Vajrayana (Sanskrit: वज्रयान, Vajrayāna; Tibetan: རྡོ་རྗེ་ཐེག་པ་, Wylie: rdo rje theg pa; Mongolian: Очирт хөлгөн), also known as Esoteric Buddhism or the Diamond Vehicle, is a branch of Mahayana Buddhism that emerged in India around the fourth century. This school of Buddhism is characterized by its emphasis on secret teachings and mystical practices, often transmitted orally from teacher to student, rather than solely relying on scriptures. This emphasis on secrecy and esoteric methods distinguishes it from other Buddhist traditions, including both other Mahayana and Theravada schools, which are collectively referred to as exoteric or “open” Buddhism.
Vajrayana has many alternative names, including the Expedient Vehicle, the Result Vehicle, Tantric Buddhism, the Secret School, the Secret Vehicle, the Mantra Vehicle, and Yoga Tantra.
Overview of Vajrayana Buddhism
Many of the rituals and practices of Buddhism Vajrayana can be traced to early Hindu traditions (the chanting of mantras existed at the time of the Buddha). However, Buddhism Vajrayana truly arose during the late Mahayana period of the Gupta Dynasty in India, as a response to the Hindu revival. At this time, Mahayana practitioners incorporated some theories and practices from the traditional Brahmanical religion of India, leading to the development of Mantrayana, also known as Vajrayana.
Vajrayana is characterized by its mystical nature, emphasizing supernatural powers, deities, yoga, and transformative experiences. It prioritizes the “Tantras” (also known as “tantras” or “secret texts”), over the “Sutras” (scriptures), and uses these secret texts as the main basis for practice, transmitted in private from teacher to student. Vajrayana considers other teachings to be “expedient” or provisional teachings of the Buddha, while its own teachings are considered the “true and secret intent” of the Buddha, not to be easily revealed to others, hence the term “secret” Buddhism.
Vajrayana promotes the use of desire as an aid in practice. Through secret rituals, supernatural powers, and meditative practices (known as “deity yoga”), practitioners aim to achieve insight into emptiness and ultimately reach liberation. In terms of its philosophical view, Buddhism Vajrayana belongs to the Tathagatagarbha school, which believes that all beings possess a pure Buddha-nature.
Tibetan Buddhism was introduced from China and Nepal during the development period of Vajrayana Buddhism in India. As a result, Vajrayana became the dominant tradition within Tibetan Buddhism. By the eighth century AD, the term “Vajrayana” or “Result Vajrayana” was used in Tibet as another name for Esoteric Buddhism.
“Result Vajrayana,” or “Secret Result Vajrayana,” is a concept that was developed in contrast to exoteric Buddhism, which focuses on causes, and the Prajnaparamita Vehicle, which focuses on wisdom. Exoteric Buddhism emphasizes the study of doctrine. In contrast, Vajrayana emphasizes practice and the use of rituals, mantras, and other aids to meditation. It maintains that theory and practice are interdependent parts of a single unified whole.
Although Tibetan Buddhism combines exoteric and esoteric practices, it is considered the mainstream of Esoteric Buddhism today and is often used interchangeably with the term “密宗”(Esoteric Buddhism) in China. Though Northern Buddhism predates Tibetan Buddhism, Esoteric Buddhism was introduced to China about a century later than it was introduced to Tibet, and it did not spread as widely in China as it did in Tibet.
Origins and Development of Buddhism Vajrayana
Indian Esoteric Buddhism
There are two theories about the origins of Esoteric Buddhism. One theory suggests it comes from the Vedas and Upanishads, while the other suggests it is the Buddha’s own secret teachings, given directly to students with the proper capacity for understanding, as opposed to the more easily understood teachings given to the general public. The Sanskrit term for Esoteric Buddhism is “Tantra,” which means “the warp threads of weaving”, and emphasizes the philosophy that all things are interconnected. Esoteric Buddhism also views the human body as a microcosm of the universe. Like Shaktism, it emphasizes that all things in the world are divided into yin and yang, and are interdependent. There is no isolated existence. Some elements within Esoteric Buddhism come from Hinduism, such as the Vajra and the female consort or “vidya.”
