Tantric Buddhism -Esoteric Buddhism

This movement has a rather obscure beginning based on a text called tantra, rather than the sutra which is the original Buddhist text. Both of these names imply a "thread" or "continuous line" which is similar to the name of the movement, "Diamond Vehicle", where diamond implies "the unsplittable". To Tantras this means either a continuity of vows and pledges, a continuous master-disciple lineage, or the unbroken practice. Buddhist Tantrism appears to have originated in eastern India, and passed on orally around the third century in private circles. The first origins of this movement are found in Mahayana scriptures with the title of dharani.

The scriptures were passed on secretly form master to disciple between the third and eighth centuries. Towards the end of the last century however, Esoteric Buddhism received much wider attention. There is evidence of a great king called Great Indrabhuti of Uddiyana being initiated into the Tantric mysteries. Even texts by historical figures started to appear, rather than the strict anonymous works before. For example Buddhaguhya wrote various commentaries on the Tantric texts. During the eight century many translations of these scriptures were made into Chinese, and the movement finally reached Japan.

The early tantric scriptures are classified into four categories: (1) Kriya Tantra, (2) Carya Tantra, (3) Yoga Tantra, and (4) Anuttarayoga Tantra. In general, the first category is considered to include various Mahayana texts which contain Esoteric elements, and those scriptures written during the years when Esoteric Buddhism was not considered a free standing tradition. The second category contains far fewer texts, and a good example is the Mahavairocanabhisambodhivikurvitadhisthana. This text is very important, as it has existed in northern India since 670 and was also translated into the Chinese language in 724. It is preached by many even today, and constitutes an important part in the Japanese Esoteric tradition. The third category contains all the Yoga Tantras, like the Sarvatathagatatattvasamgraha which was written in 680 and translated into various languages like Chinese and Tibetan. There are even commentaries to it that survive until this day. The final and fourth category of scriptures is those which contain various erotic representations of sakti to represent enlightenment.

All of the later Esoteric texts are based on the fourth category of tantras, the Anuttarayoga "Supreme yoga" Tantras. As mentioned above these tantras are characterized by the inclusion of sakti "sexual energy" it their practices. These texts also break the tradition by permitting various types of meat and drink normally forbidden in Buddhist rituals.

There are two systems in Esoteric Buddhism which relate man to supramundane forces or deities. In the first system man and the divine are associated by means of rules applicable to all practitioners. In the second system however, persons are assigned to one or another Buddha family, where the dominant personality traits of this individual assign him to that group. The Kriya and Carya divisions of Esoteric Buddhism make use of the first system. Yoga and Anuttarayoga usually use the second system.

Vajrayana ethics are very similar to the basic Buddhist elements of the early and Theravada traditions.However, certain elements are highlighted and extended to fit this new tradition. As a recent movement stemming from Mahayana, it was first established in Tibet, then China with brief success, and finally in Japan where it became immensely popular and known as Shingon. Overall, one of the most important innovations in Vajrayana is the concentration of the image of the religiously and ethically perfected individual, and the close relationship to the transcendence of all dualities. While not rejecting any of the former traditions, the Vajrayanas choose to practice a "fast path" to salvation, instead of the slow path like the Mahayanas. This faster path permits the attainment of Buddhahood relatively soon, and with it the full magical powers.

Ornaments of the Deities

The deities are said to wear six ornaments called mudras, which are supposed to represent the six perfections of the Bodhisattva. Of these six, five are meant to represent the five Buddhas. The sixth ornament (the sacred thread) is left over. However, not in all scriptures are there only five Buddhas mentioned. Some like the Klon-rdol text have a sixth Buddha named Mahavajradhara, for whom the left over ornament is assigned. Below is a table with the ornaments of each Buddha, and the knowledge that corresponds to each one.

Ornament Manifested - By Which Buddha
1. head ornament (mukuta) = mani of head, or cakra of head by Aksobhya
2. Ear-ring (kundalam) by Amitabha
3. Necklace (kanthika) by Ratnasambhava
4. Bracelet (arms and legs) (rucakam) byVairocana
5. Belt (mekhala or kayabandhanam) or sacred ash (mahabhasman) by Amoghasiddhi