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The Evolution and Philosophy of Tantric-Buddhism

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The Evolution and Philosophy of Tantric-Buddhism Odisha Review July - 2013 The Evolution and Philosophy of Tantric-Buddhism Pandit Antaryami Mishra Buddhism is a religion of peace, kindness, regarding doctrinal questions which could not be humanity and equality, which took birth in India settled in that council for which the controversy during 6th century B.C. This religion became increased. The next council was held at “Vaisali” popular as it threw open the doors of organized after one hundred years, where some “Bhikshus” religious life to all without any distinction of caste of progressive nature demanded for relaxation of and creed. Buddha strict rules. Their was very liberal in demand were not accepting the accepted in the disciples into his council. Then the religion, but the rules dissenters seceded of morality imposed and convened another by him were very “Mahasangha”. Thus strict. Many of the the Sangha was “Bhikshus” failed to divided into two observe the strict separate groups. The principles and orthodoxies were openly objected, for styled as which they were “Sthabtrabadin” or driven out from the “Sangha.” They formed secret “Therabadin” and the progressive group as conclaves and suggested relaxations even during “Mahasanghika”. Subsequently the the life time of Lord Buddha.1 The first council of “Stabirabadins” are named as “Hinayan” and the “Sangha” was held at “Rajagriha” after three “Mahasanghika” as “Mahayan”. The main point months of the “Mahaparinirvana” of Lord Buddha. of difference between the two groups was that “Mahakasyapa” presided over the same council the “Stabirabadins” or “Hinayanists” looked upon and steps were taken to settle religious disputes Buddha as essentially a man of an exalted nature among the “Bhikshus”. In that council the “Suttas” subject to human limitations of life and death, while and the “Vinaya Pitakas” were recited for the first “Mahayanists” looked upon Buddha as a time in which Upali and Ananda took important superhuman being. This controversy resulted in parts. The disputes arose among the “Bhikshus” the growth of two separate schools within the 114 July - 2013 Odisha Review province of Buddhism itself. The “Mahayanists” “Adhyekshana”, “Beddhichltaraptad” and worshipped “Boddhistavas” and read “Mahayana “Parinamana” to enrich the Boddhi. Adoption of Sutras”, while “Hinayanists” adhered to strict “Satparamita” or six qualities like “Dana”, observance of the rules and principles prescribed “Sheela”, “Kshanti”, “Birya”, “Dhyana” and by Lord Buddha. Prajna” are essential for “Sadhaka”. The “Sadhaka” worships “Prajnaparamita” as The Mahayanists are of the views that Goddess. “Lord Buddha is all might” for which they were called “Vaipulyabadin”. During reign of “Kaniska” The Mahayanic way of worship became a number of Mahayani literature were composed Tantric system. Tantric elements such as in the first century A.D. The Mahayana doctrines “Dharini”, “Mantra”, “Mudra”, “Jantra” and” achieved full fledged form during the period from Mandala” were adopted and rules with rituals are 2nd Century to 5th Century A.D. Nagarjuna was being strictly observed during Tantric worship. The a great philosopher and preacher of Mahayan, Mantra element seems to have been introduced who was residing at “parimalagiri” of Odisha in Mahayan Buddhism first in the form of during 2nd Century. He was famous for his “Dharini”. The meaning of “Dharini” is that by Sadhana and renowned as “Tantric Shiromani”. which something is sustained or kept. According In his literature “Manjushree Mulakalpa” he to faith of Tantric Buddhism “Dharini” is capable remodelled “Mahayan Sutras” in to Tantras. After of keeping the religion. The philosopher him, Asanga, Vasubandhu, Dingnag, Vasubandhu divided “Dharinis” in to four Sankasaswami, Buddhaghosha and Dharmakirti categories such as “Dharma Dharini”, “Artha have composed different literature of Mahayan Dharini”, “Mantra Dharini” and “Kshanti Dharini”. sprang during 2nd century to 5th century A.D. He also adviced Sadhakas to realize essence of They all belongs to Odisha, who composed all Mantras through concentration. There are 8000 the literatures in Sanskrit instead of Palli. The stanzas of Mantras in “Astasahasrika Prajna imagination of “Boddhisattva” is the noble idea Paramita”, which is an important Tantric literature of Mahayan, the meaning of which is “Bouddhoya of Buddhism. This important literature has been Sattwam aviprayosya it Boddhisattva” or man reduced to few stanzas and known as “Prajna who desires to enrich the Boddhi.2 The main Paramita Hrudayasutra”, which was further principles of Mahayan are “Trikaya” i.e. reduced to make room for the “Prajnaparamita “Dhamakaya”, “Nirmanakaya” and Dharini”. The next step in this