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Difference between revisions of "A Note on Religious History of Tibet"

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History of Tibet dates back to some more than 3000 years with rich culture and religion. Geographically, it is located on Pamir, the highest plateau in the world. Therefore, Tibet is also referred to as 'Roof of the World'. Tibet lies north to India and Nepal, south of Mongolia, and west to China. It has 1.2  
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[[History of Tibet]] dates back to some more than 3000 years with rich {{Wiki|culture}} and [[religion]]. Geographically, it is located on {{Wiki|Pamir}}, the [[highest]] plateau in the [[world]]. Therefore, [[Tibet]] is also referred to as 'Roof of the [[World]]'. [[Tibet]] lies [[north]] to [[India]] and [[Nepal]], [[south]] of [[Mongolia]], and [[west]] to [[China]]. It has 1.2  
  
million square kilometers in area, six times the size of Japan and almost the same as the California State. It is composed of three main provinces of U-Tsang, Kham and Amdo regions. Population of Tibet, before the Chinese occupation, is estimated at six million. Although there are different theory about  
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million square kilometers in area, [[six times]] the size of [[Japan]] and almost the same as the [[California]] [[State]]. It is composed of three main provinces of [[U-Tsang]], [[Kham]] and [[Amdo]] regions. Population of [[Tibet]], before the {{Wiki|Chinese}} {{Wiki|occupation}}, is estimated at six million. Although there are different {{Wiki|theory}} about  
  
the origin of Tibetan race, suffice it is to say here that it belongs to mongoloid prototype. People lived at the average height of 7,000 feet to 12,000 feet from the sea level. Tsampa, a roasted barley powder, and the yak meat, butter, and cheese are the major diets of the native. Nomad, agricultures and barter trades constitute the major occupation of the inhabitants.  
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the origin of [[Tibetan]] race, suffice it is to say here that it belongs to mongoloid prototype. [[People]] lived at the average height of 7,000 feet to 12,000 feet from the sea level. [[Tsampa]], a roasted {{Wiki|barley}} powder, and the {{Wiki|yak}} meat, butter, and cheese are the major diets of the native. {{Wiki|Nomad}}, agricultures and barter trades constitute the major {{Wiki|occupation}} of the inhabitants.  
  
Bon is the native religion of Tibet; Lord Tonpa Shenrab is believed to be the founder of Bon religion. The Bon, in its early form before Tonpa Shenrab is said to be animistic and crude involving animal sacrifice etc. But Bon at that time refers to varied acts of worship and mundane activities. With the  
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[[Bon]] is the native [[religion]] of [[Tibet]]; Lord [[Tonpa Shenrab]] is believed to be the founder of [[Bon religion]]. The [[Bon]], in its early [[form]] before [[Tonpa Shenrab]] is said to be {{Wiki|animistic}} and crude involving [[animal sacrifice]] etc. But [[Bon]] at that time refers to varied acts of {{Wiki|worship}} and [[mundane]] [[activities]]. With the  
advent of civilization and the coming of Buddhism, Bon religion also evolved into a more formal and acceptable doctrines at par with any other religions. It is said that to have a proper understanding of Tibetan culture, religion and the history, study of Bon is indispensable.   
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advent of {{Wiki|civilization}} and the coming of [[Buddhism]], [[Bon religion]] also evolved into a more formal and acceptable [[doctrines]] at par with any other [[religions]]. It is said that to have a proper [[understanding]] of [[Tibetan culture]], [[religion]] and the history, study of [[Bon]] is indispensable.   
  
Nyatri Tsenpo is considered as the first king of Tibet, who founded Yarlung dynasty in the Central Tibet. While the Buddhist history traces his origin to India in 127 BC, Bon history sticks to Bon myth at 1137 BC . It must be noted that an independent kingdom by the name of Zhangzhung existed in western  
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[[Nyatri Tsenpo]] is considered as the first {{Wiki|king of Tibet}}, who founded {{Wiki|Yarlung dynasty}} in the {{Wiki|Central Tibet}}. While the [[Buddhist history]] traces his origin to [[India]] in 127 BC, [[Bon]] history sticks to [[Bon]] [[myth]] at 1137 BC . It must be noted that an {{Wiki|independent}} {{Wiki|kingdom}} by the [[name]] of [[Zhangzhung]] existed in [[western Tibet]], which was the source of [[Bon]] teachings and {{Wiki|culture}}. Many [[scholars]] attribute the origin of [[Wikipedia:Tibetan alphabet|Tibetan script]] to [[Zhangzhung]] maryig. The {{Wiki|kingdom}} was ultimately annexed to [[Tibet]] proper during the reign of [[king]] [[Songtsen Gampo]] [617 - 649 ] . Difference in historical dates and [[existence]] of [[Zhangzhung]] {{Wiki|kingdom}} still needs a proper research to have a better glimpse of [[Tibetan history]] and {{Wiki|civilization}}.  
 
 
Tibet, which was the source of Bon teachings and culture. Many scholars attribute the origin of Tibetan script to Zhangzhung maryig. The kingdom was ultimately annexed to Tibet proper during the reign of king Songtsen Gampo [617 - 649 ] . Difference in historical dates and existence of Zhangzhung kingdom still needs a proper research to have a better glimpse of Tibetan history and civilization.  
 
  
  
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The light of Buddhism first reached Tibet during the reign of Lhathothori Nyentsen [173 AD], the 28th King of Yarlung dynasty of Tibet, when Nepalese Pandit Losemtso and his associate delivered the Buddhist scripture, Dodepangyen, to the Tibetan king. As nobody could read or decipher the text at that  
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The {{Wiki|light}} of [[Buddhism]] first reached [[Tibet]] during the reign of Lhathothori Nyentsen [173 AD], the 28th [[King]] of {{Wiki|Yarlung dynasty}} of [[Tibet]], when [[Nepalese]] [[Pandit]] Losemtso and his associate delivered the [[Buddhist scripture]], Dodepangyen, to the [[Tibetan king]]. As nobody could read or decipher the text at that  
time, it was kept in a safe for the future and named 'Nyenpo Sangwa' (melodious secret). The king is said to have a dream in which it was revealed that the text would be deciphered after five generations.
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time, it was kept in a safe for the {{Wiki|future}} and named 'Nyenpo [[Sangwa]]' (melodious secret). The [[king]] is said to have a [[dream]] in which it was revealed that the text would be deciphered after five generations.
  
The thirty third King of Tibet, Songtsen Gampo, occupies an important place in Tibetan history. It was during his reign that Tibet emerged as a strong unified nation with a proper diplomatic relationship with the neighboring countries. Tibetan army entered and subjugated the territories of China, Nepal,  
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The thirty third [[King of Tibet]], [[Songtsen Gampo]], occupies an important place in [[Tibetan history]]. It was during his reign that [[Tibet]] emerged as a strong unified {{Wiki|nation}} with a proper diplomatic relationship with the neighboring countries. [[Tibetan]] {{Wiki|army}} entered and subjugated the territories of [[China]], [[Nepal]],  
  
Burma, and other hegemonies. Thonmi Sambhota, who was sent to India to study the Indian writing system, upon his return invented Tibetan script of thirty consonants and four vowels, and the grammar. With this, a number of Buddhist scriptures, including the Nyenpo Sangwa, were translated in the Tibetan  
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[[Burma]], and other hegemonies. [[Thonmi Sambhota]], who was sent to [[India]] to study the [[Indian]] [[writing]] system, upon his return invented [[Wikipedia:Tibetan alphabet|Tibetan script]] of thirty {{Wiki|consonants}} and four {{Wiki|vowels}}, and the {{Wiki|grammar}}. With this, a number of [[Buddhist scriptures]], [[including]] the Nyenpo [[Sangwa]], were translated in the [[Tibetan language]]. The [[Tibetan king]] got into [[marriage]] alliances with [[Zhangzhung]] , [[Nepal]] and [[China]]. The queens from these [[three kingdoms]] played an important role in enriching the [[Tibetan culture]] and {{Wiki|civilization}}. Queens from [[Zhangzhung]], [[Nepal]] and [[China]]: Lithigmen, Belsa and [[Gyasa]], brought with them [[sacred]] [[statues]] of [[Buddha]], for which [[temples]] were built. While not much is mentioned about the [[Zhangzhung]] princess'temple, [[Rasa Trulnang]] and [[Ramoche]] by the later two {{Wiki|Princesses}} are still revered highly [[in Tibet]]. [[Pilgrim]] across the country and from [[China]] come to seek the [[blessing]] of the [[sacred]] [[statues]].
  
language. The Tibetan king got into marriage alliances with Zhangzhung , Nepal and China. The queens from these three kingdoms played an important role in enriching the Tibetan culture and civilization. Queens from Zhangzhung, Nepal and China: Lithigmen, Belsa and Gyasa, brought with them sacred statues of Buddha, for which temples were built. While not much is mentioned about the Zhangzhung princess'temple, Rasa Trulnang and Ramoche by the later two Princesses are still revered highly in Tibet. Pilgrim across the country and from China come to seek the blessing of the sacred statues.
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In 645 , the [[Tibetan king]] visited Waitushan, the five-peaked-mountain of [[China]] and built [[108]] [[temples]] in the region . This was how the [[Buddhist era]] ushered into the land of [[Tibet]].
 
 
In 645 , the Tibetan king visited Waitushan, the five-peaked-mountain of China and built 108 temples in the region . This was how the Buddhist era ushered into the land of Tibet.
 
