Degradation of Buddhism by its tantric practices

Swami Vivekananda (1863-1902) about the degradation of Buddhism by its tantric practices (Vâmâchâra). Citations copied from “The Complete Works of Swami Vivekananda 

Buddha brought the Vedanta to light, gave it to the people, and saved India. A thousand years after his death a similar state of things again prevailed. The mobs, the masses, and various races, had been converted to Buddhism; naturally the teachings of the Buddha became in time degenerated, because most of the people were very ignorant. Buddhism taught no God, no Ruler of the universe, so gradually the masses brought their gods, and devils, and hobgoblins out again, and a tremendous hotchpotch was made of Buddhism in India. Again materialism came to the fore, taking the form of licence with the higher classes and superstition with the lower. Then Shankaracharya arose and once more revivified the Vedanta philosophy. He made it a rationalistic philosophy. In the Upanishads the arguments are often very obscure. By Buddha the moral side of the philosophy was laid stress upon, and by Shankaracharya, the intellectual side. He worked out, rationalised, and placed before men the wonderful coherent system of Advaita.

“And it is possible to have the intellect of a Shankara with the heart of a Buddha. I hope we shall all struggle to attain to that blessed combination.

“In Tibet there is no marriage, and there is no jealousy, yet we know that marriage is a much higher state. The Tibetans have not known the wonderful enjoyment, the blessing of chastity, the happiness of having a chaste, virtuous wife, or a chaste, virtuous husband. These people cannot feel that. And similarly they do not feel the intense jealousy of the chaste wife or husband, or the misery caused by unfaithfulness on either side, with all the heart-burnings and sorrows which believers in chastity experience. On one side, the latter gain happiness, but on the other, they suffer misery too.”

“When asked whether he knew anything of the alleged miraculous performances of the yogis and adepts Mr. Kananda replied that he was not interested in miracles, and that while there were of course a great many clever jugglers in the country, their performances were tricks. Mr. Kananda said that he had seen the mango trick but once, and then by a fakir on a small scale.

He held the same view about the alleged attainments of the lamas. “There is a great lack oftrained, scientific, and unprejudiced observers in all accounts of these phenomena,” said he, “so that it is hard to select the false from the true.”

Today it is the fashion to talk of Buddhism and Buddhistic agnosticism, especially in the South. Little do they dream that this degradation which is with us today has been left by Buddhism. This is the legacy which Buddhism has left to us. You read in books written by men who had never studied the rise and fall of Buddhism that the spread of Buddhism was owing to the wonderful ethics and the wonderful personality of Gautama Buddha. I have every respect and veneration for Lord Buddha, but mark my words, the spread of Buddhism was less owing to the doctrines and the personality of the great preacher, than to the temples that were built, the idols that were erected, and the gorgeous ceremonials that were put before the nation. Thus Buddhism progressed. The little fire-places in the houses in which the people poured their libations were not strong enough to hold their own against these gorgeous temples and ceremonies; but later on the whole thing degenerated. It became a mass of corruption of which I cannot speak before this audience; but those who want to know about it may see a little of it in those big temples, full of sculptures, in Southern India; and this is all the inheritance we have from the Buddhists. Then arose the great reformer Shankarâchârya and his followers, and during these hundreds of years, since his time to the present day, there has been the slow bringing back of the Indian masses to the pristine purity of the Vedantic religion. These reformers knew full well the evils which existed, yet they did not condemn.”

“Thus, in spite of the preaching of mercy to animals, in spite of the sublime ethical religion, in spite of the hairsplitting discussions about the existence or non-existence of a permanent soul, the whole building of Buddhism tumbled down piecemeal; and the ruin was simply hideous. I have neither the time nor the inclination to describe to you the hideousness that came in the wake of Buddhism. The most hideous ceremonies, the most horrible, the most obscene books that human hands ever wrote or the human brain ever conceived, the most bestial forms that ever passed under the name of religion, have all been the creation of degraded Buddhism.” But India has to live, and the spirit of the Lords descended again. He who declared, “I will come whenever virtue subsides”, came again, and this time the manifestation was in the South, and up rose that young Brahmin of whom it has been declared that at the age of sixteen he had completed all his writings; the marvellous boy Shankaracharya arose. The writings of this boy of sixteen are the wonders of the modern world, and so was the boy. He wanted to bring back the Indian world to its pristine purity, but think of the amount of the task before him. I have told you a few points about the state of things that existed in India. All these horrors that you are trying to reform are the outcome of that reign of degradation. The Tartars and the Baluchis and all the hideous races of mankind came to India and became Buddhists, and assimilated with us, and brought their national customs, and the whole of our national life became a huge page of the most horrible and the most bestial customs. That was the inheritance which that boy got from the Buddhists, and from that time to this, the whole work in India is a reconquest of this Buddhistic degradation by the Vedanta. It is still going on, it is not yet finished. Shankara came, a great philosopher, and showed that the real essence of Buddhism and that of the Vedanta are not very different, but that the disciples did not understand the Master and have degraded themselves, denied the existence of the soul and of God, and have become atheists. That was what Shankara showed, and all the Buddhists began to come back to the old religion. But then they had become accustomed to all these forms; what could be done?

