Changes
m
The '''Tibetan Buddhism'''{{NoteTag|Also known as '''Tibeto-Mongol Buddhism''', '''Indo-Tibetan Buddhism''', '''Lamaism''', '''Lamaistic Buddhism''', '''Himalayan Buddhism''', and '''Northern Buddhism'''}} is a form of [[Tibetan diasporaBuddhism]] has spread Tibetan Buddhism to many practiced in [[Western world|Western countriesTibet]], where the tradition has gained popularity.<ref>and [[http://religions.pewforum.org/reports Statistics on Religion in America ReportMongolia]] -- The 2007 Pew Forum on Religion & Public Life Survey estimates that although Tibetan Buddhism adherents are less than 0.3 percent It also has a sizable number of adherents in the populationareas surrounding the [[Himalayas]], Buddhism has had a 0.5 net increase in reported adherents.</ref> Among its prominent exponents is including the [[14th Dalai LamaIndia]] n regions of Tibet[[Ladakh]], [[Sikkim]], and [[Arunachal Pradesh]], as well as [[Bhutan]] and [[Nepal]]. The number Smaller groups of its adherents is estimated to practitioners can be between ten found in [[Central Asia]], [[Xinjiang]], [[Inner Mongolia]], and some regions of Russia, such as [[Tuva]], [[Buryatia]], and twenty million.<ref>Adherents.com estimates twenty million for [http://www.adherents[Kalmykia]].com/adh_branches.html#Buddhism ''Lamaism (Vajrayana/Tibetan/Tantric).'']</ref>
==Buddhahood==[[Image:20110725 Budha eyes closeup Bodhnath Stupa Kathmandu Nepal.jpg|thumb|right|[[Boudhanath]]; a [[stupa]] in [[Kathmandu]], [[Nepal]]. Stupas symbolize the mind of a Buddha.]]Tibetan Buddhism comprises the teachings evolved as a form of the three [[Yana (Buddhism)Mahayana|vehiclesMahāyāna]] Buddhism stemming from the latest stages of [[Indian Buddhism]]: the (which included many [[HinayanaVajrayana|Foundational VehicleVajrayāna]], ''elements). It thus preserves many Indian Buddhist [[MahayanaTantra|Mahāyānatantric]]'', and ''practices of the [[VajrayanaGupta Empire|Vajrayānapost-Gupta]]''. The Mahāyāna goal of spiritual development is to achieve the enlightenment of [[buddhahoodMedieval India|early medieval]] in order period (500 to most efficiently help all other [[Sentient beings (Buddhism1200 CE)|sentient beings]] attain this state, along with numerous native Tibetan developments.<ref>Cf. Dhargyey (1978), 111; [[Pabongkhapa Déchen Nyingpo]], 533f; Tsong{{Cite book|editor-last= White|editor-first= David Gordon |title= Tantra in Practice|publisher= Princeton University Press|year= 2000|isbn= 0-kha691-pa II: 4805779-96|page= 21}}</ref> The motivation in it is the ''[[bodhicitta]]'' mind of enlightenment — an altruistic intention to become enlightened for the sake of all sentient beings.<ref>ThurmanDavidson, Robert Ronald M (19972004). ''Essential Tibetan Indian Esoteric Buddhism: Social History of the Tantric Movement'', p. 2. Motilal Banarsidass Publ. Castle Books: 291</ref> ''In the pre-modern era, Tibetan Buddhism spread outside of Tibet primarily due to the influence of the [[Mongol Empire|Mongol]] [[Yuan dynasty]] (1271–1368), founded by [[Bodhisattva#Mahayana Kublai Khan]], which had ruled China, Mongolia, and parts of Siberia. In the Modern era, Tibetan Buddhism|Bodhisattvashas spread outside of Asia because of the efforts of the [[Tibetan diaspora]]'' are revered beings who have conceived (1959 onwards). As the [[Bodhisattva vows|will and vowDalai Lama]] escaped to dedicate their lives with ''bodhicitta'' India, the Indian subcontinent is also known for the sake its renaissance of all beings. Tibetan Buddhism teaches methods for achieving buddhahood more quickly by monasteries, including the Vajrayāna path in Mahāyānarebuilding of the three major monasteries of the [[Gelug]] tradition.<ref>Thurman, Robert (1997): 2-3</ref>
Buddhahood is defined as a state free of Apart from classical Mahāyāna Buddhist practices like the obstructions to liberation as well as those to omniscience.<ref>Cf. Dhargyey (1978)[[Pāramitā|six perfections]], 64f; Dhargyey (1982)Tibetan Buddhism also includes tantric practices, 257f, etc; such as [[Pabongkhapa Déchen Nyingpodeity yoga]], 364f; Tsong-kha-pa II: 183f. The former are the afflictions, negative states of mind, and the [[three poisonsSix Dharmas of Naropa]] – desire, anger, and ignorance. The latter as well as methods that are subtle imprintsseen as transcending tantra, traces or "stains" of delusion that involves the imagination of inherent existence.</ref> When one is freed from all mental obscurations,<ref>like [[Pabongkhapa Déchen NyingpoDzogchen]], 152f</ref> one . Its main goal is said to attain a state of continuous bliss mixed with a simultaneous cognition of [[Śūnyatā|emptinessBuddhahood]],.<ref>{{cite book|last1= Powers|first1= John|title= Introduction to Tibetan Buddhism|url= https://books.google.com/books?id=cy980CH84mEC&pg=PA392|date= 2007|publisher= Snow Lion Publications|location= [[Pabongkhapa Déchen NyingpoIthaca, New York]]|isbn= 978-1-55939-282-2|pages= 392–3, 243, 258</ref> the [[Vipassanā415|true nature of reality]]edition= Rev.}}</ref name="Hopkins 1996">Hopkins (1996)</ref> In this stateCompare: {{cite book |last1=Tiso |first1= Francis V. |author-link1=Francis Tiso |chapter=Leter Developments in Dzogchen History |title=Rainbow Body and Resurrection: Spiritual Attainment, the Dissolution of the Material Body, all limitations on one's ability to help other living beings are removedand the Case of Khenpo A Chö |url=https://books.google.<ref>Dhargyey (1978)com/books?id=JLzvCAAAQBAJ |location=Berkeley, 61f; Dhargyey California |publisher=North Atlantic Books |date=2016 |isbn=9781583947968 |access-date=11 September 2020 |quote=The attainment of the rainbow body (1982'ja' lus), 242-266; as understood by the Nyingma tradition of Tibetan Buddhism is always connected to the practice of the great perfection [[Pabongkhapa Déchen Nyingpo]...]. The Nyingma tradition describes a set of nine vehicles, the highest of which is that of the great perfection, considered the swiftest of the tantric methods for attaining supreme realization, 365identified with buddhahood. }}</ref>The main language of scriptural study in this tradition is [[classical Tibetan]].
It is said that there are countless beings who have attained buddhahood.<ref>Tibetan Buddhism has four major schools, namely [[Pabongkhapa Déchen NyingpoNyingma]](8th century), 252f</ref> Buddhas spontaneously, naturally and continuously perform activities to benefit all sentient beings.<ref>[[Pabongkhapa Déchen NyingpoKagyu]](11th century), 367</ref> However it is believed that one's ''[[Karma in BuddhismSakya (Tibetan Buddhist school)|karmaSakya]]'' could limit the ability of the Buddhas to help them. Thus, although Buddhas possess no limitation from their side on their ability to help others, sentient beings continue to experience suffering as a result of the limitations of their own former negative actions.<ref>Dhargyey (19781073), 74; Dhargyey and [[Gelug]] (19821409). The [[Jonang]] is a smaller school that exists, 3, 303f; and the [[Pabongkhapa Déchen NyingpoRimé movement]](19th century), 13fmeaning "no sides", 280f; [http<ref>{{Cite web |url=https://www.berzinarchivespalri.comorg/webnyingma-buddhism/en|title=A Brief History of Nyingma Buddhism |date=23 May 2019 |publisher=Palri Pema Od Ling}}</archives/study/comparison_buddhist_traditions/theravada_hinayana_mahayana/intro_comparison_hinayana_mahayanaref> is a more recent non-sectarian movement that attempts to preserve and understand all the different traditions.html: BerzinThe predominant [[List of religions and spiritual traditions|spiritual tradition]] in Tibet before the introduction of Buddhism was [[Bon]], Alexander which has been strongly influenced by Tibetan Buddhism (2002particularly the Nyingma school). ''Introductory Comparison of Hinayana and Mahayana'']</ref>
Analytic meditation is just one Like other forms of two general methods Mahayana Buddhism, the practice of the [[five precepts]] and [[Buddhist meditation|meditationbodhisattva vow]]. When it achieves the quality s is part of realization, one is encouraged to switch to "focused" or "fixation" meditationTibetan Buddhist moral (''sila'') practice. In this the mind is stabilized on that realization for periods long enough addition to gradually habituate it to itthese, there are also numerous sets of Tantric vows, termed [[samaya]], which are given as part of Tantric initiations.
A personCompassion (''[[karuṇā]]''s capacity for analytic meditation can be trained with logic) practices are also particularly important in Tibetan Buddhism. The capacity for successful focused meditation can be trained through One of the foremost authoritative texts on the Bodhisattva path is the ''[[Bodhisattvacaryāvatāra]]'' by [[samathaShantideva]]. A In the eighth section entitled ''Meditative Concentration'', Shantideva describes meditation routine may involve alternating sessions on Karunā as thus:{{blockquote|Strive at first to meditate upon the sameness of yourself and others. In joy and sorrow all are equal; Thus be guardian of all, as of analytic meditation yourself. The hand and other limbs are many and distinct, But all are one—the body to achieve deeper levels kept and guarded. Likewise, different beings, in their joys and sorrows, are, like me, all one in wanting happiness. This pain of realizationmine does not afflict or cause discomfort to another's body, and focused meditation yet this pain is hard for me to consolidate bear because I cling and take it for my own. And other beings' pain I do not feel, and yet, because I take themfor myself, their suffering is mine and therefore hard to bear. And therefore I'll dispel the pain of others, for it is simply pain, just like my own. And others I will aid and benefit, for they are living beings, like my body.Since I and other beings both, in wanting happiness, are equal and alike, what difference is there to distinguish us, that I should strive to have my bliss alone?"<ref name="Hopkins 1996"/> ''The deepest level Way of realization the Bodhisattva'' by Shantideva. Shambhala Publications. Page 122-123</ref>}}A popular compassion meditation in Tibetan Buddhism is Buddhahood itself''[[tonglen]]'' (sending and taking love and suffering respectively). Practices associated with [[Avalokiteśvara|Chenrezig]] (Avalokiteshvara), also tend to focus on compassion.
