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What is Vajrayana-Buddhism?
DaftChris
Spiritually conflicted. Not of this world. Veteran
I've heard of this school, and tried to look it up, but my searches have come up short. All the descriptions I found were a little too vague and I don't trust Wikipedia. 
So, I ask those who may know, what exactly is Vajrayana-Buddhism?
So, I ask those who may know, what exactly is Vajrayana-Buddhism?
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In a public areana it's like posting info to children on how to make poisons with easy to find household materials.
I have experienced nothing but peace, supportive fellowship, humor, a lot of hard work and a great education of the mind in this so-called dangerous and poisonous system.
If it's a rocket ship, we should probably keep in mind that that's a term relative to countless eons of potential practice. It doesn't mean it's a foolish, break-neck speed school--it certainly isn't. And if someone takes a long time to develop and succeed in a sound, Vajrayana-based practice, it can take them just as many eons to attain enlightenment--there are no guarantees. It is up to the student, his/her own effort, and his/her own karma, just like any other Buddhist path.
A good and thorough Vajrayana practice requires approximately the same day-in and day-out pursuit of gradual practices--i.e. hard work and effort--as does any other school or discipline.
@how, maybe you're referring to posting specific Vajrayana practices, step-by-step, online, as reckless or something--I could understand that. Not unlike posting instructions for certain martial arts techniques--without the guidance of a teacher, it could lead people to hurt themselves, sure. But Vajrayana is not the same as specific Vajrayana practices.
Perhaps more relevant to the OP's question a Gelug dharma center, by way of personally-experienced example, does not focus only on specific practices, but an incredibly broad dharma education in general. From what I can tell from friends in the Kagyu, Sakya, Nyingma and Drikung Kagyu schools, this description also applies to them. Most dharma centers in the west, in fact, provide quite a broad Buddhist education given that it is assumed the student is culturally newer to Buddhist thought and therefore needs more background in general.
I've sat in classes only months ago where refuge was taught, again, to students who'd been attending that temple for close to three decades.
[Edit] Here is a nice, succinct analysis from the Sakya school:
What is Vajrayana Tibetan Buddhism?
Tibetan Buddhism draws upon the teachings, meditation techniques, and ordination vows of the Theravada, and the philosophy and cosmology of Mahayana. But it was in Tibet that many of the Vajrayana teachings were preserved, and most of the distinctive qualities of Tibetan Buddhism can be found in its Vajrayana heritage.
The Vajrayana path largely follows the Mahayana philosophical teachings, but there are some variations in attitude. Whereas Mahayana seeks to destroy the poisons of craving, aggression, and ignorance, Vajrayana places an emphasis on transmuting them directly into wisdom. This is based in the Tibetan Buddhist belief that the mundane world (samsara) is inseparable from enlightenment.
http://www.sakya.org/faq.html#FAQ15
It would have been clearer if I had written "Some" instead of "it's".
While it's practise can be broad (sometimes also attributed to Zen as well) most of the public questions about Vajrayana usually pertain to the more titillating tantric side of it's practises which should rightfully be kept in the Master/disciple arena.
Actually as I wrote my last post I thought that it's like some one saying that Zen practises should be kept between a master and disciple because these may result in transmission writings that are supposed to be private. An obviously flawed argument for the other 99%
of a Zen practise.
My BAD!
Not quite sure why you reacted to our statements as there is nothing that was meant to offend or be dismissive. how's first post hit it right on the head in my opinion..
People can really screw themselves up if they practice certain Vajrayana things before having proper initiations and so forth.
I myself have not had anything to do with Vajrayana though my friend has told me that when you get there you see that you've already done a bit of it through the Mahayana vehicle.
My guru said its like a rocket ship to enlightenment. That is how he described it once.
Since I can't give any personal experience/understanding on the topic that is what I wrote because I trust that what he said has some validity to it. He didn't mean that it was a fast paced teaching system or that the rocket ship is leaking fuel and it is going to explode
I'm sure he just meant that it can accelerate ones spiritual development quickly.
Even specific Vajrayana practices--Tara, Medicine Buddha, etc., are discussed openly and helpfully on this forum. Without question, these are Vajrayana practices.
It's true that very advanced practices are not advised at all without a teacher, but Vajrayana Buddhism is not defined by these advanced practices alone, all the less so in the west. More often than not, Vajrayana Buddhism means studying and analyzing the philosophies of the great Buddhist teachers, past and present, with the regular opportunity to participate in Tara, Medicine Buddha, and Vajrasattva pujas (for example).
