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European Journal of Business &

Social Sciences

Available at https://ejbss.org/

ISSN: 2235-767X

Volume 07 Issue 05

May 2019

Available online: https://ejbss.org/ P a g e | 428

Pāramitās as Depicted in Tantrayāna Buddhism

NGUYEN THI HOA

Ph.D. Research Scholar

School of International Buddhist Studies and School of Buddhist Philosophy

SANCHI UNIVERSITY OF BUDDHIST INDIC-STUDIES

Barla, Raisen, Madhya Pradesh, India

Lienthien40@gmail.com

Mob. No - 8770356379

Introduction

Tantrayāna, the adamantine vehicle is the second of the two Mahāyāna

paths, it is also called Vajrayān or Mantrayāna. This is quickest vehicle of

Buddhism as it allows certain practitioners to attain enlightenment within one

lifetime. This School subscribes to the literature known as the Buddhist Tantras.

Tantrayāna Buddhism had originated in India until the sixth century, it emerges

as a distinct movement of this country, the vast majority of Tantrayāna texts in

Sanskrit language. This Esoteric Buddhism have been flourished largely in Tibet

and another Central Asian Countries. In northern India, Nalanda University was

the place where center for Tantrayāna theory was developed.

Moreover, during eighth century, Tantric Buddhism founded the

University of Vikramasīla, which became the center for Tantrayāna. It also

became a center for translating Buddhist texts into Tibetan, and many Buddhist

scholar-monks went from there to Tibet. In the Tibetan tradition, it is claimed

that the historical Shakyamuni Buddha taught tantra, but as these are ‘secret’

teachings outside the teacher, they were penned down long after the Buddha's

other teachings, known as Sūtras.

Tantrayāna is also called Vajrayāna (Diamond Vehicle). The meaning of

Diamond Vehicle are practical methods, they base on three forms, practitioner's

body, speech and mind are like firm and indestructible of a diamond. And many

authors claim that Vajrayāna or Mantrayāna is only one of two main branches of

Mahāyāna.

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European Journal of Business &

Social Sciences

Available at https://ejbss.org/

ISSN: 2235-767X

Volume 07 Issue 05

May 2019

Available online: https://ejbss.org/ P a g e | 429

Similar some Schools of Buddhism, Tantrayāna practices on the Buddha's

teachings, however, they develop more a number of other practices, such as,

Mandāla, Yoga, Dhāraṇi exorcism, so on..., these methods are called special

cultivation. Tantrayāna says that, the really practices and their proper use are

salvation, these cannot be learned from books, but that they can be taught only

by personal contact with a spiritual instructor, is called a Guru. There are three

things to practice in Tantrayāna, (1) faith in the teaching, (2) faith in the teacher

and (3) faith themselves, by crossing means of practices to go from one shore to

another, from affliction to Bodhi.

Doctrines of Tantrayāna is a special literature, it mentions directly and

deeply of practice. Therefore, to association with Pāramitā in practice, Kongtrul

Rinpoche said that, Pāramitās are considered very important cultivation, it is

psychological method and deeply technique in Buddhism, it helps practitioner

quickly attains to Enlightenment. A Bodhisattva cultivates Pāramitās are not

only for him attains Enlightenment, but in order to help all beings.

Concept of Pāramitās in Tantrayāna Buddhism

Throughout the developed journey of Buddhism, the formation and

development of Pāramitā (perfection) unchanged. It (perfection) has became

clearer in practical path, Pāramitā is the way of ideals for anyone, who is wishing

to attain Enlightenment like Buddhas and Bodhisattvas. Pāramitā bases the

doctrine and culture to adapt with circumstance of society, and this is feature of

practice of Pāramitā.

Tantrayāna Buddhism refers to the ‘Method Vehicle or separate vehicle,’

it contains numerous special techniques for attainment of Buddha-hood.

Tantrayāna follows the general outlines of Mahāyāna and bases on Mahāyāna

sūtras, or the Perfection Vehicle. Tantrayāna claims to have special and more

effective methods of practice that can greatly shorten the path to Buddha-hood.

In Tantrayāna Buddhism, practice of the Bodhisattva is divided into two:

a cause-vehicle of the grounds and perfection, and an effect-vehicle of secret

Page 3 of 13

European Journal of Business &

Social Sciences

Available at https://ejbss.org/

ISSN: 2235-767X

Volume 07 Issue 05

May 2019

Available online: https://ejbss.org/ P a g e | 430

mantra. Thus, ‘Secret Mantra Vehicle,’ ‘Effect Vehicle,’ and ‘Vajra Vehicle’ are

the synonyms of the Mantra Vehicle which is also called the ‘Method Vehicle.’

It is said that because of its indivisibility it is the Vajra Vehicle, because the effect

itself became the path it is the Effect Vehicle; because of the greatness of its

methods, it is the Method Vehicle. Because of its extreme secrecy, it is the Secret

Vehicle.

The Pāramitās (perfections) appear in Sūtras; they become classified as

Mahāyāna provides the themes and practices entailed in the Bodhisattva ideal,

and constitute the practices a Bodhisattva. He or she fulfills in carrying out initial

spiritual resolution (Bodhicitta) and vows (Praṇidhāna) to achieve Buddhahood

for the welfare of all beings. The discussion of Pāramitās found in the great and

diverse variety of Mahāyāna Sūtras generally appears in three different ways:

those Sūtras that center on the Pāramitās, those which partially discuss

the Pāramitās, and Sūtras that focus on a specific perfection. For instance,

the Ugraparipṛcchā focuses on the perfection of generosity (dāna) and

the Upāliparipṛcchā discusses morality (Śīla).

This Buddhist tradition comprises three vehicles: The Foundational

Vehicle, Mahāyāna and Tantrayāna. In Tantrayāna, the word Pāramitā-yāna

means ‘The Perfection Vehicle’, it is the first of the two paths in Mahayāna

Buddhism. This is the gradual path of enlightenment traversed by Bodhisattvas

practicing the six perfections through the ten Bodhisattva levels over countless

eons of rebirth in saṃsāra for the benefit of all sentient beings it is also called the

Sūtrayāna.

Tibetan king Khri-srong-lde-btsan declared that “Everyone should follow

the teachings of Nāgārjuna and engage assiduously in the practice of morality

and the perfections.” The Pāramitās (perfections) are a key set of virtues

practiced in this tradition.

Dāna-Pāramitā: (སབྱིན་པ sbyin-pa) generosity, giving of oneself