In Vajrayana practice, anything physical or tangible is seen as the awakened masculine energy, while anything illusory or metaphysical is seen as the awakened feminine energy. To visualize this duality, some Vajrayana images of Buddhas (Yab-Yum) depict male and female deities in sexual union. These dual figures are symbols of the awakened masculine and feminine energies, but it is easy to misunderstand them to mean that sexual relations can lead to enlightenment.
Strictly speaking, Vajrayana is the general name for the Anuttarayoga Tantra, and sometimes specifically refers to the Kalachakra Tantra, and called Kalachakra Vajrayana.
Vajrasattva
The term “Vajra” means “hard and unbreakable.” Philosophically, it refers to the unwavering and sharp wisdom that can penetrate delusions and bring about enlightenment, like a diamond. Masato Nagao explains that the word “Vajra” originally meant lightning, and was the weapon of Indra. Its material representation is the Vajra scepter.
From the perspective of the two truths, the ultimate truth of the Vajra is fearlessness and indestructibility. In the conventional sense, it refers to the Vajra rod, which represents sharp wisdom. Esoteric Buddhism uses it as a weapon to cut off all afflictions and subdue demons. It sometimes also refers to the wisdom gained through practice. The term “yana” originally meant a vessel in ancient India, and has the meaning of “carrying.” In Buddhism, it represents the method and path of practice that can carry all living beings from the shore of birth and death to the shore of Nirvana.
The Kalachakra Mula Tantra Vimalaprabha commentary states: “Vajra means firm and indestructible, and those who ride the Vajra are called Vajrayana. Or, the Vajra is the integration of the Mantra Vehicle and the Prajna Vehicle.”
The Guhyasamaja Tantra says: “The Vajra is the gathering of all Mahayana, which is the six perfections of Prajna. The gathering of the six perfections is the skillful means and wisdom. The gathering of the six paramitas, skillful means and wisdom into one is the Bodhicitta, which is also the samadhi of Vajrasattva, hence the name Vajra. The Vajra is also a vehicle, hence the name Vajrayana, which means the mantra vehicle.”
Vajrayana emphasizes the various mantras and ritual paths that arise from the Buddha’s thoughts, as well as the yoga of Vajrasattva, which is the union of skillful means and wisdom, and ultimately realizes the Vajra body.
The Kalachakra Mula Tantra Vimalaprabha commentary states: “The meaning of Vajra in Vajrayana is the inseparability of emptiness and compassion arising from the nature of reality, or the indivisibility of emptiness and bliss. The meaning of salvation is the control of the path. The indivisibility of emptiness and bliss is desire.”
Vajrayana teachings are summarized as the generation stage and the completion stage. The Sanskrit name for the generation stage is “utpattikrama,” which means “to grow or innovate.” The Sanskrit name for the completion stage is “shavannakrama,” which means “generated without effort or exertion.” “Krama” has two meanings: order and means. The generation stage is a comparative deity yoga based on visualization, while the completion stage is an experiential deity yoga.
Vajrayana has different names due to its special characteristics. For example: Mantrayana, Vidyadhara Pitaka, Upaya Vehicle, and Result Vehicle, reflect several different stages of development of Esoteric Buddhism, namely the Dharani Stage, the Vidyadhara Pitaka Stage, the Upaya Tantra Stage, and the Result Tantra Stage.
- Dharani Esoteric Buddhism: The earliest stage of Esoteric Buddhism.
- Vidyadhara Esoteric Buddhism: The preliminary formation of the esoteric system, the Mantra Esoteric Buddhism.
- Mantrayana: The so-called Mantra Vehicle, is not a vessel or a state of activity, but a means to achieve accomplishments through the two methods of mantras and mudras, or to escape the cycle of birth and death and all afflictions.
- Yoga Esoteric Buddhism: The further development of Vajrayana, and also known as Anuttarayoga Vajrayana.
Chinese Esoteric Buddhism
Some esoteric practices were introduced to China before the formation of a systematic Esoteric Buddhism. The earliest examples include the Matangi Sutra translated by Zhu Luyan in 230 AD, the Hua Ji Dharani Mantra Sutra translated by Zhi Qian, and the Immeasurable Door Subtle Holding Sutra and Golden Light Sutra.
