A Master is Necessary in Vajrayāna

Many aspiring practitioners of and newcomers to the Vajrayāna come from backgrounds where religion can be studied, practiced, and lived solely through books. This has led to the idea that the same is true for the Vajrayāna, but this is not the case. The Vajrayāna is a tantric vehicle, meaning it follows the tantric framework in study, practice, and progress. Central to the tantras, whether that be Buddhist, Hindu, or Jain, is the master or ācārya. The ācārya is a qualified teacher trained in tantric practices and has the capacity to guide students along the path. For this, we look to the Susiddhikara Sūtra, which states:

Since all mantras are obtained through him, know that an [ā]cārya is the very basis [of all practice].

Mantras, which are central to the Vajrayāna, are not obtained from just anyone or anywhere. They are obtained from an ācārya, and the ācārya is the "very basis" (i.e., foundation, source) of all practice. The same text warns:

[But] if you recite mantras on your own authority without [their having been conferred] by an upādhyāya (preceptor) or ācārya, you will be exerting yourself in vain and will never obtain any result.

Vajrayāna as the Standard for Societies Far and Wide

The Transcendent Wisdom Scripture for Humane Kings Who Wish to Protect Their States, also known simply as the Sūtra of Humane Kings, states: 

"Great king! In all states there are countless specters and spirits, each of whom has countless minions. If they hear this scripture [Sūtra of Humane Kings], they will protect your state. If a state is on the verge of chaos, the specters and spirits form the vanguard of chaos. Because of the chaos of the specters and spirits the myriad people become chaotic. In due course bandits arise and the one hundred surnames perish. The king, the heir apparent, the princes, and the one hundred officers involve one another in scandals. 

I open with this excerpt from the Sūtra of Humane Kings not because of its benefit specifically but to make a point and emphasize the benefit of the Buddhadharma for societies that uphold it. Case in point, the aforementioned text was edited and taught by the Buddhist monk Amoghavajra (Chinese: 不空, Bùkōng) specifically for the benefit of the Táng dynasty in China. He formulated rites based on this text in order to safeguard the nation from strife, rebellion, famine, and other misfortunes. It is claimed that he was able to preempt the Tibetan and Uygher invasion in 765 through these rites, leading to the dispersion of said force.

In Japan, during the Heian period, the monk Kūkai intentionally went to China to learn Esoteric Buddhism (密教, mikkyō) in order to benefit the nation. Kūkai spent his entire life propagating Buddhism and serving the nation and the Japanese imperial court. He would perform rites to end droughts (i.e., bring rain), expounding scriptures to end epidemics and calamities, conduct preside over state rituals. Kūkai inherits his methods from the same line as that of Amoghavajra through the latter's student Huìguǒ.

Dharma is Key to the Prosperity of the Nation

One of the aspects of nation-building not considered in the Philippines is the impact of religion in society. This is a mistake that is often made when engaging in such a discourse because it goes without saying that the Philippines is a predominantly Christian country whose culture has been shaped by Catholicism for a vast majority of the populace. Thus, supplanting the religious status quo in the country has never been a serious consideration, let alone attempted. However, I offer a perspective that echoes what past Buddhist masters have advocated for in the past two millennia: "... spread the [Buddha's] teachings throughout your country to increase the happiness of the people." [1] The Buddhadharma can help bring about happiness, peace, and prosperity throughout the nation in accordance with our sacred texts and should be seriously considered by Buddhists who will engage in nation-building.

The Philippines has been plundered, mismanaged, and problem-stricken for the past century that it has been a polity in its own right. Filipinos have longed for change and reform, and yet we remain in a state wherein we cannot truly and fully say that the Philippines is a good place to live in. Billions are stolen, both urban and rural areas are flooded, injustice and impunity remain rampant, people are forced to "diskarte" their way out of hardships and poverty, corruption can be seen from the lowest to the highest offices of government, and societal change and reform are almost impossible to bring about. Truly, a shift in the thinking of our people is in order. Whatever we have now, in our minds and in our hearts, is neither sufficient nor effective.