There The practice of [[śamatha]] (calm abiding) is one of focusing one's mind on a general sense in which any Tibetan Buddhist teacher is called single object such as a ''lama''Buddha figure or the breath. A student may have taken teachings from many authorities and revere them all as Through repeated practice one''lamas'' in this general sense. Howevers mind gradually becomes more stable, he will typically have one held in special esteem as his own root guru calm and happy. It is encouraged defined by [[Dagpo Tashi Namgyal|Takpo Tashi Namgyal]] as "fixing the mind upon any object so as to view maintain it without distraction...focusing the other teachers who are less dear to him, however more exalted their status, as embodied mind on an object and maintaining it in that state until finally it is channeled into one stream of attention and subsumed by the root guruevenness."<ref>Indian tradition (CfPowers 2007, p. ''Saddharmapundarika Sutra'' II, 124) encourages the student to view the guru as representative of the Buddha himself86.</ref> Often the teacher the student sees as root guru The [[Samatha#Nine mental abidings|nine mental abidings]] is simply the one who first introduced him to main progressive framework used for śamatha in Tibetan Buddhism.<ref>Powers 2007, but a student may also change his personal view of which particular teacher is his root guru any number of timesp. 88.</ref>
===Skepticism===[[Skepticism]] is an important aspect of Tibetan Buddhism, an attitude Once a meditator has reached the ninth level of critical skepticism this schema they achieve what is encouraged to promote abilities in analytic meditation. In favor of skepticism towards Buddhist doctrines in general, Tibetans are fond of quoting sutra to the effect that one should test the Buddha's words as one would the quality of gold.<ref>termed "Do not accept my [[Dharma]] merely out of respect for me, but analyze and check it the way a goldsmith analyzes gold, by rubbing, cutting and melting it.pliancy" (Tib. ''Ghanavyuhasutrashin tu sbyangs pa''; , Skt. ''sTug-po bkod-pa'i mdo[[Praśrabdhi|prasrabdhi]]''); A Sutra [, defined as "a serviceability of mind and body such that the mind can be set on Pure Realms] Spread Out in a Dense Array, virtuous object of observation as long as quoted in translation in [http://wwwone likes; it has the function of removing all obstructions.berzinarchives.com/web/en/archives/e-books/published_books/spiritual_teacher/pt3/spiritual_teacher_13.html The Berzin Archives.] On " This is also said to be very joyful and blissful for the same need for skepticism in body and the [[satipatthana|satipatthāna]] tradition of Theravada Buddhism, cfmind. Nyanaponika Thera (1965)<ref>Powers 2007, 83p. Further on skepticism in Buddhism generally, see the article, [[Buddhist philosophy]]90.</ref>
===Preliminary practices A meditation routine may involve alternating sessions of vipaśyanā to achieve deeper levels of realization, and approach samatha to Vajrayānaconsolidate them.<ref name===[[Image:Vajrasattva Tibet.jpg|thumb|upright|left|The Vajrayāna deity, [[Vajrasattva]]]]"Hopkins 1996" />
The aim of [[ngöndro|preliminary practices]] (''ngöndro'') is to start the student on the correct path for such higher teachings.<ref>Kalu Rinpoche (1986), ''The Gem Ornament of Manifold Instructions''. Snow Lion, p. 21.</ref> Just as Sutrayāna preceded Vajrayāna historically in India, so sutra practices constitute those that are preliminary to tantric ones. Preliminary practices include all ''Sutrayāna'' activities that yield merit like hearing teachings, prostrations, offerings, prayers and acts of kindness and compassion, but chief among the preliminary practices are realizations through meditation on the three principle principal stages of the path: renunciation, the altruistic [[bodhicitta]] wish to attain enlightenment and the wisdom realizing emptiness. For a person without the basis of these three in particular to practice Vajrayāna can be like a small child trying to ride an unbroken horse.<ref>[[Pabongkhapa Déchen Nyingpo]], 649</ref>
While the The most widespread preliminary practices of Vajrayāna are not known in Sutrayānainclude: taking [[Refuge (Buddhism)|refuge]], [[Prostration (Buddhism)|prostration]], [[Vajrasattva]] meditation, mandala offerings and [[Guru Yoga|guru yoga]].<ref>Powers 2007, all Sutrayāna practices are common to Vajrayānap. 295. Without training </ref> The merit acquired in the preliminary practices facilitates progress in Vajrayāna. While many Buddhists may spend a lifetime exclusively on sutra practices, an amalgam of the ubiquity of allusions two to some degree is common. For example, in order to them train in Vajrayāna is meaningless and even successful Vajrayāna initiation becomes impossible[[calm abiding]], one might visualize a tantric deity.
The merit acquired ==== Guru yoga ===={{main|Guru yoga}}{{see also|Guru#In_Buddhism|label 1=Guru § In Buddhism}}As in other Buddhist traditions, an attitude of reverence for the preliminary practices facilitates progress teacher, or guru, is also highly prized.<ref>''Lama'' is the literal Tibetan translation of the Sanskrit ''guru''. For a traditional perspective on devotion to the guru, see Tsong-ka-pa I, 77–87. For a current perspective on the guru-disciple relationship in VajrayānaTibetan Buddhism, see [http://studybuddhism.com/web/x/nav/group.html_1305527811.html Berzin, Alexander. While many Buddhists may spend ''Relating to a Spiritual Teacher: Building a Healthy Relationship'']</ref> At the beginning of a public teaching, a lifetime exclusively ''[[lama]]'' will do [[prostration]]s to the throne on sutra practices, howeverwhich he will teach due to its symbolism, or to an amalgam image of the two Buddha behind that throne, then students will do prostrations to some degree the lama after he is commonseated. For exampleMerit accrues when one's interactions with the teacher are imbued with such reverence in the form of guru devotion, a code of practices governing them that derives from Indian sources.<ref>notably, ''Gurupancasika'', Tib.: ''Lama Ngachupa'', Wylie: ''bla-ma lnga-bcu-pa'', in order to train in "Fifty Verses of Guru-Devotion" by [[calm abidingAśvaghoṣa]]</ref> By such things as avoiding disturbance to the peace of mind of one's teacher, and wholeheartedly following his prescriptions, much merit accrues and this can significantly help improve one might use 's practice. There is a tantric visualisation general sense in which any Tibetan Buddhist teacher is called a ''lama''. A student may have taken teachings from many authorities and revere them all as ''lamas'' in this general sense. However, he will typically have one held in special esteem as his own root guru and is encouraged to view the other teachers who are less dear to him, however more exalted their status, as embodied in and subsumed by the root guru.<ref>Indian tradition (Cf. ''Saddharmapundarika Sutra'' II, 124) encourages the student to view the guru as representative of the Buddha himself.</ref> One particular feature of the Tantric view of teacher student relationship is that in Tibetan Buddhist Tantra, one is instructed to regard one's guru as an awakened Buddha.<ref name="Kapstein 80">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 80.</ref> === Esotericism and vows ===[[File:His_Holiness_the_14th_Dalai_Lama_praying_in_the_pavilion%2C_closing_the_Kalachakra_mandala_and_offering_flowers%2C_monks%2C_thangkas%2C_throne%2C_photographer%2C_security_officers%2C_sponsors%2C_Verizon_Center%2C_Washington_D.C.%2C_USA_(5956316522).jpg|thumb|upright=1.15|The 14th Dalai Lama praying in the pavilion, closing the meditation objectKālacakra mandala and offering flowers, during a Kālacakra initiation in [[Washington, D.C.]], 2011.]]
===Esotericism===
[[Image:Sand mandala. Drongste Gompa 1993.JPG|thumb|right|A [[sand mandala]]]]
{{See According to [[Lama Zopa Rinpoche]]:<blockquote>Mantras are effective because they help keep your mind quiet and peaceful, automatically integrating it into one-pointedness. They make your mind receptive to very subtle vibrations and thereby heighten your perception. Their recitation eradicates gross negativities and the true nature of things can then be reflected in your mind's resulting clarity. By practising a transcendental mantra, you can in fact purify all the defiled energy of your body, speech, and mind.<ref>Powers, John; Introduction to Tibetan Buddhism, page 266-67</ref></blockquote>Mantras alsoserve to focus the mind as a [[samatha]] (calming) practice as well as a way to transform the mind through the symbolic meaning of the mantra. In Buddhism, it is important to have the proper intention, focus and faith when practicing mantras, if one does not, they will not work. Unlike in Hinduism, mantras are not believed to have inherent power of their own, and thus without the proper faith, intention and mental focus, they are just mere sounds.<ref>Powers, John; Introduction to Tibetan Buddhism, page 267</ref> Thus according to the Tibetan philosopher [[Jamgon Ju Mipham Gyatso|History Jamgon Ju Mipham]]:<blockquote>if a mantra is thought to be something ordinary and not seen for what it is, it will not be able to perform its intended function. Mantras are like non-conceptual wish-fulfilling jewels. Infusing one's being with the blessings of mantra, like the form of a moon reflected on a body of water, necessitates the presence of faith and other conditions that set the stage for the spiritual attainments of mantra. Just as the moon's reflection cannot appear without water, mantras cannot function without the presence of faith and other such factors in one's being.<ref>Jamgon Mipham, Luminous Essence: A Guide to the Guhyagarbha Tantra, page 147.</ref></blockquote>Mantras are part of the highest tantric practices in Tibetan Buddhism}}, such as [[Deity Yoga]] and are recited and visualized during tantric [[sadhana]]s. Thus, [[Tsongkhapa]] says that mantra "protects the mind from ordinary appearances and conceptions".<ref>Tsoṅ-kha-pa Blo-bzaṅ-grags-pa. Tantra in Tibet: The Great Exposition of Secret Mantra, Motilal Banarsidass Publ., 1987, page 47.</ref> This is because in Tibetan Buddhist Tantric praxis, one must develop a sense that everything is divine.
Tibetan Buddhism derives from === Tantric sadhana and yoga ==={{See also|Deity yoga}}[[File:Chöd_practitioners_at_Boudhanath_stupa.jpg|thumb|[[Chöd]] sadhana, showing the use of [[Damaru]] drum and hand-bell, as well as the [[Kangling]] (thighbone trumpet)]][[File:Практика_туммо.jpg|thumb|A section of the Northern wall mural at the latest [[Lukhang]] Temple depicting completion stage practice]]In what is called ''[[Anuttarayoga tantra|higher yoga tantra]]'' the emphasis is on various spiritual practices, called [[yoga]]s (''naljor'') and [[Sādhanā|sadhanas]] (''druptap'') which allow the practitioner to realize the true nature of north Indian Buddhismreality.<ref>Conze, 1993<name="Kapstein 83" /ref>
==Native Tibetan developments==A distinct feature of Tibetan Buddhism is the system of ''[[tulku|incarnate lamasDeity Yoga]],<ref>Tib.'' (Tibetan: ''tulkulha'i rnal 'byor', Wylie'; Sanskrit: ''sprulDevata-kuyoga''</ref> but such genuine innovations have been few.<ref>Conze (1993). Moreover, that even this is a distinctly Tibetan development is disputable. Two centuries before fundamental practice of [[Vajrayana]] [[Buddhism was introduced to Tibet]] involving [[Mental image|visualization of mental images]] consisting mainly of [[Buddhist deities]] such as Buddhas, in the fifth century AD, the ''Abhidharma'' teacher Bodhisattvas and [[Buddhaghosa|Buddhaghoṣafierce deities]] was declared by Sri Lankan elders , along mantra repetition. According to be Geoffrey Samuel:<blockquote>If Buddhahood is a reincarnation source of infinite potentiality accessible at any time, then the bodhisattva MaitreyaTantric deities are in a sense partial aspects, refractions of that total potentiality. [http://wwwVisualizing one of these deities, or oneself identifying with one of them, is not, in Tibetan Tantric thought, a technique to worship an external entity.berzinarchivesRather, it is a way of accessing or tuning into something that is an intrinsic part of the structure of the universe—as of course is the practitioner him or herself.com{{sfn|Samuel|2012|p=71}}</web/en/archives/study/comparison_buddhist_traditions/theravada_hinayana_mahayana/intro_comparison_hinayana_mahayana.html: Berzinblockquote>Deity yoga involves two stages, Alexander the generation stage (2002). ''Introductory Comparison of Hinayana and Mahayanautpattikrama'']</ref> A small corpus of extra-canonical scripture, ) and the [[terma (religion)|treasure texts]] completion stage (''termanispannakrama'') is acknowledged by some practitioners. In the generation stage, but the bulk of the canon that is not commentary was translated from Indian sources. True to its roots in one dissolves the mundane world and visualizes one''Pālas chosen deity ('' system of North India, however, Tibetan Buddhism carries on a tradition of eclectic accumulation and systematisation of diverse Buddhist elements, and pursues their synthesis. Prominent among these achievements have been the [[lamrim|Stages of the Pathyidam]] and ''), its [[lojong|motivational trainingmandala]]and companion deities, resulting in identification with this divine reality.<ref>Garson, Nathaniel DeWitt; Penetrating the Secret Essence Tantra: Context and Philosophy in the Mahayoga System of rNying-ma Tantra, 2004, p. 52</ref>
==Study In the completion stage, one dissolves the visualization of tenet systems==and identification with the yidam in the realization ultimate reality. Completion stage practices can also include [[Imagesubtle body]] energy practices,<ref>Garson, Nathaniel DeWitt; Penetrating the Secret Essence Tantra:Young monks Context and Philosophy in the Mahayoga System of DrepungrNying-ma Tantra, 2004, p. 45</ref> such as ''[[tummo]]'' (lit.jpg|right|thumb|Monks debating "Fierce Woman", Skt. ''caṇḍālī,'' inner fire), as well as other practices that can be found in systems such as the [[Drepung MonasterySix Yogas of Naropa]](like [[Dream yoga|Dream Yoga]]Tibetan Buddhists practice one or more understandings of the true nature of reality, [[śūnyatāBardo|Bardo Yoga]]and [[Phowa], or ]) and the emptiness Six Vajra-yogas of inherent existence of all things. Emptiness is propounded according to four classical Indian schools of philosophical tenets[[Kalacakra]].