Then came the brilliant Râmânuja. Shankara, with his great intellect, I am afraid, had not as great a heart. Ramanuja’s heart was greater. He felt for the downtrodden, he sympathised with them. He took up the ceremonies, the accretions that had gathered, made them pure so far as they could be, and instituted new ceremonies, new methods of worship, for the people who absolutely required them. At the same time he opened the door to the highest; spiritual worship from the Brahmin to the Pariah. That was Ramanuja’s work.”

“In our ordinary lives we are mostly Paurânikas or Tântrikas, and, even where some Vedic texts are used by the Brahmins of India, the adjustment of the texts is mostly not according to the Vedas, but according to the Tantras or the Puranas.”

“Give up this filthy Vâmâchâra that is killing your country. You have not seen the other parts of India. When I see how much the Vamachara has entered our society, I find it a most disgraceful place with all its boast of culture. These Vamachara sects are honeycombing our society in Bengal. Those who come out in the daytime and preach most loudly about Âchâra, it is they who carry on the horrible debauchery at night and are backed by the most dreadful books. They are ordered by the books to do these things. You who are of Bengal know it. The Bengali Shastras are the Vamachara Tantras. They are published by the cart-load, and you poison the minds of your children with them instead of teaching them your Shrutis. Fathers of Calcutta, do you not feel ashamed that such horrible stuff as these Vamachara Tantras, with translations too, should be put into the hands of your boys and girls, and their minds poisoned, and that they should be brought up with the idea that these are the Shastras of the Hindus? If you are ashamed, take them away from your children, and let them read the true Shastras, the Vedas, the Gita, the Upanishads.

“Then there are the Tantras. The real meaning of the word Tantra is Shâstra, as for example, Kâpila Tantra. But the word Tantra is generally used in a limited sense. Under the sway of kings who took up Buddhism and preached broadcast the doctrine of Ahimsâ, the performances of the Vedic Yâga-Yajnas became a thing of the past, and no one could kill any animal in sacrifice for fear of the king. But subsequently amongst the Buddhists themselves — who were converts from Hinduism — the best parts of these Yaga-Yajnas were taken up, and practiced in secret. From these sprang up the Tantras. Barring some of the abominable things in the Tantras, such as the Vâmâchâra etc., the Tantras are not so bad as people are inclined to think. There are many high and sublime Vedantic thoughts in them. In fact, the Brâhmana portions of the Vedas were modified a little and incorporated into the body of the Tantras. All the forms of our worship and the ceremonials of the present day, comprising the Karma Kanda, are observed in accordance with the Tantras”

“In spite of its wonderful moral strength, Buddhism was extremely iconoclastic; and much of its force being spent in merely negative attempts, it had to die out in the land of its birth, and what remained of it became full of superstitions and ceremonials, a hundred times cruder than those it was intended to suppress. Although it partially succeeded in putting down the animal sacrifices of the Vedas, it filled the land with temples, images, symbols, and bones of saints. Above all, in the medley of Aryans, Mongols, and aborigines which it created, it unconsciously led the way to some of the hideous Vâmâchâras. This was especially the reason why this travesty of the teaching of the great Master had to be driven out of India by Shri Shankara and his band of Sannyâsins. Thus even the current of life, set in motion by the greatest soul that ever wore a human form, the Bhagavân Buddha himself, became a miasmatic pool, and India had to wait for centuries until Shankara arose, followed in quick succession by Râmânuja and Madhva.

“The explanation of the Shalagrama-Shila as a phallic emblem was an imaginary invention and, from the very beginning, beside the mark. The explanation of the Shiva-Linga as a phallic emblem was brought forward by the most thoughtless, and was forthcoming in India in her most degraded times, those of the downfall of Buddhism. The filthiest Tântrika literature of

Buddhism of those times is yet largely found and practiced in Nepal and Tibet.

“”On the left side the women . . . on the right, the cup full of wine; in short, warm meat with ingredients . . . the Tantrika religion is very mysterious, inscrutable even to the Yogis.”

Q. — How did Buddhism leave the legacy of corruption in India?

A. — The Bauddhas tried to make everyone in India a monk or a nun. We cannot expect that from every one. This led to gradual relaxation among monks and nuns. It was also caused by their imitating Tibetan and other barbarous customs in the name of religion. They went, to preach in those places and assimilated their corruptions, and then introduced them into India.”

