University of Kelaniya
Master of Arts in Buddhist Studies
ESSAY TITLE: The First dissemination of Buddhism to Tibet
Author: Patsy Ng Wai Hing
Tibetan Buddhism: History and Doctrines
LECTURER: Dr. Georgios Halkias
DATE: 2019-11-08
Words: 1510, Pages: 9
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The First Dissemination Of Buddhism To Tibet
(Events of Significance)
Introduction
Tibetan people have undergone genetic basis adaptations due to the four thousand meters
above sea levels high attitude of their homeland, so does Tibetan Buddhism evolves to today
seen by many as a mysterious make of its own. Buddhism arises in Tibet a thousand years
after the parinibbāna of the Buddha, and the spread and influence of Tibetan Buddhism
throughout the world is an eventful trace of this phenomenon.
Initial Contact with Buddhism
Kumārajīva (344-413) was a famed Buddhism scholar and translator born in Kucha populated
with inhabitants from Tibet. Kucha was as a point in the trade route and border warfare
among Tibet, China and Mongolia, and dwellings there could be exposed to Buddhism,
Buddhist text and venerated objects brought in by merchants and monks. Dargyay comments
that Kumārajīva was under the protection of the Tibetan ruler, and noble families were
patrons of Buddhist scholars. A monk Tan'I of Tibetan origin had also become the "Abbot of
Changsha monastery".1 Sodargye cites sacred objects with Karandavyuha Sutra fell on the
roof of the palace of Lha Thothori Nyantsen.2 However, Shakabpa adduces that Thothori
Nyantsen was born in 173, received a Buddhist scripture, "Nyenpo Sangwa (The Secret)" in
Sanskrit from Pandita Losemtso of India. He told others that it descended from the sky and
will be made known only in four generations.3 Although the legends lack archaeological
findings, five generations down Songtsän Gampo open the practice of Buddhism.
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Songtsän Gampo (618–650) and his Political Marriages
The Tibetan Empire begins with Songtsän Gampo as the first emperor succeeding the
Yarlung reign. He is believed to be an emanation of Avalokiteshvara. According to Yeshe,
Songtsän Gampo has a vision of two magnificent statues that could help to pacify the warlike
Tibetans. They were princesses from Chinese Tang Dynasty and Nepal both incarnation of
Tara. To fulfil his wish for a peaceful Tibet and his aspiration to work for the Dharma, he
sent minister mGar to pursue the princesses.4
The Nepalese princess Bhrikuti Devi (Bal-mo bza), a devout Buddhist, arrived in Tibet
bringing with her statues of Aksobhyavajra (Mi-bskyod-rdo-rje), the Buddha at age eight,
Maitreya and a sandalwood Tara. Tsulag Khang (House of Wisdom) was built to house the
treasures in Lhasa. Nepalese architects, builders and artisans came to work on the first temple
to be built in Tibet.5 However, Regmi pointed out that the story of Bhrikuti had no historical
evidence and "imaginary without historical basis".6
Tibet to the west of China became the great military rival of China from the late seventh to
the middle of the ninth century; this was a period when the Tang dynasty's embrace of
foreigners and cultures defining an element of Chinese civilisation. Princesses were also
useful in securing political alliances with foreign rulers a prominent case was the marriage of
Wencheng Princess to Songtsän Gampo.7 At that time, Taoism was at its apogee, and
significant elements of Buddhism were incorporated into doctrines and rituals, making it
especially appealing to royal families. Daoist texts found at Dunhuang also presented early
forms of geomancy and Buddhist monasteries execute religious studies and educational
services. Hence, Wencheng ('UmShing Kong jo) was well educated with knowledge of
Buddhism and geomancy.8 After Bhrikuti’s failure to build a temple by the resistance of local
gods, she consulted Wencheng for geomantic guidance for an auspicious site. The Chinese
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princess declared that Tibet had the shape of a demoness (srin mo gan rkyal du nyal ba) lying
on her back that needed to tame. Songtsän Gampo then decided to control the demoness
indefinitely by pining thirteen nails into different parts of her body, the nails actually the
thirteen Buddhist temples erected on various locations within Tibet.9 Twelve temples built in
a series of four temples for limbs of the demoness and the thirteenth temple (Jokhang) being
the final nail on her heart. Eventually, Jokhang standing at Lhasa, housed the statues and
scripture brought by the two princesses, including Jowo Rinpoche (statue of Sakyamuni
Buddha as a young prince).
As the first king of a new era with unsettling conflicts and external threats, Songtsän Gampo
had the prudent understanding of Buddhism as a unifying factor for collective identity and
spiritual needs of the differing languages of his people. With Buddhism as a universal
religion among his many neighboring Buddhist countries, it is also an ingenious and peaceful
approach of defending the territory than destructive means.