  
  
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While Buddhism found its footing in Tibet during Songtsen Gampo, it grew and branched out during the reign of the thirty-eighth King Trisong Deutsen [      ] and the forty second King Trirelpachen [866 - 902]. Despite the opposition from the Bon ministers and the priests, Buddhism grew under royal patronage  
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While [[Buddhism]] found its footing [[in Tibet]] during [[Songtsen Gampo]], it grew and branched out during the reign of the thirty-eighth [[King Trisong Deutsen]] [      ] and the forty second [[King]] Trirelpachen [866 - 902]. Despite the [[opposition]] from the [[Bon]] ministers and the {{Wiki|priests}}, [[Buddhism]] grew under {{Wiki|royal}} {{Wiki|patronage}}
  
and simmered into the Tibetan society. Initially, Indian saint Shantarakshita visited Tibet, but he found the power of local Bon deities too strong to go ahead with the teachings, he suggested that Guru Padmasambhava be invited from the land of Orgyen to pacify the local guardian spirits, and to expedite smooth establishment of Buddhism in Tibet.
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and simmered into the [[Tibetan]] [[society]]. Initially, [[Indian]] [[saint]] [[Shantarakshita]] visited [[Tibet]], but he found the power of local [[Bon]] [[deities]] too strong to go ahead with the teachings, he suggested that [[Guru Padmasambhava]] be invited from the land of [[Orgyen]] to pacify the [[local guardian]] [[spirits]], and to expedite smooth establishment of [[Buddhism in Tibet]].
  
Guru Padmasambhava conquered the local guardian sprits and oath-bound them to protect the land and the Buddhist teachings. The Guru and the Abbot Shantarakshita together started the Buddhist discourse in the royal court of King Trisong Deutsen and opened the insular Tibetan mind to the vast wisdom of  
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[[Guru Padmasambhava]] conquered the [[local guardian]] sprits and [[oath-bound]] them to {{Wiki|protect}} the land and the [[Buddhist teachings]]. The [[Guru]] and the [[Abbot]] [[Shantarakshita]] together started the [[Buddhist]] [[discourse]] in the {{Wiki|royal court}} of [[King Trisong Deutsen]] and opened the insular [[Tibetan]] [[mind]] to the vast [[wisdom]] of  
  
Indian Buddhist teachings. The first seven Tibetan monks graduated with excellent result and many Indian saints visited Tibet. A large number of Sanskrit Buddhist texts were translated into the Tibetan language with great fervor under royal patronage. The Samye monastery, designed after the great Otantapuri  
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[[Indian Buddhist]] teachings. The first seven [[Tibetan monks]] graduated with {{Wiki|excellent}} result and many [[Indian]] [[saints]] visited [[Tibet]]. A large number of [[Sanskrit]] [[Buddhist texts]] were translated into the [[Tibetan language]] with great fervor under {{Wiki|royal}} {{Wiki|patronage}}. The [[Samye monastery]], designed after the great [[Otantapuri]]
  
monastery in India, which was supposed to represent the Buddhist concept of the universe, was constructed under the guidance of Shantarakshita. The first Sanskrit-Tibetan dictionary, Mahavyupatti, was published to authenticate, and to achieve uniformity in the translation of Buddhist texts. To remember the  
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[[monastery]] in [[India]], which was supposed to represent the [[Buddhist]] {{Wiki|concept}} of the [[universe]], was [[constructed]] under the guidance of [[Shantarakshita]]. The first Sanskrit-Tibetan {{Wiki|dictionary}}, Mahavyupatti, was published to authenticate, and to achieve uniformity in the translation of [[Buddhist texts]]. To remember the  
  
great contribution made by the king and the two masters in establishing the Buddhist religion in Tibet, Tibetans had immortalized them in reverence in Thangka paintings as Khen-lop-choe-sum, meaning the Abbot, the Teacher and the Dharma King.
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great contribution made by the [[king]] and the two [[masters]] in establishing the [[Buddhist religion]] [[in Tibet]], [[Tibetans]] had immortalized them in reverence in [[Thangka]] paintings as Khen-lop-choe-sum, meaning the [[Abbot]], the [[Teacher]] and the [[Dharma King]].
  
King Trirelpachen [866 - 902] was an ardent follower and out of respect for the teachings, he had the priests sit at his sides on the long scarf extended from his crown. Monks were highly revered. Royal decree was passed assigning seven households to maintain the welfare of one monk. Monasteries and monks were exempted from the taxes and they began to a play major role in the royal court and civilian households.
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[[King]] Trirelpachen [866 - 902] was an ardent follower and out of [[respect]] for the teachings, he had the {{Wiki|priests}} sit at his sides on the long scarf extended from his {{Wiki|crown}}. [[Monks]] were highly revered. {{Wiki|Royal}} decree was passed assigning seven households to maintain the {{Wiki|welfare}} of one [[monk]]. [[Monasteries]] and [[monks]] were exempted from the taxes and they began to a play major role in the {{Wiki|royal court}} and civilian households.
  
But the period ranging from Songtsen Gampo to Trirelpachen was also the time when the Tibetan military might was at its zenith. Victorious wars that Tibet  
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But the period ranging from [[Songtsen Gampo]] to Trirelpachen was also the time when the [[Tibetan]] {{Wiki|military}} might was at its [[zenith]]. Victorious [[wars]] that [[Tibet]]
fought with the neighboring countries like China, Mongol and Nepal made Tibet popular throughout Central Asia as a strong military state around that time. Death in the battlefield was coveted; families took pride in having one of its members in the army. A long flag was hoisted before a house to proclaim that  
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fought with the neighboring countries like [[China]], {{Wiki|Mongol}} and [[Nepal]] made [[Tibet]] popular throughout {{Wiki|Central Asia}} as a strong {{Wiki|military}} [[state]] around that time. [[Death]] in the battlefield was coveted; families took [[pride]] in having one of its members in the {{Wiki|army}}. A long [[flag]] was hoisted before a house to proclaim that  
  
one of its family members is in the national army or has died the war. This gradually began to change, the barbaric Tibetans were pacified and the Buddhist teachings assumed the role of guiding force behind the royal decision, and the public approach to ethics and moral values. The flag before the house also began to mean welcome and to seek the protection and teachings of Dharma.
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one of its [[family]] members is in the national {{Wiki|army}} or has [[died]] the [[war]]. This gradually began to change, the barbaric [[Tibetans]] were pacified and the [[Buddhist teachings]] assumed the role of guiding force behind the {{Wiki|royal}} [[decision]], and the public approach to [[ethics]] and [[moral]] values. The [[flag]] before the house also began to mean welcome and to seek the [[protection]] and teachings of [[Dharma]].
  
  
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This change in national outlook was not welcomed by all, certain section of the populace, especially the adherent of the Bon religion did not took it with ease and honor. The seed of national dissent began to sprout, and turned it ugly into royal assassination and religious frictions. King Wudum Tsenpo [  -  
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This change in national outlook was not welcomed by all, certain section of the populace, especially the adherent of the [[Bon religion]] did not took it with ease and [[honor]]. The seed of national dissent began to sprout, and turned it ugly into {{Wiki|royal}} assassination and [[religious]] frictions. [[King]] Wudum [[Tsenpo]] [  -  
  
842], widely known as Langdarma, totally disagreed with the way his predecessors embraced the new religion. Many say he sided with the Bon faction and suppressed the Buddhist religion. But there are other theories, which say he feared too much religious influence in the court would ruin Tibet and Tibetan economy. However, when the religious persecution became too much, Lhalung Paldor, the abbot of Samye monastery assassinated the king in 842.
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842], widely known as [[Langdarma]], totally disagreed with the way his predecessors embraced the new [[religion]]. Many say he sided with the [[Bon]] faction and suppressed the [[Buddhist religion]]. But there are other theories, which say he feared too much [[religious]] influence in the court would ruin [[Tibet]] and [[Tibetan]] {{Wiki|economy}}. However, when the [[religious]] persecution became too much, [[Lhalung Paldor]], the [[abbot]] of [[Samye monastery]] assassinated the [[king]] in 842.
  
With the assassination of Langdarma, the forty third King of the Yarlung Dynasty, Tibet disintegrated into numerous factions and hegemonies without any unified central authority for more than 300 years. Wudumtsenpo's heirs, Od-sung and Yumten separated and ruled Western Tibet and Yarlung respectively.  
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With the assassination of [[Langdarma]], the forty third [[King]] of the {{Wiki|Yarlung Dynasty}}, [[Tibet]] disintegrated into numerous factions and hegemonies without any unified central authority for more than 300 years. Wudumtsenpo's heirs, Od-sung and Yumten separated and ruled [[Western Tibet]] and [[Yarlung]] respectively.  
  
Though both Buddhism and Bon teachings were practiced, many misinterpreted and brought bad names to the teachings. People practicing sutra teachings criticized the tantric practitioners as misleading and false religon, and the tantric practitioners looked down upon the former as inferior. The period saw utter confusion among the practitioners and the lay people about the authenticity of Buddhist teachings in Tibet.  
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Though both [[Buddhism]] and [[Bon]] teachings were practiced, many misinterpreted and brought bad names to the teachings. [[People]] practicing [[sutra teachings]] criticized the [[tantric practitioners]] as misleading and false religon, and the [[tantric practitioners]] looked down upon the former as {{Wiki|inferior}}. The period saw utter [[confusion]] among the practitioners and the [[lay people]] about the authenticity of [[Buddhist teachings]] [[in Tibet]].  
  
