TANTRIC BUDDHISM

ITS DISTINCTIVE FEATURES AND ROLE OF TRANSGRESSIVE

ELEMENTS IN IT.

SUBMITTED BY

SURRAIYA SIDDIQUI

SUBMITTED TO

PROFESSOR MR. AHMED SOHAIB

CENTRE FOR COMPARATIVE RELIGION AND CIVILIZATION
JAMIA MILLIA ISLAMIA, OKHLA, NEW DELHI

DATE: - 15TH OF JULY,2021

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As Buddhism grows over the centuries, it adopts different features according to region,
language and culture of the place where it develops, however after the split of Theravada
and Mahayana Buddhism, another sect of Buddhism develops in Indian region which holds
many different practices other than the basic idea of Buddhism, it was known as Tantric
Buddhism which later gave rise to the “Vajrayana”, the third largest sect of Buddhism. This
paper is going to deal with the distinctive features of Tantric Buddhism which are against
the idea/norms of classical Buddhism. But before jumping directly to the features of Tantric
Buddhism, there would be a brief summary of how tantric Buddhism took place and how it
is different from classical Buddhism.

WHAT IS TANTRIC BUDDHISM

The term ‘Tantric Buddhism’ is applied to a type of Buddhist practice where Tantra plays a
dominant role. The word Tantra is derived from the Sanskrit word tantrum, meaning
“groundwork, system, doctrine”, where tan means “to stretch, extend”. Another name for it
is “Vajrayana” meaning “Diamond vehicle”, this sect is mostly found in India and Tibet,
however it shares the history of Buddhism and Indo-Tibet cultural relations. In practice,
Tantra doctrine refers to an expanded esoteric literature, both Buddhist and Hindu, that
provides religious and practical instructions to becoming Awakened or aware of the true
nature of reality .1
As if one dig into history it is not to deny that tantric practices in India took place even
before the rise of early Buddhism, but those were there in sense of obscure cult which are
particularly different from Mahayana and also from Buddhist Tantra, in terms of Tantric
literature and associated practices. That is to say, both the Hindu Tantras and the Buddhist
Tantras have thoroughly integrated those obscure cults into sectarian forms. The Buddhist
Tantras are so imbued with Buddhist terminology, mainly of Mahayana Buddhist variety.
However some critics say that the Buddhist Tantra is based on degenerate cults2 ,this is
because of the problem arose in study of tantric Buddhism ; lack of sources , many sources
are available in Sanskrit, Chinese and Tibet , but there are very few translation into western
languages because of that many famous scholars consider it as tantric Buddhism was
‘practically Buddhist Hinduism, Hinduism…in Buddhist garb’.3 Many consider that Tantra is
particularly about sex and sexual rituals (which is basically considered as an element to
bound soul in Samsara or anti-salvation element in Indian religions) which cannot
completely denied , yet just seeing this as sexual rituals is too narrowly , there are various
transgressive practices in Tantric Buddhism which are against the classical ideas. However,
Tantric Buddhism in general focuses on particular types of meditation and rituals that are
regarded as powerful and effective.

1. Article on Buddhist Tantra.

2. Alex Wayman; The Buddhist Tantra; pp: -03-04.
3. Paul William; Buddhist Thoughts PP: - 192-193.

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According to Tsoil-kha-pa in the introductory section of his work on the stages of Tantra
called Snag’s rim chen mo, the Mahayana (Great Vehicle) has two divisions-the
Prajiiaparamita method (non-tantric) and the Mantra method (the tantric part). He states
that, these two wings of the Mahayana are termed "cause" and "effect”. But also, the
Vajrayana is called as Daimond vehicle because the diamond is unbreakable. Therefore, the
vehicle of the Bodhisattvas (who are the Mahayana saints) has two degrees, first the
perfection of insight (prajiitipiiramitii) which is cause and then the practice of mantras which
is effect.4
However, the tradition of tantrism started to appear from the 3rd CE and gains prominence
from the beginning of the 8th century when its techniques and approaches increasingly
dominate the Buddhist practice in India and it develops a soteriological function. While it
started to gain relevance in the 7th CE with the emergence of Vajrayana Buddhism but it is
not justifiable to say that Vajrayana completely holds the practices of Tantric Buddhism
when Vajrayana focuses on the speedy attainment of Buddhahood. This tradition is a unique
form in itself and different from mainstream Buddhism as Tantric practices focus on
invocation and worship of deities who are imagined as the awakened and enlightened,
another is its esoteric nature of the texts, secrecy of the text and the need of teacher to
understand the hidden meaning of the texts.