Two belong to === Dzogchen and Mahamudra ===Another form of high level Tibetan Buddhist practice are the older path referred to as meditations associated with the traditions of [[Hinayana]]:* [[VaibhāṣikaMahamudra|Mahāmudrā]] ({{bo|w=bye brag smra ba}}"Great Seal")* and [[SautrāntikaDzogchen]] ({{bo|w=mdo sde pa}}"Great Perfection")The primary source for . These traditions focus on direct experience of the former very nature of reality, which is the variously termed ''[[Abhidharma-kosa|Abhidharma-kośadharmakaya]]'' of , [[VasubandhuBuddha-nature|buddha nature]] and its commentaries. The , or the [[Ground (Dzogchen)|"basis' (''Abhidharmakośagzhi'' was also an important source for the Sautrāntikas)]]. These techniques do not rely on deity yoga methods but on direct [[Dignāgapointing-out instruction]] from a master and [[Dharmakirti|Dharmakīrti]] are often seen as the most prominent exponentsadvanced form of Buddhist practice.<ref>Ray, Reginald A. ''Secret of the Vajra World, The Tantric Buddhism of Tibet'', Shambala, page 112-113.</ref>
The tenet system is used in the monasteries == Institutions and colleges to teach Buddhist philosophy in a systematic and progressive fashion, each philosophical view being more subtle than its predecessor. Thereforeclergy ==[[File:Rangjung Rigpe Dorje, the four schools can be seen as a gradual path from a rather easy-to-grasp16th Karmapa with Gelongma Karma Kechog Palmo (Freda Bedi) at Rumtek Monastery, "realistic" philosophical point of viewSikkim in 1971.jpg|thumb|[[Rangjung Rigpe Dorje]], to more and more complex and subtle views on the ultimate nature of reality16th [[Karmapa]], that is on emptiness and with [[pratītyasamutpāda|dependent arisingFreda Bedi]], culminating (the first Western nun in the philosophy of the Mādhyamikas, which is widely believed to present the most sophisticated point of view.<ref>Sopa & Hopkins (1977Tibetan Buddhism), 67-69; Hopkins (1996). Non-Tibetan scholars have suggested that historicallyat [[Rumtek Monastery]], Madhyamaka predates Cittamātra, however. Cf. Conze (1993).</ref>[[Sikkim]]]]
==Schools==[[File:Genealogical Tree India - Ladakh - Leh - 012 - lonely gompa south of Tibetan Buddhist SchoolsLeh (3841440587).pngjpg|thumb|A small ''gompa'' (Adapted, with modifications, from yogi religious building) in [[MilarepaLadakh]], by W. Y. Evans-Wentz (1928), p. 14)]]The diagram to the right shows the growth of Tibetan Buddhist traditions. The four main ones overlap markedly, such that "about eighty percent or more of the features of the Tibetan schools are the same".<ref name="IntroComparison">Introductory Comparison of the Five Tibetan Traditions of Buddhism and Bon, http://www.berzinarchives.com/web/en/archives/study/comparison_buddhist_traditions/tibetan_traditions/intro_compar_5_traditions_buddhism_bon.html, Retrieved 31.07.2013</ref> Differences include the use of apparently, but not actually, contradictory terminology, opening dedications of texts to different deities and whether phenomena are described from the viewpoint of an unenlightened practitioner or of a Buddha.<ref name="IntroComparison" /> On questions of philosophy they have no fundamental differences, according to the Fourteenth Dalai Lama.<ref>http://www.rigpawiki.org/index.php?title=The_four_main_schools_of_Tibetan_Buddhism, retrieved 31.07.2013</ref> The Tibetan adjectival suffix ''-pa'' meaning "man" or "person" is translatable as English "-ist", ''e.g.'', "Nyingmapa" is "person who practises Nyingma".
===[[NyingmaFile:Chagdud.jpg|thumb|[[Chagdud Tulku Rinpoche]]==="The Ancient Ones" is , a tulku and a ngagpa (note the oldest school of Tibetan Buddhism white and the original order founded by [[Padmasambhavared robes)]] and [[ŚāntarakṣitaBuddhist monasticism]].<ref name="berzinarchives.com">Berzin. Alexander (2000). ''Introductory History is an important part of the Five Tibetan Traditions of Buddhism Buddhist tradition, all the major and Bon'': [http://www.berzinarchives.com/web/en/archives/study/history_buddhism/general_histories/introduction_history_5_traditions_buddhism_bon.html Berzinarchives.com]</ref> Whereas other minor schools categorize their teachings into maintain large monastic institutions based on the three [[Yana (Buddhism)|yānaMulasarvastivada]]s or "vehicles", [[HinayanaVinaya]](monastic rule) and many religious leaders come from the monastic community. That being said, there are also many religious leaders or teachers (called ''[[MahayanaLama]] s'' and ''[[VajrayanaGuru]], the Nyingma tradition classifies its teachings into s'') which are not [[Nyingma#Nine Y.C4.81naCelibacy|Nine Yānascelibate]], among the highest of which is [[DzogchenMonasticism|monastics]].<ref>[http://www.kagyuoffice.org/buddhism.nyingma.html Kagyuoffice.org] See section: ''The Nine Yana Journey''</ref> [[Terma (religion)|Terma]] According to Geoffrey Samuel this is where "treasures" (revealed texts) are religious leadership in Tibetan Buddhism contrasts most strongly with much of the rest of particular significance to the Nyingma schoolBuddhist world."{{sfn|Samuel|2012|p=130}}
===[[Kagyu|Kagyu(pa)]]===[[ImageAccording to Namkhai Norbu, in Tibet, Tibetan lamas had four main types of lifestyles:Kalou Rimpoche & Lama Denys.jpg|180px|thumb|right|[[Kalu Rinpoche]] (right) and Lama Denys at Karma Ling Institute<blockquote>those who were monks, living in monasteries; those who lived a lay life, [[Savoy]]]]“Lineage of the (Buddha's) Word”. This is an oral tradition which is very much concerned with the experiential dimension of meditation. Its most famous exponent was [[Milarepa]], an 11ththeir homes in villages; lay masters who lived as tent-century mystic. It contains one major and one minor subsect. The firstdwelling nomads, the Dagpo Kagyutravelling with their disciples, encompasses in some cases following their herds; and those Kagyu schools that trace back to the Indian master [[Naropa]] via [[Marpa Lotsawa]]who were yogis, Milarepa and [[Gampopa]]often living in caves.<ref name="berzinarchives.com"/> Norbu, Namkhai (2000), ''The Crystal and consists the Way of four major sub-sectsLight: the [[Karma Kagyu]]Sutra, headed by a [[Karmapa]]Tantra, the Tsalpa Kagyuand Dzogchen'', the Barom Kagyu, and Pagtru Kagyup. 63. Snow Lion Publications. There </ref></blockquote>Lamas are generally skilled and experienced tantric practitioners and ritual specialists in a further eight minor sub-sectsspecific initiation lineage and may be laypersons or monastics. They act not just as teachers, all of which trace their root to Pagtru Kagyu but as spiritual guides and the most notable guardians of which are the [[Drikung Kagyu|Drikung]] lineage teachings that they have received through a long and [[Drukpa Lineage]]sintimate process of apprenticeship with their Lamas. The once-obscure [[Shangpa Kagyu]], which was famously represented by the 20th century teacher [[Kalu Rinpoche]], traces its history back to the Indian master [[Naropa]] via [[Niguma]], [[Sukhasiddhi]] and [[Khyungpo Naljor]].<ref name{{sfn|Samuel|2012|pp="berzinarchives.com"/>131–134}}
===Tibetan Buddhism also includes a number of [[Sakyalay clergy]]===and lay tantric specialists, such as [[Image:Sakya Pandita.jpgNgagpa|180px|thumb|right|[[Sakya Pandita''Ngagpas'']]]]The "Grey Earth" school represents the scholarly tradition(Skt. Headed by the ''mantrī''), ''Gomchens'', ''Serkyims'', and ''Chödpas'' (practitioners of [[Sakya TrizinChöd]]). According to Samuel, this tradition was founded in the more remote parts of the Himalayas, communities were often led by Khön Könchok Gyelpo (lay religious specialists.{{bosfn|wSamuel|2012|p='khon dkon mchog rgyal po141}}Thus, 1034–1102), a disciple while the large monastic institutions were present in the regions of the great [[lotsawaTibetan Plateau|lotsāwaTibetan plateau]] Drogmi Shākya ({{bo|w=brog mi lo tsā wa ye shes}}) which were more centralized politically, in other regions they were absent and traces its lineage to the instead smaller [[mahasiddhaGompa|''gompas'']] Virūpaand more lay oriented communities prevailed.<ref name{{sfn|Samuel|2012|p="berzinarchives.com"/> A renowned exponent, [[Sakya Pandita]] (1182–1251AD), was the great-grandson of Khön Könchok Gyelpo.158}}
===[[Gelug]]===The "Way Samuel outlines four main types of Virtue" school was originally a reformist movement and is known for its emphasis on logic and debate. The order was founded religious communities in the 14th to 15th century by [[Je Tsongkhapa]], renowned for both his scholarship and virtue. Its spiritual head is the [[Ganden Tripa]] and its temporal one the [[Dalai Lama]]. The Dalai Lama is regarded as the embodiment of [[Avalokiteśvara]]. Successive Dalai Lamas ruled [[Tibet]] from the mid-17th to mid-20th centuries.:{{sfn|Samuel|2012|pp=159–162}}
The Jonang re-established their religio-political center in [[Golok peopleAlexander Berzin (scholar)|GolokAlexander Berzin]], [[Nakhi people|Nakhi]] and [[Mongolsreferred to the Dalai Lama having said on occasion of the 2007 Hamburg congress:{{blockquote|Mongol]] areas Sometimes in [[Kham]] religion there has been an emphasis on male importance. In Buddhism, however, the highest vows, namely the bhikshu and [[Amdo]] centered at [[Dzamthang Monastery]] bhikshuni ones, are equal and have continued practicing uninterrupted entail the same rights. This is the case despite the fact that in some ritual areas, due to social custom, bhikshus go first. But Buddha gave the basic rights equally to this dayboth sangha groups. An estimated 5,000 monks and nuns There is no point in discussing whether or not to revive the bhikshuni ordination; the question is merely how to do so properly within the context of the Jonang tradition practice today in these areas and Vinaya.<ref name="StudyBuddhism.com 2">{{Cite web|url=https://studybuddhism.com/en/advanced-studies/prayers-rituals/vows/conference-report-on-bhikshuni-ordination-lineages/summary-of-speeches-at -the edges -bhikshuni-congress-day-3|title=Summary of historic Gelug influenceSpeeches at the Bhikshuni Congress: Day 3|website=studybuddhism.com}}</ref>}}}}
However====Western nuns and lamas====Buddhist author Michaela Haas notes that Tibetan Buddhism is undergoing a sea change in the West, their teachings were limited to these regions until the [[Rimé movement]] of the 19th century encouraged the study of non-Gelug schools of thought and practicewith women playing a much more central role.<ref name>{{cite news|url=Gruschke>Gruschke 2001, p.72; and A. Gruschke, "Der Jonang-Ordenhttp: Gründe für seinen Niedergang, Voraussetzungen für das Überdauern und aktuelle Lage", in: Henk Blezer (ed//www.), ''Tibet, Past and Presenthuffingtonpost. Tibetan Studies I'' (Proceedings of the Ninth Seminar of The IATS, 2000), Brill Academic Publishers, Leiden 2002, pp. 183com/michaela-214<haas/ref> In modern times female-dalai-lama-why-it has been encouraged to grow by the -matters_b_2982005.html|title=A Female Dalai Lama? Why It Matters|work=[[14th Dalai LamaThe Huffington Post]]|access-date=May 4, 2013|quote=Of all these changes that we are watching Buddhism undergo in the West, who installed the [[9th Jebtsundamba Khutughtu]] as its headmost momentous may be that women are playing an equal role.}}</ref>