During the Tang Dynasty, when Emperor Xuanzong was in power, Subhakarasimha introduced the Garbhakosa Mandala teachings, while Vajrabodhi introduced the Vajradhatu Mandala teachings. Vajrabodhi’s disciple, Amoghavajra, studied both systems and combined the two into a unified system, with the Vajradhatu Mandala as its main focus, forming the system of Tangmi or Tang Esoteric Buddhism.
In terms of the time, Anuttarayoga Tantra developed last, and only a small part was introduced to China during the Song Dynasty, without having a large impact.
Popularization of Esoteric Buddhism: The popularization of Guanyin worship, The popularization of the Buddha-Usnisavijaya belief, and the Esotericization of the Vaisravana Heavenly King tradition. In Tibet, some of the gods of the Bon religion were incorporated into the role of Dharma protectors by the Acharyas, and some Hindu deities were also incorporated as Dharma protectors.
The Cundi method has become Sinicized since the Liao Dynasty, and is different from the original Indian Cundi method.
The Return of the Mantra Esoteric Dharma Lineage to China Esoteric Buddhism flourished in the Tang Dynasty, but nearly disappeared after 88 years. The Japanese monk Kukai brought the esoteric teachings back to Japan, where they flourished, and founded the Shingon School, also known as the East Temple school.
The reintroduction of Japanese Esoteric Buddhism, began in the early years of the Republic of China, when Wang Hongyuan translated the works of Kōda Raifu, a high-ranking monk from the Toyama School. In 1924, Kōda Raifu, at the age of 79, came to Chaozhou, Guangdong, to give initiations to Wang Hongyuan and others. The following year, Wang himself went to Japan to study esoteric Buddhism.
After Wang Hongyuan, many lay people and monks went to Japan to seek the Dharma. Among them, Master Chishong visited Japan three times, and founded the Shingon School at Jing’an Temple in Shanghai in 1953 after returning to China. However, due to the outbreak of the Sino-Japanese War, Esoteric Buddhism, which originated in China, was prohibited by the government because it was reintroduced from Japan. After its return, there was also infighting between the exoteric and esoteric schools, and Wang Hongyuan’s qualifications were questioned. This made it difficult for Esoteric Buddhism to develop in China.
Later, the Toyama School established a branch in Tai Hang, Hong Kong, but it could not shake off the shadow of being a Japanese religion. Since the discovery of the Tang Dynasty esoteric mandala in the crypt of Famen Temple in 1987, the domestic Buddhist community has been strongly promoting the revival of Tangmi. The late former president of the Buddhist Association, Mr. Zhao Puchu, and the old abbot Jieming of Daxingshan Temple have spared no effort in promoting this revival.
The Shingon School was founded by Kukai (Kobo Daishi), and is also known as the “East Temple Esoteric Buddhism” because of its origin at the Toji Temple.
The Tendai School was founded by Saicho (Dengyo Daishi), and is also known as the “Tendai Esoteric Buddhism.”
Japanese Esoteric Buddhism
Due to the close relations between China and Japan during the mid-Tang Dynasty, Tangmi was introduced to Japan by the Japanese monk Kobo Daishi, who founded the Shingon School. The Shingon School originated in Toji Temple, also called the East Temple, and is thus also called “East Temple Esoteric Buddhism.” There is also the Tendai School, which was founded by the monk Saicho, a contemporary of Kobo Daishi. The Tendai School is also known as the “Rational Secret Teachings.” The Shingon system was largely completed by Kobo Daishi. The Tendai system was developed by Saicho’s students and disciples, who continued to study in Tang China. This led to the prevalence of Yoga Esoteric Buddhism in Japan.
Taiwan Esoteric Buddhism
Taiwanese Esoteric Buddhism is a continuation of Japanese Esoteric Buddhism. During the Japanese colonial period, the Koyasan School of Shingon Buddhism established a presence in Taiwan in 1896, and the Daigoji School of Shingon Buddhism established a presence in Taiwan in 1926. The Koyasan School established the “Shinkoyasan Hongfa Temple” in Ximending as its headquarters, and set up teaching centers throughout Taiwan (for example, the Yoshino teaching center in Hualian, now the Qingshouyuan).
