Things to know about Tantric Buddhism
Tantra is one of the sects of Buddhism, originating from India around the 7th century, and then spread to China, Japan… and especially strongly developed in Tibet. In Tibet, Tantric Buddhism is also known as Vajrayana Buddhism.
Vajrayana is considered as a steep straight path to the top of a mountain; that both speaks of transcendence, and at the same time speaks of the difficulty and danger of the path, the way of tantric practice. In the Mahayana sutras, there are many sutras interwoven with mantras and dharani as to develop the profound meaning of the spiritual attainments or the will of the Buddhas and Bodhisattvas; perhaps this is the basis for tantric development later.
The history of tantric development has sometimes had tendencies to deviate from the trajectory towards liberation according to the Buddhist ideal. Because there is a manifestation in favor of sorcery, black magic … making the prestige of Tantric Buddhism seriously hurt. Today, the efforts of the great Tibetan masters to spread Tantra or Vajrayana have clarified the true meaning of this school. Vajrayana is a special path of liberation of Development Buddhism.
The Origin of Tantric Buddhism
Tantric Buddhism was established in the 7th century in South India with the appearance of the Mahavairocana sutra. This is the basic sutra of Tantra. In India, the period when Tantricism flourished most was during the Pàla dynasties (750-1150) in Bengal. King Dharmapala (7th century), who fervently supported the construction of Vikramasilà Monastery, as a center for the spread of Tantric Buddhism.
Nagarjuna (Nagarjuna, 600-650) is considered the Patriarch of Tantric Buddhism. He belonged to the Brahmin lineage, was ordained in Nalanda, then went to Vajrasattva for 12 years to attain the fruit of Mahamudra (Mahamudràsiddhi). According to legend, he once met a shepherd child who helped him cross a river; In return, He performed miracles to help the child become king. The image of him has a snake wrapped around his head. Tibetan Buddhism believes that Nagarjuna (7th century) and the scholar Nagarjuna (2nd century) are one, that is, Nagarjuna reincarnates again.
He had a Dharma disciple named Nagabodhi.
Nagabodhi is Nagarjuna’s successor. He was of Brahmin descent, but often stole, when Nagarjuna was staying at Suvarna Vihara, Nagarjuna came to watch and saw Nagabodhi eating from a golden bowl, so he had the idea to steal the bowl. Mr. Nagarjuna knew the mind of Nagabodhi, and immediately threw the bowl to him. He was surprised and impressed, so he asked to follow and study. Mr. Nagarjuna performed the empowerment for him to initiate. After 12 years of cultivation, he was enlightenment.
Indian tantra was initiated and spread by high monks such as Nagarjuna, Nagabodhi, Vajrabodhi, Subha Karasimha… In terms of doctrine and practice, it is divided into two sects of Mantrayana and Vajrayana, based on the ideas of the two Mahavairocana and Vajrayana sutra.
Through China, the two streams confluence at 一行 (683 – 727), the Chinese tantric path that synthesizes theory and practice. Tantra flourished and had a lot of influence on Chinese art and culture, supported by the emperors, so it was very prosperous. Tantric Buddhism was introduced into Tibet in the 8th century by Padmasambhava, an Indian, who lived at the same time as the Tibetan king Yat-Tan-San (755-797). He went to Tibet, spread tantra and founded the Nyingma school (Nuyingmapa), one of the four great schools of Tibetan tantra. He is considered as the reincarnated Shakyamuni Buddha, capable of conquering demons, natural disasters and sects. He built the monastery of Samye in 775 and wrote many important works such as the Book of the Dead… He is the Patriarch of Tibetan Buddhism.
The lineage of Tibetan Tantra is unclear and very complex; Among the outstanding masters who contributed to the flourishing and shining of Tibetan Buddhism after Padmasambhava were Dipankarasrijanàna (Atisha, 982-1054), in the 10th century, an East Indian, was invited to Tibet and live stayed there for 12 years, contributing a lot to Tibetan Buddhism in general and Tibetan Tantra in particular.
He founded the Kadampa (Camdan) school that greatly influenced Tibetan Buddhism, wrote Bodhidharma essays, especially the work of arranging the system of Tibetan Buddhist scriptures, taking the philosophy of Emptiness and Mind Only thought for Tibetan Buddhism, that greatly influenced Tibetan tantric ideologies.
The Core Teachings of Tantric Buddhism
Philosophically, Vajrayana Buddhism embodies the ideas of both the Yogachara schools, which emphasize concentration of the mind, and the Madhyamika philosophy, which undermines any attempt to posit a similar principle for the last. Tantric Buddhism tries to recapture the enlightened experience of Buddha Shakyamuni.
Tantric Buddhism embodies both the teaching and meditation practices of Theravada monks, as well as the teaching of Emptiness of all that is distinct from Mahayana philosophy.
The word “tantra” is used in many Asian spiritual traditions to refer to many different things. Very broadly, it refers to the use of ritual actions or secrets to impart spiritual energy. In particular, in various ways, tantra uses lust and desire as a means of spiritual practice.