==Monasticism=={{See also|List of Tibetan monasteries}}[[Image:Lamayurugate.jpg|thumb|upright|right|[[LamayuruFreda Bedi]] monastery]]Although there were many [[householder (Buddhism){{refn|group=note|householder]]-[[yogis]] in TibetSometimes spelled Frida Bedi, also named Sister Palmo, monasticism or Gelongma Karma Kechog Palmo}} was a British woman who was the foundation of first Western woman to take ordination in Tibetan Buddhism , which occurred in Tibet1966. There were over <ref>{{cite web|url=https://www.publishersweekly.com/978-1-61180-425-6|title=Nonfiction Book Review: The Revolutionary Life of Freda Bedi: British Feminist,000 monasteries in TibetIndian Nationalist, however nearly all of these were ransacked and destroyed Buddhist Nun by [[Red Guards Vicki Mackenzie. Shambhala, $16.95 trade paper (China208p){{Text|ISBN}} 978-1-61180-425-6|Red Guards]] during the date=28 March 2017 |publisher=Publishersweekly.com|access-date=2017-06-10}}</ref> [[Cultural RevolutionPema Chödrön]]was the first American woman to be ordained as a Buddhist nun in the Tibetan Buddhist tradition.<refname="DharmaHaven">{{cite web| url= http://newsdharma-haven.bbc.co.ukorg/2tibetan/hi/asiateachings-ctr-pacific/7307495students.stm html#Pema| title=Tibetan monks: A controlled life Works by Chögyam Trungpa and His Students|date=June 23, 1999|work=Dharma Haven| publisher= [[BBC News]] Dharma Haven| access-date=March 20, 20082013-10-14}}</ref> Most of the major monasteries have been at least partially re<ref name="Ani Pema Chödrön">{{cite web|url=http://www.gampoabbey.org/ane_pema/|title=Ani Pema Chödrön|publisher=Gampoabbey.org|archive-established while, many other ones remain in ruinsurl=https://web.archive.org/web/20101117193624/http://www.gampoabbey.org/ane_pema/|archive-date=2010-11-17|url-status=dead|access-date=2010-11-19}}</ref>
Monasteries generally adhere In April 2011, the [[Institute for Buddhist Dialectical Studies]] (IBD) in Dharamsala, India, conferred the degree of [[geshe]], a Tibetan Buddhist academic degree for monastics, on [[Kelsang Wangmo]], a German nun, thus making her the world's first female geshe.<ref name="huffingtonpost.com">{{cite news|url=http://www.huffingtonpost.com/michaela-haas/buddhism-women_b_862798.html|title=2,500 Years After The Buddha, Tibetan Buddhists Acknowledge Women|last=Haas|first=Michaela|date=2011-05-18|work=Huffington Post}}</ref><ref>{{cite web|url=http://www.mandalamagazine.org/2012/geshe-kelsang-wangmo-an-interview-with-the-worlds-first-female-geshe/|title=Geshe Kelsang Wangmo, An Interview with the World's First Female Geshe « Mandala Publications|publisher=Mandalamagazine.org|archive-url=https://archive.today/20130415120506/http://www.mandalamagazine.org/2012/geshe-kelsang-wangmo-an-interview-with-the-worlds-first-female-geshe/|archive-date=2013-04-15|url-status=dead|access-date=2014-08-25}}</ref> In 2013 Tibetan women were able to one particular schooltake the geshe exams for the first time.<ref>{{cite news|url=https://www.washingtonpost. Some of com/blogs/on-faith/wp/2013/06/07/buddhist-nun-professors-or-none//|archive-url=https://web.archive.org/web/20130607162349/http://www.washingtonpost.com/blogs/on-faith/wp/2013/06/07/buddhist-nun-professors-or-none/|url-status=dead|archive-date=2013-06-07|title=Buddhist nun professors or none? – OnFaith|last=Haas|first=Michaela|newspaper=The Washington Post}}</ref> In 2016 twenty Tibetan Buddhist nuns became the major centers in each tradition first Tibetan women to earn [[geshe]] degrees.<ref>{{cite web|url=https://tnp.org/geshema/|title=Tibetan Buddhist Nuns Make History: Congratulations Geshema Nuns! – The Tibetan Nuns Project|last=Nuns|first=Tibetan|date=2016-07-14|publisher=Tnp.org|access-date=2016-10-04}}</ref><ref>{{cite web|url=http://www.lionsroar.com/twenty-tibetan-buddhist-nuns-are-first-to-earn-geshema-degrees/|title=Twenty Tibetan Buddhist nuns are as follows:first ever to earn Geshema degrees – Lion's Roar|date=2016-07-15|publisher=Lionsroar.com|access-date=2016-10-04}}</ref>
'''[[NyingmaJetsunma Ahkon Lhamo]]''' lineage is said gained international attention in the late 1980s as the first Western woman to have "six mother monasteries" each of which has numerous associated branch monasteries:* be a [[Mindrolling MonasteryPenor Rinpoche]]* enthroned [[Katok Monasterytulku]]* within the [[Dorje Drak]]* [[Dzogchen MonasteryNyingma]]* [[Palyul]]* .<ref name="Reborn">{{cite news|url=https://query.nytimes.com/gst/fullpage.html?res=940DE5DC1E3FF935A15753C1A96E948260|title=U.S. Woman Is Named Reborn Buddhist Saint|last=Stevens|first=William K.|date=1988-10-26|access-date=2008-07-26|newspaper=[[Shechen MonasteryNew York Times]]}}</ref>
'''[[Sakya]]''' monasteries:==Tibetan Buddhist schools==* [[Ngor]]* [[Sakya Monastery]] — There are various schools or traditions of Tibetan Buddhism. The four main traditions overlap markedly, such that "about eighty percent or more of the seat features of Hthe Tibetan schools are the same".H<ref name="IntroComparison">[http://studybuddhism. com/en/advanced-studies/abhidharma-tenet-systems/comparison-of-buddhist-traditions/how-do-the-tibetan-buddhist-traditions-differ How Do the [[Sakya TrizinTibetan Buddhist Traditions Differ?]]* [[Shalu Monastery|Shalu]][[File:Young monk, wearing a special costumeStudy Buddhism, Desert road in ChinaBerzin Archives, July-August 1991Retrieved 04.06.2016</ref> Differences include the use of apparently, Sikkimbut not actually, India.jpg|thumb|Young monkcontradictory terminology, Sikkim, India (1991)]]'''[[Gelug]]''' first three centers are also called 'great three' opening dedications of texts to different deities and whether phenomena are near Lhasa:* [[Drepung Monastery]] — described from the home monastery viewpoint of an unenlightened practitioner or of a Buddha.<ref name="IntroComparison" /> On questions of philosophy, there has historically been disagreement regarding the nature of [[Dalai LamaYogachara|Yogacara]]* and [[Ganden MonasteryBuddha-nature]] — teachings (and whether these are of expedient meaning or ultimate meaning), which still colours the seat current presentations of the ''[[Ganden TripaŚūnyatā|sunyata]]* '' (emptiness) and [[Sera Monastery]]* [[Tashilhunpo Monastery]] in [[Shigatse]] — founded by the first [[Dalai Lama]], now the seat of the [[Panchen LamaParamārtha-satya|ultimate reality]].{{sfn|Hookham|1991}}{{sfn|Brunnhölzl|2004}}{{sfn|Cornu|2001}}
'''The 19th century [[JonangRimé movement]]''' main centers downplayed these differences, as still reflected in the stance of the more than 70 active monasteries:* [[Takten Phuntsok Ling Monastery]] Shimla, gift from the Fourteenth Dalai Lama - seat of [[Khalkha Jetsun Dhampa Rinpoche]] , who states that there are no fundamental differences between these schools.<ref>{{cite web|url=http://kalachakranetwww.rigpawiki.org/kalachakra_tantra_jonang_historyindex.htmlphp?title=The_four_main_schools_of_Tibetan_Buddhism|title=The four main schools of Tibetan Buddhism|website=Rigpa Wiki|access-date=31 July 2013}}</ref>* However, there are still philosophical disagreements between the different traditions, such as the debate regarding [[Jonang Shimla MonasteryRangtong-Shentong|rangtong and shentong]] - seat interpretations of [[Khenpo Choekyi Nangwa RinpocheMadhyamaka]]* [[Tsangwa Monastery]] in [[Dzamthang]] is one of the largest with home to about 1,500 monksphilosophy.{{sfn|Samuel|2012|p=56}}
'''[[Bön]]''' main two centers which has a The four major schools are sometimes divided into the [[GesheNyingma]] program (or "Old Translation") and its [[nunnery]]:* [[Menri MonasterySarma (Tibetan Buddhism)|MenriSarma]](or "New Translation") traditions, re-founded in which follow different canons of scripture (the [[Himachal PradeshNyingma Gyubum]] - seat of the 33rd abbot along with [[Menri TrizinTerma (religion)|Termas]]* and the [[Triten Norbutse MonasteryTengyur]] in Nepal* -[[The Redna Menling NunneryKangyur]]respectively).
Other monasteries with particularly Each school also traces itself to a certain lineage going back to India as well as certain important regional influence:* [[Mahayana Monastery]] — Tibetan founders. While all the seat of schools share most practices and methods, each school tends to have a certain preferred focus (see table below). Another common but trivial differentiation is into the H.H Kadhampa Dharmaraja Yellow Hat (The 25th Atisha Jiangqiu TileiGelug), Nepal* and [[Labrang MonasteryRed Hat sect|Red Hat]] in eastern [[Amdo]]* [[Kumbum Jampaling]] in central [[Amdo]]* [[Jokhang Temple]] in [[Lhasa]] — said to have been built by King [[Songtsen Gampo]] in 647 AD part of the UNESCO Tsangwa(non-Gelug) sects.
[[ImageThe features of each major school (along with one influential minor school, Jonang) is as follows:<ref>{{cite magazine|magazine=Mandala|first=John|last=Powers|title=Getting to know the Four Schools of Tibetan Buddhism|url=https:BuddhaUlaanbaatar//fpmt.jpgorg/wp-content/uploads/sites/2/2007/10/getting_to_know_the_four_schools_of_tibetan_buddhism.pdf|thumbdate=October–November 2007|rightpages=18–21|The statue of Buddha in [[Ulaanbaatar]], [[Mongolia]]]]via=FPMT website}}</ref>
Tantric style Tibetan Buddhism was possibly first spread to the Mongols via In his work, ''The Four Dharma Traditions of the Tangut state Land of Tibet'', [[Western XiaJamgön Ju Mipham Gyatso|Mipham Rinpoche]].<ref name="OrzechSørensen2011">{{cite book|author1=Charles Orzech|author2=Henrik Sørensen|author3=Richard Payne|title=Esoteric Buddhism and described the Tantras in East Asia|url=https://books.google.com/books?id=F0XNX3N1a2AC&pg=PA540&dq=tangut+tantric+mongols&hl=en&sa=X&ved=0CCwQ6AEwAWoVChMI1Y2xs9m2xwIVxHA-Ch03pgDA#v=onepage&q=tangut%20tantric%20mongols&f=false|year=2011|publisher=BRILL|isbn=90-04-18491-0|pages=540–}}</ref><ref name="HeirmanBumbacher2007">{{cite book|author1=Ann Heirman|author2=Stephan Peter Bumbacher|title=The Spread of Buddhism|url=httpsfour main schools as follows://books.google.com/books?id=NuOvCQAAQBAJ&pg=PA12&dq=tangut+tantric+mongols&hl=en&sa=X&ved=0CDoQ6AEwBGoVChMI1Y2xs9m2xwIVxHA-Ch03pgDA#v=onepage&q=tangut%20tantric%20mongols&f=false|date=11 May 2007|publisher=BRILL|isbn=978-90-474-2006-4|pages=12–}}</ref>
During the [[Yuan dynasty]] founded by [[Kublai Khan]], the Tibetan Buddhism became the ''de-facto'' [[state religion]] of the Yuan. The top-level department and government agency known as the [[Bureau of Buddhist and Tibetan Affairs]] (Xuanzheng Yuan) was set up in [[Khanbaliq]] (modern [[Beijing]]) to supervise [[Buddhist monk]]s throughout the empire. The Sakya [[Imperial Preceptor]]s were active at the Yuan court and enjoyed special power.<ref>History of civilizations of Central Asia.: A.D. 750 to the end of the fifteenth century. Part two : The achievements, p59</ref> During this period Tibetan Buddhism was not only practiced within the capital Beijing or the [[Tibetan Plateau]] but throughout the country. For instance, [[Hangzhou]], capital of the former [[Southern Song dynasty]] and the largest city in the Yuan realm, became an important hub of the activities of Tibetan Buddhism, which took public or official precedence over [[Chinese Buddhism{{blockquote|Han Chinese Buddhism]]. Similarly, [[Mount Wutai]], the sacred site text=Nyingma followers of [[Bodhisattva]] [[Manjusri]] and Secret Mantra emphasize the holy mountain of Chinese Buddhist pilgrims, was greatly influenced by Tibetan Buddhismactual tantra.<ref>Esoteric Buddhism and the Tantras in East Asia, by Charles Orzech, Henrik Sørensen, Richard Payne, p548</ref>
Similar to They pursue the Yuan dynasty, [[Shamanism]] highest view and [[Buddhism]] were once the dominant religions among the ruling class of the Mongol khanates of [[Golden Horde]] and [[Ilkhanate]], the two western khanates of the [[Mongol Empire]]. In the early days, the rulers of both khanates increasingly adopted Tibetan Buddhism, resembling the Yuan dynasty at that time. However, the Mongol rulers [[Ghazan]] of Ilkhanate and [[Öz Beg Khan|Uzbeg]] of Golden Horde converted to [[Islam]] delight in 1295 AD and 1313 AD respectively. Yuan dynasty based in [[China]] and [[Mongolia]] later became the only [[division of the Mongol Empire]] conduct that did not embrace Islam, but instead favored Tibetan Buddhism to the end of the dynastyis stable.