  
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Kyidegon [      ], one of the grandsons of Odsung established his rule in Ngari, the western region of Tibet. Later, he gave up his kingdom to become a monk and assumed a religious name, Lha Lama Yesheod. In order to restore the true teachings of the Buddha and clear many misinterpretations rampant in  
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Kyidegon [      ], one of the grandsons of [[Odsung]] established his {{Wiki|rule}} in [[Ngari]], the [[western region]] of [[Tibet]]. Later, he gave up his {{Wiki|kingdom}} to become a [[monk]] and assumed a [[religious name]], [[Lha]] [[Lama]] Yesheod. In order to restore the true [[teachings of the Buddha]] and clear many misinterpretations rampant [[in Tibet]] around that time, he tried his best to invite the great [[Indian teacher]] [[Atisha]] Dipamkarashrijana of [[Vikramshila]] [[monastery]] in [[Magadha]]. But during his time, he was not successful. He was captured by the [[king]] of the neighboring [[state]] [[Garlok]], wherein he was asked to give up the [[Buddhist faith]] or deliver
  
Tibet around that time, he tried his best to invite the great Indian teacher Atisha Dipamkarashrijana of Vikramshila monastery in Magadha. But during his time, he was not successful. He was captured by the king of the neighboring state Garlok, wherein he was asked to give up the Buddhist faith or deliver
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{{Wiki|gold}} {{Wiki|equal}} to his {{Wiki|weight}} as a ransom. When his great-nephew [[Changchub]] Od came to [[release]] him with the {{Wiki|gold}}, he advised [[Changchub]] Od to use the {{Wiki|gold}} to invite [[Atisha]] instead, and he [[died]] as a prisoner of [[Garlok]] [[state]].
  
gold equal to his weight as a ransom. When his great-nephew Changchub Od came to release him with the gold, he advised Changchub Od to use the gold to invite Atisha instead, and he died as a prisoner of Garlok state.
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[[India]], around that time, was facing [[religious]] skirmishes and the [[Buddhist religion]] was in difficult situation resisting persecution from {{Wiki|Muslim}} and [[Hindus]]. Therefore, the [[Vikramshila]] [[monastery]] could not afford to send the [[great master]] [[Atisha]] to a far away foreign land like [[Tibet]]. When the envoys from [[Tibet]]
  
India, around that time, was facing religious skirmishes and the Buddhist religion was in difficult situation resisting persecution from Muslim and Hindus. Therefore, the Vikramshila monastery could not afford to send the great master Atisha to a far away foreign land like Tibet. When the envoys from Tibet
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explained the [[state]] of [[Buddhism in Tibet]] and the [[Wikipedia:sacrifice|sacrifice]] made by [[Lha]] [[Lama]] Yesheod, [[Atisha]] agreed and visited [[Tibet]] in 1042. He wrote Boddhipathapradipa, [[[Jangchub]] lamgyi donme], the [[lamp]] that shows the [[path to enlightenment]], and [[taught]] extensively in [[western]] and [[central Tibet]]. His foremost [[disciple]] was
  
explained the state of Buddhism in Tibet and the sacrifice made by Lha Lama Yesheod, Atisha agreed and visited Tibet in 1042. He wrote Boddhipathapradipa, [Jangchub lamgyi donme], the lamp that shows the path to enlightenment, and taught extensively in western and central Tibet. His foremost disciple was
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[[Dromtonpa]], who found the [[Kadampa]] [[[bound]] by oath] school of [[Tibetan Buddhism]]. The Visit of [[Atisha]] to [[Tibet]] greatly helped put [[Buddhism in Tibet]] in line with the genuine [[teaching of the Buddha]] and influenced {{Wiki|renaissance}} of [[Buddha Dharma]] [[in Tibet]]. The period after the visit of [[Pandita]] [[Atisha]] Dhipamkarashirjana was known as [[Tenpa]] chidhar, second spread of the [[Dharma]]. First being the time of {{Wiki|royal}} {{Wiki|patronage}}.
  
Dromtonpa, who found the Kadampa [bound by oath] school of Tibetan Buddhism. The Visit of Atisha to Tibet greatly helped put Buddhism in Tibet in line with the genuine teaching of the Buddha and influenced renaissance of Buddha Dharma in Tibet. The period after the visit of Pandita Atisha Dhipamkarashirjana was known as Tenpa chidhar, second spread of the Dharma. First being the time of royal patronage.
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Although there was no single authority to represent [[Tibet]] {{Wiki|politically}}, [[Buddhism]] flourished throughout the region. {{Wiki|Political}} factions and hegemonies patronized influential [[masters]] for their [[spiritual]] and [[mundane]] pursuits. Braving the long hard journey through the [[Himalayas]], [[Indian masters]] visited [[Tibet]]
  
Although there was no single authority to represent Tibet politically, Buddhism flourished throughout the region. Political factions and hegemonies patronized influential masters for their spiritual and mundane pursuits. Braving the long hard journey through the Himalayas, Indian masters visited Tibet  
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at the invitation of [[Tibetan masters]] and [[monasteries]]. Many [[Tibetan scholars]] also visited [[India]] to study under the [[Indian masters]]. In the process, new [[schools of Buddhism]] like [[Kagyu]], [[Sakya]] and [[Geluk]] emerged [[in Tibet]]. [[Early Buddhism]] that entered [[Tibet]] under the {{Wiki|royal}} {{Wiki|patronage}} was referred to as [[Nyingma]],
  
at the invitation of Tibetan masters and monasteries. Many Tibetan scholars also visited India to study under the Indian masters. In the process, new schools of Buddhism like Kagyu, Sakya and Geluk emerged in Tibet. Early Buddhism that entered Tibet under the royal patronage was referred to as Nyingma,
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[Old one], and those which emerged after the visit of [[Atisha]] in the eleventh century were termed as [[Sarma]] [New one]. But except for the method of practice of some [[sutras]] and [[tantras]] as [[taught]] by the respective [[masters]], there was no difference in [[interpretation]] of the [[principle]] [[teachings of Buddha]].  
  
[Old one], and those which emerged after the visit of Atisha in the eleventh century were termed as Sarma [New one]. But except for the method of practice of some sutras and tantras as taught by the respective masters, there was no difference in interpretation of the principle teachings of Buddha.  
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Authenticity and {{Wiki|unity}} of the practices in each of these schools could be deduced from the fact that the [[Kagyur]], the [[Tibetan translation]] of [[Buddha's teachings]] in [[108]] volumes, and the [[Tengyur]], the translation and commentaries on the teachings in 224 volumes are the [[principle]] texts of these schools.  
  
Authenticity and unity of the practices in each of these schools could be deduced from the fact that the Kagyur, the Tibetan translation of Buddha's teachings in 108 volumes, and the Tengyur, the translation and commentaries on the teachings in 224 volumes are the principle texts of these schools.  
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[[Lineages]] of all these schools could be traced to the [[Buddha]] through [[Indian]] [[pandits]] and [[saints]]. [[Nyingmapa]] to [[Guru Padmasambhava]]; [[Kadampa]] and [[Gelukpa]] to [[Atisha]] Dipamkarashirjana; [[Sakyapa]] to [[Virupa]]; [[Kagyupa]] to [[Naropa]] .  
  
Lineages of all these schools could be traced to the Buddha through Indian pandits and saints. Nyingmapa to Guru Padmasambhava; Kadampa and Gelukpa to Atisha Dipamkarashirjana; Sakyapa to Virupa; Kagyupa to Naropa .
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Early [[western]] visitors to [[Tibet]] coined the nomenclature '[[Lamaism]]' to refer [[Buddhism in Tibet]]. [[Seeing]] that the [[lamas]] [[[monks]]] played a pivotal role in [[Tibetan]] [[religious]] and {{Wiki|secular}} [[society]], the foreign visitors found it apt to refer to [[Tibetan]] [[society]] as a [[Lamaist]] [[society]] and [[Tibetan Buddhism]] as [[Lamaism]].
 
 
Early western visitors to Tibet coined the nomenclature 'Lamaism' to refer Buddhism in Tibet. Seeing that the lamas [monks] played a pivotal role in Tibetan religious and secular society, the foreign visitors found it apt to refer to Tibetan society as a Lamaist society and Tibetan Buddhism as Lamaism.
 
  
  
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Kagyu school, which has four major and eight minor traditions, was initially founded by Marpa Lotsawa [1012-1097], the great translator. He travelled to India three times and studied under Indian masters like Tilopa and Naropa for more than seventeen years. Milarepa, one of the Tibet's most beloved poets  
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[[Kagyu school]], which has four major and eight minor [[traditions]], was initially founded by [[Marpa Lotsawa]] [1012-1097], the great [[translator]]. He travelled to [[India]] three times and studied under [[Indian masters]] like [[Tilopa]] and [[Naropa]] for more than seventeen years. [[Milarepa]], one of the [[Tibet's]] most beloved poets  
 
 
and ascetic yogis was his disciple. Milarepa's thirst for wisdom and enlightenment, and the trails and tribulations he underwent to receive the holy dharma has inspired many generations of practitioners and laymen alike. Other prominent masters of the Kagyupa school are - Gampopa, Karmapa Dusum Khyenpa, and
 
 
 
Phagmo Drupa. The current 17th Karmapa Rinpoche belongs to this school; in fact, the Tibetan tradition of reincarnation of high lamas started from this school when the first Karmapa paased in 1193. Tsurphu monastery, established in Tolung valley in Central Tibet by the first Karmapa Rinpoche in 1159, was the main seat of successive Karmapa Lamas.
 