Three pillars characterize tantric practice, each of which has overt ritual meanings, inner psychological meanings, and also secret transcendental meanings:
1- Mandala
Deriving from the thought of the two Mahavairocana and Vajradhara Sutra, Tantric Buddhism establishes two Mandala: Garbhadhatu Mandala and Vajradhatu Mandala.
Mandala, Chinese translation is full rotation, meaning full circle. This is the symbol of the universe and the power in the universe represented by drawings. The mandala, philosophically, is the unifying basis of the phenomenal world and the ontological world, which is the object of meditation. In the practical sense, the mandala is an earthen platform for the practitioner to display offerings for rituals, prayers, and cultivation.
Garbhadhatu mandala is a passive spiritual element, which also means only for the universe in terms of static, rational nature. The effect of reason is like a mother’s womb containing a child, from which all merits are born from the viscera of the womb. Vajradhatu mandala is the impact factor, representing the perfect wisdom, also known as the wisdom of water perception. The vajra world is the inner wisdom of the Buddha. The Secret Tripitaka says: “Garbhadhatu is the logic, Vajradhatu is the wisdom”. Thus, Garbhadhatu represents the essence of the Buddha nature of all beings and Vajradhatu symbolizes perfect wisdom. From the Garbhadhatu, the Vajradhatu is born according to the causal process. The union of Vajradhatu and Garbhadhatu is the ultimate realization.
Vairocana Buddha is the ultimate symbol of unity, the universe is the perfect union. Therefore, Vairocana is the body of the universe. Tantra on this basis holds that the universe body is the dharmakaya and the dharmakaya manifests itself in all existence, the reason why we don’t see it is because the mind is confused, we only see the world as unsettled and miserable because short on wisdom; vajra wisdom has the function of breaking down all dharma obstacles.
There are four types of main mandala:
Maha mandala: converging circle of Buddhas and Bodhisattvas, presented in drawings or sculptures. This mandala symbolizes the Buddha’s self and the relationship between the Buddha himself and the whole universe, so it is called Great.
Samaya mandala: circle of assemblies with dharma objects in hand depending on the vows of each person. Samaya translates as oath, that is, the tendency and ability to manifest the birth of each Buddha and Bodhisattva.
Dharma mandala: is the mandala of the text that explains the truth. All the Buddha’s teachings, the mantras of the Buddha and Bodhisattvas are included in it.
Karma mandala: is a sculptural mandala expressing the movements and actions of Buddha and Bodhisattva. In short, the Maha mandala is the totality of the Dharma Realm, the Buddha’s own body; the Dharma that Buddhas and Bodhisattvas preach is called the Dharma mandala; The weapons that the deities hold in their hands are the samadhi mandala and the images of the deities are called Samaya mandala. These four mandalas represent the sacred power of the Three Secrets: body, speech, and mind secret.
Above are the four mandalas of the Buddhas and Bodhisattvas; besides, all species, all phenomena have their 4 mandalas. It is important to note that the four mandalas are not independent, they are interdependent, and although Buddhas and Bodhisattvas have their own mandalas, they are not separate from all the mandalas of the Dharma Realm.
Therefore, Buddha and sentient beings are one, sharing the same nature as six great elements: Earth, Water, Fire, Wind, Void and Consciousness. The difference between Buddha and sentient beings is that the Buddha is awake and sentient beings are confused.
2. Mantra
Mantras are a number of syllables that contain the power of the universe or represent some aspect of Buddha. Mantra is the mantra, which is repeated many times in the practice sessions.
Defining mantras, Lama Govinda said: “mantra is a tool for contemplation, a manifestation that gives rise to a mental image. The resounding spell invokes its content in the immediate reality directly. Mantras are powers, not merely opinions that the mind can avoid or argue with.”
Mantras are also called Dharani, those are mantras with supernatural power, usually dharani are longer than mantras. Dharani is the manifestation of the realized aspect of a Buddha or a bodhisattva seen in meditation, symbolizing the image and content of that attainment, which is stored and readily available when recalling them. The dharani function is no different from the mantra. On the other hand, the effect of mantra or dharani is seen as a means to attain meditation.
One thing to be clear is that the form of the mantra or the way it is read is not meant to make us free from suffering or unhappiness or eliminate karma; It is only through purity and sincerity that we can be saved.
The practice and recitation of mantras is one of the three aspects of intimacy, password and mind secret. Reading the mantra is the password. Mantras are often read by many Buddhists, typically the mantra “Om Mani Padme Hum” which is considered by Avalokiteshvara Bodhisattva.
Mantras is not a dead recipe, nor are sound waves acting on the metaphysical world to invoke cosmic energy. Mantra is a tool to represent the spirit, psychological attitude, knowledge, will and sincerity are the important factors to turn the mantra into a power or invite other transcendental powers. Furthermore, mantras are powerful only to those who have experienced the experience of receiving and practicing wisdom under the guidance of a guru.
