Tibetan Buddhism
In the year 618, King Songtsän Gampo ordered Sanskrit Buddhist scriptures to be translated into Tibetan. This marked the formal introduction of Buddhism to the region during the Tibetan Empire. Before this moment, the native Bon religion held sway across the kingdom of Zhangzhung and the wider plateau. The translation project required the development of a new writing system for classical Tibetan. It was not merely a religious shift but an act of international diplomacy with China, India, and Central Asian states that possessed strong Buddhist cultures. By the late eighth century, King Trisong Detsen established Buddhism as the official state religion. He commanded his army to wear robes and study the new teachings. Indian scholars Padmasambhāva and Śāntarakshita arrived at his court to guide the process. They are considered the founders of the Nyingma tradition, known as The Ancient Ones. Padmasambhava is also credited with building the first monastery named Samye around the late eighth century. Legend says he pacified local spirits called sadak and shipdak to become protectors of the Dharma. Modern historians argue the ruler adopted Buddhism to strengthen ties with major powers of the time.
The year 1042 saw Bengali saint Atiśa arrive in Tibet at the invitation of a west Tibetan king. His arrival aided the dissemination of Buddhist values in Tibetan culture and consequential affairs of state. Atiśa's chief disciple Dromtön founded the Kadampa school, one of the first Sarma schools. The Sakya Grey Earth school emerged later under Khön Könchok Gyelpo who lived from 1034 to 1102. It traces its lineage to the mahasiddha Virūpa. Other influential teachers include Tilopa who lived from 988 to 1069 and his student Nāropā who probably died around 1040. Their teachings via Marpa form the foundations of the Kagyu Oral lineage tradition. This tradition focuses on practices like Mahāmudrā and the Six Dharmas of Nāropā. One famous figure was the hermit Milarepa an eleventh-century mystic. The Dagpo Kagyu was founded by Gampopa who merged Marpa's lineage teachings with monastic Kadam traditions. All surviving sub-schools including Drikung Kagyu and Karma Kagyu are branches of Dagpo Kagyu. The Gelug school arose much later when reformist scholar Je Tsongkhapa founded it in 1409. The Jonang is a smaller school that exists alongside these four major groups. A non-sectarian movement called Rimé meaning no sides appeared in the nineteenth century.
Monks debate at Sera monastery in Tibet as seen in 2013 images. Debate serves as an important practice in Tibetan Buddhist education. The Indian Madhyamaka Middle Way philosophy dominates thought within this tradition. It is also called Śūnyavāda or emptiness doctrine. In Madhyamaka the true nature of reality refers to Śūnyatā which means all phenomena are empty of inherent existence. The other main Mahayana philosophical school Yogācāra has been very influential but there is more disagreement among various schools regarding its status. Philosophers in Nyingma and Sakya hold Yogācāra ideas as important as Madhyamaka views. The Gelug school generally sees Yogācāra views as false or provisional only pertaining to conventional truth. Two tenets belong to the path referred to as Hinayana lesser vehicle or Sravakayana disciples vehicle. These relate to the north Indian Sarvastivada tradition. Vaibhāśika affirms an atomistic view of reality stating ultimate reality is made up of impermanent phenomena called dharmas. Sautrāntika holds that only the present moment exists and we do not directly perceive the external world. The four tenets system teaches Buddhist philosophy in a systematic progressive fashion. Each philosophical view is seen as more subtle than its predecessor. This culminates in the philosophy of Mādhyamikas widely believed to present the most sophisticated point of view.
Tantric texts date from around the seventh century CE onwards. Tantra refers to forms of religious practice emphasizing unique ideas visualizations mantras and other practices for inner transformation. Vajrayana contains many skillful means because it takes the effect Buddhahood itself as the path. An important element involves tantric deities and their mandalas coming in peaceful and fierce forms. Tantric texts affirm using sense pleasures and defilements as a path to enlightenment unlike non-Tantric Buddhism which requires renouncing all pleasure. Practices include drinking taboo substances such as alcohol or sexual yoga interpreted symbolically or literally. A special ritual called initiation or empowerment consecrates a practitioner into particular Tantric practice associated with individual mandalas. Without going through initiation one is generally not allowed to practice higher Tantras. Another important occasion involves mortuary rituals supposed to assure positive rebirth and good spiritual path in future. Of central importance is the idea of bardo the intermediate state between life and death. Rituals and readings of texts like Bardo Thodol ensure dying person can navigate this state skillfully. Cremation and sky burial are traditionally main funeral rites used to dispose of body. Mantras widely recited chanted written inscribed visualized form another widespread feature.