  
Four major traditions of this school are Phagdrupa, Karmapa, Tsalpa and Barompa. Early European travelers referred to this school as 'black hat' and 'red
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and [[ascetic]] [[yogis]] was his [[disciple]]. [[Milarepa's]] [[thirst]] for [[wisdom]] and [[enlightenment]], and the trails and tribulations he underwent to receive the {{Wiki|holy}} [[dharma]] has inspired many generations of practitioners and [[laymen]] alike. Other prominent [[masters]] of the [[Kagyupa]] school are - [[Gampopa]], [[Karmapa Dusum Khyenpa]], and  
  
hat' schools, because of the use of black hats (Sha-nagpa) and red hats (Sha-marpa) by certain followers of this school of Tibetan Buddhism. Mahamudra and Six Yogas of Naropa are the main practices of this school. High lamas and patrons of this school played crucial, yet sometime controversial roles in
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[[Phagmo Drupa]]. The current [[17th Karmapa]] [[Rinpoche]] belongs to this school; in fact, the [[Tibetan tradition]] of [[reincarnation]] of high [[lamas]] started from this school when the [[first Karmapa]] paased in 1193. [[Tsurphu monastery]], established in [[Tolung]] valley in {{Wiki|Central Tibet}} by the [[first Karmapa]] [[Rinpoche]] in 1159, was the main seat of successive [[Karmapa]] [[Lamas]].  
  
shaping the political destiny of Tibet. Changchub Gyaltsen [1302 – 1364], founder of the Phagdrupa Dynasty, took over Tibet from the Sakya dynasty in 1354, and ruled Tibet for eighty years. Later, the Rinpung family and Depatsangpa ruled Tibet one after another till the advent of Fifth Dalai Lama in the 17th century.
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Four major [[traditions]] of this school are Phagdrupa, [[Karmapa]], [[Tsalpa]] and Barompa. Early {{Wiki|European}} travelers referred to this school as 'black hat' and '[[red]]
  
The Sakya school was founded by Khon Konchok Gyalpo [1034-1102]. a disciple of Drogmi Lotsawa, who studied in India under Indian masters like Naropa. It
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hat' schools, because of the use of [[black hats]] (Sha-nagpa) and [[red hats]] (Sha-marpa) by certain followers of this school of [[Tibetan Buddhism]]. [[Mahamudra]] and [[Six Yogas of Naropa]] are the main practices of this school. High [[lamas]] and patrons of this school played crucial, yet sometime controversial roles in  
  
has three sub-schools, Ngor, Dzong and Tshar traditions. The Sakya masters played an important role in the history of Tibet when the Mongol ruler Genghis Khan and his successors conquered most of Central Asia and Europe in the 13th century. Tibet escaped the onslaught of the belligerent force of the Mongol army because of the popularity and charisma of Sakya lamas.  
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shaping the {{Wiki|political}} [[destiny]] of [[Tibet]]. [[Changchub Gyaltsen]] [1302 – 1364], founder of the Phagdrupa [[Dynasty]], took over [[Tibet]] from the [[Sakya]] {{Wiki|dynasty}} in 1354, and ruled [[Tibet]] for eighty years. Later, the [[Rinpung]] [[family]] and Depatsangpa ruled [[Tibet]] one after another till the advent of [[Fifth Dalai Lama]] in the 17th century.  
  
Sakya Pandita Kunga Gyaltsen [1182-1251], a great scholar of the time taught Buddhism to Goden Khan, the grandson of Genghis Khan, during the peak of
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The [[Sakya school]] was founded by [[Khon Konchok Gyalpo]] [1034-1102]. a [[disciple]] of [[Drogmi Lotsawa]], who studied in [[India]] under [[Indian masters]] like [[Naropa]]. It
  
Mongol supremacy in Asia and Europe, thus establishing the unique cho-yon [priest-patron] relationship between the two states. This cho-yon relationship implied tacit understanding that the Priest would confer religious teachings and legitimacy to the Patron to rule; in return the Patron would provide the  
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has three sub-schools, [[Ngor]], [[Dzong]] and [[Tshar]] [[traditions]]. The [[Sakya masters]] played an important role in the [[history of Tibet]] when the {{Wiki|Mongol}} [[ruler]] {{Wiki|Genghis Khan}} and his successors conquered most of {{Wiki|Central Asia}} and {{Wiki|Europe}} in the 13th century. [[Tibet]] escaped the onslaught of the belligerent force of the {{Wiki|Mongol}} {{Wiki|army}} because of the [[popularity]] and {{Wiki|charisma}} of [[Sakya]] [[lamas]].
  
Priest the necessary protection against any domestic or foreign invasion. This relationship worked well and was later further extended to the Dalai Lamas and the Manchu Emperors of China. 
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[[Sakya Pandita Kunga Gyaltsen]] [1182-1251], a great [[scholar]] of the time [[taught]] [[Buddhism]] to [[Wikipedia:Godan Khan|Goden Khan]], the grandson of {{Wiki|Genghis Khan}}, during the peak of  
  
Successor of Goden Khan, Kublai Khan, who conquered China and established Yuan dynasty [1271-1368 ]to rule the eastern empire, was so impressed with the teachings of Drogon Chogyal Phagpa and his counsels that the Khan offered the Sakya Lama total political authority over Tibet. Phagpa invented Mongolian
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{{Wiki|Mongol}} supremacy in {{Wiki|Asia}} and {{Wiki|Europe}}, thus establishing the unique cho-yon [priest-patron] relationship between the two states. This cho-yon relationship implied tacit [[understanding]] that the [[Priest]] would confer [[religious]] teachings and legitimacy to the {{Wiki|Patron}} to {{Wiki|rule}}; in return the {{Wiki|Patron}} would provide the  
  
script based on the Tibetan language, which was used widely for official purpose at the time. Buddhism became the state religion of Mongolia. Because of this cho-yon relationship, Buddhism prospered in Tibet in peace, without any disturbance from the warring forces of the Mongols' hegemonies. This was the  
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[[Priest]] the necessary [[protection]] against any domestic or foreign invasion. This relationship worked well and was later further extended to the [[Dalai Lamas]] and the {{Wiki|Manchu}} [[Emperors]] of [[China]].
beginning of theocratic rule in Tibet, where the land is administered under the authority of a Lama. Starting from the Drogon Chogyal Phagpa, Sakya Lamas ruled Tibet for nearly one hundred year [1253 - 1349] . Some notable Lamas from this school are Sakya Pandita, Drogon Chogyal Phagpa, and Sachen Kunga Nyingpo.
 
  
Geluk school: Tsongkhapa [1357 - 1419], an outstanding Tibetan Buddhist master and philosopher, established this last of the four major schools of Tibetan
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Successor of [[Wikipedia:Godan Khan|Goden Khan]], [[Kublai Khan]], who conquered [[China]] and established [[Yuan dynasty]] [1271-1368 ]to {{Wiki|rule}} the eastern [[empire]], was so impressed with the teachings of [[Drogon Chogyal Phagpa]] and his counsels that the [[Khan]] [[offered]] the [[Sakya Lama]] total {{Wiki|political}} authority over [[Tibet]]. [[Phagpa]] invented [[Mongolian script]] based on the [[Tibetan language]], which was used widely for official {{Wiki|purpose}} at the time. [[Buddhism]] became the [[state religion]] of [[Mongolia]]. Because of this cho-yon relationship, [[Buddhism]] prospered [[in Tibet]] in [[peace]], without any {{Wiki|disturbance}} from the warring forces of the {{Wiki|Mongols}}' hegemonies. This was the
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beginning of {{Wiki|theocratic}} {{Wiki|rule}} [[in Tibet]], where the land is administered under the authority of a [[Lama]]. Starting from the [[Drogon Chogyal Phagpa]], [[Sakya]] [[Lamas]] ruled [[Tibet]] for nearly one hundred year [1253 - 1349] . Some notable [[Lamas]] from this school are [[Sakya Pandita]], [[Drogon Chogyal Phagpa]], and [[Sachen Kunga Nyingpo]].
  
Buddhism. His fame spread across Central Asia to such an extent that the Chinese Ming Emperor invited him several times to China to teach, but the Master was preoccupied with his religious work in Tibet and instead sent his disciple Jamchen Choje, from whom the Imperial court received the Dharma teachings.  
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[[Geluk school]]: [[Tsongkhapa]] [1357 - 1419], an outstanding [[Tibetan Buddhist master]] and [[philosopher]], established this last of the four major [[schools of Tibetan Buddhism]]. His [[fame]] spread across {{Wiki|Central Asia}} to such an extent that the {{Wiki|Chinese}} {{Wiki|Ming Emperor}} invited him several times to [[China]] to teach, but the [[Master]] was preoccupied with his [[religious]] work [[in Tibet]] and instead sent his [[disciple]] [[Jamchen Choje]], from whom the {{Wiki|Imperial court}} received the [[Dharma teachings]].  
  
This incident alone shows to some degree that Tibet was a fully sovereign country at that time; that the Chinese emperor's invitation was not a summon that many Chinese scholars tend to misinterpret to claim Chinese suzerainty over Tibet.  
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This incident alone shows to some [[degree]] that [[Tibet]] was a fully sovereign country at that time; that the {{Wiki|Chinese}} [[emperor's]] invitation was not a summon that many {{Wiki|Chinese}} [[scholars]] tend to misinterpret to claim {{Wiki|Chinese}} suzerainty over [[Tibet]].  
  