DISTINCTIVE FEATURES
An attempt to specify Tantric Buddhism as having a particular distinctive characteristic is
difficult because it’s hard to formulate a definition without excluding or including too much.
It is also difficult to determine which set of features can be designated as unique to Tantric
Buddhism. As such, one can identify the tantric tradition as possessing a set of features
polythetic and not just one monothetic. The main focus of distinctive character of Tantric
Buddhism is the technique of evocation and worship of deities, the use of mantras and
visualization, and the necessity for initiation before undertaking the tantric practice. Other
features are ritual use of mandalas, foul offerings and antinomian acts, and revaluation of
the status and role of women, these are in total eight main features of Tantric Buddhism
which are different from main stream, these features can be come in following categories: -

1.Esoterism
Tantric Buddhism is termed as Esoteric, as its knowledge cannot be shared, it is considered
as a secret knowledge, as stated by Alex wayman, the esoterism of Tantric Buddhism begins
with “Three secrets of Buddha” i.e., the secret body, secret mind and secret speech.5 It is
considered to be a knowledge which is delivered to only initiated ones. A teacher is required
to deliver the secret knowledge to an initiated candidate and its secrecy is very important as
if one gives this knowledge to a non-initiated candidate, he may suffer from serious
misfortune, even the text warns about it, as Vajrabhairava Tantra posits that ‘these deeds

4. Alex Wayman; The Buddhist Tantra; Pp: - 04.

5. Ibid; PP: - 36.

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must not be spoken of to others. Should the foolish devotee do this he will certainly fall into
hell’. To ensure secrecy, the language of the text is indirect, metaphorical, allusive, subtle,
symbolic and require the presence of a teacher of the tradition to interpret the texts
correctly. The language of text is metaphorical that an uninitiated person will not
understand anything even if he read it, but only the initiated one can grasp the original
meaning unlike earlier Buddhism where there is no secrecy, as before passing away Buddha
made the “Dhamma” as teacher to guide which means his teaching is open to all and
Buddha himself teaches with his hands open, so there is no secret in Buddhas original
teaching.

2.THE IMPORTANCE OF TEACHER

The role of teacher or the Vajrācarya is very important in Tantric tradition especially
fundamentally as it is the teacher who transmits the teachings of the scriptures and through
whom one gains access to the practice. Therefore, the teacher is highly regard in the
tradition and one is not allowed of speaking ill of their master, according to the texts if one
does so he/she will never succeed despite of their practices. Consequently, the Tantras
signify the teacher as the bodhicitta which means ‘awakened mind’ or the father and
Mother of the Buddha. The teacher becomes the gateway to the attaining of the goal and in
meditation, the teacher is identified with the deity at the centre of the mandala. This
feature of the Vajracarya is taken by the Hindu tantric practice where a teacher initiate the
student, while this is also unlike the main stream Buddhism which supports self-awakening
from true knowledge , and there is no need of a master in it , one can initiate himself
through practicing Ashtangika Marg , as Buddha himself became awakened through his own
but in Tantric Buddhism which is centuries after Buddha , the follower find it very difficult to
reach to the level of awakened mind without getting power from powerful Bodhisattvas and
a Vajracarya who introduces the candidate to those powers.

3.MANDALA
The use of Mandalas ranging from two to three-dimensional representation of a
Performative space made for the domain of a particular deity is a common feature in Tantric
Buddhism both in initiation rituals and post initiatory practices. It is a Sacred space where
these practices of tantric took place, the one performing visualise himself in place of the
main deity and trying to understand the relation among the deities which eventually gives
him magical powers, and many of these empowerment rituals involve use of transgressive
practices and impurities in ritual contexts. One cannot find these practices in the Early
Buddhism as it is purely dependent on Ashtangika Marg.

4.ANTINOMIAN ACTS AND FOUL OFFERINGS

These acts are Transgressive as it involves transgressive techniques, practices, objects,
foods, etc. Controversial features of this included the use of impure and forbidden
substances as offerings, the advocacy of unethical behaviour, the employment of ritual
sexual intercourse, and the worship of terrifying, wrathful, blood-drinking deities.6
6. Paul William; Buddhist Thoughts; PP: -199.