The Chinese [[Ming dynasty]] also deliberately helped to propagate Tibetan Buddhism instead of Chinese Buddhism among Many reach the Mongols. The Ming assisted [[Altan Khan]], King of the [[Tumed|Tümed Mongols]]vidyādhara levels and attain accomplishment, when he requested aid in propagating Lamaism.<ref name="Taveirne2004">{{cite book|author=Patrick Taveirne|title=Han-Mongol Encounters and Missionary Endeavors: A History of Scheut in Ordos (Hetao) 1874-1911|url=https://books.google.com/books?id=z2japTNPRNAC&pg=PA67|date=1 January 2004|publisher=Leuven University Press|isbn=978-90-5867-365-7|pages=67–}}</ref>
During the early period of the [[Northern Yuan dynasty]], Shamanism again became the sole dominant religion in [[Mongolia]], but the last sixty years before the death of the last khan [[Ligdan Khan]] And many are marked by intensive penetration of Tibetan Buddhism into Mongolian society. In 1578, [[3rd Dalai Lama|Sonam Gyatso]] was invited to Mongolia and had converted Altan Khan to Buddhism along with his tribe (the first Mongol tribe to be so converted)mantrins, the King conferred the title "Dalai" on him, "Dalai" being the Mongolian translation of his Tibetan name "[[Gyatso]]", which means "sea" or "ocean".<ref>McKay 2003, p. 18</ref> This whose power is where the title [[Dalai Lama]] came from. Within 50 years nearly all Mongols had become Buddhists, including tens of thousands of monks, almost all followers of the [[Gelug]] school and loyal to the Dalai Lama.<ref>Laird, Thomas (2006). ''The Story of Tibet: Conversations with the Dalai Lama'', p. 144. Grove Press, N.Y. ISBN 978-0-8021-1827-1</ref> Since then Tibetan Buddhism played a very important role among the Mongols. It was the single important religion among the Mongols under [[Mongolia under Qing rule|Qing rule]], as well as the state religion of the [[Kalmyk Khanate]], [[Dzungar Khanate]] and the [[Khoshut Khanate]]. The Tibetan Buddhism was also adored by the [[Qing dynasty|Qing]] court since both Mongols and Tibetans believed in Tibetan Buddhismgreater than others.
Some historians viewed Kagyü followers, the promotion protectors of Lamaist Buddhism among the Mongols by the Ming and Qing as a deliberate plot to weaken the Mongol's military prowessbeings, but others reject the theoryemphasize devotion.
==Tibetan Buddhism in Many find that receiving the contemporary world==Today, Tibetan Buddhism lineage's blessings is adhered to widely in the [[Tibetan Plateau]], [[Nepal]], [[Bhutan]], [[Mongolia]], [[Kalmykia]] (on the north-west shore of the Caspian), [[Siberia]] and [[Russian Far East]] ([[Tuva]] and [[Republic of Buryatia|Buryatia]]). The [[India]]n regions of [[Sikkim]] and [[Ladakh]], both formerly independent kingdoms, are also home to significant Tibetan Buddhist populations. In the wake of the [[Tibetan diaspora]], Tibetan Buddhism has gained adherents in the West and throughout the world. Celebrity practitioners include [[Brandon Boyd]], [[Richard Gere]], [[Adam Yauch]], [[Jet Li]], [[Sharon Stone]], [[Allen Ginsberg]], [[Philip Glass]], [[Mike Barson]] and [[Steven Seagal]] (who has been proclaimed the reincarnation of the [[tulku]] [[Chungdrag Dorje]]).<ref>[http://sangyetashiling.dk/kt/seagal.htm: Statement by H.H. Penor Rinpoche Regarding the Recognition of Steven Seagal as a Reincarnation of the Treasure Revealer Chungdrag Dorje of Palyul Monastery]</ref> Fully ordained Tibetan Buddhist Monks also work in academia (see [[Ven. Alex Bruce ('Tenpa')]]).<ref>Bruce A (ed). One World – Many Paths to Peace ANU E-Press 2009 (launched by His Holiness the 14th Dalai Lama) http://eview.anu.edu.au/one_world/indexsufficient.php (accessed 11 May 2013)</ref>
In ''Buddhism And many gain accomplishment through perseverance in China'' (Princeton University Press, 1965), Kenneth Chen proposed the idea that Buddhism adapts itself to its host culture. A more traditional viewpoint is that the Dharma is like a Yak, able to carry the "baggage" of culture and religion of the societies in which it gains hold, thus giving rise to the various "Buddhisms". Within this view the various "adaptations" Buddhism undergoes are actually nothing more than the unloading and reloading of the "Yak of the Dharma" with different local 'baggage'.practice
"Adaptations" of Buddhism They are similar to contemporary Western culture include [[Tricycle: The Buddhist Review|''Tricycle'' magazine]] , and the modern notion of a [[dharma center]]. Buddhist author [[Michaela Haas]] notes that Tibetan Buddhism is undergoing a sea change in the West. "Of all these changes that we are watching Buddhism undergo in the Westmix together with, the most momentous may be that women are playing an equal role."<ref>{{cite web|title=A Female Dalai Lama? Why It Matters|url=http://www.huffingtonpostNyingmapas.com/michaela-haas/female-dalai-lama-why-it-matters_b_2982005.html|publisher=[[The Huffington Post]]|accessdate=May 4, 2013}}</ref>
==Women and The Riwo Gendenpas (i.e. Gelugpas) emphasize the ordination ways of bhikṣuṇī==the learned. {{further|Women in Buddhism|Ordination They are fond of women analytical meditation and delight in Buddhism}}debate. Under the Mulasarvastivadin VinayaAnd they impress all with their elegant, as with the two other extant Vinaya lineages today ([[Theravada]] and [[Dharmaguptaka]])exemplary conduct. They are popular, in order to ordain bhikṣuṇīsprosperous, there must be quorums of both bhikṣuṇīs ''and'' bhikṣus; without both, a woman cannot be ordained as a nun ({{bo|t=དགེ་སློང་མ་|s=gélongma}})put effort into learning. When Buddhism traveled from India to Tibet, apparently the quorum of [[bhikkhuni|bhikṣuṇīs]] required for bestowing full ordination never reached Tibet The glorious Sakyapas emphasize approach and accomplishment.{{sfn|Tsomo|1999|p=22}}
Despite an absence Many are blessed through the power of ordination there, bhikṣuṇīs did travel to Tibet. A notable example was the Sri Lankan nun Candramāla, whose work with Śrījñāna ({{bo|w=dpal ye shes}}) resulted in the tantric text ''Śrīcandramāla Tantrarāja'' ({{bo|t=དཔལ་ཟླ་བའི་ཕྲེང་བའི་རྒྱུད་ཀྱི་རྒྱལ་པོ}}recitation and visualisation, {{zh|c=吉祥月鬘本續王}}).{{sfn|Tsomo|1999|p=76}}
There are singular accounts of fully ordained Tibetan women, such as the [[Samding Dorje Phagmo]] (1422-1455), who was once ranked the highest female master in Tibet, but very little They value their own ways and their regular practice is known about the exact circumstances of their ordination.<ref>Haas, Michaela. "Dakini Power: Twelve Extraordinary Women Shaping the Transmission of Tibetan Buddhism in the West." Shambhala Publications, 2013. ISBN 1559394072, pexcellent. 6</ref>
The Dalai Lama has authorized followers of the Tibetan tradition When compared to be ordained as nuns in traditions that any other school, they have such ordinationsomething of them all.
According to [[Thubten Chodron]], the current [[Dalai Lama]] has said on Ema! All four dharma traditions of this issue:<ref>[http://www.congress-on-buddhist-women.org/index.php?id=30 A New Possibility: Introducing Full Ordination for Women into the Tibetan Buddhist Tradition]</ref>land of Tibet
#In 2005Have but one real source, the Dalai Lama repeatedly spoke about the bhikṣuṇī ordination in public gatheringseven if they arose individually. In Dharamsala, he encouraged, "We need to bring this to a conclusion. We Tibetans alone can't decide this. Rather, it should be decided in collaboration with Buddhists from all over the world. Speaking in general terms, were the Buddha to come to this 21st century world, I feel that most likely, seeing the actual situation in the world now, he might change the rules somewhat...."#Later, in Zurich during a 2005 conference of Tibetan Buddhist Centers, His Holiness said, "Now I think the time has come; we should start a working group or committee" to meet with monks from other Buddhist traditions. Looking at the German bhikṣuṇī [[Jampa Tsedroen]], he instructed, "I prefer that Western Buddhist nuns carry out this work… Go to different places for further research and discuss with senior monks (from various Buddhist countries). I think, first, senior bhikshunis need to correct the monks' way of thinking.#"This is the 21st century. Everywhere we are talking about equality….Basically Buddhism needs equality. There are some really minor things to remember as a Buddhist--a bhikshu always goes first, then a bhikshuni….The key thing is the restoration of the bhikshuni vow."
[[Alexander Berzin (scholar)|Alexander Berzin]] referred to the Dalai Lama having said on occasion of the 2007 Hamburg congress:<blockquote>Sometimes in religion there has been an emphasis on male importance. In BuddhismWhichever one you follow, however, the highest vows, namely the bhikshu and bhikshuni ones, are equal and entail the same rights. This is the case despite the fact that in some ritual areas, due to social custom, bhikshus go first. But Buddha gave the basic rights equally to both sangha groups. There is no point in discussing whether or not to revive the bhikshuni ordination; the question is merely how to do so if you practise it properly within the context of the Vinaya.<ref name="berzinarchives.com">[http://www.berzinarchives.com/web/en/archives/approaching_buddhism/world_today/summary_report_2007_international_c/part_4.html#n063b0e55a12ff6f34 Human Rights and the Status of Women in Buddhism]</ref></blockquote>
[[Pema Chödrön]] is an American woman who was ordained as a bhikṣuṇī in a lineage It can bring the qualities of Tibetan Buddhism in 1981. Pema Chödrön was the first American woman to be ordained as a Buddhist nun in the Tibetan Buddhist tradition.<ref name="DharmaHaven">{{cite web | title =Works by Chögyam Trungpa learning and His Students | work =Dharma Haven | publisher =Dharma Haven | date =June 23, 1999 | url =http://dharma-haven.org/tibetan/teachings-ctr-students.html#Pema | accessdate = 2013-10-14}}</ref><ref name="Ani Pema Chödrön">{{cite web|url=http://www.gampoabbey.org/ane_pema/ |title=Ani Pema Chödrön |publisher=Gampoabbeyaccomplishment.org |accessdate=2010-11-19}}</ref>
In 2010 the first Tibetan Buddhist nunnery in America, Vajra Dakini Nunnery in VermontThere is another minor sect, was officially consecrated. It offers novice ordination and follows the [[Drikung KagyuBodongpa|Bodong]] lineage of Buddhismschool. The abbot of This tradition was founded in 1049 by the Vajra Dakini nunnery is [[Khenmo Drolma]], an American womanKadam teacher Mudra Chenpo, who is also established the first bhikṣuṇī in the Drikung lineage of Buddhism, having been ordained in Taiwan in 2002Bodong E Monastery.<ref name="vajradakininunnery.org">{{cite web|url=http://www.vajradakininunnery.org/firstsforwomen.html |title=Women Making History |publisher=Vajradakininunnery.org |accessdate=2010-11Its most famous teacher was Bodong Penchen Lénam Gyelchok (1376–1451) who authored over one hundred and thirty-19}}</ref><ref name="drolma">{{cite web|url=http://wwwfive volumes.vajradakininunnery.org/nyima.html |title=Khenmo Drolma |publisher=Vajradakininunnery.org |accessdate=2010-11-19}}</ref> She This tradition is also the first westerner, male or known for maintaining a female, to be installed as an abbot in the [[Drikung Kagyu]] tulku lineage of Buddhism, having been installed as incarnated lamas called the abbot of the Vajra Dakini Nunnery in 2004.<ref name="vajradakininunnery.org"/> The Vajra Dakini Nunnery does not follow [[The Eight GarudhammasSamding Dorje Phagmo]].<ref name="vajradakini">{{cite web|url=http://www.vajradakininunnery.org/ |title=Vajra Dakini Nunnery |publisher=Vajra Dakini Nunnery |accessdate=2010-11-19}}</ref>
