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At the most basic level, taking refuge in the Buddha, Dharma, and Sangha is
entry into Buddhism. At another level, the altruistic intention to not only
gain power and Enlightenment, but to use this for the welfare of others becomes
more important than the wish for Enlightenment. An individual with this
attitude is then a "Would-be-Buddha" or Bodhisattva. He would be a Buddha,
but he has decided to remain in Samsara to do what he can, or he would like to
be a Buddha, but has something in the way, so is now working toward Buddhahood.
The first kind brings Enlightenment into the awareness of others, while the
second type seeks for this Enlightenment. The commitment to work for others is
the Bodhisattva vow, and represents the second level of commitment.
The third, or highest, level of commitment is that of the bond in the esoteric
circle. The Samaya of the Mandala. Samaya is a sacred bond or obligation.
When a group of people receives initiation into one of the esoteric rites, he or
she is bound by oaths regarding the secrecy of the rite, the bondage of
brotherhood one has taken on with one's peers, and the practice of the ritual of
the rite.
Introductions into the practices of esoteric divinities as quick but
dangerous routes to Enlightenment are given in the form of initiations.
Practice instructions that often include the visualization of the deity, the
magic spells, or Mantra, are taught, and the initiates are given a secret name.
One of the primary purposes of Tangkas is that of serving as an aid to memory
for the initiate who is developing the power of visualization, and Thangkas are
most frequently placed in front of the place where a practitioner usually meditates.
The deities of Vajrayana mediation can only be understood and
practiced by an initiate who has clear instructions from a teacher, and the
Buddhist tradition holds that it is perilous to do otherwise. The practices and
meditations connected with these deities are the esoteric practices known as
Tantra, for the manuals that explain these practices are called "Tantras." A
correct understanding, combined with a bond of commitment (Samaya) that includes
respect for the teacher is a prerequisite to instruction in the Vajrayana. This
is why the figures in Vajrayana Thangkas that do not portray the Guru as the
central figure almost always show, above the meditational deity just who the
Gurus of its transmission are.
The three degrees of commitment can characterize the different types of
individuals on the path. In general, the Monastic will focus on the vows of
personal behavior, seeking a middle way between asceticism and indulgence. The
Bodhisattva, or Would-be-Buddha, will focus on intention, seeking to avoid the
extremes of believing too much (realism) and believing too little (nihilism).
The Siddha, the keeper of Samaya vows, is one who has or seeks both mundane and
super-mundane magical powers, his commitment to use them toward the well-being
of all becomes the seal of his success. He tries to avoid the extremes of
believing in what appears before him and not believing in what appears before him.
It is possible to be a Monk and a Bodhisattva at the same time. It is possible
to be a Monk, with a Bodhisattva commitment, practicing esoteric Tantras. It is
possible that a lay-person behave as a Bodhisattva, neither taking monk's vows
nor entering the esoteric pathways. It is not considered possible, however, to
truly enter the secret paths of Tantra without having a Bodhisattva commitment.
For this reason, many figures of higher esoterica are flanked in the Thangkas
with images of famous Bodhisattvas, such as Manjusri, Avalokitesvara, or Tara.
The specific Bodhisattva depicted will often offer a clue as to whether the
Thangka is aimed to remedy a problem of mental concern (Manjushri), emotional
(Avalokitesvara), or some other major force in human consciousness. The
Thangkas that are not painted at the Tantra level will not include Bodhisattvas
as guardians.
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