When you mention mitsung or "Tantric Buddhism," some people think of geomancy, a wheel of mantra, various types of mudra, a ring on which secret mudras were inscribed, or rosaries carved from lamas' skulls. Or perhaps it's the mandala prohibited to outsiders--in which are enshrined not only the commonly seen Bodhisattvas, but also the various awe-inspiring Dharma Protectors and other wrathful deities.

What is mitsung? For those who have only heard about the mysteries of mitsung, it is somewhat incomprehensible. But in fact, like Zen or Pure Land Buddhism, mitsung (including the Nyingma, Gagyuba, Sagya, and Gelukba lineages) is one of the thirteen orthodox sects, sharing the highest principles of transcending life and death and of saving all sentient beings. It's just that the other sects belong to what has been called Sutrayana or "exoteric Buddhism" --emphasizing only the Buddhist scriptures and the cultivation of virtues--while mitsung (in Chinese literally "the secret sect") offers many tantric practices, hence the name Tantriyana, or "Esoteric Buddhism."

To cultivate these ways, one must first of all receive the teachings from the Vajra Guru, and learn to use the body, speech and mind--that is, to perform mudras, to chant mantras, and to engage in various mental visualizations.

Mitsung flourished for a time during the Tang dynasty (A.D. 613-907), but withered shortly thereafter. However, it continued on in Tibet, Japan, and Korea. That mitsung is robust in Taiwan is due to the coming to Taiwan of many gurus and teachers in 1949, and also Taiwan was one of the main beneficiaries of the flight of Buddhists from Tibet after the Chinese Communist takeover.

Certainly the development of mitsung has been quite rapid in Taiwan in recent years. According to estimates by Master Chih-min, a lineage holder of the Nyingma tradition, there are about 200 to 300 thousand practitioners in Taiwan. In Taipei, places of worship and lectures are jammed, many of the attendees being young professionals. But most of them are business people.

Why the attraction to the world of commerce? "It's really simple," says Cheng Yung-chien, a transportation company chairman and a student of master Chih-min for four years: business people always talk practicality and use value, while mitsung is self-contained, and has everything it needs; it can satisfy almost all the yearnings of this world. Add to this that mitsung chants stress the transcendent spiritual authority of the Buddhas and Bodhisattvas, and can provide a safe, calm harbor for the highly stressed manager.

The "ways" of mitsung can even help practitioners achieve their desired worldly goals. The ways or meditational methods fall into four maor categories: methods which "put a stop to calamities," "increase benefits," "engender loving concern," and "vanquish and subdue the enemy." Within each of the four categories are countless practices. Mitsung is said to have "84,000 paths," allowing persons to appeal to all kinds of deities and holy figures for assistance in the complexity of trivial worldly desires.

For example, the Zambala or "god of wealth," a must for business, is divided into yellow, red, white, green, and black paths. Each has a different area of concern as well as a different temperament, and a businessman seeking wealth may choose to worship and make offerings to whichever Zambala with whom he feels especially congenial.

The convenience of mitsung means that there are those who just come to "hitch a ride on the Buddha's foot": "If the result is uncannily accurate, then they are so busy making money that Buddhism gets put away in the back of the head; if they don't make money, then they think mitsung is deceptive, and no longer believe," explains Master Pufang of the Tsungchih Temple.

The ease of mitsung is very suitable for business people. One can practice either as a lay person (several Masters are married with families) or a monk or nun; meditation can be performed anywhere and anytime--while walking, sitting, or resting; it permits consumption of a certain amount of meat, alcohol, and sex; it even permits "benevolent falsehoods."

Of course these little digressions are still "sins." Therefore it is necessary to attend scripture recitation meetings every month, and to sincerely repent with an open heart, hoping to truly transcend the cares of the world and achieve the inner peace of the Buddha.

Further, that mitsung enables the practitioner to progress slowly also makes it more accessible. Accountant Chen Sheng-han, who took refuge with Master Chih-min over nine years ago, suggests starting by attending a few lectures by a Master--if you like it, then you can consider taking refuge. Exoteric Buddhism stresses the "three gems" of refuge-taking--the Buddha, the Dharma, and the Sangha or a "holy community of monks and nuns," but mit sung also has taking refuge with a Master, with the others only secondary. But in choosing a master one must make sure he really maintains the principles of "transcending life and death, and saving all sentient beings in the world." Chen advises that those who call themselves masters only to practice geomancy and fortune telling are best "admired at a distance."

After choosing a master there is "homework." First there is study of the "Guru Yoga" and then the chantings of the "Four Refuge Vows" tens of thousands of times until they are completely internalized. There are also lectures by the masters, which converts are expected to attend regularly.

In principle, each "way" in mitsung is equally useful for achievement. "One master, one way, one main deity," that's enough. But masters also recognize that their charges are different, and often offer more than one "way" in lectures.

Although the variety of ways makes mitsung accessible, authentic practice is more difficult than other sects, which accounts for the smaller number of practitioners. "To read the scriptures is easy; but the heart is who-knows-where while the lips are reading," says Chang Ching-chow. "But the course of mitsung (is complex) and time-consuming; unless one concentrates, there is no] way to really develop oneself."