Tsongkhapa founded Gadhen monastery in Central Tibet. His disciples Jamyang Choje and Jamchen Choje built Drepung and Sera monasteries in 1416 and 1419 respectively. These three monasteries later referred to as dhensa chenmo sum, 'the three great seats of learning', housed more than ten thousand monks,  
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[[Tsongkhapa]] founded [[Gadhen]] [[monastery]] in {{Wiki|Central Tibet}}. His [[disciples]] [[Jamyang Choje]] and [[Jamchen Choje]] built [[Drepung]] and [[Sera]] [[monasteries]] in 1416 and 1419 respectively. These three [[monasteries]] later referred to as dhensa chenmo sum, 'the three great seats of {{Wiki|learning}}', housed more than ten thousand [[monks]],  
  
became the symbol of Geluk ascendancy in Tibet. Gedhun Drupa, the first Dalai Lama, was the principal disciple of Tsongkhapa, who built Tashi Lhunpo monastery at Shigatse in 1447. The third reincarnation of Gedhun Drupa was Sonam Gyatso, a highly learned scholar. Altan Khan of Mongolia received  
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became the [[symbol]] of [[Geluk]] ascendancy [[in Tibet]]. [[Gedhun]] Drupa, the [[first Dalai Lama]], was the [[principal]] [[disciple of Tsongkhapa]], who built [[Tashi Lhunpo monastery]] at [[Shigatse]] in 1447. The third [[reincarnation]] of [[Gedhun]] Drupa was [[Sonam Gyatso]], a highly learned [[scholar]]. [[Altan Khan]] of [[Mongolia]] received  
  
teachings from him and was so overwhelmed by the wisdom of the Lama, that he conferred him the title of Talai Lama. Talai in Mongolia means 'Ocean', inferring that the Lama's wisdom was as deep and vast as ocean. While Talai Lama is still used in Tibetan and other East Asian languages, its English translation somehow seems to have tripped to Dalai, and 'Dalai Lama' is used widely in the English language.
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teachings from him and was so overwhelmed by the [[wisdom]] of the [[Lama]], that he conferred him the title of Talai [[Lama]]. Talai in [[Mongolia]] means 'Ocean', inferring that the [[Lama's]] [[wisdom]] was as deep and vast as ocean. While Talai [[Lama]] is still used in [[Tibetan]] and other {{Wiki|East Asian}} [[languages]], its English translation somehow seems to have tripped to [[Dalai]], and '[[Dalai Lama']] is used widely in the English [[language]].
  
In 1642, when the political situation in Tibet was plunged into turmoil because of warring factions trying to establish their own authority, Mongol Prince Gushiri Khan supported the Geluk school and helped the 5th Dalai Lama, Ngawang Lobsang Gyatso [1617 - 1682], to take over the supreme seat of the spiritual  
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In 1642, when the {{Wiki|political}} situation [[in Tibet]] was plunged into turmoil because of warring factions trying to establish their [[own]] authority, {{Wiki|Mongol}} {{Wiki|Prince}} Gushiri [[Khan]] supported the [[Geluk school]] and helped the [[5th Dalai Lama]], [[Ngawang Lobsang Gyatso]] [1617 - 1682], to take over the supreme seat of the [[spiritual]]
  
and temporal authority of Tibet. This began the institution of the Dalai Lamas as the supreme head of spiritual and temporal authority of Tibet, since then the successive Dalai Lamas ruled Tibet as the sovereign heads of the state until the Chinese communist occupation of Tibet in 1949.
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and {{Wiki|temporal}} authority of [[Tibet]]. This began the institution of the [[Dalai Lamas]] as the supreme head of [[spiritual]] and {{Wiki|temporal}} authority of [[Tibet]], since then the successive [[Dalai Lamas]] ruled [[Tibet]] as the sovereign heads of the [[state]] until the {{Wiki|Chinese}} [[communist]] {{Wiki|occupation}} of [[Tibet]] in 1949.
  
The fact that the written history of Tibet started from the time when the light of Buddhism began to touch the high plateau of Tibet indicates the profundity of the influence that Buddhism had on Tibetan society. With Buddhism as a guiding principle, various chieftains and lords ruled different  
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The fact that the written [[history of Tibet]] started from the time when the {{Wiki|light}} of [[Buddhism]] began to {{Wiki|touch}} the high plateau of [[Tibet]] indicates the profundity of the influence that [[Buddhism]] had on [[Tibetan]] [[society]]. With [[Buddhism]] as a guiding [[principle]], various chieftains and [[lords]] ruled different  
  
regions of Tibet. Except for small army contingents that these warring lords maintained to safeguard their power and influence, there was no army battalion or military maneuvers to conquer the territories of the neighboring countries. And to legitimize their rule, most of these chieftains somehow aligned themselves with one of the five religious schools. The shift in the balance of power often brought religious disharmony and persecution to some extent.  
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regions of [[Tibet]]. Except for small {{Wiki|army}} contingents that these warring [[lords]] maintained to safeguard their power and influence, there was no {{Wiki|army}} battalion or {{Wiki|military}} maneuvers to conquer the territories of the neighboring countries. And to legitimize their {{Wiki|rule}}, most of these chieftains somehow aligned themselves with one of the five [[religious]] schools. The shift in the [[balance]] of power often brought [[religious]] disharmony and persecution to some extent.  
  
Otherwise, Tibet ruled by Tibetans prospered peacefully adhering to the principle and moral teachings of Buddha. Unfortunately, some disgruntled chiefs and lamas, when the domestic warfare and internal conflict did not result in their favor, sought alliances with armies of neighboring states which brought foreign forces into Tibet. These acts have done huge damage to the history of Tibetan independence.
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Otherwise, [[Tibet]] ruled by [[Tibetans]] prospered peacefully adhering to the [[principle]] and [[moral]] [[teachings of Buddha]]. Unfortunately, some disgruntled chiefs and [[lamas]], when the domestic warfare and internal conflict did not result in their favor, sought alliances with armies of neighboring states which brought foreign forces into [[Tibet]]. These acts have done huge damage to the history of [[Wikipedia:Tibet (1912–1951)|Tibetan independence]].
  
  
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During all these developments and upheavals, Bon, the native religion just did not diminish into oblivion. Despite the religious rivalry caused by circumstances and by the leaders with vested interest, the Bon religion survived the domineering flood of the new religion because of the long cultural  
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During all these developments and upheavals, [[Bon]], the native [[religion]] just did not {{Wiki|diminish}} into oblivion. Despite the [[religious]] rivalry [[caused]] by circumstances and by the leaders with vested [[interest]], the [[Bon religion]] survived the domineering flood of the new [[religion]] because of the long {{Wiki|cultural}}
  
authority it enjoyed in Tibetan civilization and by the unwavering hard-work of the masters to present the religion more relevant to the time. Bon and Buddhism co-existed by sharing and absorbing the best of each other's teachings. Guru Padmasambhava, sensing the symbiotic relation that the Buddhism would need with the native religion for the best of Tibet, had had many Bon pantheon deities incorporated into Buddhist as Dharmapalas, guardian deities .  
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authority it enjoyed in [[Tibetan]] {{Wiki|civilization}} and by the unwavering hard-work of the [[masters]] to {{Wiki|present}} the [[religion]] more relevant to the time. [[Bon]] and [[Buddhism]] co-existed by sharing and absorbing the best of each other's teachings. [[Guru Padmasambhava]], sensing the symbiotic [[relation]] that the [[Buddhism]] would need with the native [[religion]] for the best of [[Tibet]], had had many [[Bon]] [[pantheon]] [[deities]] incorporated into [[Buddhist]] as [[Dharmapalas]], [[guardian deities]] .  
  
The twenty one mountain deities, dge sNyen nyer gCig, and the Five long-life sisters, Tsering mCheth nga, who were the sole guardian spirits of the land, rivers and mountains of Tibet been propitiated by the Tibetans from the early Zangzhung period. All these deities have found a respectable place in  
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The twenty one mountain [[deities]], dge sNyen nyer gCig, and the Five [[long-life sisters]], Tsering mCheth nga, who were the sole [[guardian spirits]] of the land, [[rivers]] and [[mountains]] of [[Tibet]] been propitiated by the [[Tibetans]] from the early Zangzhung period. All these [[deities]] have found a respectable place in  
  
Buddhism and played important role as Dharmapalas and protectors of the land of Tibet and its religions. Yarlhashampo in the central Tibet; Am-nye machen in the east; Kulhahari in the south; Nojingansang in the west; and, Nyenchen thanglha in the north are considered the main guardian spirits of the land of  
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[[Buddhism]] and played important role as [[Dharmapalas]] and [[protectors]] of the land of [[Tibet]] and its [[religions]]. Yarlhashampo in the [[central Tibet]]; Am-nye machen in the [[east]]; Kulhahari in the [[south]]; Nojingansang in the [[west]]; and, Nyenchen thanglha in the [[north]] are considered the main [[guardian spirits]] of the land of  
  
Tibet by all Tibetans. Religious dances (tib. Cham) performed by the early Bonpos to propitiate and to receive the blessing of these guardian spirits are well adapted into all the schools of Tibetan Buddhism in different forms, making cham a unique manifestation of unity and dedication by the deities and the inhabitants of this land of snow. Tibetan religious culture of rlungta, prayer flags, sending kLud etc. all had its origin in Bon teachings.  
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[[Tibet]] by all [[Tibetans]]. [[Religious]] dances (tib. [[Cham]]) performed by the early [[Bonpos]] to propitiate and to receive the [[blessing]] of these [[guardian spirits]] are well adapted into all the [[schools of Tibetan Buddhism]] in different [[forms]], making [[cham]] a unique [[manifestation]] of {{Wiki|unity}} and [[dedication]] by the [[deities]] and the inhabitants of this [[land of snow]]. [[Tibetan]] [[religious]] {{Wiki|culture}} of rlungta, [[prayer flags]], sending kLud etc. all had its origin in [[Bon]] teachings.  
  