In short, mantras are one of the means practiced by Tantric for spiritual purification and attainment of meditation, and ultimately, union and identification with all beings. The mantra is considered “secret” because it demonstrates the intimate relationship within the phenomena, especially the connection between matter and spirit.
Mantras are true words, the meaning of mantras can only be understood by the Buddhas. Mantras are due to the Buddha’s mind, due to the compassion of the Buddhas. The mantra of the Buddhas is a secret that only Buddhas and Buddhas know each other, the Saints cannot achieve.
The inexplicable mantra is because the mantra is perfect, explaining in words will become one-sided, losing the mantra’s divine power.
The function of the mantra varies, depending on the person transmitting the mantra and also depending on the mind of the practitioner. The experience and results will be revealed after practicing.
3. Three Secrets
As mentioned, Three Secrets is body, speech and mind secret. According to Buddhist Tantra, in order to achieve the ability to manipulate cosmic energy or spiritual energy, it is necessary to practice proper rituals including all three areas of body, speech and mind.
The body acting through gestures, especially those of the hands (Mudra), performed according to the mantra will create a suitable spiritual attitude on one point. Mouth reading of mantras, symbolic sounds are sacred phenomena that make the practitioner’s inner vibrations. The mind visualizes the mandala, forming a unified whole to enter the Buddha’s Three Secrets. The Tathagata’s Three Secrets are of equal nature, unlimited, present throughout the Dharma Realm, or in other words: all forms are intimate, all sounds are secret, all reasons are secret thoughts.
As mentioned, Dharmakaya and the cosmic body are one so the view of intimacy in Tantric Buddhism is based on Hoa Nghiem’s idea of co-dependence and co-arising. The existence of the body is not simply an independent being, but has close relationships with the outside world, or in other words with the non-body.
Similarly in the Central Sutra, the Buddha taught contemplation of the aggregates of form, including internal and external forms, coarseness, superiority, and near and far, all non-existent (no-self). The mystery or secret of the body is the mystery of the selfless body.
Similar to the body, in terms of speech, all sounds are secret speech. The world we live in is a world represented by language, everything has a name, everything is conceptualized through linguistic signs, everything is perceived and explained through letters and words.
Language moves dynamically to reveal the mystery within, which is the power of sound. Tantra holds that the world is made up of 14 vowels and 33 consonants. Entering reality through the language of sound is a special way of Tantra. The secret mind is the direct perception of the mind. It is the mind that is pure, unaffected by knowledge, not the mind that thinks with an object. The simple intact mind directly perceives the reality of no-self, which is perceived through many different aspects. The world of mind is one, Yogācārin is called the world of true nature. The mind perceives directly what is happening.
Practice Methods of Tantric Buddhism
Like other sects in Buddhism, the practice of Tantra consists of two aspects: The Form and Non-Form. Form is all the practices such as chanting mantras, making seals, making offerings, making lutes, etc. .. all those practices must follow a certain pattern, but cannot use their own ideas to do so. Non-form are all the profound and mysterious meanings that the Buddhas and Bodhisattvas have drawn in the form to teach us.
Buddhist must study and practice both of these aspects, not leaving either side. If you do not study Form, you will not understand the meaning of Non-Form to do it right. Without learning Non-Form, it’s all just empty words. Form can be learned from the sutra. As for Non-Form, it must be teaching by the teachers of Tantra (Guru). In addition to the daily practice, the main practice of the tantric practitioner is the Three Secrets. The Three Secrets is a mystical practice based on body, speech and mind.
Conclusion
What is presented about Tantric Buddhist above is only a rough outline, but the secret meaning and method of tantra practice of Tantra is extremely complex, requiring extensive study and serious practice may only have an accurate and complete view.
The philosophy of Tantric Buddhism is the philosophy of Prajnāpāramità, the teachings of Avataṃsakasūtra and Yogācārin. The combination of transcendental teachings with the form of Mudra, Mantras and Mandala… is a special combination. The universe, the world, people, things… all carry a sacred value for a tantric practitioner.
At a glance the symbols and sadhanas of Tantra may seem primitive or superstitious, but it is the mental attitude expressed through the sadhana that reveals the relationship between spirit and matter, between man and the universe with infinite energies.
Tantric symbols are easily misunderstood and criticized, but when we dive deep into the sea of mind, we discover their effect and meaning, they are means of expressing deep spiritual experiences the best of the practitioner.
The philosophy and practice of Tantra is basically still built according to the Precept-Concentration-Wisdom process like all other Buddhist practice lines. It is closely related to Theravada and Mahayana teachings. The difference of Tantra is in the means to enter reality (Emptiness, Not-self), which is the occult means.
The development of Buddhism created many different sects and different methods of practice; If there is a means, then it is “multi-door”, so any means that lead to faith, remove inner obstacles, and help the mind to realize ultimate liberation are used: Tantra is one of the those means.