Practicing mitsung requires an interplay of body, speech, and mind. All of the ten fingers have complex and special meanings. The various configurations from the ten fingers represent different meanings. For instance, the thumb of the right hand may symbolize "emptiness," but it may also mean "Zen, wisdom, wheel, intellect, and knowledge." In short, various mudras or "hand gestures" may be formed by the ten fingers to symbolize offerings to the Buddha, or exorcising evil spirits, impenetrable to outsiders. Speech is for chanting the mantras, said to be the words uttered by Bodhisattvas in deep meditation, revealing their most profound wisdom.

But the most important is visualization. Chang takes as an example chants for Buddha Mother Chunt'i. One must not only visualize her visage, but also what gestures and objects are to be seen in her 18 hands. The next step is to envision her in the whole Buddhist pantheon, and what Bodhisattvas are arrayed about her, with what color halos and what foci of their benevolence.

"'Visualization' is like a movie in its vividness. Envisioned regularly and over long periods of time, the scenes will naturally come back at the end of our lives, giving the soul a route to follow when it leaves the corpse," explains Chang Ming-wei, a practitioner of Tantric Buddhism for twenty years who is also well versed in other sects. This is the secret offered by mitsung to "achieve Buddhahood within one lifetime."

But it's not easy. Few can envision the other world, and, besides, while visualizing, one must at the same time try not to forget performing the mudras and chanting the mantras!" Mitsung is a concrete and strict method of thought training, requiring concentration, clarity, patience, and determination," notes Cheng Yung-chien. For those who can't put aside thoughts of tomorrow's business deal, trying to practice mitsung is just self-delusion.

In fact, mitsung is helpful even when there's no direct response from a deity. The calmness and clarity of thinking give the practitioner a feeling of peace and the ability to make clearer decisions. As for "saving all sentient things," all sects follow the simple rules of obeying the Buddhist precepts, dealing with others with warmth and generosity, understanding others' positions, and keeping the mindset that "all beings are equal." Regular practice makes these common ideas more easily become part of daily life. And, as Cheng Yung-chien recalls of his own experience, mitsung put his life at ease and made the intense, crushing burdens of the competitive business world lift.

Then there are people who ask: "Can 'achieving Buddhahood' have so much attraction for a successful young person?" Cheng thinks about some of his young colleagues--wrapped up in wine, women, and song, but sud denly killed in an auto accident; doing great business but with a marriage that's falling apart. He concludes, "Someone who knows what money is really for will never dare to say, "I only want money, I only want success."

Success and good fortune are the sugar coating on mitsung, but what's inside is even more worth savoring.

[Picture Caption]

There are more than a few now who go to places of worship, so as to clear their minds after getting off work.

Having taken refuge with mitsung three years ago, Jackson Cheng is today content and self-confident.

A wheel of mantra on the door and appeals to the Buddha can help ward off malevolent spirits.

Keeping the scriptures and a photo of one's master in the office reminds one at all times to not forget to practice.

The master makes mudras, or "hand signs," in preparation for making offerings.

(Above right) The "eight gifts" stipulated in the strictures (water, flowers, incense, lanterns, fruit, and so on) are to support Bodhisattvas, and the way to plant seeds for one's own "bountiful harvest."

(Below right) The transparent crystal ball is said to ward off evil, and can be used for geomancy; it also constantly reminds people to "turn over a new leaf."

(Left) Whether benevolent or fierce, Bodhisattvas all have the desire to save all the beings in the world. This altar has the Buddha Mother Chun-ti; at right is the Master Pufang.

A vajra bell and baton, a tugu baton, and a drum made with human skin are all necessary accessories for the practice of mitsung.

Although the "Black School" or Bonism of mitsung is not recognized by the orthodox schools, it has many followers in Taiwan. The objects in the photo are believed to be auspicious and ward off evil.

Having taken refuge with mitsung three years ago, Jackson Cheng is today content and self-confident.

A wheel of mantra on the door and appeals to the Buddha can help ward off malevolent spirits.

Keeping the scriptures and a photo of one's master in the office reminds one at all times to not forget to practice.

The master makes mudras, or "hand signs," in preparation for making offerings.

（Above right） The "eight gifts" stipulated in the strictures （water, flowers, incense, lanterns, fruit, and so on） are to support Bodhisattvas, and the way to plant seeds for one's own "bountiful harvest.".

（Below right） The transparent crystal ball is said to ward off evil, and can be used for geomancy; it also constantly reminds people to "turn over a new leaf.".

（Left） Whether benevolent or fierce, Bodhisattvas all have the desire to save all the beings in the world. This altar has the Buddha Mother Chun-ti; at right is the Master Pufang.

A vajra bell and baton, a tugu baton, and a drum made with human skin are all necessary accessories for the practice of mitsung.

Although the "Black School" or Bonism of mitsung is not recognized by the orthodox schools, it has many followers in Taiwan. The objects in the photo are believed to be auspicious and ward off evil.