Moreover, the Bon priests, not to be overwhelmed by the profundity and depth of Buddhist doctrine, compiled their own teachings into a more sophisticated way similar to Buddhism. According to some scholars, Bon and Buddhism are different in name only, contents of the teachings and the ultimate salvation is  
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Moreover, the [[Bon]] {{Wiki|priests}}, not to be overwhelmed by the profundity and depth of [[Buddhist doctrine]], compiled their [[own]] teachings into a more sophisticated way similar to [[Buddhism]]. According to some [[scholars]], [[Bon]] and [[Buddhism]] are different in [[name]] only, contents of the teachings and the [[Wikipedia:Absolute (philosophy)|ultimate]] {{Wiki|salvation}} is  
  
same. Profound Vajrayana teachings like Dzongchen are found in both traditions. So, it can be said that Bon and Buddhism influenced and benefited each other and co-existed in Tibet. Occasional or frequent discrimination faced by the Bonpos historically was the result of the ignorance of the general public  
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same. Profound [[Vajrayana teachings]] like [[Dzongchen]] are found in both [[traditions]]. So, it can be said that [[Bon]] and [[Buddhism]] influenced and benefited each other and co-existed [[in Tibet]]. Occasional or frequent {{Wiki|discrimination}} faced by the [[Bonpos]] historically was the result of the [[ignorance]] of the general public  
  
who were in some way indoctrinated to view everything Indian as superior and sacred, and everything Tibetan as inferior and impure. Professor Namkhai Norbu has explicitly described this unfortunate side of Tibetan mentality in his small but enlightening book 'Necklace of dZi'.  
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who were in some way indoctrinated to view everything [[Indian]] as {{Wiki|superior}} and [[sacred]], and everything [[Tibetan]] as {{Wiki|inferior}} and impure. [[Professor]] [[Namkhai Norbu]] has explicitly described this unfortunate side of [[Tibetan]] [[mentality]] in his small but [[enlightening]] [[book]] 'Necklace of [[dZi]]'.  
  
  
But this unfortunate development has became a things of past, today, the Tibetan people are now beginning to realize that the ancient civilization of Tibet has its root in Bon culture and it has had an enriching effect to and from Buddhism. This evolution of Bon and Buddhism over a long period of time has resulted the unique culture and religion of Tibet.
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But this unfortunate [[development]] has became a things of {{Wiki|past}}, today, the [[Tibetan people]] are now beginning to realize that the [[ancient]] {{Wiki|civilization}} of [[Tibet]] has its [[root]] in [[Bon]] {{Wiki|culture}} and it has had an enriching effect to and from [[Buddhism]]. This [[evolution]] of [[Bon]] and [[Buddhism]] over a long period of time has resulted the unique {{Wiki|culture}} and [[religion]] of [[Tibet]].
  
  
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1. An Introduction to Buddhism and Tantric Meditation by His Holiness the Dalai Lama
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1. An [[Introduction to Buddhism]] and [[Tantric]] [[Meditation]] by [[His Holiness the Dalai Lama]]
  
2. An Early History of Tibet according to Bon by Ven Tenzin Namdak
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2. An Early [[History of Tibet]] according to [[Bon]] by Ven [[Tenzin Namdak]]
  
3. Indo-Tibetan Buddhism Vol. one by David Snellgrove
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3. [[Indo-Tibetan Buddhism]] Vol. one by {{Wiki|David Snellgrove}}
  
4. Kalachakra Initiations by His Holiness the Dalai Lama, Dalai Lama.com 2011
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4. [[Kalachakra Initiations]] by [[His Holiness the Dalai Lama]], [[Dalai]] Lama.com 2011
  
5. The Practice of Kalachakra by Glenn Mullin, Snowlion Publications, 1991
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5. The Practice of [[Kalachakra]] by [[Glenn Mullin]], [[Snowlion]] Publications, 1991
  
6. The Kalachakra Initiation by D.R. Prodan, 1993
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6. The [[Kalachakra Initiation]] by D.R. Prodan, 1993
  
7. Oracles and Demons of Tibet by Rene de Nebesky – Wojkowitz, Paljor Publications, New Delhi
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7. [[Oracles and Demons of Tibet]] by Rene de Nebesky – Wojkowitz, Paljor Publications, {{Wiki|New Delhi}}
  
8. Tibet: A Political History by Tsepon W.D. Shakabpa, Potala, 1982
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8. [[Tibet]]: A {{Wiki|Political}} History by [[Tsepon W.D. Shakabpa]], [[Potala]], 1982
  
9. The Necklace of Dzi by Namkhai Norbur, DIIR, Dharamsala
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9. The Necklace of [[Dzi]] by [[Namkhai]] Norbur, DIIR, {{Wiki|Dharamsala}}
  
10. The Third Dalai Lama; Essence of Refined Gold, Glenn H. Mullin, Snowlion Publications
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10. The [[Third Dalai Lama]]; [[Essence of Refined Gold]], [[Glenn H. Mullin]], [[Snowlion]] Publications
  
11. The Highest Yoga Tantra; Daniel Cozort,
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11. The [[Highest Yoga Tantra]]; Daniel Cozort,
  
12. Bodkyi Nangchoe Ngotoe Nyingnor. the 14th Dalai Lama
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12. Bodkyi Nangchoe Ngotoe Nyingnor. the [[14th Dalai Lama]]
  
14. Buddhism of Tibet by His Holiness the Dalai Lama, Snowlion NY
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14. [[Buddhism of Tibet]] by [[His Holiness the Dalai Lama]], [[Snowlion]] NY
  
15. The World of Tibetan Buddhims by His Holiness the Dalai Lama
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15. The [[World]] of [[Tibetan]] Buddhims by [[His Holiness the Dalai Lama]]
  
  
  
Notes: The note is based on the books the author has come acrossed, and the formal and informal talks and discussions he had on the subject. It is by no mean a comprehensive and authoritative writing on the subject. Serious students may need to study the book references made in this article.
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Notes: The note is based on the [[books]] the author has come acrossed, and the formal and informal talks and discussions he had on the [[subject]]. It is by no mean a comprehensive and authoritative [[writing]] on the [[subject]]. Serious students may need to study the [[book]] references made in this article.
  
  

Revision as of 04:17, 1 February 2020




བོད་ཀྱི་ཆོས་འབྱུང་ལོ་རྒྱུས། རང་གིས་མཐོང་ཐོས་རྣམས་རགས་ཙམ་བཀོད་པའི་ཟིན་བྲིས།


A Note on Religious History of Tibet


Tibet the Land and the Early Belief


History of Tibet dates back to some more than 3000 years with rich culture and religion. Geographically, it is located on Pamir, the highest plateau in the world. Therefore, Tibet is also referred to as 'Roof of the World'. Tibet lies north to India and Nepal, south of Mongolia, and west to China. It has 1.2

million square kilometers in area, six times the size of Japan and almost the same as the California State. It is composed of three main provinces of U-Tsang, Kham and Amdo regions. Population of Tibet, before the Chinese occupation, is estimated at six million. Although there are different theory about

the origin of Tibetan race, suffice it is to say here that it belongs to mongoloid prototype. People lived at the average height of 7,000 feet to 12,000 feet from the sea level. Tsampa, a roasted barley powder, and the yak meat, butter, and cheese are the major diets of the native. Nomad, agricultures and barter trades constitute the major occupation of the inhabitants.

Bon is the native religion of Tibet; Lord Tonpa Shenrab is believed to be the founder of Bon religion. The Bon, in its early form before Tonpa Shenrab is said to be animistic and crude involving animal sacrifice etc. But Bon at that time refers to varied acts of worship and mundane activities. With the advent of civilization and the coming of Buddhism, Bon religion also evolved into a more formal and acceptable doctrines at par with any other religions. It is said that to have a proper understanding of Tibetan culture, religion and the history, study of Bon is indispensable.

Nyatri Tsenpo is considered as the first king of Tibet, who founded Yarlung dynasty in the Central Tibet. While the Buddhist history traces his origin to India in 127 BC, Bon history sticks to Bon myth at 1137 BC . It must be noted that an independent kingdom by the name of Zhangzhung existed in western Tibet, which was the source of Bon teachings and culture. Many scholars attribute the origin of Tibetan script to Zhangzhung maryig. The kingdom was ultimately annexed to Tibet proper during the reign of king Songtsen Gampo [617 - 649 ] . Difference in historical dates and existence of Zhangzhung kingdom still needs a proper research to have a better glimpse of Tibetan history and civilization.


The Advent of Buddhism

The light of Buddhism first reached Tibet during the reign of Lhathothori Nyentsen [173 AD], the 28th King of Yarlung dynasty of Tibet, when Nepalese Pandit Losemtso and his associate delivered the Buddhist scripture, Dodepangyen, to the Tibetan king. As nobody could read or decipher the text at that time, it was kept in a safe for the future and named 'Nyenpo Sangwa' (melodious secret). The king is said to have a dream in which it was revealed that the text would be deciphered after five generations.