After the war, Japanese monks were sent back to Japan, and Taiwan entered a period of martial law, which limited the development of Buddhism. In the 1970s, Master Wuguang went to Mount Koya in Japan, completed the practice of both the Vajradhatu and Garbhakosa Mandala teachings, and received the title of Acharya of the Shingon Sect’s Zhongyuan lineage. He established the Guangmingwang Temple on Mount Wuzhi in Kaohsiung. In the 1990s, after the lifting of martial law, the Koyasan School of Shingon Buddhism and the four major schools of Tibetan Buddhism began to propagate their teachings in Taiwan.
Currently, there is Master Rongyong, who is a student of Master Tsuchikawaseido (Abbot of Muryokoin Temple in Koyasan, Japan), who has obtained the qualification of Acharya, and established a Taiwan branch of Muryokoin Temple in Taipei.
Dianmi
The Ari School that was popular in Nanzhao, Dali, and Myanmar is Dianmi.
Doctrine
Buddhism believes that all the pain and suffering in life are caused by the ignorance of the mind. Therefore, to overcome suffering is actually to save the mind. In Sanskrit, the words “man” and “traya” are used to express this. “Man” means mind, and “traya” means to save.
The Guhyasamaja Tantra says: “The confusion of roots and objects, all thoughts of the mind, ‘man’ is used to express the mind, and ‘traya’ means salvation. Transcending worldly conduct, the samaya precepts, protected by the Vajra, are called the practice of mantra.”
“Result” refers to the goal pursued by practitioners. In Esoteric Buddhism, it specifically refers to the unchanging bliss attained through various special methods and paths.
The Sutra of Entering the Highest Tantra says: “The result is attained through the body, enjoyment, dwelling, and perfect action.” The Kalachakra Initiation Summary says: “Taking the color of emptiness is fixed, and holding compassion is the result. The inseparability of emptiness and compassion is the Bodhicitta, and entering the meaning of Anuttarayoga. If the result is attained through the methods of the body, enjoyment, dwelling, and perfect action, it is the result, and it is also the Mahamudra achievement of all the paths and results.”
Esoteric Buddhism uses generosity, Bodhicitta, mandalas, mantras, initiations, mudras, and yoga to attain Buddhahood, hence the name “Expedient Vehicle.” Without expedient means, it is difficult to attain accomplishment.
The Kalachakra Initiation Summary says: “The Vajra Bodhisattva yoga of the union of skillful means and wisdom is the Vajrayana… Vajrayana has more skillful means than Prajnaparamita, hence the name Expedient Vehicle.” Esoteric Buddhism scriptures are called “Vidya Pitaka” or “Tantra Pitaka.” “Vidya” originally meant “knowledge” in the ancient Indian Vedas. Later, it gradually became associated with scriptures. Here, “Vidya” refers specifically to the mantra and bliss of the deity, and the use of profound methods to hold wisdom, hence the name “Vidya Pitaka.” Vidya Pitaka is also called the “Vidyadhara Vehicle.” Reciting mantras and accumulating merit can attain the result of the Vidyadhara.
Buddhism Vajrayana Mandala and Worldview
The Vajrayana Mandala and worldview: Vajrayana believes that all things in the world, Buddhas, and sentient beings are created from the six elements of earth, water, fire, wind, space, and consciousness, hence the name “Six Great Elements” in Vajrayana. The first five elements are the “form elements,” belonging to the Garbhakosa Mandala, while consciousness is the “mind element,” belonging to the Vajradhatu Mandala. Vajrayana advocates the non-duality of form and mind, and that the Garbhakosa and Vajradhatu are one. Both represent the universe and exist within the minds of all beings. The nature of the Buddha and sentient beings are the same. Beings can purify their body, speech, and mind by practicing the “Three Mysteries of Blessing,” and thus be in harmony with the three mysteries of body, speech, and mind of the Buddha, achieving enlightenment in this very life. The rituals of this school are complex, and all aspects of setting up the altar, offerings, reciting mantras, and initiations, are strictly regulated, and must be transmitted secretly by an Acharya (teacher).