In April 2011, the While [[Institute for Buddhist Dialectical StudiesBon|Yungdrung Bon]] (IBD) in Dharamsalaconsiders itself a separate religion with pre-Buddhist origins, India, conferred and it is considered as non-Buddhist by the degree of [[geshe]]main Tibetan traditions, a it shares so many similarities and practices with mainstream Tibetan Buddhist academic degree for monastics, to Buddhism that some scholars such as [[Kelsang WangmoGeoffrey Samuel]], see it as "essentially a German nun, thus making her the world's first female geshe.<ref name=variant of Tibetan Buddhism"huffingtonpost.com">{{cite news| url=http://www.huffingtonpost.com/michaela-haas/buddhism-women_b_862798.html sfn| work=Huffington Post Samuel| first=Michaela | last=Haas | title=2,500 Years After The Buddha, Tibetan Buddhists Acknowledge Women | date=2011-05-18}}</ref><ref name="huffingtonpost.com" /><ref>{{cite web|url=http://www.mandalamagazine.org/2012/geshe-kelsang-wangmo-an-interview-with-the-worlds-first-female-geshe/ |titlep=Geshe Kelsang Wangmo, An Interview with the World’s First Female Geshe « Mandala Publications |publisher=Mandalamagazine.org |accessdate=2014-08-25232}}</ref> In 2013 Tibetan women were able Yungdrung Bon is closely related to take the Geshe exams for the first time.<ref>{{cite news| url=http://wwwNyingma Buddhism, and includes [[Dzogchen]] teachings, similar deities, rituals and forms of monasticism.washingtonpost.com/blogs/on-faith/wp/2013/06/07/buddhist-nun-professors-or-none// | work=The Washington Post | first=Michaela | last=Haas | title=Buddhist nun professors or none? – OnFaith}}<br /ref>
*[[Tibetan prayer flag]]
*[[:Category:Tibetan Buddhist teachers|Tibetan Buddhist teachers (category)]]
;'''Introductory books'''* John Powers (1995, 2007), ''Introduction to Tibetan Buddhism'', Snow Lion Publications* John Powers (2008), ''A Concise Introduction to Tibetan Buddhism'', Snow Lion Publications* Matthew T. Kapstein (2014), ''Tibetan Buddhism: A Very Short Introduction'', Oxford University Press* Wallace, B. Alan (October 25, 1993). ''Tibetan Buddhism From the Ground Up: A Practical Approach for Modern Life''. Wisdom Publications. {{ISBN |0-86171-075-4}}, {{ISBN |978-0-86171-075-1}}'''"Insider" texts'''* Yeshe, Lama Thubten (2001). "The Essence of Tibetan Buddhism". Lama Yeshe Wisdom Archive. {{ISBN |1-891868-08-X}};'''Other books'''* Coleman, Graham, ed. (1993). ''A Handbook of Tibetan Culture''. Boston: Shambhala Publications, Inc.. {{ISBN |1-57062-002-4.* {{cite book |last= Lati Rinpoche |first= |authorlink= Lati Rinpoche |coauthors= trans. & ed.: Elizabeth Napper |editor= |others= |title= Mind in Tibetan Buddhism: Oral Commentary on Ge-shay Jam-bel-sam-pel’s "Presentation of Awareness and Knowledge Composite of All the Important Points Opener of the Eye of New Intelligence |origyear= |url= |format= |accessdate= |edition= |series= |volume= |year=1980 |publisher= Snow Lion |location= Valois, NY |language= |isbn= 0-937938-02-5 |oclc= |doi= |id= |pages= |chapter= |chapterurl= |quote= }}.* {{cite book |last= Ringu Tulku |first= Ringu |authorlinkauthor-link= Ringu Tulku |editor= |others= |title= The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet |origyear= |url= |format= |accessdate= |edition= |series= |volume= |publisher= Shambhala |location= |language= |isbn=978-1-59030-286-9 6 |oclcyear= 2006}}* Edmundson, Henry, ''Tales from the Himalaya'', Vajra Books, Kathmandu, 2019. {{ISBN |doi= |id= |pages= |chapter= |chapterurl= |quote= 978-9937-9330-3-2}}* Smith, E. Gene (2001). ''Among Tibetan Texts: History and Literature of the Himalayan Plateau''. Boston: Wisdom Publications. {{ISBN |0-86171-179-3}}* {{cite book |last=Snellgrove |first=David |title=Indo-Tibetan Buddhism. Indian Buddhists and Their Tibetan Successors |year=1987 |volume=2 volumes |publisher=Shambala |location=Boston }}
Student film about Tibetan Monks studying at Emory University [http://www.youtube.com/watch?feature=player_embedded&v=jXa12Tm6EH4]
{{Indian Philosophy}}
{{Bodhisattvas}}
→Tibetan Buddhist schools
{{Tibetan Short description|Form of Buddhismpracticed in Tibet}}{{Mahayana BuddhismUse dmy dates|date=July 2021}}'''{{Tibetan Buddhism'''<ref>An alternative term, "lamaism", and was used to distinguish Tibetan Buddhism from other buddhism. The term was taken up by western scholars including [[Hegel]], as early as 1822 (sidebar}}{{Vajrayana}}{{cite book |last=Lopez |first=Donald S. Jr. |authorlink=Donald S. Lopez, Jr. |title=Prisoners of Shangri-La: Tibetan Buddhism and the West |year=1999 |publisher=University of Chicago Press |location=Chicago |isbn=0-226-49311-3 |pages=6, 19f }}). Insofar as it implies a discontinuity between Indian and Tibetan Buddhism, the term has been discredited (Conze, 1993).</ref> is the body of religious doctrine and institutions characteristic of [[Buddhism]] in [[Tibet]], [[Mongolia]], [[Tuva]], [[Bhutan]], [[Kalmykia]], Buryatia and certain regions of the [[Himalayas]], including northern [[Nepal]], and [[India]] (particularly in [[Arunachal Pradesh]], [[Ladakh]], [[Dharamsala]], [[Lahaul and Spiti district]] in [[Himachal Pradesh]] and [[Sikkim]]). It is the [[state religion]] of [[Buddhism in Bhutan|Bhutan]].<ref>The 2007 U.S. State Department report on religious freedom in Bhutan notes that "Mahayana Buddhism is the state religion..." and that the Bhutanese government supports both the Kagyu and Nyingma sects. [httpFile://www.state.gov/g/drl/rls/irf/2007/90227.htm State.gov]</ref> It is also practiced in [[Mongolia]] and parts of [[Russia]] ([[Kalmykia]], [[Buryatia]], and [[Tuva]]) and [[Northeast China]]. [[Religious text]]s and commentaries are contained in the [[Tibetan Buddhist canon]] such that [[Classical Tibetan|Tibetan]] is a [[sacred language|spiritual language]] of these areas. Tibetan Buddhism preserves the [[Vajrayana]] teachings of eighth century India.<ref>{{Cite book|last=White |first=David Gordon (ed.214837929) |year=2000 |page=21 |title=Tantra in Practice |publisher=Princeton University Press |isbn=0-691-05779-6 }}</ref> Tibetan Buddhism aspires to Buddhahood or [[rainbow body]].<ref>{{cite bookjpeg|last1=Powersthumb|first1=John|title=Introduction to Inside of a Tibetan Buddhism|url=https://books.google.com/books?id=cy980CH84mEC&pg=PA392|date=2007|publisher=Snow Lion Publications|location=[[Ithaca, New YorkBuddhist monastery]]|isbn=978-1-55939-282-2|pages=392–3, 415|edition=Rev.}}</ref>
While each of the four major schools is independent and has its own monastic institutions and leaders, they are closely related and intersect with common contact and dialogue. {{TOC limit|2}} ==Nomenclature==The native Tibetan term for Buddhism is "The [[Dharma]] of the insiders" (''nang chos'') or "The Buddha Dharma of the insiders" (''nang pa sangs rgyas pa'i chos'').<ref>Dzogchen Ponlop, ''Wild Awakening: The Heart of Mahamudra and Dzogchen'', Glossary.</ref><ref name=":1">Powers, John; Templeman, David (2012). ''Historical Dictionary of Tibet,'' Scarecrow Press, p. 566.<br /></ref> "Insider" means someone who seeks the truth not outside but within the nature of mind. This is contrasted with other forms of organized religion, which are termed ''chos lugs'' (dharma system)''.'' For example, [[Christianity]] is termed ''Yi shu'i chos lugs'' (Jesus dharma system)''.<ref name=":1" />'' Westerners unfamiliar with Tibetan Buddhism initially turned to China for understanding. In Chinese, the term used is ''Lamaism'' (literally, "doctrine of the lamas": {{lang|zh|喇嘛教}} ''lama jiao'') to distinguish it from a then-traditional [[Chinese Buddhism]]({{lang|zh|佛教}} ''fo jiao''). The term was taken up by western scholars, including [[Hegel]], as early as 1822.<ref>{{cite book |last=Lopez |first=Donald S. Jr. |author-link=Donald S. Lopez, Jr. |title=Prisoners of Shangri-La: Tibetan Buddhism and the West |year=1999 |publisher=University of Chicago Press |location=Chicago |isbn=0-226-49311-3 |pages=[https://archive.org/details/prisonersofshang00dona/page/6 6, 19f] |url=https://archive.org/details/prisonersofshang00dona/page/6 }}</ref><ref>Damien Keown, ed., "Lamaism", ''A Dictionary of Buddhism'' (Oxford, 2004): "an obsolete term formerly used by Western scholars to denote the specifically Tibetan form of Buddhism due to the prominence of the lamas in the religious culture. . . should be avoided as it is misleading as well as disliked by Tibetans." Robert E. Buswell Jr. and David S. Lopez Jr., eds., "Lamaism", ''The Princeton Dictionary of Buddhism'' (Princeton, 2017): "an obsolete English term that has no correlate in Tibetan. . . Probably derived from the Chinese term ''lama jiao'', or "teachings of the lamas", the term is considered pejorative by Tibetans, as it carries the negative connotation that the Tibetan tradition is something distinct from the mainstream of Buddhism." John Bowker, ed., "Lamaism", ''The Concise Oxford Dictionary of World Religions'' (Oxford, 2000): "a now antiquated term used by early W[estern] commentators (as L. A. Waddell, ''The Buddhism of Tibet, or Lamaism'', 1895) to describe Tibetan Buddhism. Although the term is not accurate [it] does at least convey the great emphasis placed on the role of the spiritual teacher by this religion."</ref> Insofar as it implies a discontinuity between Indian and Tibetan Buddhism, the term has been discredited.<ref>Conze, 1993</ref> In modern Mainland China, the official{{when|date=December 2022}} term is {{lang|zh|藏传佛教}} ''zangchuan fojiao'', literally "Tibetan Buddhism."{{citation needed|date=December 2022}} Another term, "[[Vajrayāna]]" (Tibetan: ''dorje tegpa'') is occasionally misused for Tibetan Buddhism. More accurately, [[Vajrayāna]] signifies a certain subset of practices and traditions that are not only part of Tibetan Buddhism but also prominent in other Buddhist traditions.{{citation needed|date=December 2022}} In the west, the term "Indo-Tibetan Buddhism" has become current in acknowledgement of its derivation from the latest stages of Buddhist development in northern India.<ref>{{cite book |last=Snellgrove |first=David |author-link=David Snellgrove |title=Indo-Tibetan Buddhism. Indian Buddhists & Their Tibetan Successors, Vol.2 |year=1987 |publisher=Shambala Publications |location=Boston |isbn=0-87773-379-1 |url-access=registration |url=https://archive.org/details/indotibetanbuddh00snel }}</ref> "[[Southern, Eastern and Northern Buddhism|Northern Buddhism]]" is sometimes used to refer to Indo-Tibetan Buddhism, for example, in the Brill ''Dictionary of Religion.'' Another term, Himalayan (or Trans-Himalayan) Buddhism is sometimes used to indicate how this form of Buddhism is practiced not just in Tibet but throughout the [[Himalayas|Himalayan Regions]].<ref>see for example the title of Suchandana Chatterjee's ''Trans-Himalayan Buddhism: Reconnecting Spaces, Sharing Concerns'' (2019), Routledge.</ref>{{sfnp|Ehrhard|2005}} ==History=={{Main|History of Tibetan Buddhism}} ===Pre–6th century===During the 3rd century CE, Buddhism began to spread into the Tibetan region, and its teachings affected the Bon religion in the [[Zhangzhung|Kingdom of Zhangzhung]].<ref>{{cite web | url= http://www.buddhanet.net/e-learning/history/tib_timeline.htm | title=Timeline of Tibetan Buddhist History – Major Events }}</ref> ===First dissemination (7th–9th centuries)==={{Main|Tibetan Empire}}{{multiple image | align = left | direction = vertical | width = 220 | image1 = Tibetan empire greatest extent 780s-790s CE.png | caption1 = Map of the Tibetan Empire at its greatest extent between the 780s and the 790s CE | image2 = A grand view of Samye.jpg | caption2 = [[Samye]] was the first gompa (Buddhist monastery) built in Tibet (775–779).}}While some stories depict Buddhism in Tibet before this period, the religion was formally introduced during the [[Tibetan Empire]] (7th–9th century CE). [[Sanskrit Buddhist literature|Sanskrit Buddhist scriptures]] from India were first translated into Tibetan under the reign of the Tibetan king [[Songtsän Gampo]] (618–649 CE).