Why is Vajrayana accepted as a valid school in Buddhism?

Question

One of my main problems with Indian religions has always been cult-like and occult-like practices that is present in it, especially Hinduism. I thought Buddhism, given what Buddha taught, would be immune to it but it doesn't seem so.

Vajrayana consists of weird mantra chantings, doing of taboo stuff like alcohol and sexual orgies. Many Buddhists online seem to say "Oh no no, it is not just about sex. Westerners are misinterpreting it!" but sex DOES seem to be a huge part of tantra and therefore Vajrayana. Whereas Buddhism teaches self-restraint, Vajrayana teaches doing sexual orgies and chanting mantras and remembering aweful looking deities while doing it. The practices are esoteric and has to be done under the guidance of a guru. This is seriously cult 101. You can study anthropology and religious studies, almost every single cult revolves around these kind of practices. A lot of abuse happen under these things - there are gurus who pretend that the illicit sex they are having with disciples or consorts or children are not bad but part of the 'path to enlightenment' and in the process simply use their influence to get sex and rape/groom people.

One of the reasons despite being born in a Hindu family I distanced myself from Hinduism was the, what Abrahamic religions would call, 'demonic' practices - strange rituals, gods who are immoral and make people do immoral things, leads to insanity, frauds and immorality, esotericism, etc. Abrahamics already have a very negative view of Hinduism and Buddhism, and things like tantra and Vajrayana are definitely not helping. Why is such a school of practice allowed in Buddhism?

Answer 1

One core tenet of tantric practices in Vajrayāna can be deduced as below.

the tantric doctrine is "an attempt to place kama, desire, in every meaning of the word, in the service of liberation."

However, I strongly believe the Buddha would never approve of such an approach. Looking at his life where he even renounced the luxurious lifestyle of a prince and the comfort of a family life in order to search for an answer/escape from old age, illness and death; it is unfathomable to me that he would ever accept the use of desire as a means to Enlightenment. Perhaps, the only desire he would ever approve is the desire for the permanent ending of all suffering.

Historically, Vajrayāna was linked to Indian Mahāyāna and considered by many a subset of Mahāyāna (note: tantric practices were already in existence in Indian Mahāyāna). While Tibetan Buddhism is mainly classified under Vajrayāna, various forms of Vajrayāna teachings were also transmitted to China as early as the Tang dynasty as well as in Japan. Then, how did Vajrayāna came to be accepted as mainstream Buddhism, given that its tantric tradition is controversial? To understand this conundrum, perhaps, we can get some insights from the First Congress of the World Buddhist Sangha Council (WBSC) and its attempt to unify both Theravāda and Mahāyāna with the 8 point formula in an ecumenical statement in 1967 as below.

The Buddha is our only Master (teacher and guide)

1. We take refuge in the Buddha, the Dharma and the Saṅgha (the Three Jewels)
2. We do not believe that this world is created and ruled by a God.
3. We consider that the purpose of life is to develop compassion for all living beings without discrimination and to work for their good, happiness, and peace; and to develop wisdom (prajñā) leading to the realization of Ultimate Truth
4. We accept the Four Noble Truths, namely duḥkha, the arising of duḥkha, the cessation of duḥkha, and the path leading to the cessation of duḥkha; and the law of cause and effect (pratītyasamutpāda)
5. All conditioned things (saṃskāra) are impermanent (anitya) and duḥkha, and that all conditioned and unconditioned things (dharma) are without self (anātma) (see trilaksana).
6. We accept the thirty-seven qualities conducive to enlightenment (bodhipakṣadharma) as different aspects of the Path taught by the Buddha leading to Enlightenment.
7. There are three ways of attaining bodhi or Enlightenment: namely as a disciple (śrāvaka), as a pratyekabuddha and as a samyaksambuddha (perfectly and fully enlightened Buddha). We accept it as the highest, noblest, and most heroic to follow the career of a Bodhisattva and to become a samyaksambuddha in order to save others.
8. We admit that in different countries there are differences regarding Buddhist beliefs and practices. These external forms and expressions should not be confused with the essential teachings of the Buddha.