Buddhism Vajrayana Rituals
Vajrayana is characterized by its highly organized use of incantations, mandalas, rituals, and various deity beliefs. The rituals are extremely complex, with strict regulations for setting up altars, offerings, reciting mantras, and initiations. It advocates the practice of the “Three Mysteries,” namely, hand gestures (body mystery), chanting mantras (speech mystery), and mental visualization (mind mystery). The harmony of the three mysteries leads to enlightenment in this life.
Buddhism Vajrayana Precepts
As early as the period of the Hinayana schools, Buddhist precepts had already responded to the mantras that were being incorporated into Buddhist practice. In the Vinaya in Four Parts and the Ten Recitations Vinaya, there is content related to mantras. These Hinayana precepts permit mantras for treating toothaches, stomach pains, and for protection, while controlling other mantras.
Later, when the early “miscellaneous” esoteric practices became popular, the Mahayana precepts such as the Brahma Net Sutra were able to adapt to the esoteric practices, and were used to support the rituals of Esoteric Buddhism. At that time, the monks who came to China to propagate esoteric scriptures were often known for their strict adherence to precepts and their deep understanding of the Vinaya. This is because esoteric practice relies mainly on the power of mantras, and the use of strict precepts helps practitioners cultivate self-discipline, and prevents the misuse of mantras and secret practices. Esoteric Buddhism emphasizes taking refuge in the guru, which helps to dissolve pride and ego, and the secret teachings are transmitted through a direct lineage from teacher to student.
Samaya Precepts of Chinese Esoteric Buddhism
During the Tang Dynasty, when pure Esoteric Buddhism was introduced to China, esoteric monks still maintained the tradition of emphasizing precepts. In order to adapt to the complex practices of Esoteric Buddhism, and to specify the order of esoteric mantras and rituals, a special esoteric Vinaya was developed. Subhakarasimha translated the Susiddhikara Sutra and the Subahupariprccha Sutra, which contained esoteric precepts, and developed offering methods for the Susiddhikara Sutra, enabling their widespread circulation.
The precepts of Esoteric Buddhism are called the “Samaya Precepts.” “Samaya” in Sanskrit means “vow,” and more broadly, it has four meanings: equality, original vow, removal of obstacles, and awakening.
Meanings of the Samaya Precepts (See Mahavairocana Sutra, Mahavairocana Sutra Commentary, and Taizangiririchao)
| Meaning | Explanation |
|---|---|
| Equality | The equality, harmony, and non-obstruction of the three mysteries of body, speech, and mind are called the three samayas, hence the name three equalities. |
| Original Vow | Based on the principle of the three equalities, practitioners make great vows to cultivate great compassion, practice the four immeasurables, and the four means of gathering, and benefit all sentient beings. |
| Removal of Obstacles | When the precept body of the three equalities is obtained through the original vow, it can remove all the evil karma and obstacles of the past, present, and future. |
| Awakening | Self-observing the body and mind, to prevent indulgence and laziness. |
The precept body of the Samaya Precepts is the pure Bodhicitta inherent in all beings; the form is the infinite virtues of the Dharmadhatu; and the precept form is the four grave prohibitions listed in the Mahavairocana Sutra.