<ref>{{Cite web|url=https://studybuddhism.com/en/advanced-studies/history-culture/buddhism-in-tibet/tibetan-history-before-the-fifth-dalai-lama/the-empire-of-the-early-kings-of-tibet|title=The Empire of the Early Kings of Tibet|website=studybuddhism.com}}</ref> This period also saw the development of the [[Tibetan script|Tibetan writing system]] and [[classical Tibetan]]. In the 8th century, King [[Trisong Detsen]] (755–797 CE) established it as the official religion of the state<ref>Beckwith, C.I.: ''The revolt of 755 in Tibet'', in: ''The History of Tibet'', ed. Alex McKay, Vol. 1, London 2003, p. 273-285 (discusses the political background and the motives of the ruler).</ref> and commanded his army to wear robes and study Buddhism. Trisong Detsen invited Indian Buddhist scholars to his court, including [[Padmasambhava|Padmasambhāva]] (8th century CE) and [[Śāntarakṣita]] (725–788), who are considered the founders of [[Nyingma]] (''The Ancient Ones)'', the oldest tradition of Tibetan Buddhism.<ref name="StudyBuddhism.com">Berzin. Alexander (2000). ''How Did Tibetan Buddhism Develop?'': [http://studybuddhism.com/en/advanced-studies/history-culture/buddhism-in-tibet/how-did-tibetan-buddhism-develop StudyBuddhism.com]</ref> Padmasambhava, who is considered by the Tibetans as Guru Rinpoche ("Precious Master"), is also credited with building the first monastery building named Samye around late 8th century. According to some legend, it is noted that he pacified the Bon demons and made them the core protectors of Dharma.<ref>{{cite web |title=How Buddhism Came to Tibet |url=https://www.learnreligions.com/how-buddhism-came-to-tibet-450177 |website=Learn Religion |access-date=13 April 2022}}</ref> Modern historians also argue that Trisong Detsen and his followers adopted Buddhism as an act of international diplomacy, especially with the major power of those times such as China, India, and states in Central Asia that had strong Buddhist influence in their culture.<ref>{{cite web |last1=Schaik |first1=Sam Van |title=Buddhism and Empire IV: Converting Tibet |url=https://earlytibet.com/2009/07/01/buddhism-and-empire-iv-converting-tibet/ |website=Early Tibet |date=July 2009 |access-date=13 April 2022}}</ref> [[Yeshe Tsogyal]], the most important female in the Nyingma Vajrayana lineage, was a member of Trisong Detsen's court and became Padmasambhava's student before gaining enlightenment. Trisong Detsen also invited the [[Chinese Chán|Chan]] master [[Moheyan]]{{refn|group=note|和尚摩訶衍; his name consists of the same Chinese characters used to transliterate "[[Mahayana]]" (Tibetan: ''Hwa shang Mahayana'')}} to transmit the Dharma at [[Samye|Samye Monastery]]. Some sources state that a debate ensued between Moheyan and the Indian master [[Kamalaśīla]], without consensus on the victor, and some scholars consider the event to be fictitious.<ref>[http://yzzj.fodian.net/BaoKu/FoDianWenInfo.aspx?ID=FW00000462 定解宝灯论新月释] {{webarchive|url=https://web.archive.org/web/20131102032603/http://yzzj.fodian.net/BaoKu/FoDianWenInfo.aspx?ID=FW00000462 |date=2013-11-02 }}</ref><ref>Yamaguchi, Zuihō (undated). ''The Core Elements of Indian Buddhism Introduced into Tibet: A Contrast with Japanese Buddhism.'' Source: [http://thezensite.com/ZenEssays/Miscellaneous/Indian_buddhism.pdf Thezensite.com] (accessed: October 20, 2007)</ref>{{refn|group=note|Kamalaśīla wrote the three [[Bhāvanākrama]] texts (修習次第三篇) after that.}}{{refn|group=note|However, a Chinese source found in [[Dunhuang]] written by Mo-ho-yen says their side won, and some scholars conclude that the entire episode is fictitious.<ref>[http://hk.plm.org.cn/qikan/xdfx/5012-012A.htm 敦煌唐代写本顿悟大乘正理决] {{webarchive|url=https://web.archive.org/web/20131101202452/http://hk.plm.org.cn/qikan/xdfx/5012-012A.htm |date=2013-11-01 }}</ref><ref>Macmillan ''Encyclopedia of Buddhism'' (Volume One), page 70</ref>}} ===Era of fragmentation (9th–10th centuries)===A reversal in Buddhist influence began under King [[Langdarma]] (r. 836–842), and his death was followed by the so-called ''[[Era of Fragmentation]]'', a period of disunity during the 9th and 10th centuries. During this era, the political centralization of the earlier Tibetan Empire collapsed and civil wars ensued.<ref>Shakabpa. pp. 53, 173.</ref> In spite of this loss of state power and patronage however, Buddhism survived and thrived in Tibet. According to [[Geoffrey Samuel]] this was because "Tantric (Vajrayana) Buddhism came to provide the principal set of techniques by which Tibetans dealt with the dangerous powers of the spirit world... Buddhism, in the form of Vajrayana ritual, provided a critical set of techniques for dealing with everyday life. Tibetans came to see these techniques as vital for their survival and prosperity in this life."{{sfn|Samuel|2012|p=10}} This includes dealing with the local gods and spirits (''sadak'' and ''shipdak),'' which became a specialty of some Tibetan Buddhist lamas and lay [[ngagpa]]s (''mantrikas'', mantra specialists)''.''{{sfn|Samuel|2012|pp=12–13, 32}} ===Second dissemination (10th–12th centuries)==={{multiple image | align = left | direction = vertical | width = 220 | image1 = Atisha.jpg | caption1 = The Indian master Atiśa | image2 = Lotsawa Marpa Chokyi Lodro.jpg | caption2 = The Tibetan householder and translator [[Marpa Lotsawa|Marpa]] (1012–1097)}}The late 10th and 11th centuries saw a revival of Buddhism in Tibet with the founding of "New Translation" ([[Sarma (Tibetan Buddhism)|''Sarma'']]) lineages as well as the appearance of "[[Terma (religion)|hidden treasures]]" (''terma'') literature which reshaped the [[Nyingma]] tradition.<ref name=":0">{{Cite web|url=https://studybuddhism.com/en/advanced-studies/history-culture/buddhism-in-tibet/how-did-tibetan-buddhism-develop|title=How Did Tibetan Buddhism Develop?|website=studybuddhism.com}}</ref><ref>Conze, 1993, 104ff</ref> In 1042, the Bengali master [[Atisha|Atiśa]] (982–1054) arrived in Tibet at the invitation of a west Tibetan king. His chief disciple, [[Dromtön|Dromton]] founded the [[Kadampa|Kadam]] school of Tibetan Buddhism, one of the first ''Sarma'' schools.{{citation needed|date=July 2021}}. Atiśa, helped in the translation of major Buddhist texts such as ''Bka'-'gyur'' (Translation of the Buddha Word) and ''Bstan-'gyur'' (Translation of Teachings) helped in disseminating the values of Buddhism in powerful state affairs as well as in the Tibetan culture. The ''Bka'-'gyur'' has six main categories in the book: (1) [[Tantra]], (2) [[Prajnaparamita|Prajñāpāramitā]], (3) [[Ratnakuta-sutra|Ratnakūṭa Sūtra]], (4) [[Avatamsaka Sutra]], (5) Other sutras, (6) [[Vinaya]]. The ''Bstan-'gyur'' is a compilation work of 3,626 texts and 224 volumes which basically encompass texts of hymns, commentaries and tantras. The [[Sakya (Tibetan Buddhist school)|Sakya]] (''Grey Earth'') school, was founded by [[Khön Könchok Gyalpo|Khön Könchok Gyelpo]] (1034–1102), a disciple of the great [[Lotsawa|scholar]], Drogmi Shākya. It is headed by the [[Sakya Trizin]], and traces its lineage to the [[mahasiddha]] [[Virupa|Virūpa]].<ref name="StudyBuddhism.com"/> Other influential Indian teachers include [[Tilopa]] (988–1069) and his student [[Naropa]] (probably died ca. 1040). Their teachings, via their student [[Marpa Lotsawa|Marpa]], are the foundations of the [[Kagyu]] (''Oral lineage'') tradition'','' which focuses on the practices of [[Mahamudra]] and the [[Six Dharmas of Naropa]]. One of the most famous Kagyu figures was the hermit [[Milarepa]], an 11th-century mystic. The [[Dagpo Kagyu]] was founded by the monk [[Gampopa]] who merged Marpa's lineage teachings with the monastic Kadam tradition.<ref name="StudyBuddhism.com" /> All the sub-schools of the Kagyu tradition of Tibetan Buddhism surviving today, including the Drikung Kagyu, the Drukpa Kagyu and the Karma Kagyu, are branches of the Dagpo Kagyu. The Karma Kagyu school is the largest of the Kagyu sub-schools and is headed by the [[Karmapa]].<ref>{{cite book |last1=Olderr |first1=Steven |title=Dictionary of World Monasticism |date=2020 |publisher=McFarland |isbn=978-1476683096 |page=101}}</ref> ===Mongol dominance (13th–14th centuries)==={{Main|Tibet under Yuan rule}} Tibetan Buddhism exerted a strong influence from the 11th century CE among the peoples of [[Inner Asia]], especially the [[Mongols]], and Tibetan and [[Buddhism in Mongolia|Mongolian Buddhism]] influenced each other. This was done with the help of [[Kublai Khan]] and Mongolian [[Theology|theologians]] influenced by the [[Church of the East]].<ref>{{Cite web |last=Jenott |first=Lance |date=2002-05-07 |title=The Eastern (Nestorian) Church |url=https://depts.washington.edu/silkroad/exhibit/religion/nestorians/nestorians.html |access-date=2023-03-01 |website=Silk Road Seattle |publisher=[[University of Washington]]}}</ref><ref name=":13">{{Cite web |title=Nestorians |url=https://www.biblicalcyclopedia.com/N/nestorians.html |access-date=2023-03-01 |website=[[Cyclopædia of Biblical, Theological and Ecclesiastical Literature|McClintock and Strong Biblical Cyclopedia Online]] |publisher=[[SwordSearcher|StudyLamp Software]] |language=en}}</ref><ref>{{Cite book |last=Chua |first=Amy |url=https://www.worldcat.org/oclc/123079516 |title=Day of Empire: How Hyperpowers Rise to Global Dominance–and Why They Fall |publisher=[[Doubleday (publisher)|Doubleday]] |year=2007 |isbn=978-0-385-51284-8 |edition=1st |location=[[New York City|New York]] |pages=116–119, 121 |oclc=123079516 |author-link=Amy Chua}}</ref> The [[Mongol invasions of Tibet|Mongols invaded Tibet]] in 1240 and 1244.<ref>Shakabpa. p.61: 'thirty thousand troops, under the command of Leje and Dorta, reached Phanpo, north of Lhasa.'</ref><ref>Sanders. p. 309, ''his grandson Godan Khan invaded Tibet with 30000 men and destroyed several Buddhist monasteries north of Lhasa''</ref><ref>Buell, ibid. p.194: Shakabpa, 1967 pp.61–2.</ref> They eventually annexed [[Amdo]] and [[Kham]] and appointed the great scholar and abbot [[Sakya Pandita]] (1182–1251) as Viceroy of Central Tibet in 1249.<ref>{{Cite news|url=https://gwydionwilliams.com/42-china/tibet/how-tibet-emerged-within-the-chinese-empire/|title=How Tibet Emerged Within the Wider Chinese Power-Political Zone|date=2015-04-18|work=Long Revolution|access-date=2018-03-23|language=en-US}}</ref> In this way, Tibet was incorporated into the [[Mongol Empire]], with the Sakya hierarchy retaining nominal power over religious and regional political affairs, while the Mongols retained structural and administrative{{sfn|Wylie|1990|p=104}}<ref>"To counterbalance the political power of the lama, Khubilai appointed civil administrators at the Sa-skya to supervise the mongol regency."</ref> rule over the region, reinforced by the rare military intervention. Tibetan Buddhism was adopted as the ''de facto'' [[state religion]] by the Mongol [[Yuan dynasty]] (1271–1368) of [[Kublai Khan]].<ref name="Huntington_et_al"/> It was also during this period that the [[Tibetan Buddhist canon]] was compiled, primarily led by the efforts of the scholar [[Buton Rinchen Drub|Butön Rinchen Drup]] (1290–1364). A part of this project included the carving of the canon into [[Woodblock printing|wood blocks for printing]], and the first copies of these texts were kept at [[Narthang Monastery|Narthang monastery]].<ref>Powers 2007, p. 162.</ref> ===From family rule to Ganden Phodrang government (14th–18th centuries)===[[File:Potala palace21.jpg|right|thumb|The [[Potala Palace]] in Lhasa, chief residence and political center of the [[Dalai Lama]]s. ]]With the decline and end of the Mongol Yuan dynasty, Tibet regained independence and was ruled by successive local families from the 14th to the 17th century.<ref name="Rossabi194">Rossabi 1983, p. 194</ref> [[Tai Situ Changchub Gyaltsen|Jangchub Gyaltsän]] (1302–1364) became the strongest political family in the mid 14th century.