Buddhist monasticism remains an important part of Tibetan Buddhist tradition with major schools maintaining large institutions based on Mulasarvastivada Vinaya. Many religious leaders come from monastic community yet many teachers called Lamas and Gurus are not celibate monastics. Religious leadership contrasts strongly with much rest of Buddhist world according to Geoffrey Samuel. Four main types of lifestyles existed for lamas including monks living in monasteries lay people living homes in villages nomadic tent-dwelling masters and yogis often living caves. Large teaching monasteries housed thousands of monks such as Sera with over 6000 monks in first half twentieth century and Drepung over 7000. Some lamas gain title through particular family which maintains lineage of hereditary lamas. Another title unique to tradition is Tertön treasure discoverer capable revealing special revelations or texts called Termas. Tülkus figures recognized reincarnations of bodhisattva previous religious figure recognized young age using divination possessions deceased lama. Examples include Dalai Lamas Karmapas each key leaders respective traditions. System incarnate lamas popularly held Tibetan alteration Indian Buddhism. Women in Tibetan society tended have relatively greater autonomy power than surrounding societies due smaller household sizes low population density.
In 1950 Tibet was annexed by China following Battle of Chamdo. The year 1959 saw fourteenth Dalai Lama flee country along great number clergy citizenry settle India other neighboring countries. Events Cultural Revolution spanning 1966 to 1976 made religion main political target Chinese Communist Party. Most several thousand temples monasteries destroyed many monks lamas imprisoned. Private religious expression Tibetan cultural traditions suppressed during time. Much textual heritage institutions destroyed monks nuns forced disrobe. After 1980 under leadership Tulku Yanban Shire Jangtsen Karma Rinpoche Changlei Monastery gradually rebuilt. Outside Tibet renewed interest places Nepal Bhutan. Spread Western world accomplished refugee Tibetan Lamas escaped Tibet such Akong Rinpoche Chögyam Trungpa founders Kagyu Samye Ling first Tibetan Buddhist Centre established West 1967. Liberalization policies China during 1980s religion began recover some temples monasteries reconstructed. Chinese government retains strict control Tibetan Buddhist Institutions PRC quotas number monks nuns maintained activities closely supervised. Within Tibetan Autonomous Region violence Buddhists escalating since 2008 widespread reports document arrests disappearances nuns monks.
Today Tibetan Buddhism adhered widely Tibetan Plateau Mongolia northern Nepal Kalmykia north-west shore Caspian Siberia Tuva Buryatia Russian Far East northeast China. State religion Bhutan noted Mahayana Buddhism state religion supports Kagyu Nyingma sects Indian regions Sikkim Ladakh formerly independent kingdoms home significant populations. Indian states Himachal Pradesh Dharamshala Lahaul-Spiti West Bengal Darjeeling Kalimpong Arunachal Pradesh also home. Religious communities refugee centers monasteries established South India. Fourteenth Dalai Lama leader Tibetan government exile initially dominated Gelug school. Dharamsala administration managed create relatively inclusive democratic structure received broad support across Tibetan communities exile. Senior figures three non-Gelukpa Buddhist schools Bonpo included religious administration relations lamas schools now whole very positive. Considerable achievement since relations groups often competitive conflict-ridden Tibet before 1959 mutual distrust initially widespread. Government continued under difficult circumstances argue negotiated settlement rather armed struggle China. Monasteries centers first established Europe North America 1960s most supported non-Tibetan followers Tibetan lamas. Some westerners learned Tibetan undertake extensive training traditional practices recognized lamas. Fully ordained Tibetan Buddhist Monks entered Western societies ways such working academia.
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Common questions
When was Buddhism formally introduced to Tibet?
Buddhism was formally introduced to Tibet in the year 618 when King Songtsän Gampo ordered Sanskrit Buddhist scriptures to be translated into Tibetan. This event marked the beginning of Buddhism's presence during the Tibetan Empire.
Who founded the Nyingma tradition and when did they arrive in Tibet?
Indian scholars Padmasambhāva and Śāntarakshita arrived at the court of King Trisong Detsen around the late eighth century to guide the process. They are considered the founders of the Nyingma tradition, known as The Ancient Ones.
What is the philosophical basis of Madhyamaka within Tibetan Buddhism?
The Indian Madhyamaka Middle Way philosophy dominates thought within this tradition and is also called Śūnyavāda or emptiness doctrine. In Madhyamaka the true nature of reality refers to Śūnyatā which means all phenomena are empty of inherent existence.
How many monks were housed in Sera monastery during the first half of the twentieth century?
Large teaching monasteries housed thousands of monks such as Sera with over 6000 monks in the first half of the twentieth century. Drepung monastery held over 7000 monks during that same period.
When did the fourteenth Dalai Lama flee Tibet and where did he settle?
The year 1959 saw the fourteenth Dalai Lama flee country along a great number of clergy and citizenry who settled in India and other neighboring countries. Events like the Cultural Revolution spanning from 1966 to 1976 made religion a main political target for the Chinese Communist Party.