I'm sure the intentions were good, but the overall impression of the responses struck me as, "Vajrayana Buddhism is incredibly dangerous and can't be followed without completely signing your life away to a master," when in fact it is only specific, highest yoga tantra practices which are really given this cautionary note. Most of Vajrayana Buddhism as it is currently expanding is rather general, introductory, and doesn't quite frankly even require that one do tantric practices, ironic as that may seem. It was never once suggested to me that I attend a puja in addition to regular teachings, for example--the announcement was made as to the time and date of the puja, and, curious, I had to eventually inquire on my own.
It's about the mind, and finding ones own approach to taming it--to include study of sutra, and of tantra, if one likes. There's no doubt that tantra is highly esteemed as the most efficient path, but in my experience no tantric practices are pushed at all, and certainly not any dangerous, advanced ones.
I think it would be sort of akin to warning a new student away from Tae Kwon Do because at very advanced levels of practice, dangerous techniques are taught. It's true--jumping into these advanced techniques without a teacher is dangerous, but one can participate in and benefit from Tae Kwon Do for a lifetime without ever attempting these advanced techniques, if one chooses.
But I agree it's good to warn against the dangers of attempting too high a level of practice, in any discipline; hopefully that warning, though, won't cause unnecessary fear of the rather undramatic, welcoming reality of Vajrayana Buddhist centers in general.
Also--again with the labels, but--there are tons of tantric features in so-called non-Vajrayana schools, and tons of sutric aspects of so-called Vajrayana schools. So if one is truly leery of absolutely anything tantric, it's good to take a while to chew these things over.
In essence Vajrayana is very quick if one wishes to put the time and effort into it because it deals with the most subtle level of delusions.
In the suttas (which are common to all schools) it says one can get enlightened in a week or less if one does the practice correctly. The problem is that we obviously don't do the practice correctly and it is finding out how to do it that takes the longest time. No particular school has the faster method here, it is our karma that holds us back basically.
Metta!
Rituals aplenty and some Hindu gods are recognised and represented.
Some of the wrathful deities under Vajrayana are indeed 'dangerous' to practice.
Then again, what need has the common practitioner to undertake these practices. Unfortunately, many people like to become 'advanced' practitioners and request for transmission. The practitioner in many instances actually take on some of the deities wrathful persona, if properly done.
The choice of Yidam has a direct bearing on the practitioner.
This direct one to one teacher-pupil relationship hastens the ripening of Karma.
This means 'bad luck' coming, sometimes heavier karma can also mean sickness......
But then again, can everyone take this route, or just go with the gentle flow of the Theravada, Mahayana traditions.
also ngondro.
I think it's not unlike a medicine--we might see certain medicines as strong or mild, but those labels don't matter quite so much as their effect on the illness does. And the same illness, in different people, may require a different medicine. Finally, one medicine seems strong to one person, and mild to another.
I have not found Vajrayana to seem particularly strong or ungentle--maybe a bit more forgiving, which feels very gentle to me. I guess the idea that natural emotions can be a tool for practice, instead of a big fail, feels logical. But the teacher is also constantly and emphasizing compassion for others and ourselves, seeing all beings as our mothers, etc., as the reason for doing any practice, so all in all the whole thing feels gentle and altruism-inspired to me.
Even though Zen has always loomed in my intellect as a gentle and peaceful path, I have found the discussions and interactions to be sometimes--I'm not sure how to put it--coldish, distant? Maybe slightly uppity? I don't mean here on this forum, necessarily, and this is only a slight perception, maybe completely wrong, and I very much enjoy learning about the Zen side of things. Just pointing that thought out to show that not everyone experiences a tradition in the same way.
As always, probably the best way to find the right fit in a practice is to observe, study and ponder; see what feels best. My friend Alan absolutely thrives on the Zen approach. He's a math genius; I'm a musician. Go figure
I like the way you explained that.
Great explanation of Hinayana and Mahayana from Berzin:
http://www.berzinarchives.com/web/en/archives/study/comparison_buddhist_traditions/theravada_hinayana_mahayana/terms_hinayana_mahayana.html
I am fond of Lama Surya Das's outline - it's included in his helpful and witty description of tantra in general:
"One such fundamental aspect of Tantric practice is Tantric medicine, an ancient methodology for healing both body and soul. Working with the so-called "subtle" body, which includes the various "sheaths" or dimensions of our being from corporeality on up, Tantric medicine employs diet, fasting, breath and energy practices, initiations, visualizations, mantras, mudras (ritual gestures), and yoga, along with a knowledge of the body's chakras and subtle energy (prana) channels to remove blockages and correct damage. By purifying the body along with the energy, the mind, and the spirit, this process can strengthen the immune system and prevent disease and mental imbalance and instability, and promote longevity, vitality, and spiritual and emotional development."
http://www.beliefnet.com/Faiths/Buddhism/2000/09/What-Is-Tantra-Anyway.aspx?p=2
Note to OP: The terms Vajrayana and tantra are often used interchangeably.