If we look at the last point, an astute mind would immediately identify it as a source of contention due to its all-encompassing scope. So, why then was this included? I am not a party to the above and can only hazard a guess. This goes back to the original problem faced when non-Buddhists and the public in general start asking why are there different Buddhist practices, beliefs and traditions in different countries. For example, why do monks in Tibet dress differently from Chinese monks who in turn had a different attire than Theravadin monks. Why are Chinese monastics vegetarian but not their Theravadin counterparts? Why do some Chinese monastics still eat beyond noon time? All these differences give an appearance of a religion in disarray and disharmony. The worst part is all of these traditions claimed to be the true successor of Buddhism.

So, I believe one of the major goals of the WBSC is to project a unified image of Buddhism to the rest of the world. To do so, it tries to reach an agreement on the common points and to agree to disagree on the differences. However, this does not mean that there is a consensus if we analyse point 8 carefully. Thus, all practices such as Tantra arising due to cultural and historical differences should be seemed as just that; differences in beliefs and practices that are NOT core teachings of the Buddha.

Hopefully, I am able to describe how a controversial practice came to be associated with Buddhism. I know it may not assuage your misgivings and concerns. Perhaps, the important point is to learn to pivot away from practices that does not help a person in their spiritual journey and, more importantly, access those that do while always keeping in mind the essence of the Dharma (as covered by the first 7 points mentioned above).

Personally, I started off immersed in the Mahāyāna tradition but gravitate towards Theravāda because I was looking for a simple, direct and clear message on the Dharma. My personal journey was all about simplifying and distilling the essence of the Dharma. But looking back, I can empathize with the Mahāyāna objective and respect its aspiration. If no one wants to become a Buddha then the Dharma can never appear in the world. And there will not be an easy, direct and straightforward path to Nirvana. I am forever deeply grateful to all the Buddhas and Bodhisattvas for their sacrifices in the service of all beings.

Answer 2

If you have faith that sex has literally no place in the path to awakening then you're well aligned with Theravāda and the Pali suttas. As Ven. Ananda says in Bhikkhunī sutta

“This body comes into being through sexual intercourse. Sexual intercourse is to be abandoned. With regard to sexual intercourse, the Buddha declares the cutting off of the bridge.”

From this point of view anyone who teaches that sex can be a practice conducive to awakening is teaching a sadhammapaṭirūpa - counterfeit of the true Dhamma. Similarly with any idea that awakening can be bestowed upon one by another being, the notion that the unconditioned state is the ground of being, that nibbāna and saṁsāra are indistinguishable, or the popular teaching that dhammas do not arise or pass away.

No right-thinking member of Theravāda has ever "accepted" the inclusion of such teachings and that is precisely why there are different sects - Theravāda right from the beginning saw them as schismatic (see Dipavaṁsa) meaning that the differences in views between the different groups were seen as irresolvable, requiring that clear dividing lines be drawn, separating the custodians of the Pali Canon from those who adhered to teachings and views inconsistent with those found within it.

The reason why they are, however, accepted the world over is quite simply due to their popularity. Typically, proponents of these teachings have been much more eager to win support and followers, something that can in fact be seen in the variant ideas they propose: few are the people who wouldn't like to have their cake and eat it, after all. The idea that sensuality is an out-and-out danger, an uncaveated " burning pit of embers" is a teaching that has about the least popular appeal imaginable, as does the idea that the five precepts are to be adhered to without exception, explaining Theravāda's relative obscurity. Tell people that sex can be a wonderful, lofty spiritual path to awakening, on the other hand, and that rules are there to be broken when you've got a smart justification, and you're much likely to achieve a large following.

In short, most people already accept the idea that sex is wonderful, that sometimes lying is for the best and that a drink or two never harmed anyone. When a religion comes along telling you that you're absolutely right and that in fact you can keep all your favourite bad habits and use them to get to awakening, it's a rare person who will see through the ruse.

Answer 3

Not being even a Vajrayana student, I'm not qualified to answer this question, except with some opinion and an attempt at common sense.

One of my main problems with Indian religions has always been cult-like and occult-like practices that is present in it, especially Hinduism.

One of my main problems with Christianity has been the theory that every other religion/believer/belief is wrong.

Vajrayana consists of ...

Does it?