“During his first year in the Himalayas, he could not secure permission to enter Tibet, but he got it the next year. The Lamas love him much, and he had picked up the Tibetan language. He says the Lamas form ninety per cent of the population, but they mostly practice Tântrika forms of worship.

“The Tântrika rites among the Tibetans that you have spoken of arose in India itself, during the decline of Buddhism. It is my belief that the Tantras, in vogue amongst us, were the creation of the Buddhists themselves. Those Tantrika rites are even more dreadful than our doctrine of Vâmâchâra; for in them adultery got a free rein, and it was only when the Buddhists became demoralised through immorality that they were driven away by Kumârila Bhatta. As some Sannyasins speak of Shankara, or the Bâuls of Shri Chaitanya, that he was in secret an epicure, a drunkard, and one addicted to all sorts of abominable practices — so the modern Tantrika Buddhists speak of the Lord Buddha as a dire Vamâchâri and give an obscene interpretation to the many beautiful precepts of the Prajnâpâramitâ, such as the Tattvagâthâ and the like. The result of all this has been that the Buddhists are divided into two sects nowadays; the Burmese and the Sinhalese have generally set the Tantras at naught, have likewise banished the Hindu gods and goddesses, and at the same time have thrown overboard the Amitâbha Buddha held in regard among the Northern School of Buddhists. The long and the short of it is that the Amitabha Buddha and the other gods whom the Northern School worship are not mentioned in books like the Prajnaparamita, but a lot of gods and goddesses are recommended for worship. And the Southern people have wilfully transgressed the Shâstras and eschewed the gods and goddesses. The phase of Buddhism which declares “Everything for others”, and which you find spread throughout Tibet, has greatly struck modern Europe”

“I do not find any speciality in Incarnations: all beings from Brahmâ down to a clump of grass will attain to liberation-in-life in course of time, and our duty lies in helping all to reach that state. This help is called religion; the rest is irreligion.This help is work; the rest is evil-doing — I see nothing else. Other kinds of work, for example, the Vaidika or the Tântrika, may produce results; but resorting to them is simply waste of life, for that purity which is the goal of work is realisable only through doing good to others.”

“And your opinions on the Tibetans too are unsound; you did not certainly see the heart of Tibet, but only a fringe of the trade route. In places like those only the dregs of a nation are to be met.”

“There is a sect which says, “It is weakness to worship only the good and beautiful, we ought also to love and worship the hideous and the evil.” This sect prevails all over Tibet, and they have no marriage. In India proper they cannot exist openly, but organise secret societies. No decent men will belong to them except sub rosa. Thrice communism was tried in Tibet, and thrice it failed. They use Tapas and with immense success as far as power is concerned” Tapas means literally “to burn”. It is a kind of penance to “heat” the higher nature. It is sometimes in the form of a sunrise to sunset vow, such as repeating Om all day incessantly. These actions will produce a certain power that you can convert into any form you wish, spiritual or material. This idea of Tapas penetrates the whole of Hindu religion. The Hindus even say that God made Tapas to create the world. It is a mental instrument with which to do everything. “Everything in the three worlds can be caught by Tapas.” . . People who report about sects with which they are not in sympathy are both conscious and unconscious liars. A believer in one sect can rarely see truth in others.

Where there is polyandry, as in Tibet, women are physically stronger than the men. When the English go there, these women carry large men up the mountains.”

“The principal place of pilgrimage for the Buddhists is the Dalada Maligawa or Tooth-temple at Kandy, which contains a tooth of Lord Buddha. The Ceylonese say it was at first in the Jagannath Temple at Puri and after many vicissitudes reached Ceylon, where also there was no little trouble over it. Now it is lying safe. The Ceylonese have kept good historical records of themselves, not like those of ours — merely cock and bull stories. And the Buddhist scriptures also are well preserved here in the ancient Magadhi dialect. From here the Buddhist religion spread to Burma, Siam, and other countries. The Ceylonese Buddhists recognise only Shâkyamuni mentioned in their scriptures and try to follow his precepts. They do not, like the people of Nepal, Sikkim, Bhutan, Ladak, China, and Japan, worship Shiva and do not know the worship with mystical Mantras of such goddesses as Târâ Devi and so forth. But they believe in possession by spirits and things of that sort. The Buddhists have now split into two schools, the Northern and the Southern; the Northern school calls itself the Mahâyâna, and the Southern school, comprising the Ceylonese, Burmese, Siamese, etc., Hinayâna. The Mahâyâna branch worships Buddha in name only; their real worship is of Tara Devi and of Avalokiteshwara (whom the Japanese, Chinese and Koreans call Wanyin); and there is much use of various cryptic rites and Mantras. The Tibetans are the real demons of Shiva. They all worship Hindu gods, play the Damaru, (A tabor shaped like an hour-glass.) keep human skulls, blow horns made of the bones of dead monks, are much given to wine and meat, and are always

exorcising evil spirits and curing diseases by means of mystical incantations.”