Tridé Tsuktsen (680–743)
A little unknown but notable was King Tridé Tsuktsen( Mes-ag-tshoms) too married a
Chinese Princess Kimsheng, another devout Buddhist. She arrived at Tibet in 710, and five
Buddhist temples constructed during her time: "Ching bu nam ra, Kwa chu in Brag dmar,
Gran bzang, Khar brag and sMas gong."10 At the time of China, esoteric Buddhism was
advancing successfully, and the mandala is a chart of "five Buddhas of the mandala".11 It
could this that augments the erection of the five temples and the parallel in Tibetan Tantric
Buddhism. Mckay comments that Princess Kimsheng also provided refuge for the Khotanese
monks and built seven vihiiras (gtsug-lag khan) to accommodate them. She accepted the
patronized monks and scholars from the areas invaded by Islamic oppression. A rather
promising continuation for Buddhism but it was short-lived as she died later and the monks
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were expelled.12 According to Yeshe, Tridé Tsuktsen also obtained more Buddhist text,
Kriyayoga and Upayoga teachings from Buddhist masters: Buddhaguhya and Buddhasanti,
which he preserved in special books.13 However, this was considered a mistake that he has
misread Songtsän Gampo's will. After his death, Trisong Detsen, his son succeeded him.
Trisong Detsen(742-800) The Second Dharma King
Tritsug Detsen (Khri gtsug Ide Btsan) is considered the incarnation of Manjuri. He too was a
devout Buddhist keen in Dharma. He sent for Indian scholar Santaraksita to visit Tibet, and in
return, he advised Tritsug Detsen to invite Tantric yogi Padmasambhava. On the way to Tibet,
Padmasambhava met with massive snowstorm created by the demonic forces to stop him
from proceeding. The demons and deities also massed against him, but he managed to win
over the two demonic hindrances, and hence overcome the human opposition and pave the
way for Santaraksita's return. Through the tantric rituals and the magic formula, the spirits of
opposing force in Tibet was suppressed and bound to Buddhist Dharma and Padmasambhava
was later known as Guru Rinpoche in Tibet. Together they founded the first monastery
Samye (bsam yas) with seven Tibetans received monastic vows and their ordination as an
inauguration for Samye. Indeed, it was the first sangha of Tibet and later known as "seven
probationers".14 Santaraksita’s synthesis of Yogācāra-Mādhyamika was the primary
philosophic viewpoint of that time.
Tritsug Detsen was known for hosting the debate between Chan Buddhist master Hashing
Moheyan and Indian Buddhist Kamalaśīla on preference over the gradual approach and the
sudden enlightenment (a state achieved instantaneously). The Chinese side Hahsing
promulgated a variety of Chan Buddhism and disseminated teachings from Samye where he
attracted a considerable number of followers. Kamalaśīla representing the gradual realization
was chosen in the outcome. According to Irons, the Indian gradual method of training was
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accepted as the standard of Buddhism for Tibet.15 According to Samuel, Trisong Detsen
became a discipline of Padmasambhava and they were instrumental for Tantric Buddhism in
Tibet with the establishment of Nyingma School (Rnying ma).16
Trisug Detsen (815-841) the Third Dharma King
Tritsug Detsen was considered an emanation of Vajrapani, and he continued to spread
Buddhism by building many temples and monasteries. As Richardson commented that
Tibetans have unique civilisation and self-drive force for their values, Tritsug Detsen
translated the scripture from Sanskrit into the classical Tibetan language by inviting
translators from India, Kasmir, Nepal and China and sending young disciples to India for
training. Putting the Dharma in the local language might be one of the reasons that Buddhism
was accessible to ordinary people beyond the royal court. Most of the early period Buddhist
text translations were made between 779 and 838. 17
Antagonism toward Tritsug Detsen 's power upswing until he was assassinated and succeeded
by his elder brother, Langdarma (838-841). Buddhist tradition describes him as a supporter
of the Bon religion and anti-Buddhism. He is said to have been killed by the monk Lhalung
Pelgi Dorje, ending the Tibetan empire, the Buddhism began a dark age before the
renaissance two centuries later. At the same time, it was also the end of the Tang Dynasty
(618–907) in China.
Conclusion
The initiatives bestow by the Dharma Kings in generously providing the resources and
expertise to build infrastructures and basis for the monastic and laity augments well for the
inception of Buddhism in early days. With imperial influence and invitation of charismatic
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scholars coming to Tibet during the period of sixth to ninth-century, Buddhism flourished
amongst internal conflicts and battles arising from territorial conquests. Buddhist princesses
complemented the dissemination with their dowry gifts of statues of the Buddha, Mahayana
knowledge and practice. Although Buddhism in Tibet has the share of impermanence; arising
and ceasing, the foundation provided by the first dissemination was significant of Tibetan
Buddhism today.
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Reference /Notes
1. Dargyay, Eva M., Rise of Esoteric Buddhism in Tibet, Part I, The Beginnings Of The Old
School Of Tibetan Buddhism (4th century—10th century) Motilal Banarsidass, Delhi, 1998,
p4-5.
