Tibetan Buddhist Vajrayana

Author: John
Publisher:
Publish Date: 2005-01-01
Features: Esoteric Buddhism is the essence of Tibetan Buddhism. For the study of Tibetan esoteric Buddhism, British scholar John Blofeld is a representative figure in the trend. He has visited Tibet many times for research, studied under several Tibetan lama masters, received empowerments, and learned the theory and practice of Tibetan esoteric Buddhism, making him a true inheritor of the essence of Tibetan Buddhism. The path of the Vajrayana is the way that leads to controlling good and evil. The mysteries of esoteric Buddhism seem impenetrable, unfathomable, and unreachable. This book provides you with a path to the mysteries and clear practices. This book provides you with a path to the mysteries and clear practices. Esoteric Buddhism is the essence of Tibetan Buddhism. For the study of Tibetan esoteric Buddhism, British scholar John Blofeld is a representative figure in the trend. He has visited Tibet many times for research. He studied under several Tibetan lama masters, received empowerments, and learned the theory and practice of Tibetan esoteric Buddhism, making him a true inheritor of Tibetan Buddhism. The path of the Vajrayana is the way that leads to controlling good and evil, and the mysteries of esoteric Buddhism seem impenetrable, unfathomable, and unreachable. The Vajrayana (Vajrayāna) is one of the Mahayana Buddhist schools dominant in Tibet and Mongolia. It is a clear and highly practical form of practice for the mysteries. It proposes many specific and clear practices to achieve the wisdom that allows one to see the disappearance of their self's illusion and enter the great bliss of their self-nature. For over a thousand years, these practices have been developed at Nalanda University in India during the Roman occupation of our region. They have been passed down from teacher to student, strictly forbidden to be taught to secular people, and now, with lamas living all over the world, they feel that given their foreign status, if they cannot return to their homeland within a generation, their theological knowledge will decline and disappear. Therefore, they are ready to teach this knowledge to all those who sincerely wish to learn. The mysteries existing in thought or the pursuit of the sacred truth have always resided in a small group of people, but the practices of esoteric Buddhism are rarely similar or common with other religions or other Buddhist schools. Most of their practices are actually unique. In addition to their profound significance for those studying Buddhism (especially Zen) and psychologists, this learning can also help those who try to uncover the superficial veil and delve deeply into the origin of any wisdom or any deity. The path of the Vajrayana is the way that leads to controlling good and evil. It is also the path of transformation, where the mind can turn both internal and external things into weapons. There is no doubt that the development of such a transformative process is not easy and cannot be automatically achieved through rituals and mantras. Here, as elsewhere, the mind is the king of all. Can those without diamond-like perseverance achieve the status of a deity in this life? The disciple must obey this purpose with their whole heart, with their entire body, mind, and everything around them (whether good or bad). The conditions required are: an irresistible determination, and a master. This master not only imparts the mysteries to his disciple according to scriptures but also according to his personal experience and a mind that has already attained enlightenment. In Western countries, such people are not very numerous. But among the Tibetan refugees、, some high lamas from large Tibetan Buddhist research centers who have achieved great realization, as well as yogis who have attained perfection from mountain hermitages, have a small number moved to Europe and America. Some work in universities, or later establish monasteries in remote areas as places for practicing meditation and visualization. As early as the Samye Ling Monastery built on the slopes of Scotland, it attracted a group of lamas and many others interested in it, to the point where it could no longer accommodate them. Once this group of lamas masters the European language, works like this book will become outdated. We await authoritative works on their teachings, which have never been publicly articulated in Tibet. Because they have realized that maintaining the old protection will bring the Vajrayana to the brink of extinction. All their students will no longer be Buddhists; because others may also find it beneficial to adapt the practices of esoteric Buddhism to their own spiritual religious life. In the meantime, we return to our position as Western followers of the Vajrayana and try to engage with this content in the best way possible. I hesitated to write this book for nearly ten years. At first, I felt that my knowledge was not sufficient for the task and thought it best to remain silent as usual until our religious practice advanced enough to allow us to discuss this issue with great authority. I finally decided to write this book, though I had not yet made sufficient progress. Because I believe that the Vajrayana has been causing growing interest, and now it is certainly urgent to dispel the ridiculous misunderstandings of esoteric Buddhism in Buddhism caused by the tradition of keeping the mysteries secret. In Tibet, the prohibition against discussing esoteric Buddhism without permission has also affected some major teachings. Without these teachings, Buddhist texts would remain a mystery to the true master. Allowing an ignorant medical student to perform surgery freely, like a qualified professor, or allowing a beginner to claim the status of a master who can not only change thoughts but also the mind, is equally dangerous. Misusing these practices can lead to madness, or even more serious consequences than madness. This book barely touches on the history, development, current state, and different schools of the Vajrayana; it mainly discusses the practices of esoteric Buddhism. These practices can lead to controlling the mind, the end of self-illusion, and their special effects. The idea that the practices of esoteric Buddhism can be used by non-Buddhists began to form and develop in my thoughts after two episodes: two Benedictine abbots (one British and one American) visited me in Bangkok, strongly desiring to learn the Buddhist practices of meditation and visualization. I occasionally heard them mention that Catholic clergy had begun similar studies. Personally, in Australia, I encountered one or two Quaker followers who also showed strong interest in the Vajrayana. I still have no idea of the general scope of the benefits that practicing the Vajrayana outside the background of Buddhism might bring, and I hope to see the entire Dharma accepted along with its practices. Religious and spiritual progress and achievements are not the privilege of any one religion; they are open to all who possess a deep and strong determination. Because I regard the Vajrayana as one of the most magnificent flowers of human thought development, I firmly believe that defending it is not wrong. However, I also reflect that the description of the vast universe by a frog watching the stars from the bottom of a well can only be imperfect and flawed.