Four Main Samaya Precepts
| Precept | Explanation | Corresponds to what Three Pure Precepts | Corresponds to what Bodhicitta |
|---|---|---|---|
| Do Not Abandon the True Dharma | All the true teachings of the Tathagata should be practiced, upheld, read, and recited, with an inexhaustible mind. | Precept of Discipline | Samadhi Bodhicitta |
| Do Not Abandon Bodhicitta | Bodhicitta is the root of the Samaya Precepts. If Bodhicitta exists, the Samaya Precepts exist; if Bodhicitta is lost, the Samaya Precepts are lost. Although practitioners have Bodhicitta, because they are not perfect, they may fall away from it. The Samaya Precepts warn practitioners to not abandon this mind. | Precept of Good Dharma | Absolute Bodhicitta |
| Do Not Be Stingy with Dharma | All the superior dharmas were attained by the Tathagata through diligent practice, even sacrificing his life and limb, and they are the legacy of all the parents of all sentient beings, not to be possessed by one person alone. Therefore, even if a person does not abandon the true dharma or Bodhicitta, but is stingy with the dharma and does not give it to others, it is the same as stealing from the three treasures. | Precept of Benefit for All Sentient Beings | Bodhicitta of Action and Aspiration |
| Benefit All Beings | This is determined by the very nature of Bodhicitta. Those who practice Buddhism should gather all sentient beings and create the conditions for them to enter the path. | Precept of Benefit for All Sentient Beings | Bodhicitta of Action and Aspiration |
Later, the four grave prohibitions developed into the ten grave prohibitions of Esoteric Buddhism. The specific wording and organization of these may differ between scriptures, but the content is essentially the same.
Two Versions of the Ten Grave Precepts of Esoteric Buddhism
| Version from Mahavairocana Sutra Commentary, Vol 17 | Version from Zen Essentials of Subhakarasimha |
|---|---|
| Do not abandon the Buddha jewel | Do not take refuge in external paths, as these are false dharmas |
| Do not abandon the Dharma jewel | Do not abandon Bodhicitta, as it hinders the attainment of Buddhahood |
| Do not abandon the Sangha jewel | Do not slander the Three Jewels and the teachings of the three vehicles, as it goes against the Buddha nature |
| Do not abandon Bodhicitta | Do not doubt when not understanding profound Mahayana teachings, as they are beyond the ordinary |
| Do not slander the teachings of the three vehicles | If a being has already generated Bodhicitta, do not tell them to regress, and go towards the two vehicles (Hinayana) as this would cut off the lineage of the three jewels |
| Do not be stingy with the Dharma | Do not give this teaching to those who have not developed Bodhicitta, lest they adopt the aspirations of the two vehicles, which goes against their original vow |
| Do not generate wrong views | Do not speak of profound Mahayana teachings before those of the small vehicle and wrong views, as they might slander it, and suffer the consequences |
| Do not prevent others from developing great aspiration, nor be indifferent when seeing them regress | Do not generate wrong views, and thus destroy the roots of goodness |
| Do not teach based on circumstances | Do not say to those of external paths that you have the supreme precepts of Bodhi, so that they do not develop hatred in trying to attain them and they fail, and hence lose Bodhicitta |
| Do not give anything that does not benefit others | Do not do, tell others to do, or take joy in anything that harms or does not benefit other sentient beings, as this goes against compassion and the desire to help others |
In summary, the precept form of the Samaya precepts of Chinese Esoteric Buddhism can be summarized in the following ten precepts:
| (1) Do not regress from Bodhicitta. | Precepts of discipline and precepts of good dharma |
|---|---|
| (2) Do not abandon the Three Jewels, and do not take refuge in external paths. | Precepts of discipline and precepts of good dharma |
| (3) Do not slander the Three Jewels and the teachings of the three vehicles. | Precepts of discipline and precepts of good dharma |
| (4) Do not abandon the true dharma, and do not doubt the Mahayana dharma. | Precepts of discipline and precepts of good dharma |
| (5) Do not generate wrong views, and do not deny cause and effect. | Precepts of discipline and precepts of good dharma |
| (6) Do not be stingy with the Dharma, and do not teach based on circumstances. | Precepts of benefit for all sentient beings |
| (7) Do not teach those with great aspiration in a way that causes them to regress. | Precepts of benefit for all sentient beings |
| (8) Do not teach profound teachings to those of lesser capacities. | Precepts of benefit for all sentient beings |