The thirty third King of Tibet, Songtsen Gampo, occupies an important place in Tibetan history. It was during his reign that Tibet emerged as a strong unified nation with a proper diplomatic relationship with the neighboring countries. Tibetan army entered and subjugated the territories of China, Nepal,

Burma, and other hegemonies. Thonmi Sambhota, who was sent to India to study the Indian writing system, upon his return invented Tibetan script of thirty consonants and four vowels, and the grammar. With this, a number of Buddhist scriptures, including the Nyenpo Sangwa, were translated in the Tibetan language. The Tibetan king got into marriage alliances with Zhangzhung , Nepal and China. The queens from these three kingdoms played an important role in enriching the Tibetan culture and civilization. Queens from Zhangzhung, Nepal and China: Lithigmen, Belsa and Gyasa, brought with them sacred statues of Buddha, for which temples were built. While not much is mentioned about the Zhangzhung princess'temple, Rasa Trulnang and Ramoche by the later two Princesses are still revered highly in Tibet. Pilgrim across the country and from China come to seek the blessing of the sacred statues.

In 645 , the Tibetan king visited Waitushan, the five-peaked-mountain of China and built 108 temples in the region . This was how the Buddhist era ushered into the land of Tibet.


Royal Patronage and the Teachings

While Buddhism found its footing in Tibet during Songtsen Gampo, it grew and branched out during the reign of the thirty-eighth King Trisong Deutsen [ ] and the forty second King Trirelpachen [866 - 902]. Despite the opposition from the Bon ministers and the priests, Buddhism grew under royal patronage

and simmered into the Tibetan society. Initially, Indian saint Shantarakshita visited Tibet, but he found the power of local Bon deities too strong to go ahead with the teachings, he suggested that Guru Padmasambhava be invited from the land of Orgyen to pacify the local guardian spirits, and to expedite smooth establishment of Buddhism in Tibet.

Guru Padmasambhava conquered the local guardian sprits and oath-bound them to protect the land and the Buddhist teachings. The Guru and the Abbot Shantarakshita together started the Buddhist discourse in the royal court of King Trisong Deutsen and opened the insular Tibetan mind to the vast wisdom of

Indian Buddhist teachings. The first seven Tibetan monks graduated with excellent result and many Indian saints visited Tibet. A large number of Sanskrit Buddhist texts were translated into the Tibetan language with great fervor under royal patronage. The Samye monastery, designed after the great Otantapuri

monastery in India, which was supposed to represent the Buddhist concept of the universe, was constructed under the guidance of Shantarakshita. The first Sanskrit-Tibetan dictionary, Mahavyupatti, was published to authenticate, and to achieve uniformity in the translation of Buddhist texts. To remember the

great contribution made by the king and the two masters in establishing the Buddhist religion in Tibet, Tibetans had immortalized them in reverence in Thangka paintings as Khen-lop-choe-sum, meaning the Abbot, the Teacher and the Dharma King.

King Trirelpachen [866 - 902] was an ardent follower and out of respect for the teachings, he had the priests sit at his sides on the long scarf extended from his crown. Monks were highly revered. Royal decree was passed assigning seven households to maintain the welfare of one monk. Monasteries and monks were exempted from the taxes and they began to a play major role in the royal court and civilian households.

But the period ranging from Songtsen Gampo to Trirelpachen was also the time when the Tibetan military might was at its zenith. Victorious wars that Tibet fought with the neighboring countries like China, Mongol and Nepal made Tibet popular throughout Central Asia as a strong military state around that time. Death in the battlefield was coveted; families took pride in having one of its members in the army. A long flag was hoisted before a house to proclaim that

one of its family members is in the national army or has died the war. This gradually began to change, the barbaric Tibetans were pacified and the Buddhist teachings assumed the role of guiding force behind the royal decision, and the public approach to ethics and moral values. The flag before the house also began to mean welcome and to seek the protection and teachings of Dharma.


Downfall of the Yarlung dynasty

This change in national outlook was not welcomed by all, certain section of the populace, especially the adherent of the Bon religion did not took it with ease and honor. The seed of national dissent began to sprout, and turned it ugly into royal assassination and religious frictions. King Wudum Tsenpo [ -

842], widely known as Langdarma, totally disagreed with the way his predecessors embraced the new religion. Many say he sided with the Bon faction and suppressed the Buddhist religion. But there are other theories, which say he feared too much religious influence in the court would ruin Tibet and Tibetan economy. However, when the religious persecution became too much, Lhalung Paldor, the abbot of Samye monastery assassinated the king in 842.

With the assassination of Langdarma, the forty third King of the Yarlung Dynasty, Tibet disintegrated into numerous factions and hegemonies without any unified central authority for more than 300 years. Wudumtsenpo's heirs, Od-sung and Yumten separated and ruled Western Tibet and Yarlung respectively.

Though both Buddhism and Bon teachings were practiced, many misinterpreted and brought bad names to the teachings. People practicing sutra teachings criticized the tantric practitioners as misleading and false religon, and the tantric practitioners looked down upon the former as inferior. The period saw utter confusion among the practitioners and the lay people about the authenticity of Buddhist teachings in Tibet.


Buddhist Renaissance: Tenpa Chidar

Kyidegon [ ], one of the grandsons of Odsung established his rule in Ngari, the western region of Tibet. Later, he gave up his kingdom to become a monk and assumed a religious name, Lha Lama Yesheod. In order to restore the true teachings of the Buddha and clear many misinterpretations rampant in Tibet around that time, he tried his best to invite the great Indian teacher Atisha Dipamkarashrijana of Vikramshila monastery in Magadha. But during his time, he was not successful. He was captured by the king of the neighboring state Garlok, wherein he was asked to give up the Buddhist faith or deliver

gold equal to his weight as a ransom. When his great-nephew Changchub Od came to release him with the gold, he advised Changchub Od to use the gold to invite Atisha instead, and he died as a prisoner of Garlok state.

India, around that time, was facing religious skirmishes and the Buddhist religion was in difficult situation resisting persecution from Muslim and Hindus. Therefore, the Vikramshila monastery could not afford to send the great master Atisha to a far away foreign land like Tibet. When the envoys from Tibet

explained the state of Buddhism in Tibet and the sacrifice made by Lha Lama Yesheod, Atisha agreed and visited Tibet in 1042. He wrote Boddhipathapradipa, [[[Jangchub]] lamgyi donme], the lamp that shows the path to enlightenment, and taught extensively in western and central Tibet. His foremost disciple was

Dromtonpa, who found the Kadampa [[[bound]] by oath] school of Tibetan Buddhism. The Visit of Atisha to Tibet greatly helped put Buddhism in Tibet in line with the genuine teaching of the Buddha and influenced renaissance of Buddha Dharma in Tibet. The period after the visit of Pandita Atisha Dhipamkarashirjana was known as Tenpa chidhar, second spread of the Dharma. First being the time of royal patronage.

Although there was no single authority to represent Tibet politically, Buddhism flourished throughout the region. Political factions and hegemonies patronized influential masters for their spiritual and mundane pursuits. Braving the long hard journey through the Himalayas, Indian masters visited Tibet

at the invitation of Tibetan masters and monasteries. Many Tibetan scholars also visited India to study under the Indian masters. In the process, new schools of Buddhism like Kagyu, Sakya and Geluk emerged in Tibet. Early Buddhism that entered Tibet under the royal patronage was referred to as Nyingma,

[Old one], and those which emerged after the visit of Atisha in the eleventh century were termed as Sarma [New one]. But except for the method of practice of some sutras and tantras as taught by the respective masters, there was no difference in interpretation of the principle teachings of Buddha.

Authenticity and unity of the practices in each of these schools could be deduced from the fact that the Kagyur, the Tibetan translation of Buddha's teachings in 108 volumes, and the Tengyur, the translation and commentaries on the teachings in 224 volumes are the principle texts of these schools.

Lineages of all these schools could be traced to the Buddha through Indian pandits and saints. Nyingmapa to Guru Padmasambhava; Kadampa and Gelukpa to Atisha Dipamkarashirjana; Sakyapa to Virupa; Kagyupa to Naropa .

Early western visitors to Tibet coined the nomenclature 'Lamaism' to refer Buddhism in Tibet. Seeing that the lamas [[[monks]]] played a pivotal role in Tibetan religious and secular society, the foreign visitors found it apt to refer to Tibetan society as a Lamaist society and Tibetan Buddhism as Lamaism.


Buddhist Schools and the Politics of Tibet

Kagyu school, which has four major and eight minor traditions, was initially founded by Marpa Lotsawa [1012-1097], the great translator. He travelled to India three times and studied under Indian masters like Tilopa and Naropa for more than seventeen years. Milarepa, one of the Tibet's most beloved poets

and ascetic yogis was his disciple. Milarepa's thirst for wisdom and enlightenment, and the trails and tribulations he underwent to receive the holy dharma has inspired many generations of practitioners and laymen alike. Other prominent masters of the Kagyupa school are - Gampopa, Karmapa Dusum Khyenpa, and

Phagmo Drupa. The current 17th Karmapa Rinpoche belongs to this school; in fact, the Tibetan tradition of reincarnation of high lamas started from this school when the first Karmapa paased in 1193. Tsurphu monastery, established in Tolung valley in Central Tibet by the first Karmapa Rinpoche in 1159, was the main seat of successive Karmapa Lamas.