“None of you are fit for the Vâmâchâra form of practice. Therefore this should on no account be practised at the Math. Anyone demurring to this must step out of this Order. This form of practice must never even be mentioned in the Math. Ruin shall seize the wicked man, both here and hereafter, who would introduce vile Vamachara into His fold!é

 

“See that an atmosphere of perfect purity is always maintained, and that there enters not the slightest trace of Vâmâchâra. For the rest, the Lord Himself will guide you, there is no fear. Give to Biligiri my respectful salutations and loving greetings, and convey my salutations to similar devotees.

 

“Most of the afternoon we were compelled by a storm to spend indoors;, and a new chapter was opened at Dulai in our knowledge of Hinduism, for the Swami told us gravely and frankly of its modern abuses and spoke of his own uncompromising hostility to those evil practices which pass under the name of Vâmâchâra.”

 

–> Disciple: But, sir, it was he who by breaking down the Varnâshrama Dharma (duty according to caste and order of life) brought about a revolution within the fold of Hinduism in India, and there seems to be some truth also in the remark that the religion he preached was for this reason banished in course of time from the soil of India.

Swamiji: It was not through his teachings that Buddhism came to such degradation, it was the fault of his followers. By becoming too philosophic they lost much of their breadth of heart. Then gradually the corruption known as Vâmâchâra (unrestrained mixing with women in the name of religion) crept in and ruined Buddhism. Such diabolical rites are not to be met with in any modern Tantra! One of the principal centres of Buddhism was Jagannâtha or Puri, and you have simply to go there and look at the abominable figures carved on the temple walls to be convinced of this. Puri has come under the sway of the Vaishnavas since the time of Râmânuja and Shri Chaitanya. Through the influence of great personages like these the place now wears an altogether different aspect.

 

–> Disciple: Sir, when you first returned from the West, in your lecture at the Star Theatre you sharply criticised the Tantras. Now by your supporting the worship of women, as taught in the Tantras, you are contradicting yourself.

Swamiji: I denounced only the present corrupted form of Vâmâchâra of the Tantras. I did not denounce the Mother-worship of the Tantras, or even the real Vamachara. The purport of the Tantras is to worship women in a spirit of Divinity. During the downfall of Buddhism, the Vamachara became very much corrupted, and that corrupted form obtains to the present day. Even now the Tantra literature of India is influenced by those ideas. I denounced only these corrupt and horrible practices — which I do even now. I never objected to the worship of women who are the living embodiment of Divine Mother, whose external manifestations, appealing to the senses have maddened men, but whose internal manifestations, such as knowledge, devotion, discrimination and dispassion make man omniscient, of unfailing purpose, and a knower of Brahman. ” — She, when pleased, becomes propitious and the cause of the freedom of man” (Chandi, I. 57). Without propitiating the Mother by worship and obeisance, not even Brahmâ and Vishnu have the power to elude Her grasp and attain to freedom. Therefore for the worship of these family goddesses, in order to manifest the Brahman within them, I shall establish the women’s Math.

Disciple: Sir, I was under the impression that at least the injunctions of Manu were being obeyed all over India even now.

Swamiji: Nothing of the kind. Just look to your own province and see how the Vâmâchâra (immoral practices) of the Tantras has entered into your very marrow. Even modern Vaishnavism, which is the skeleton of the defunct Buddhism, is saturated with Vamachara! We must stem the tide of this Vamachara, which is contrary to the spirit of the Vedas.

The taking of life is undoubtedly sinful; but so long as vegetable food is not made suitable to the human system through progress in chemistry, there is no other alternative but meat-eating. So long as man shall have to live a Rajasika (active) life under circumstances like the present, there is no other way except through meat-eating. It is true that the Emperor Asoka saved the lives of millions of animals, by the threat of the sword; but is not the slavery of a thousand years more dreadful than that? Taking the life of a few goats as against the inability to protect the honor of one’s own wife and daughter, and to save the morsels for one’s children from robbing hands – which of these is more sinful? Rather let those belonging to the upper ten, who do not earn their livelihood by manual labor, not take meat; but the forcing of vegetarianism upon those who have to earn their bread by laboring day and night is one of the causes of the loss of our national freedom. Japan is an  example of what good and nourishing food can do.

(Complete Works, 4.486-7)

All liking for fish and meat disappears when pure Sattva is highly  developed, and these are the signs of its manifestation in a soul: sacrifice of everything for others, perfect non-attachment to lust and wealth, want of pride and egotism. The desire for animal food goes when these things are seen in a man. And where such indications are absent, and yet you find men siding with the non­-killing party, know it for a certainty that here there is either hypocrisy or a show of religion.

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