| (9) Do not boast of your own precepts to those of external paths. | Precepts of benefit for all sentient beings |
| (10) Always benefit sentient beings, and do not act harmfully. | Precepts of benefit for all sentient beings |
In the Mahavairocana Sutra Commentary, volume 9, there are three grave offenses listed for violating the Samaya Precepts:
Three Grave Offenses of Shingon Buddhism
| Offense | Action |
|---|---|
| Regress | After receiving the Samaya precepts, one does not keep their vows, and fails to practice |
| Break | After receiving the esoteric teachings, one develops doubts and slanders about them |
| Transgress | Without the permission of the Acharya, one freely sees and hears the secret teachings |
Samaya Precepts of Tibetan Esoteric Buddhism
The practice of Tibetan Esoteric Buddhism also begins with the Samaya Precepts, which are generally received during the initiation ceremony. The scriptures from which these precepts are derived are different from those of Chinese Esoteric Buddhism. The Gelug school’s Samaya precepts are taken from the Vinaya Sutra by Dharmakirti, the Commentary on the Vinaya Sutra by Prajnakara, and Tsongkhapa’s Secret Precepts Verse. Tsongkhapa believed that initiations of both the Yoga and Anuttarayoga Tantras need to follow the fourteen root precepts, while his teachings for the Charya Tantra and Kriya Tantra focus on the Samayas taught in the Susiddhikara Sutra and Mahavairocana Sutra. The Nyingma school believes that initiations of the three lower tantras have their own precepts, and the fourteen root precepts are only to be followed by the three higher tantras. In addition to the fourteen root precepts, different initiations have different precepts. For example, the precepts of the Guhyagarbha Tantra include five root precepts and ten branch precepts. Dzogchen has twenty-seven root precepts. In all schools, honoring one’s teacher is a core precept.
The Samayas mentioned in the Vajrasekhara Sutra are not exclusive to the Yoga tantra, but are also mentioned during the Vinaya teachings of the Anuttarayoga Tantra.
Although the Vajrasekhara Sutra says that there are fourteen root precepts established in the Yoga Tantra, there are no other standard Sanskrit texts to explain the details of the fourteen. The Vajradhatu Summary of Meaning mentions these fourteen precepts, as discussed above.
The Fifty Verses on the Guru says: “Then give the mantras, so that they may become vessels of the true dharma, and by holding onto recitation, they take on the fourteen root downfalls.”
Those students who become vessels of the Vajrayana path through immaculate initiation, wishing to progress on the Buddhism Vajrayana path, must first dedicate themselves to the Samayas, and the purity of their conduct, which is the basis for two kinds of siddhis.
Chapter 18 of the Red Yamari, chapter 17 of the Black Yamari, and chapter 12 of the Vajra Heart Ornament discuss all fourteen root downfalls. Chapter 15 of the Vajra Curtain discusses ten root downfalls, and there are many different sutras that discuss different ones. The full list is provided in the Kalachakra Tantra, as explained below. – Tsongkhapa’s Commentary on Mantra Precepts: Sprout of Siddhis.
Scriptures of Vajrayana Buddhism
The scriptures of Esoteric Buddhism are vast. Few Sanskrit texts have survived, but there are many translated texts preserved in Tibet and China. There are 400 translated esoteric scriptures in Chinese, comprising 681 volumes, and 14 commentaries comprising 81 volumes, totaling 414 scriptures, and 762 volumes. The Japanese Taisho Tripitaka includes 193 esoteric works, comprising 1109 volumes. There are some overlapping translations in both the Chinese and Japanese canons. The Tibetan Kangyur contains 728 tantric texts, and the Tengyur contains 3120 commentaries, rituals, and methods of accomplishment. In total, this is over a million verses, equivalent to about 3,000 volumes in Chinese. Many editions have been published by Western countries, such as the Guhyasamaja Tantra, the Tattvasamgraha, the Ratnakuta, and the Sadhana Mala etc.
The Kalachakra Tantra is the most important scripture of Esoteric Buddhism, and is not to be revealed to those who have not received the proper initiation. The Kalachakra Tantra can be divided into three parts: internal, external, and alternative. Other important scriptures include Diamond Prajna Paramita Sutra, Manjushri Mula Tantra, and Sarvatathagata Tattvasamgraha Tantra. The most famous is the Great Treatise on the Stages of the Path of the Secret Mantra.
There are different classifications of the most representative works of the esoteric cannon, with some referring to “Five Secret Sutras,” others to “Three Secret Sutras,” and still others to “Five Sutras and Two Treatises.”
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