Four major traditions of this school are Phagdrupa, Karmapa, Tsalpa and Barompa. Early European travelers referred to this school as 'black hat' and 'red

hat' schools, because of the use of black hats (Sha-nagpa) and red hats (Sha-marpa) by certain followers of this school of Tibetan Buddhism. Mahamudra and Six Yogas of Naropa are the main practices of this school. High lamas and patrons of this school played crucial, yet sometime controversial roles in

shaping the political destiny of Tibet. Changchub Gyaltsen [1302 – 1364], founder of the Phagdrupa Dynasty, took over Tibet from the Sakya dynasty in 1354, and ruled Tibet for eighty years. Later, the Rinpung family and Depatsangpa ruled Tibet one after another till the advent of Fifth Dalai Lama in the 17th century.

The Sakya school was founded by Khon Konchok Gyalpo [1034-1102]. a disciple of Drogmi Lotsawa, who studied in India under Indian masters like Naropa. It

has three sub-schools, Ngor, Dzong and Tshar traditions. The Sakya masters played an important role in the history of Tibet when the Mongol ruler Genghis Khan and his successors conquered most of Central Asia and Europe in the 13th century. Tibet escaped the onslaught of the belligerent force of the Mongol army because of the popularity and charisma of Sakya lamas.

Sakya Pandita Kunga Gyaltsen [1182-1251], a great scholar of the time taught Buddhism to Goden Khan, the grandson of Genghis Khan, during the peak of

Mongol supremacy in Asia and Europe, thus establishing the unique cho-yon [priest-patron] relationship between the two states. This cho-yon relationship implied tacit understanding that the Priest would confer religious teachings and legitimacy to the Patron to rule; in return the Patron would provide the

Priest the necessary protection against any domestic or foreign invasion. This relationship worked well and was later further extended to the Dalai Lamas and the Manchu Emperors of China.

Successor of Goden Khan, Kublai Khan, who conquered China and established Yuan dynasty [1271-1368 ]to rule the eastern empire, was so impressed with the teachings of Drogon Chogyal Phagpa and his counsels that the Khan offered the Sakya Lama total political authority over Tibet. Phagpa invented Mongolian script based on the Tibetan language, which was used widely for official purpose at the time. Buddhism became the state religion of Mongolia. Because of this cho-yon relationship, Buddhism prospered in Tibet in peace, without any disturbance from the warring forces of the Mongols' hegemonies. This was the beginning of theocratic rule in Tibet, where the land is administered under the authority of a Lama. Starting from the Drogon Chogyal Phagpa, Sakya Lamas ruled Tibet for nearly one hundred year [1253 - 1349] . Some notable Lamas from this school are Sakya Pandita, Drogon Chogyal Phagpa, and Sachen Kunga Nyingpo.

Geluk school: Tsongkhapa [1357 - 1419], an outstanding Tibetan Buddhist master and philosopher, established this last of the four major schools of Tibetan Buddhism. His fame spread across Central Asia to such an extent that the Chinese Ming Emperor invited him several times to China to teach, but the Master was preoccupied with his religious work in Tibet and instead sent his disciple Jamchen Choje, from whom the Imperial court received the Dharma teachings.

This incident alone shows to some degree that Tibet was a fully sovereign country at that time; that the Chinese emperor's invitation was not a summon that many Chinese scholars tend to misinterpret to claim Chinese suzerainty over Tibet.

Tsongkhapa founded Gadhen monastery in Central Tibet. His disciples Jamyang Choje and Jamchen Choje built Drepung and Sera monasteries in 1416 and 1419 respectively. These three monasteries later referred to as dhensa chenmo sum, 'the three great seats of learning', housed more than ten thousand monks,

became the symbol of Geluk ascendancy in Tibet. Gedhun Drupa, the first Dalai Lama, was the principal disciple of Tsongkhapa, who built Tashi Lhunpo monastery at Shigatse in 1447. The third reincarnation of Gedhun Drupa was Sonam Gyatso, a highly learned scholar. Altan Khan of Mongolia received

teachings from him and was so overwhelmed by the wisdom of the Lama, that he conferred him the title of Talai Lama. Talai in Mongolia means 'Ocean', inferring that the Lama's wisdom was as deep and vast as ocean. While Talai Lama is still used in Tibetan and other East Asian languages, its English translation somehow seems to have tripped to Dalai, and 'Dalai Lama' is used widely in the English language.

In 1642, when the political situation in Tibet was plunged into turmoil because of warring factions trying to establish their own authority, Mongol Prince Gushiri Khan supported the Geluk school and helped the 5th Dalai Lama, Ngawang Lobsang Gyatso [1617 - 1682], to take over the supreme seat of the spiritual

and temporal authority of Tibet. This began the institution of the Dalai Lamas as the supreme head of spiritual and temporal authority of Tibet, since then the successive Dalai Lamas ruled Tibet as the sovereign heads of the state until the Chinese communist occupation of Tibet in 1949.

The fact that the written history of Tibet started from the time when the light of Buddhism began to touch the high plateau of Tibet indicates the profundity of the influence that Buddhism had on Tibetan society. With Buddhism as a guiding principle, various chieftains and lords ruled different

regions of Tibet. Except for small army contingents that these warring lords maintained to safeguard their power and influence, there was no army battalion or military maneuvers to conquer the territories of the neighboring countries. And to legitimize their rule, most of these chieftains somehow aligned themselves with one of the five religious schools. The shift in the balance of power often brought religious disharmony and persecution to some extent.

Otherwise, Tibet ruled by Tibetans prospered peacefully adhering to the principle and moral teachings of Buddha. Unfortunately, some disgruntled chiefs and lamas, when the domestic warfare and internal conflict did not result in their favor, sought alliances with armies of neighboring states which brought foreign forces into Tibet. These acts have done huge damage to the history of Tibetan independence.


Bon and Buddhism

During all these developments and upheavals, Bon, the native religion just did not diminish into oblivion. Despite the religious rivalry caused by circumstances and by the leaders with vested interest, the Bon religion survived the domineering flood of the new religion because of the long cultural

authority it enjoyed in Tibetan civilization and by the unwavering hard-work of the masters to present the religion more relevant to the time. Bon and Buddhism co-existed by sharing and absorbing the best of each other's teachings. Guru Padmasambhava, sensing the symbiotic relation that the Buddhism would need with the native religion for the best of Tibet, had had many Bon pantheon deities incorporated into Buddhist as Dharmapalas, guardian deities .

The twenty one mountain deities, dge sNyen nyer gCig, and the Five long-life sisters, Tsering mCheth nga, who were the sole guardian spirits of the land, rivers and mountains of Tibet been propitiated by the Tibetans from the early Zangzhung period. All these deities have found a respectable place in

Buddhism and played important role as Dharmapalas and protectors of the land of Tibet and its religions. Yarlhashampo in the central Tibet; Am-nye machen in the east; Kulhahari in the south; Nojingansang in the west; and, Nyenchen thanglha in the north are considered the main guardian spirits of the land of

Tibet by all Tibetans. Religious dances (tib. Cham) performed by the early Bonpos to propitiate and to receive the blessing of these guardian spirits are well adapted into all the schools of Tibetan Buddhism in different forms, making cham a unique manifestation of unity and dedication by the deities and the inhabitants of this land of snow. Tibetan religious culture of rlungta, prayer flags, sending kLud etc. all had its origin in Bon teachings.

Moreover, the Bon priests, not to be overwhelmed by the profundity and depth of Buddhist doctrine, compiled their own teachings into a more sophisticated way similar to Buddhism. According to some scholars, Bon and Buddhism are different in name only, contents of the teachings and the ultimate salvation is

same. Profound Vajrayana teachings like Dzongchen are found in both traditions. So, it can be said that Bon and Buddhism influenced and benefited each other and co-existed in Tibet. Occasional or frequent discrimination faced by the Bonpos historically was the result of the ignorance of the general public

who were in some way indoctrinated to view everything Indian as superior and sacred, and everything Tibetan as inferior and impure. Professor Namkhai Norbu has explicitly described this unfortunate side of Tibetan mentality in his small but enlightening book 'Necklace of dZi'.


But this unfortunate development has became a things of past, today, the Tibetan people are now beginning to realize that the ancient civilization of Tibet has its root in Bon culture and it has had an enriching effect to and from Buddhism. This evolution of Bon and Buddhism over a long period of time has resulted the unique culture and religion of Tibet.



References:

1. An Introduction to Buddhism and Tantric Meditation by His Holiness the Dalai Lama

2. An Early History of Tibet according to Bon by Ven Tenzin Namdak

3. Indo-Tibetan Buddhism Vol. one by David Snellgrove

4. Kalachakra Initiations by His Holiness the Dalai Lama, Dalai Lama.com 2011

5. The Practice of Kalachakra by Glenn Mullin, Snowlion Publications, 1991

6. The Kalachakra Initiation by D.R. Prodan, 1993

7. Oracles and Demons of Tibet by Rene de Nebesky – Wojkowitz, Paljor Publications, New Delhi

8. Tibet: A Political History by Tsepon W.D. Shakabpa, Potala, 1982

9. The Necklace of Dzi by Namkhai Norbur, DIIR, Dharamsala

10. The Third Dalai Lama; Essence of Refined Gold, Glenn H. Mullin, Snowlion Publications

11. The Highest Yoga Tantra; Daniel Cozort,

12. Bodkyi Nangchoe Ngotoe Nyingnor. the 14th Dalai Lama

14. Buddhism of Tibet by His Holiness the Dalai Lama, Snowlion NY

15. The World of Tibetan Buddhims by His Holiness the Dalai Lama


Notes: The note is based on the books the author has come acrossed, and the formal and informal talks and discussions he had on the subject. It is by no mean a comprehensive and authoritative writing on the subject. Serious students may need to study the book references made in this article.




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