Critiques of Vajrayāna often begin with its esoteric character. The strong emphasis on initiation, secrecy, and restricted access to practices can foster an atmosphere of exclusivity, where teachings are not easily subject to open scrutiny. Within such closed systems, the intense guru–disciple relationship, which places the teacher in a position of great spiritual authority, can create power imbalances and even dependency. This dynamic has been linked to instances of spiritual manipulation or abuse, and has led some to question whether such structures adequately safeguard ethical integrity. The concern is not only external; reformist voices within the tradition also call for greater transparency and accountability.

Another major area of controversy concerns tantric methods that appear to transgress conventional Buddhist ethics. Certain advanced practices are associated—at least in their literal reading—with sexual yoga, the consumption of substances traditionally regarded as impure, and the deliberate engagement with strong passions. Defenders often stress that these elements are symbolic, tightly regulated, or reserved for highly qualified practitioners, yet critics worry that such teachings are easily misunderstood or distorted. The attempt to transform desire and other afflictive emotions, rather than simply renounce them, is seen by some as a profound skillful means and by others as a dangerous rationalization of indulgence. The risk of self-deception, and the potential for psychological harm when intense practices are undertaken without sufficient preparation, is frequently highlighted.

Doctrinal and ritual questions also loom large in the debate. Some critics argue that the elaborate ritualism, deity practices, and complex ceremonies of Vajrayāna represent a departure from what they regard as the non-ritualistic, non-theistic core of early Buddhism. The prominence of mantras, mandalas, and protective rites is sometimes viewed as a slide into magical thinking or materialism, especially when associated with expensive ritual objects or the pursuit of worldly benefits. Others question the legitimacy and origins of certain tantric scriptures, suggesting that they may reflect later syntheses rather than the earliest strata of Buddhist teaching. From this perspective, the promise of rapid enlightenment and the distinctive tantric path can appear at odds with more gradualist models of practice.

Finally, there are cultural and institutional dimensions to the criticism. The historical entanglement of Vajrayāna institutions with political power has raised questions about hierarchy, sectarianism, and the influence of worldly concerns on spiritual life. As these teachings have spread beyond their original cultural settings, issues of commodification and superficial adoption have come to the fore, with concerns that complex practices are being simplified, marketed, or detached from their ethical and philosophical foundations. All of these strands—ethical, doctrinal, psychological, and institutional—interweave to form a picture of a powerful but contested tradition, whose very strengths are seen by some as its most serious vulnerabilities.