Kumarajlva (born 350 in Kucha), the famous translator and renewer of Chinese Buddhism,
lived from the year 401 under the protection of the Tibetan ruler who con-quered the Later
Liang and whose name Chinese sources give as Yao-hsing.
2. Sodargye, Khenpo, Facts We Have to Face, translated by Wisdom and Compassion
Translation Centre, Bodhi Institute of Compassion and Wisdom, USA. 2013, p37.
3. Shakabpa, Tsepon W. D, Tibet, Political History, Potaia Pubucations, New York,1984,
p24-25.
4. Yeshe , Ancient Tibet: Research materials from the Yeshe De Project, Dharma Publishing,
Berkeley, California. 1986. p 200-205
5. Thubten Jigme Norbu, Turnbull, Colin M. , Tibet, An account of the history, religion and
people of Tibet, Simon and Schuster, 1968, p 141
6. Regmi, D R, Ancient Nepal, K. L. MUKHOPADHYA, India, 1960 p,157.
Considering Bhrikuti was a person of no mean importance, who later came to be looked
upon as the incarnation of the green Tara, there was no reason that a reference to her should
not be made. Obviously, the Bhrikuti story is imaginative, and lacks historical. Nepal From
the late 7th century until the 13th century Nepal slipped into its 'dark ages', of which little is
known. Tibet invaded in 705 and Kashmir invaded in 782.
7. Mark Edward Lewis, China's Cosmopolitan Empire, The Tang Dynasty, The Belknap
Press Of Harvard University Press England, 2009, p 181
8. Kirkland, Russell, Taoism The enduring tradition, Routledge, USA and Canada, 2004,
p121-122.
9. Sorensen, PerK, Tibetan Buddhist Historiography, The mirror illuminating the royal
genealogies; Tibetan buddhist historiography; an annotated translation of the XlV century
Tibetan chronicle: rGyal-rabs gsal-ba'i me-long. Harrassowit, Wiesbaden, Germany, 1994,
p253, 261-262.
The twelve temples were built in a series of four temples:
[1] The Khra-'brug; The Trandruk temple suppresses the left shoulder][2] The Ka-rtsal
[Tradruk Temple], [3] The gTsang-'phrang temple, [4]The Grum-pa rGyang temple.
[1] Gong [= Kong]-po Bu-chu'i lha-khang, [2] 'Khon [= Kho]-mthing gser gyi lha-khang, [3]
Byams-sprin dGe-rgyas kyi lha-khang, [4] sPra-dun-[r]tse'i lha-khang.
1] In Khams, Klong-thang sGron-ma [lha-khang], [2] Burn-thang sKyer-chu'i lha-khang, [3]
mTshal-rigs Shes-rab sgron-ma'i lha-khang, [4] Tshang[s]-pa Rlung-[g]non gyi lha-khang.
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10. Wangdu, Pasang and Diemberger, Hildegard dBa' bzhed: The Royal Narrative
Concerning the Bringing of the Buddha's Doctrine to Tibet. Translation and Facsimile
Edition of the Tibetan Text, Institute For The Cultural And Intellectual History Of Asia,
Wien (Vienna) 2000, p 33-35
11. Kurt Behrendt, Tibet and India Buddhist Traditions and Transformations, The
Metropolitan Museum of Art, New York, 2014, p41.
12. Alex McKay, History Of Tibet, Volume I,The Early Period: to c. AD 850,The Yarlung
Dynasty, RoutledgeCurzon, London, 2003, p275.
13. Ancient Tibet: Research materials from the Yeshe De Project, Dharma Publishing,
Berkeley, California. 1986, p251.
14. Powers, John, Introduction to Tibetan Buddhism, Revised Edition, Snow Lion Publication,
USA, 2007, p148-149.
15. Edward A. Irons, Encyclopaedia of Buddhism, Facts On File, Inc.2008, p xxi.
16. Geoffrey Samuel, Introducing Tibetan Buddhism, Routledge, 2012, p32.
17. Germano, David Et Cl ,Edited By Helmut Eimer & David Germano, The Many Canons
of Tibetan Buddhism, Koninklijke Brill NLeid, The Netherland, 2002, p132.
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Notes
Richardson Huge E, Tibet, Past And Present, University Of Saskatchewan University
Lectures, No. 13, Canada, 1967,p5. “During their 1,300-year history, the Tibetans developed
a unique civilization with its own driving force and its own values, widely different from
those of the rest of the world. And this development was uninterrupted. The Tibetans have
lived in the same area for all their recorded history; their racial composition has not been
diluted by foreign invasion.
Web Resources
The Chinese Buddhist Encychopedia.
"Ching bu nam ra, Kwa chu in Brag dmar, Gran bzang, Khar brag and sMas gong."10
URl: http://www.chinabuddhismencyclopedia.com/en/index.php/Me_Agtsom#cite_note-18
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