The word mandala (dkyil ‘khor) in Tibetan actually means centre and periphery, i.e. a circle: the circle of a king, a magician’s circle, an organization with a centre (chairman) and periphery, and so on.

In the Digghanikaya Udumbarika Sihanada Sutta of the Pali Tripitaka, the Sasta (master) has told Nigrodha that it was not necessary to relinquish everything in his culture to become a Buddhist. He could continue to follow those cultural elements if they did not contradict the Samyag Drishti (correct view) view. For instance, it is not possible to continue animal sacrifice and still remain a Buddhist; however it is possible to perform the rites and rituals and symbols of the culture one grows up in if they do not contradict the basics of Buddhism.

Some Theravada scholars accuse Nāgārjuna of interpreting the Buddha’s teachings and thus distorting the teachings. Some other scholars think Nāgārjuna re-interpreted the Buddha’s teaching [Bhikkhu Rahula Walpola, 1978, pp.79] but did not really create a new philosophy. To the first group of scholars, the psychological fact must be pointed out that to read or study the Buddha Vacana is already to interpret it. Man does not study a thought of anybody without giving it a meaning.

As both Hindu Tantra and Buddhist Tantra (also known as Vajrayana) are profound subjects and I am neither a Siddha nor a Pandit, I have great trepidation in writing about these topics. However, many writers have stated that both Tantras are basically the same, when in fact they are very different. Hindu Tantra is based on the Hindu Advaita which means view of one form or the other of Monism. Vajrayana is based on Advaya or non-dual. This Buddhist tenet comes from the expositions of Nagarjuna and his followers (known as Madhyamika), and the Asanga/Vasubahndu (Chittamatra) group. Hence, to extricate Vajrayana from the wrong views surrounding its meaning, I feel compelled to write.

Vedànta is based on the Upanishads, some of which are as old as the Buddha and others are four to eight hundred years older than the Buddha himself. Shankaràcàrya (also known as Sankara), who was from the 8th century, is the most famous commentator of the Upanishads, and today, the majority of the Hindus follow his commentaries. In the Bodhàyana commentary, according to him, the hermeneutic of the Upanishads existed even before his time.

In this critique, I would like to make general Nepalese scholars aware that Austine Waddell’s “Buddhism & Lamaism of Tibet” cannot and should not be taken as an authoritative book on “Tibetan Buddhism”, the common appellation for what I call the Vajrayana of Tibet. Waddell’s book contains literally thousands of mistakes, wrong information, misinterpretations, and perhaps even purposeful distortions. We cannot consider the entire book in this critique but I shall take the preface and the first 75 pages, which will give a sufficient idea of the whole. The edition used for pagination in this critique is Gaurava Publishing’s 1993 edition.

It must be understood that Hinduism and Buddhism have shared the same culture for the last 2500 years, which means they’ve also shared common language/s (Sanskrit or Pali). Because of this historical situation, there are many words that are used commonly in both traditions. This has led many scholars, especially Hindu scholars, to think that words and symbols mean exactly the same thing in both the traditions. By extending this thinking, they arrive at the wrong conclusion, mainly that Buddhism is another form, or revision, or reformation of Hinduism.

Many famous Hindu Indian scholars like Radha Krishnan, Svami Vivekananda and Nepalese scholars like Mr. Chudanath Bhattarai, Svami Prapannacharya have written that Buddhism is a reaction, a reformation of Hinduism. The Buddha tried to reform some of the malpractices within Hinduism, that is all. He never wanted to create a new religion. In short, according to these scholars, Buddhism is correct Hinduism without any malpractice and evils and what is now called Hinduism is malpractice and distorted form of the Veda-s.

It is a well known fact that the form of Buddhism that has flourished in Nepal since the ancient times has all been Vajrayana. The Newars of Kathmandu Valley follow the Vajrayana school of Buddhism as well as the entire Northern Sector of Nepal and its ethnic groups (like the Sherpas, Manangis, Tamangs, Lopas, Bhutias, Depchas etc.). Given this fact, it would not be an exaggeration to say that Vajrayana Buddhism has had the strongest effect in the culture of Nepal Valley i.e. Kathmandu specifically.

Most people in Nepal are completely unaware of Vajrayana Vipassyana. This is a sad situation considering the fact that Nepal as a whole and Kathmandu in specific has been the land of Vajrayana since before the time Vasubandhu came to the Kathmandu valley around 400 AD. Even so called Vajracharyas have no idea that their own practice is also a form of Vipassyana, and most Pali Vipassana practitioners do not even think there are other forms of Vipassyana in the Mahayana - Vajrayana tradition. If one were to pursue even a little bit of ancient Sanskrit Shastras one will know that the Sanskrit word Vipassyana is as ancient as the Pali word Vipassana.

The first part of these downloads contains four articles by Dr. Sanu Bhai Dangol that appeared in the Nepali Buddhist monthly ‘Ananda Bhumi’ in 2005. ‘Ananda Bhumi’ is predominantly a Theravada Buddhist monthly, and in these articles Dr. Dangol attempts to criticize Mahayana and Vajrayan Buddhism by calling them degenerate forms of Buddhism by citing different classical and modern works.