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These elements can be most disrespecting for Main stream Buddhism as it involves body,
impure mind, killing etc, which is completely against the teaching of Theravada and
Mahayana Buddhism. These transgressive features are very disturbing for main stream
followers as buddha completely gave no importance to Body and consider it as an element
which bound the soul into this Samsara. Because of these features many scholars consider
tantric Buddhism not even a part of Buddhism. the practitioner of Tantric Buddhism defends
these transgressive acts with the philosophy of non-dualism, that nothing is dual and so
there is no distinction between good and evil, both are one, and indulging in these impure
acts in a right mental state will provide a magical powers and Buddhahood.

5. REVALUATION OF BODY
Theravada and Mahayana, sees body as an impure and disgusting material which bound the
practitioner to the attachment and craving while on the other hand Tantric Buddhism looks
on Body as a highly Positive means, the tradition posits that the achievement of bliss
without bodily form is not impossible just as mentioned in Hevajra Tantra II: ii, 36–7,
“Without bodily form how should there be bliss? Of bliss one could not speak. The world is
pervaded by bliss, which pervades and is itself pervaded. Just as the perfume of a flower
depends on the flower, and without the flower becomes impossible, likewise without form
and so on, bliss would not be perceived.” Tantric tradition sees the body as possessing a
subtle anatomy comprised of energy channels (nadi) and centres (cakra; literally ‘wheel’).
Through this system the vital energy (prana) of the body flows, and under certain
circumstances it can be yogically manipulated to generate a transformation in the
awareness of the practitioner.7 The highest state of tantrism (Nishpannakarma- Perfection
state) is achieved through manipulating these energy channels and centre. These concepts
of Cakras or energy channel is seeming to develop into Buddhism from Hinduism or Daoism
which holds these belief systems.

6.REVALUATION OF MENTAL STATE

Just as the revaluation of Body , tantric Buddhism revaluate the concept of mental state in
Vajrayana practices, they consider problematic mental state as positive whereas in early
practices of Buddhism problematic mental states, such as greed, hatred , sexual desire, etc.
are considered as dentation in the way of awakening unlike tantric Buddhism where these
negative mental states lead to the awakening mind , like Hevajra Tantra, declares that ‘the
world is bound by passion, also by passion it is released’ . This notion posits that in order to
be released from the samsara, one has to understand the workings of it and to do that, one
has to completely merge into the passion that drives the whole system. After merging with
it only can one find its nature and work out a way for salvation. 8 For example; in early
Buddhism one has to up root hatred and greed in order to became awakened but in tantric
practices the Hatred and greed could lead the practitioner to awakening. Even in some
Tantric texts the bliss of awakening is equal to sexual bliss.
7. Paul William; Buddhist Thoughts; PP- 200.
8. Ibid; pp- 201.

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7.DEITY IDENTIFICATION
Deity identification is the essential part of the Tantric Buddhism practices, that is identifying
one-self with powerful supernatural beings. The practitioner of tantric Buddhism is
supposed to do the deity identification to the deities or bodhisattvas to gain the magical
powers of these supernatural beings, and it is done by Mudras or hand gestures. It is
believed that while doing the certain rituals if the practitioner does the same Mudras as
deities or Bodhisattvas, he/she will gain the Buddhahood or power of that deity. While we
don’t find these kinds of practices in early Buddhism, there Buddha is shown as a teacher
not someone who can give powers to others.

8.ROLE OF WOMEN
Another important feature is the Role of Women, as in Early Buddhism the Women were
found destruction and reason of Seductary in the way of attainment Buddhahood but in
Tantric Buddhism brought importance to Sexual desires which involve women and implies
the women can also attain liberation. Women are shown as the basic element in attaining
awakened mind and even there are female deities in the Tantric practices like Manjuvraja
and Vidyadhara. In the milieu of tantric practice there is evidence that women functioned
both as practitioners and teachers.9 And female deities became a very prominent in Tantric
Buddhism. These female deities are found in the centre of the Mandala and sometimes
female deities on the four corners also.

