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The Vajrayāna is a form of Bouddhisme esoteric, also named “Buddhism tantric”, whose comprehension requires the control of the Mahāyāna and the Hīnayāna. It contains elements which connect it with the Hindouisme and particularly with the Shivaïsme cachemirien. In Tibet, Vajrayāna and the Bön, local religion, are them also influenced reciprocally.

Its name Sanskrit means “vehicle”, yāna , of Vajra , i.e. at the same time of “diamond”, indestructible and shining like ultimate reality, and of “the lightning”, destroying of ignorance, and sees of a speed fulgurating . One calls also this vehicle mantrayāna and tantrayāna , since it calls upon the Mantra S and Tantra S; one thus finds also the name guhyayāna “vehicle secret” esoteric, translated into Chinese by mìzōng 密宗 and into Japanese by Mikkyo.

It appears the hindouism tantric parallel to. The first texts date from the 4th century. It was already well developed with the neighborhoods of the 7th century in the north of India, particularly in the states of Orissa and the Bihar.

It is especially practiced nowadays in the Himalayan area (Tibet, Nepal, Sikkim, Bhutan, western borders and of the north of the China and north of the India). It is the form of Buddhism which characterizes more Buddhism Tibetan. One also finds it in Mongolia and in some areas of the Fédération of Russia (Oblasts of Love and Tchita, Républiques of Touva, Bouriatie and Kalmoukie, Krai of Khabarovsk), like in Japan (Shingon and Tendai). It would be the form of Buddhism generally chosen by theAsian ones, in front of the Zen. Although different from origin, the Bonpo Tibetan is almost in all connections a vajrayāna not-Buddhist.

Basic principles

According to the Tibetans, the Vajrayāna was taught by the Sakyamuni Buddha which gave three types of spiritual instructions aiming at releasing the sensitive beings of the suffering and with conduirent to highest perfection of the spirit: awakening. This action is usually known under the expression " to turn the Wheel of Dharma". The Teaching of the " First Tower of the Wheel of Dharma" , " Four Noble Truths " , given to the Park of the Deer with Sarnath, is the heart of the Hinayana. The Teaching of the " Second round of the Wheel of Dharma" given to the Peak of the Vultures with Rajagriha (current Rajgir), had milked with the " Perfection of Sagesse" (Sanskrit Prajnaparamita) describing the true nature of reality without autonomous existence, vacuity (Shunyata), in the context of the way of a Bodhisattva; it is the heart of the Mahāyāna. To dissipate connect it contradiction between the " Four Noble Vérités" who suggest that the phenomena have an independent existence and the " Perfection of Sagesse" who shows that these same phenomena have an interdependent existence, the Buddha turned the Wheel of Dharma third once, giving a new explanation of the way towards the Awakening. It distinguishes in particular the lesson on reality ultimate and relative, which was given by the Buddha according to the capacity of comprehension of its audience. This Teaching relates to the nature of the spirit: far from being pure nothing, this absence of intrinsic reality is dynamic, luminous and wise, it constitutes the natural of Buddha present in all the beings. Beyond any concept of existence and non-existence, it is the union of wisdom and the compassion. The Teaching of the " Third Tower of the Wheel of Dharma" connect the Sutra S and the Tantra S. the way of the Transformation of Tantras recommends the use of méditatives and yogic methods. The practice of the Vajrayāna required to have received instructions of a LAMA, bus of the erroneous visions can develop.

Vajrayāna lies within the Buddhist and philosophical scope Mahâyâna and requires a good comprehension of the compassion and vacuity, shunyata. In Mahâyâna, the practitioners, in addition to the wish of individual release, do that to help others on the way of the Awakening. It is the wish of Bodhicitta, the Spirit of Awakening. This fundamental engagement is essential to reach Vajrayana. Moreover, it is advisable to carry out the absolute bodhicitta double vacuity of “self” and external phenomena. “Vacuity” is by no means synonymous with nothing. It is about the absolute reality of all the phenomena: existing only in interdependence, they are deprived of independent existence. They occur, but their appearance has only one relative reality. This last reality, called conventional truth is a trap for the ignoramus who takes what it perceives for the single truth, plunging it in an illusion which generates the suffering. For as much, realities absolute and relative of the phenomena are indissociable. The philosophy of vacuity is neither nihilist, since it admits the relative truth of the phenomena, nor eternalist since, according to it, the phenomena being by nature interdependent, they are impermanent. This vision leads to an infinite wisdom which, allied with the compassion without reference, are the first steps essential to the comprehension of the tantrism.