I don't know, I'd be more inclined to write, "Vajrayana is sometimes said to include etc."

Many Buddhists online seem to say ...

Is this a topic that you've argued online before? Why again? What if anything are you really hoping to learn by asking here?

sex DOES seem to be a huge part of tantra and therefore Vajrayana

I don't know that's true (even if you and "people online" say so).

I asked this question about "tantrayana" and the answers to that make sense -- without assuming that sex has anything at all to do with it.

And I read the hyperlinks in this answer, when I answered that question -- one of the things I remember from those is that Tibetan Buddhist monks (e.g. the Dalai Lama) do have a Vinaya; that their Vinaya (like other monks') forbids their being alone with women; and the Dalai refused to meet with (and thus implicitly endorse) some American so-called teacher, because of that.

• Maybe that contradicts the theory, that "sex is a huge part"
• Maybe (I don't know) the Dalai Lama is an example that confirms the theory that tantra is "work within a framework of the target state" -- for example he was told, "you ARE the Dalai Lama, so now, act like it, live that!"

Whereas Buddhism teaches self-restraint, Vajrayana teaches ...

I'm not sure you're qualified to tell me what Vajrayana teaches. And if you wanted to ask what Vajrayana teaches, or how, that would be different question (not the question you're asking here, if you even are asking a question).

A lot of abuse happen under these things ...

According to world news, "a lot of abuse happens" generally.

What if you asked,

• How can Catholics be considered Christian when ...?
• How can Baptists be considered Christian when ...?
• How can Muslims be considered Faithful when ...?

I don't think it's a "valid" question.

Perhaps you might avoid or handle abuse if you ever encounter it.

But more generally perhaps you should decide, what do you want to study and talk about? Do you want to talk about "sex cults"? Or study something else, perhaps unrelated to that?

Answer 4

Vajrayana is accepted as a Buddhist path because its teaching are consistent with core Buddhist teachings of Four Nobel Truths ,Nobel Eight fold path , concept of emptiness as articulated in Mahayana Buddhism.

Vajrayana emphasises the same ultimate goal of Buddhahood and enlightenment. But it offers a path which is faster and more direct path through specific practices , rituals and meditative techniques.

Tantrik practices are also part of Vajrayana. Tantrik sexual practices if done properly can help realise the Truth quickly. But it is a dangerous path. At some point on the Tantrik path you have to realise sex is not fun because it leads to becoming.

Answer 5

Why is Vajrayana accepted as a valid school in Buddhism?

There's nobody to invalidate a group of people's beliefs. Theravada Buddhists don't accept Vajrayana as a valid school of Buddhism. But people who believe Vajrayana thinks it's true. Even The Buddha himself was here, even if he invalidated Vajrayana, still, they could still believe whatever they wanted. That's the reality.

Why is such a school of practice allowed in Buddhism?

Nobody allowed them.

Answer 6

Vajrayana is sometimes translated as the 'lightning path' (vajra in sanskrit can mean either 'diamond' or 'thunderbolt'). The basic idea is that it's possible for someone to reach enlightenment within the present lifetime through appropriate practices, rather than through a slow accumulation of practice over many lifetimes. There's nothing wrong with this idea particularly: technically speaking, anyone who achieves enlightenment achieves it within his or her present lifetime. The difference between Mahayana and Vajrayana is essentially the difference between dissolving ego in an ocean of quiet or burning it away in a flame of experience. Each has its dangers: Mahayanans risk wallowing in ego they don't see as ego; Vajrayanans risk developing enflamed egos that are difficult to moderate.

Cult-like behavior isn't a feature of any particular approach. Cult-like behavior occurs with students at a particular stage of development in any sect or faith: students disillusioned with the generic strictures of low-level practice but still insecure and unsettled enough to crave the guidance of a master. Proper teachers see cult-like followers and steer them towards security and independence; improper teachers buy into their followers' cultism and lose the thread of the practice, falling into cravings of their own. This is certainly more dramatic in Vajrayana or any passion-oriented practice than it is in dispassion-oriented practices like the Mahayana, but it isn't intrinsically worse. It just generates more social opprobrium and anxiety, because 'lightning' practices tend to confront social mores head-on in the effort to liberate.