CONCLUSION
When during the 3rd CE the Saiva tantrism rise and many were attracted towards these
Tantric practices because it was a practice which provides magical powers and control over
many things through its rituals and mantras. So as centuries after Sakyamuni Buddha monks
started to find difficulty in the earlier way of attaining Buddhahood which didn’t guarantee
success in one life time so in competition with Saiva tantrism the new Tantric Buddhism
arose and many of the monks adopt this because it was very easy practices in comparison to
the classical Buddhist practices, here one could attain Buddhahood in one life time and
achieve higher status through the practice of Mantras and Rituals.
As Paul William noted that, “The important part played by rituals in the tantras is well
known; indeed, tantrism is frequently described as ritualistic, i.e., as based on the innate
efefficiency ofxternal rituals properly performed. One need only glance through the most
readily available Buddhist tantra, the Hevajratantra, to become convinced of this deal with
rituals for producing rain, for destroying enemies, for gaining mastery over a young woman,
and the like. Not only the attainment of worldly success depends on rituals. The progress of
the adept towards Buddhahood, i.e., towards final liberation from the bonds of ignorance
and powerlessness in the whirl of samsara, is likewise at every stage intimately connected
with ritual acts of one kind or another.”10
9. Paul William; Buddhist Thoughts; PP-202.
10. Paul William; Critical concepts of religious studies, Vol.VI; PP: -163-164.

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 Through these practices in Mandalas, one gains Magical power and stand equal to
Gods or Buddha. And because of these practices Vajrayana is declared very unique
from the other two earlier sects of Buddhism, as certain difference is: -
1. The place: - The Theravada use the term ‘Arhant’ which means one can attained
Buddhahood by certain practices, and Mahayana use the term ‘Boddhisattva’ in
which one practice to become at least a Boddhisattva whereas Vajrayana use the
term ‘Siddha’ meaning the perfected one, who can attain Buddhahood through
magical powers.
2. Path: - In earlier Buddhism the path chosen is a Solitary Path, one could attain
Buddhahood through working on one’s own self through meditation, ethical
practices by overcoming Ignorance and gaining wisdom. However, in Tantric
Buddhism, practices accomplished only when one is surrounded by many people
around and only the success is possible on the intervention of the more power
beings (the deities provide magical powers in return of their worship).
3. Non-violence: - the Earlier Buddhist practice path was also based on celibacy and
non-violence that one had to control his desire and anger in order to became an
awakened mind but Tantri practices are transgressive because it includes
ritualized sex and ritualized violence in order to attain awakening. As in
Chakrasamvara Mandala, Buddhist deities are shown killing the God Siva under
his feet.
However, it is possible that these transgressive practices of Tantric practices can be miss
conceptualized because of the Esoteric Nature of the its texts, as one should have to keep in
mind that the language of Buddhist Tantric texts are metaphorical and it may not be taken
literally, what Tantric Buddhism Teachers argue that showing Buddhist deities stepping of
creature, human or other Gods is not literally killing of them or showing the superiority of
Buddhist deity but it is showing that the Buddhist deity has gain that status on which all
these creatures and other Gods are showing their respect towards him.
This tradition also holds the concept of non-Dualism, it is the state of consciousness in which
a practitioner views the entire world with absolute non-attachment. This state is the
awakened cognition which is based on non-differentiation between permitted and
forbidden, pure and impure, Good and Evil. It is stated in the text that one who gain the
Wisdom of Non-dualism and able to understand the nothingness of the matter achieved
Buddhahood. Nonetheless this concept of Nothingness is the main doctrine of the Historical
Buddha.
So, after the analysis of the features of Tantric Buddhism, it would be wrong to
characterized it as a Ritual of sex, yet this plays an important part in the achievement of the
awakening, and the transgressive features of the Vajrayana are practices with simple
motive of fast attainment of the Buddhahood. Along with this one should have to keep in
mind that the meaning of the texts should not be taken literally as it is written in a matter
that would be difficult to understand, it would be so narrow to have an idea of tantric
Buddhism just by getting and over view as some scholars did but analysing it closely is very
important to master it correctly.

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 BIBLIOGRAPHY
Books and Articles
1. Williams, Paul; Buddhist Thought; Routledge Publishers; USA & Canada; 2000.
2. Williams, Paul (Editor); Buddhism—Critical Concepts in Religious Studies (Vol. VI);
Routledge Publishers; USA & Canada; 2005.
3. Davidson M, Ronald; Indian Esoteric Buddhism- A social History of Tantric
Movement; Columbia University Press; 2002.
4. Wayman, Alex; THE BUDDHIST TANTRAS Light on Indo-Tibetan Esotericism (Vol.19);
Routledge; USA & Canada; 2008.
5. Ray, Reginald; Understanding Tantric Buddhism: Some Questions of Method;
Association for Asian Studies; 1974.

Internet Sources

1. https://confucianweeklybulletin.wordpress.com/2020/04/16/sex-misogyny-and-
female-inclusion-in-tantric-buddhism/
2. https://www.youtube.com/watch?v=YVZGzgFbnGg&t=724s

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