While the vehicles of will sûtras preach the renouncement of the disturbing emotions to control the spirit and to arrive at the Awakening, the vehicles of will tantras recommend the use of the potential of these emotions. If it is recognized that in their major nature the aggregates of “ego”, the emotions are of qualities of the Nature of Buddha, it is possible to purify them or to transform them into wisdom by various “average skilful”. It is the way which transforms the poisons into remedies or catalysts. The Vajra, or sceptre-diamond, symbolizes the principle of this transformation. The five branches of bottom represent the five coarse aggregates of “ego” or the five disturbing emotions, ignorance, anger, pride, desire and jealousy. The five branches top symbolize the five Buddhas or five Wisdoms resulting from the transformation of the disturbing emotions. In the medium, the sphere of vacuity is the key of the transmutation. To reach it beyond the suffering or nivâna it is not necessary any more to reject will samsâra it, the “vicious circle” of our conditioned existence. The idea is to transmute impure perceptions into pure visions. Will samsâra is never but our impure karmic perception, itself the fruit of our conditionings and our ignorance. There is in fact indivisibility of the Samsâra and the Nirvâna. Far from being simple techniques, the skilful means were born from the pure wisdom of the Buddhas. Very varied, they amongst other things include/understand the visualization of deity of practice, or Yidam, the recitation of Mantra S, formulas which condense the gasoline of the deities in sounds, the execution of symbolic gestures or Mudrâ, of the ritual complexes, the development of Mandala S, the use of ritual objects and the crowned dances. The deity Yidam are not gods external but prototypes of the Awakening, Buddhas divided into five classes or families according to their respective qualities.

The candidate in Vajrayâna must choose with understanding a main qualified to which it can grant all its confidence. This one grants the transmission of being able, or wang , and the instructions which will enable him to practice a Sâdhana, or “means of achievement to him”. This sâdhana will mainly consist in visualizing the deity, or Yidam, and to recite its will mantra, which is a powerful means of transformation of the ordinary emotional characteristics into wisdom. When the yogi realizes finally that its true nature is not different from that of the deity, it reaches the release.

This way requires the confidence or absence of doubt, the purity of vision and a bond crowned, or samaya, perfect with the Master. Alive incarnation of the transmission of the Buddhas, holder of the Wisdom of all the line of the Masters who preceded it, the Master or LAMA, is indeed essential.

A form of Mahayana

thumb|220px|[[Mantra]] of [[Avalokiteshvara|Tchenrézi]] close to [[the Palate of Potala|Potala]] with [[Tibet]] the The Vajrayana present of the common characteristics with the Mahayana from which it is resulting:

• the goal of the practice is to develop the Nature of Bouddha (Tathagatagarbha) which is in oneself and to reach the state of Bodhisattva to save all the beings; importance of the compassion and belief in the possibility of dedicating its merits for the benefit of others.
• Because of universal presence of this Nature of Buddha in the sensitive beings, it is possible to the laymen also to undertake the practice.
• Possibility of reaching the awakening more quickly than conceives it the Hinayana, in the space of a life even for best prepared.
• Concept of the trikaya;
• Importance of the Soutra S of the Mahayana;

Vajrayana is often described like a vehicle faster than the Mahayana and the Hinayana to reach the Awakening, and potentially in only one life. Like the Mahayana, it makes referred with the practices and lesson Hinayana, which forms the base of Buddhist Teaching. Kūkai, founder of Shingon, thinks that Vajrayana must be regarded as a “third vehicle” higher than both others. Indeed, its teaching, monolog of the Dharmakaya Vairocana with itself, would be stripped of any contingency, contrary to that of “small” and “large” the vehicles.

Practices

The principal characteristic of the Vajrayana is the recourse to the Tantra S or other methods of yogic meditation like the Dzogchen (Mahasandhi), especially practiced by the Nyingmapa and the bön, or the Mahamudra (Chagchen) of the currents Kagyüpa and Shingon.