chain led to the “Sambhoyakaya”, in which the super conception of a “bija” in one syllable “pram”, in achievement of Boddhisattva has been described. response to which “Sunya” may transform itself The aim of the Mahayanists was to attain into the form of the goddess by name “Prajna Buddhihood in and through different stages of Paramita”, who is a veritable metamorphosis of Boddhisattva hood, which is a state of perfect the Prajnaparamita literature.4 The “Dharinis” are knowledge about the void-nature of the self and said to be endowed with great powers. The nonself mixed up with an emotion of universal mantras which are regarded as carrying great compassion for the redemption of all the suffering potency are composed of a string of syllables beings.3 The Mahayan Buddhism introduced which bear no meaning etymologically. According seven kinds of worships i.e. “Vandana”, “Puja”, to Vasuvandhu, the unmeaningness of Mantras is “Papadeshana”,“Purnyanumodan”, their real significance which is to be realised 115 Odisha Review July - 2013 through concentration only. 5 The Mantras are very Tantric realisation change the colour and tone of powerful only when they are applied in a strict Mahayana to the extent of evolving a new “yana”, manner. At the time of recitation of the Mantras which is popularly known as “Mantrayana”. the mind should be kept away from all sorts of Accordingly “Mahayana” was devided into two impure reflections and should be concentrated on school of thoughts i.e. “Paramitanaya” and the letters of the Mantras only. “Mantranaya”. “Paramitanaya” is explained by the theories of “Sautrantrika” or “Yogachara” or In Tantric Buddhism “Mudra” is “Madhyamika” and “Mantranaya” is explained by important. The Mudras are generally taken to be the theories of “Yogachara” and Madhyamika.”8 mystic signs made by the particular position of The “Mantranaya” is blended with the theories : hands and fingers. In “Sadhanamala” different of both “Sunyavada” and “Vijnanavada”. types of Mudra such as Padma, Vajra, Ghanta, “Prajnaparamita Sutra” is the guide Literature of Shankha, Khadgaetc have been described.6 In “Sunyavada” and “Lankavatara Sutra” is the ideal Tantric literature Mudra expresses different literature of “Vijnanavada”. These two noble meanings with the aim of obtaining final purification literatures are treated as “Prasthandwaya” or two and final deliverance from the miseries of life.7 noble paths to enrich Buddhahood. On “Advaya vajra samgraha” describes four types development of Tantrism Mahayana was of Mudras which are related to four types of transformed into “Mantayana”. This realisation of bliss. Mandala is also important as transformation is most important change of Mudra. Mandala means the religious development in the history of Tantric Buddhism. diagrammatic symbol. The Mandala is the magic Tantric Buddhism grew within the circle containing mystic figures and diagrams were province of Mahayan and new process of attaining introduced to offer worship. After introduction of Buddhahood within shortest time was discovered “Dharini, “Mantra”, “Mudra”, “Mandala” and by Tantra Siddhas. The new process is called “Jantra” the path to enrich Buddhahood became “Guhyasamaja Tantra” in which another element easy, for which this Tantric system was accepted was introduced. The new element is “Sakti” or by different catagories of Sadhakas. In the early woman was considered a manifestation of divine period of Mahayana “Manjushree Mulakalpa” energy. The “Guhyasamaj Tantra” was also was written by Tantra Shiromani Nagarjuna which introduced for the worship of five “Dhyani is contemporary to “Prajna Paramita”, in which Buddhas” presiding over five “skandhas” or the method and rituals of Tantric worship, names elements of which the universe is composed.9 The of deities, Mudra or poses, Mandala or diagrams theory of five “Dhyani Buddhas” is important and with all the processes have been described. noble idea for quick attainment of Buddhahood. Nagarjuna has also expressed his realisation in Besides this, some secret and immoral practices “Madhyamika Karika” for which he is called as are found introduced in the “Guhyasamaja Tantra”. the founder of “Sunyavada”. His disciple Scholars opined that this new system is the full- “Aryadeva” has written the findings of fledged development of Tantric Buddhism from “Sunyavada” in “Chatusataka” and the same has which “Vajrayana”, “Sahajayana” and been translated in Chinese language by Hiuen “Kalachakrayana” arose.10 These three divisions Tsang under the title “Satasastra Baipulya”. are the result of different ritualistic traditions of Nagarjuna and his followers by effort of their “Guhyasamaja Tantra”. The propounders of 116 July - 2013 Odisha Review “Vajrayana”, “Sahajayana” and for “Prajnabhisika” or the initiation of disciples “Kalachakrayana” were Indrabhuti,
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