Zen Buddhism is a school of Mahayana that was founded in China. The philosophy of Zen is the teaching of Buddhism which is able to directly and most practically lead to the deep liberation and ideal enlightenment. Through the wisdom of and art of Zen it is possible to comprehend the surrounding world and grasp the essence of the omnipresent verity. Zen, however, is by no means a system that is based on a strict analysis. As stated by philosophical interpretations of Thich Nhat Nanh, Zen appears rather an antipode of logic, where the latter is understood as the dualistic way of thinking (Thich Nhat Hanh, 2011). Of course, Zen is not deprived of the thinking element, that is, Zen is rather mind as a whole, and, just like Thich Nhat Nanh, we find many things in it.
Zen provides no doctrines in terms of mental analysis, nor does it introduce any new instruction for its adherents. In this connection, the philosophy of Zen is somewhat arbitrary. Its disciples may have their own doctrines, but in most cases they have an individualistic character and do not stem from the philosophy of Zen. Therefore, Zen does not deal with any holy scriptures or doctrines, and does not contain any symbols that would help discover its meaning. Hence, whatever teachings are included in the philosophy of Zen, they stem from the minds of their creators, with Zen only showing the right path. So, Zen qualifies for a certain similarity with Buddhism, but all scriptures and other written sources appear of Buddhism appear to be useless in terms of Zen.
On the other hand, Vajrayana differs from Zen in terms of its holistic and operating methods. The philosophy of Vajrayana is based on Tantra, the method of weaving the teachings in everyday life. This method is passed from one learner to another and affects all the spheres of life of the practitioner. The methods of Vajrayana are directed towards people who are able to see in their teachers the reflection of their own mind and, due to devotion and identification with them, quickly adopt their non-personal qualities. In Vajrayana, a teacher transfers to his apprentices his comprehension of the nature of mind, Mahamudra, or the great seal, which allows releasing much energy and become aware of the true nature of mind. Therefore, the main principle of Vajrayana is to behave like Buddha until you become Buddha.
Unlike the philosophies of Zen promoted by Thich Nhat Nanh, devotion in Vajrayana is achieved not by discovering the surrounding world, but rather by recognizing one's own nature of enlightenment in the teacher, as well as the desire to disclose it and become the same as the teacher. Thus, the crucial factor in this philosophy is represented by the full responsibility of the teacher for his words, actions, and his achievement of a truly high level of realization. On the example of Dalai Lama's tradition, in Tibet, an apprentice is likely to test his teacher for three years to become assured that he can be trusted, and after that the teacher is supposed to do the same things to make sure his apprentice is ready for such methods of learning.
Not appearing to be a theistic religion, Vajrayana still has its pantheon that is strictly structured in its hierarchy. Furthermore, Vajrayana is peculiar for its unique presence of the institute of living gods, which is the practical conception of the rebirth and incarnation of the patheon's figures in the bodies of mortals, with Dalai Lama being the embodiment of Avalokiteshvara, the bodhisattva of mercy (Mehrotra 115-118).
Works Cited
Mehrotra, Rajiv. Understanding the Dalai Lama. Carlsbad, CA: Hay House, 2009. 115-118. Print.
Thich Nhat Hanh. Your True Home: The Everday Wisdom of Thich Nhat Hanh. Shambhala Publications, 2011. Print.