These techniques are typically transmitted of Master to disciple. They are indeed regarded as powerful, therefore dangerous if they are practiced in an inadequate way, and it rests to the guru to appreciate what must be taught and on which moment. Tantras are presented like concerning a level higher (third wheel) than Soutras Hinayana (first wheel) and Mahayana (second wheel). They would have been taught by the historical Buddha, but are held secret.

Identification with the deity

The tantric practice most general is the identification with a deity (to be waked up), supposed more quickly to develop the “Nature of Buddha” present of each one thanks to direct perception of the free divine bliss of attachments. This deity chosen as support of meditation names Yidam in Tibetan and ishtadevata in Sanskrit. The identification is done by the means of its visualization and of that of its environment, helped of graphic supports (Yantra S and Mandala S), of the achievement of ritual gestures (Mudrâ) with accessories symbolic systems, and recitations of Mantra S. an oiling (abeisheka) preliminary of the guru confers to the disciple the capacity to undertake this exercise effectively.

This practice is named in Shingon Sanmitsu , the “Three mysteries” (or three mysterious means): that of the body (will mudras), that of the word (will tantras) and that of the spirit (visualization), which must be perfectly joined in the meditation. The majority of the Japanese mandalas belong to the one of the two categories Taïzôkaï and Kongôkaï

Deities

Vajrayana has the Pantheon of multiple deities: Buddhas, guards or guards, and Bodhisattvas (of which certain patriarchs of Buddhism Tibetan). They are not “Déité” with the usual direction, but supports of meditation, which are however often interpreted by the laic ones like “divinities”. It is a question of handling appearances to carry out the absence of clean nature of truth oneself. The generally selected figures are Avalokiteshvara, Tara, Manjushri, Chakrasamvara (Heruka), Vajrayogini (Vajradakini), as well as the patriarchs Hevajra (Sakyapa) or Vajrabhairava - Yamantaka (Gelugpa). Certain figures present a form “courroucée” useful to stimulate the practitioner or to channel anger, because one is invited to transform the negative emotions and physical impulses or parasites into positive energy and compassion for the benefit of the others. A characteristic of the iconography vajrayana is the representation yab-yum certain deities, expressing various forms of duelles unions like that from the compassion and wisdom.

The principal deities of Shingon form a group called the Thirteen Buddhas (Jusan Butsu). They are the Five dhyani Buddhas Dainichi Nyorai (Vairocana), Shaka Nyorai (Shakyamuni), Yakushi Nyorai (Bhaisajyaguru, Bouddha of medicine), Amida Nyorai (Amitabha) and Ashuku Nyorai (Akshobhya), the seven bodhisattvas Monju Bosatsu (Manjusri), Fugen Bosatsu (Samantabhadra), Jizo Bosatsu (Ksitigarbha), Miroku Bosatsu (Maitreya), Kannon Bosatsu (Avalokiteshvara), Seishi Bosatsu (Mahasthamaprapta) and Kokuzo Bosatsu (Akasagarbha) and finally Fudô Myôô, which in this system is one of irritated forms of Dainichi Nyorai.

Body visualizations

Vajrayana refers to body visualizations taking support on the traditions Indian and Tibetan: Besides Pranayama, will chakras, Kundalini etc medicine forms part of the material taught in the Himalayan monasteries.

Initiation and oilings

The Vajrayana transmission requires a ceremony of initiation which is at the same time a formal authorization and a “real” transfer of subtle qualities conferred to the disciple. It is carried out by a LAMA having the authorization to transmit initiation to its disciples. The Dalaï LAMA carried out initiations Kalachakra to hundreds of thousands of people. There exist also oilings specific to some practical. The powers of the Buddha can thus be transmitted through supports: transfer of the Nirmanakaya by saffroned water devoted contained in a vase, Sambhogakaya by one will mantra recited with a mala, Dharmakaya in the shape of Dorjé (or Vajra) or another ritual accessory.

The laic practitioners can solicit, in addition to the spiritual powers, the material wellbeing and the health which enable them to continue the free spirit their practice. In Japan, Shingon is particularly known for these named prayers kaji .

