Vajrayana And Hindu Tantricism
Differences In Base, Path And Fruit (III)
Acharya Sridhar SJB Rana
HINDU and Buddhist Tantras are not only diametrically opposed to each other in meaning given to the word Tantra, but they are also radically different in their base or ground. The concept of eternally existing ground (Paramartha Satta) is the basis of Hindu Tantra, while Buddhist Tantra is based on the groundlessness of the Samsara, especially the mind, which is the basis of Samsara.
In the previous article, we dealt with the path of Hindu Tantra, which is basically to actualize the Paramartha Satta (by whatever name it is called as per the sub-schools). We also saw how Hindu Tantra is based in the Japa of Mantra, in what is technically called Krama Dikcha (serial initiation). The practitioner slowly climbs up from Dasoham through Soham. Naham is the ultimate state where there is no self but only the ultimate reality. This reality is the God (by whatever name one gives it). It is called Dibyachara (the divine practice/conduct). Hindu Tantra is fully theistic (believes and is based on the existence of a God who is the Ultimate Reality).
Now, we shall compare this with the Buddhist Path. First of all, Buddhist path is radically different in practice and theory from what I have written about Hindu Tantra. Even the classification of Dasoham, Soham, Naham does not apply at all to Buddhist Tantra. This classification is fully theistic (and akin to Jalaluddin Rumis Hu al Haque, An al Haque, Haque), whereas Buddhism as a whole and Buddhist Tantra especially, is non-theistic. I beg for you to notice the use of the word ‘non-theistic’ rather than ‘atheistic’ as that word is used for materialistic systems. Buddhism has always claimed itself to be the true spiritual system. Throughout the centuries, it has refuted Hinduism and Jainism (which would automatically include all religious systems) view as being spiritual materialism.
Buddhism does not have a God to cling to or grasp as a source of Ultimate Happiness. It also does not give any conceptual reality, i.e., some eternal Braman (eternal, unchanging existence - Saswat aparinami sat), or the concept of total nothingness (Ucchedvada) after death to hold or grasp as the Ultimate Reality. All these are considered different forms of materialism where one reaches out to or pushes for something in hope or fear of achieving something. To Buddhism, the difference between pure materialism and these forms of spiritual materialism is the difference between an iron chain and a golden chain. Both are in effect chains which bind one to conditioned existence.
Buddhism does not give any false hopes or dreams as the Ultimate El Dorado. Buddhism teaches each man to see through his dreams and, in effect, shatters all conceptual dreams so that the man can face reality naked, or, as it is (Tathata, Yathabuta). Buddhist Tantra is geared to somersault the man, so that he can totally re-orient himself and land firmly on his feet, on the solid ground.
The only way to achieve this is to make each person re-learn to face the reality as it is, without adding or subtracting his conceptual dreams, imageries, images to it. Man thinks his dreams are wonderful, but when a pin is pricked into the bubble of his dream, he realizes that the actual world is grander and more marvellous than his wildest dreams. This is the importance of the poem by a famous Zen Master of China.
This poem encapsulates what Vajrayana means when it says Samsara and Nirvana are not different (Khor de yer med in Tibetan; Samsara Nirvana Abhinnata in Sanskrit).
How does Vajrayana do it? There are infinite methods that Vajarayana uses to achieve the above non-achievement. But perhaps, we must first make clear, about Vajrayana especially and the Buddhism as a whole, that the only true achievement is non-achievement. The only true meditation is non-meditation, the only true attainment is non-attainment. This is poles apart from the attainment of Braman.
Now, coming back to the path used by Vajrayana, as we have already said Vajrayana uses infinite methods to achieve this. The eight great practice lineages, which still exist in Tibetan Buddhism and to some extent in Newar Buddhism also are: Lam Dre (Sanskrit: Marga Phalam), Chö (Sanskrit:Chhedan ), Shi Je (Sanskrit: Shantikarana), Naro Chö Drug (Sanskrit: Narapada Shad Dharma, i.e., The Six Dharmas of Naropa), Nigu Chö Drug (The Six Dharmas of Niguma), Dzog Chen (The Great Perfection Yoga , Sanskrit: Mahasandhi), Chyag Chen (Sanskrit: Mahamudra), Uma Chenpo (Sanskrit: Mahamadhyamika).
Needless to say, they are mostly various forms of Vipassyana of the Chittanusmriti categories. But the Six Yogas of Naropa and Niguma also use Vedananusmriti. It is not possible to go into all the details of these practices, but we shall take Deity Yoga (Deva Yoga) as an example of how Vajrayana does Samatha and Vipassyana through the use of deities and mantras to arrive at the Phala, i.e., the actualization of the ground, which as we have said is groundlessness.
First of all, all deities used in Deity Yoga are one’s own mind and not something different, and are, therefore, by nature luminous and empty. The practitioner takes one of the deities from the Anuttara Tantra (there are six or four Tantra categories in Buddhism according to the Old and the New schools respectively). The Anuttara Tantra means in Sanskrit, the Unexcelled Tantra, i.e., there is non-higher than this category of Tantra. The practitioner has to be initiated into it by a master who must belong to an unbroken pure lineage. Incidentally, there are four major schools of Vajrayana within Tibetan Buddhism. Their practices contain Eight Major practice lineages, which have come from the great Indian University Monasteries like Nalanda and Vikramashila. Within them, the lineages continue unbroken and in its pure form (as was practiced in these Indian Universities) till the master living today. These schools are called the Nyingmapas, the Sakyapas, the Kargyupas, and the newest school among them, the Gelugpas.
Back to the main topic, before we can understand how these deities of the Anuttara Tantra (or for that matter any other types of Tantra) are used, it is necessary to understand four things.
- What are deities in Vajrayana, their types, and how they are used
- How Vajrayana in all its practice methods embraces what is called The Way of Transformation, i.e., Parinama Marga
- How all of Vajrayana practices Samatha - Vipassyana
- How the experiential aspect of Tantric practices is integrated in two ways called Rang Tong (Sanskrit: Svabhava Sunya) and Shen Tong (Sanskrit: Parabhava Sunya). The subject of Rang Tong and Shen Tong is a big subject and needs to be dealt with separately.