vajrayana Path, page 1, Tharpa

    Publications (1994) ISBN 978-0-948006-33-3

    22. ^Hua 2003, p. 68-71.

    23. ^ Miyake, Hitoshi. Shugendo in History. pp4552.

    24. ^Macmillan Publishing 2004, p. 494.

    25. ^ abcdeMacmillan Publishing 2004, p. 875.

    26. ^ Williams, Paul. Buddhism: Critical Concepts in Religious Studies, p. 315. Routledge, 2006. ISBN 0-415-33226-5

    27. ^ Berzin, Alexander (2007). The Two Truths in Vaibhashika and Sautrantika. March 2001; revised September

    2002 and July 2006. Source: Berzin Archives: Two Truths (accessed: January 2, 2008).

    28. ^ Palmo, Tenzin (2002). Reflections on a Mountain Lake:Teachings on Practical Buddhism. Snow Lion

    Publications. pp. 2245. ISBN1-55939-175-8.

    29. ^ Dhammasaavaka. The Buddhism Primer: An Introduction to Buddhism, p. 79. ISBN 1-4116-