Ritual accessories

In Vajrayana Tibetan, the most current ornaments of furnace bridge are water bowls, lamps with grease (traditionally of the butter of yak), lamps in the shape of lotus, incense, tormas (cones of flour of barley and butter of origin bön). The ritual ones call upon the Vajra ( Dorjé in Tibetan), the lightning or diamond, which symbolize the compassion and the method, with the ghanta ( seed-planting drill drunk in tib.), bell, which represents wisdom, with the drum Damaru, and the phurpa , scraping-knife ritual, which pourfend obstacles.

to also see: furnace bridge Shingon

Retirements

In Buddhism Tibetan, the monks or the laic ones can carry out retirements some three years (traditionally, three lunar years and three phases) devoted to the deepening of some practical specified by their Master. Once finished, they obtain the title of LAMA. They prepare there by the achievement of many ritual such as the Ngöndro (the practices préléminaires).

Tulku S and emanations

Another specificity of Buddhism Tibetan is the existence of lines of reincarnation that have finds it in the 4 schools Kagyu, Gelug, Nyingma and Sakya. After their death, their assistants seek them, sometimes helped by indications which they left with the approach of the death. The examples the best known ones are the Dalaï Lama, the Panchen LAMA and the Karmapa. In addition, it is not rare that temporal or religious chiefs are regarded as the emanation of a deity, Avalokiteshvara, Amitabha or Manjushri.

History

India

The exact origins of the tantrism were not cleared up yet. Some think that it was born in the valley from Swat in Pakistan, others in the south of India. The first texts appear around the 4th century. The university of Nalanda was an important center until the 11th century. According to the decline of Buddhism, it disappeared at the 13th century until the arrival from exiled Tibetans with Dharamsala at the 20th century.

China

Under the name of Mizong (esoteric school), Buddhism tantric penetrates at the 8th century thanks to Amoghavajra (705 - 774), patriarch of Zhenyan ( true word or will mantra ) and translator. The emperors Suzong (R. 756 - 763) and Daizong (R. 763 - 779) grant a great credit to him. The second place according to its councils empire under the protection of the boddhisattva Manjusri, making mount Wutai a center of tantric diffusion. But its establishment will be of short duration because the prohibition of the foreign religions decided in 845 by the Wuzong emperor will be fatal for him. Nevertheless, Huiguo, disciple of Amoghavajra, will have had time to initiate Kūkai which will establish Zhenyan in Japan under the name of Shingon.

The Vajrayana reappears under the dynasties Yuan and Manchu, officially selected by the court, but not imposed on the remainder of the country where Mahayana is prevalent, except for the Western areas close to the Himalayas. Since the Fifties, according to the exodus of the monks Tibetans, it is diffused again with a certain success in the Chinese world.

Himalayan Tibet and kingdoms

to see Buddhism Tibetan

Japan

to see Shingon and Kūkai like Tendai

Indonesia and Malaysia

At the end of VIIIe century, the Vajrayana is established from India on the island of Java where the temple of Borobudur is built. The empire of Srivijaya becomes a center of tantric diffusion of Buddhism. Atisha was there the pupil of Serlingpa, prince and scholar. The Islam eclipsed it at the 13th century.

Mongolia

In 1239, the Mongols penetrate for the first time at Tibet within the framework of their military surrounding of China. In 1244, prince Köden invites Sakya Pandita, chief of the Sakyapa, to go to Kokonor to recognize Mongolian suzerainty on Tibet. This one brings with him two nephews, Drogön Chögyal Phagpa ('Phags-Pa; 1235 - 1280) and Chana Dorje (Phyag-Na Rdo-rje) (1239 - 1267). The prince expresses, says one, a great interest for Buddhism and becomes a follower. In 1269, Kubilai Khan, then practically emperor of China, gives the administrative control of the whole of Chinese Buddhism to spangled sakyapa. Adoptee officially by the imperial family (which preserves nevertheless the shamans and ceremonies of her traditional religion), the Vajrayana spreads himself among Mongols. Tulkus, chiefs of réincarnés chalk-linings, are discovered among them. The bonds remain political than religious as much, as an military intervention at the end testifies some it 17th century to set up new a Dalai Lama. Nowadays still, the Vajrayana remains practiced by the majority of the Mongols.

Exile and diffusion

Today, almost all the large monasteries and chiefs of chalk-linings of the Vajrayana Tibetan have their principal seat in Nepal, in India, in Sikkim, Bhutan or the Ladakh. Much (including Bön) seized the occasion to actively propagate their teaching apart from the Himalayan areas. If the line Gelugpa is most widespread at the Himalayans, Karma Kagyu seems to have a more important international presence. Buddhism Shingon also is diffused apart from Japan.

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