<ref>Petech, L. ''Central Tibet and The Mongols''. (Serie Orientale Roma 65). Rome: Instituto Italiano per il Medio ed Estremo Oriente 1990: 85–143</ref> During this period the reformist scholar [[Je Tsongkhapa]] (1357–1419) founded the [[Gelug]] school which would have a decisive influence on Tibet's history. The [[Ganden Tripa]] is the nominal head of the Gelug school, though its most influential figure is the Dalai Lama. The Ganden Tripa is an appointed office and not an reincarnation lineage. The position can be held by an individual for seven years and this has led to more Ganden Tripas than Dalai Lamas <ref>{{cite web |last1=Berzin |first1=Dr. Alexander |title=Gelug Monasteries: Ganden |url=http://studybuddhism.com/en/advanced-studies/history-culture/monasteries-in-tibet/gelug-monasteries-ganden |website=Study Buddhism |access-date=13 April 2022}}</ref> Internal strife within the [[Phagmodrupa dynasty]], and the strong localism of the various fiefs and political-religious factions, led to a long series of internal conflicts. The minister family [[Rinpungpa]], based in [[Ü-Tsang|Tsang]] (West Central Tibet), dominated politics after 1435. In 1565, the Rinpungpa family was overthrown by the [[Tsangpa]] Dynasty of [[Shigatse]], which expanded its power in different directions of Tibet in the following decades and favoured the [[Karma Kagyu]] sect. They would play a pivotal role in the events which led to the rise of power of the Dalai Lama's in the 1640s. {{See also|Ming–Tibet relations}}In China, Tibetan Buddhism continued to be patronized by the elites of the Ming Dynasty. According to [[David M. Robinson]], during this era, Tibetan Buddhist monks "conducted court rituals, enjoyed privileged status and gained access to the jealously guarded, private world of the emperors".<ref>Robinson, David M. (2008) ''[http://www.history.ubc.ca/sites/default/files/documents/readings/robinson_culture_courtiers_ch.8.pdf The Ming Court and the Legacy of the Yuan Mongols.] {{Webarchive|url=https://web.archive.org/web/20161006082912/http://www.history.ubc.ca/sites/default/files/documents/readings/robinson_culture_courtiers_ch.8.pdf |date=2016-10-06 }}'' in ''Culture, Courtiers and Competition, The Ming Court (1368–1644)''</ref> The Ming [[Yongle Emperor]] (r. 1402–1424) promoted the carving of printing blocks for the [[Kangyur]], now known as "the Yongle Kanjur", and seen as an important edition of the collection.<ref>Silk, Jonathan. ''Notes on the history of the Yongle Kanjur.'' Indica et Tibetica 28, Suhrllekhah. Festgabe für Helmut Eimer, 1998.</ref> The Ming Dynasty also supported the propagation of Tibetan Buddhism in Mongolia during this period. Tibetan Buddhist missionaries also helped spread the religion in Mongolia. It was during this era that [[Altan Khan]] the leader of the [[Tümed]] Mongols, converted to Buddhism, and allied with the Gelug school, conferring the title of Dalai Lama to [[3rd Dalai Lama|Sonam Gyatso]] in 1578.<ref>Patrick Taveirne (1 January 2004). ''Han-Mongol Encounters and Missionary Endeavors: A History of Scheut in Ordos (Hetao) 1874–1911''. Leuven University Press. pp. 67–. {{ISBN|978-90-5867-365-7}}.</ref> During a Tibetan civil war in the 17th century, [[Sonam Choephel]] (1595–1657 CE), the chief regent of the [[5th Dalai Lama]], conquered and unified Tibet to establish the ''[[Ganden Phodrang]]'' government with the help of the [[Güshi Khan]] of the [[Khoshut Khanate|Khoshut Mongols]]. The ''Ganden Phodrang'' and the successive Gelug [[tulku]] lineages of the Dalai Lamas and [[Panchen Lama]]s maintained regional control of [[Tibet]] from the mid-17th to mid-20th centuries. ===Qing rule (18th–20th centuries)===[[File:Dongcheng, Beijing, China - panoramio (82).jpg|right|thumb|[[Yonghe Temple]], a temple of the Gelug tradition in [[Beijing]] established in the Qing Dynasty.]]The [[Qing dynasty]] (1644–1912) established a Chinese rule over Tibet after a [[Chinese expedition to Tibet (1720)|Qing expeditionary force]] defeated the [[Dzungar people|Dzungars]] (who controlled Tibet) in 1720, and lasted until the fall of the Qing dynasty in 1912.<ref>Emblems of Empire: Selections from the Mactaggart Art Collection, by John E. Vollmer, Jacqueline Simcox, p154</ref> The [[Manchu people|Manchu]] rulers of the Qing dynasty supported Tibetan Buddhism, especially the [[Gelug]] sect, during most of their rule.<ref name="Huntington_et_al">The Circle of Bliss: Buddhist Meditational Art, by John C. Huntington, Dina Bangdel, Robert A. F. Thurman, p48</ref> The reign of the [[Qianlong Emperor]] was the high mark for this promotion of Tibetan Buddhism in China, with the visit of the [[Lobsang Palden Yeshe, 6th Panchen Lama|6th Panchen Lama]] to Beijing, and the building of temples in the Tibetan style, such as [[Xumi Fushou Temple]], the [[Puning Temple (Hebei)|Puning Temple]] and [[Putuo Zongcheng Temple]] (modeled after the potala palace).<ref>Weidner, Marsha Smith. ''Cultural Intersections in Later Chinese Buddhism'', p. 173.</ref> This period also saw the rise of the [[Rimé movement]], a 19th-century nonsectarian movement involving the [[Sakya (Tibetan Buddhist school)|Sakya]], [[Kagyu]] and [[Nyingma]] schools of Tibetan Buddhism, along with some [[Bon]] scholars.<ref name="Lopez, Donald S. 1998 p. 190">Lopez, Donald S. (1998). ''Prisoners of Shangri-La: Tibetan Buddhism and the West''. Chicago: University of Chicago Press, p. 190</ref> Having seen how the [[Gelug]] institutions pushed the other traditions into the corners of Tibet's cultural life, scholars such as [[Jamyang Khyentse Wangpo]] (1820–1892) and [[Jamgon Kongtrul|Jamgön Kongtrül]] (1813–1899) compiled together the teachings of the [[Sakya (Tibetan Buddhist school)|Sakya]], [[Kagyu]] and [[Nyingma]], including many near-extinct teachings.<ref>Schaik, Sam van. ''Tibet: A History''. Yale University Press 2011, page 165-9.</ref> Without Khyentse and Kongtrul's collecting and printing of rare works, the suppression of Buddhism by the Communists would have been much more final.<ref>Schaik, Sam van. ''Tibet: A History''. Yale University Press 2011, page 169.</ref> The Rimé movement is responsible for a number of scriptural compilations, such as the ''[[Nyingma#Rinchen Terdzod|Rinchen Terdzod]]'' and the ''[[Sheja Dzö]]''. During the Qing, Tibetan Buddhism also remained the major religion of the [[Mongolia under Qing rule|Mongols under Qing rule]] (1635–1912), as well as the state religion of the [[Kalmyk Khanate]] (1630–1771), the [[Dzungar Khanate]] (1634–1758) and the [[Khoshut Khanate]] (1642–1717). ===20th century===[[File:1913 in Khuree.jpg|thumb|[[Autochrome]] photo of [[Gandantegchinlen Monastery]] in 1913, [[Ulaanbaatar]], Mongolia]]In 1912, following the fall of the Qing Dynasty, Tibet became de facto independent under the 13th [[Dalai Lama]] government based in [[Lhasa]], maintaining the current territory of what is now called the [[Tibetan Autonomous Region]].<ref name="Kapstein, Matthew T. 2014, p. 100">{{cite book |last=Kapstein |first=Matthew T. |author-link=Matthew Kapstein |year=2014 |chapter=Funeral customs |chapter-url=https://books.google.com/books?id=sTZLAAAAQBAJ&pg=PA100 |title=Tibetan Buddhism: A Very Short Introduction |location=[[New York City|New York]] |publisher=[[Oxford University Press]] |page=100 |isbn=978-0-19-973512-9 |lccn=2013006676}}</ref> During the [[Republic of China (1912–1949)]], the "Chinese Tantric Buddhist Revival Movement" ({{zh|c=密教復興運動}}) took place, and important figures such as [[Nenghai]] ({{Lang|zh|能海喇嘛}}, 1886–1967) and Master Fazun ({{Lang|zh|法尊}}, 1902–1980) promoted Tibetan Buddhism and translated Tibetan works into Chinese.<ref>Bianchi, Ester. ''The Tantric Rebirth Movement in Modern China, Esoteric Buddhism re-vivified by the Japanese and Tibetan traditions.'' Acta Orientalia Academiae Scientiarum Hung. Volume 57 (1), 31–54 (2004)</ref> This movement was severely damaged during the cultural revolution, however. After the [[Battle of Chamdo]], Tibet was annexed by [[China]] in 1950. In 1959 the [[14th Dalai Lama]] and a great number of clergy fled the country, to settle in India and other neighbouring countries. The events of the [[Cultural Revolution]] (1966–76) saw religion as one of the main political targets of the Chinese Communist Party, and most of the several thousand temples and monasteries in Tibet were destroyed, with many monks and lamas imprisoned.<ref name="Kapstein 108">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 108.</ref> During this time, private religious expression, as well as Tibetan cultural traditions, were suppressed. Much of the Tibetan textual heritage and institutions were destroyed, and monks and nuns were forced to disrobe.<ref>{{Cite book|title=Religions in the Modern World|last1=Cantwell|first1=Cathy|last2=Kawanami|first2=Hiroko|publisher=Routledge|year=2016|isbn=978-0-415-85881-6|edition=3rd|location=New York|pages=91}}</ref> Outside of Tibet, however, there was a renewed interest in Tibetan Buddhism in places such as Nepal and Bhutan. Meanwhile, the spread of Tibetan Buddhism in the Western world was accomplished by many of the refugee Tibetan Lamas who escaped Tibet,<ref name="Kapstein 108" /> such as [[Akong Rinpoche]] and [[Chögyam Trungpa]] who in 1967 were founders of [[Kagyu Samye Ling]] the first Tibetan Buddhist Centre to be established in the West.<ref>{{Cite web|url=https://www.samyeling.org/about/a-brief-history-of-kagyu-samye-ling/|title=A Brief History of Kagyu Samye Ling | SamyeLing.org|website=www.samyeling.org}}</ref> After the liberalization policies in China during the 1980s, the religion began to recover with some temples and monasteries being reconstructed.<ref name="Kapstein 110">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 110.</ref> Tibetan Buddhism is now an influential religion among Chinese people, and also in Taiwan.<ref name="Kapstein 110"/> However, the Chinese government retains strict control over Tibetan Buddhist Institutions in the [[China|PRC]]. Quotas on the number of monks and nuns are maintained, and their activities are closely supervised.{{sfn|Samuel|2012|p=238}} Within the Tibetan Autonomous Region, violence against Buddhists has been escalating since 2008.<ref>{{cite report|publisher=Freedom House|title=Freedom In The World 2020: Tibet|url=https://freedomhouse.org/country/tibet/freedom-world/2020}}</ref><ref>{{cite web|website=International Campaign for Tibet|url=https://savetibet.org/why-tibet/self-immolations-by-tibetans/|title=Self-Immolations}}</ref> Widespread reports document the arrests and disappearances<ref>{{cite web|website=Central Tibetan Administration|date=5 October 2019|url=https://tibet.net/monk-from-tibets-amdo-ngaba-arrested-over-social-media-posts-on-tibetan-language/|title=Monk from Tibet's Amdo Ngaba arrested over social media posts on Tibetan Language}}</ref> of nuns and monks, while the Chinese government classifies religious practices as "gang crime".<ref>{{cite web|website=Human Rights Watch|date=14 May 2020|url=https://www.hrw.org/news/2020/05/14/china-tibet-anti-crime-campaign-silences-dissent|title=China: Tibet Anti-Crime Campaign Silences Dissent}}</ref> Reports include the demolition of monasteries, forced disrobing, forced reeducation, and detentions of nuns and monks, especially those residing at [[Yarchen Gar]]'s center, the most highly publicized.<ref>{{cite web|website=Free Tibet|date=8 July 2019|url=https://www.freetibet.org/news-media/na/further-evictions-and-repression-yarchen-gar|title=Further Evictions and Repression at Yarchen Gar}}</ref><ref>{{cite web|first=Craig|last=Lewis|website=The Buddhist Door|date=6 September 2019|url=https://www.buddhistdoor.net/news/new-images-reveal-extent-of-demolitions-at-yarchen-gar-buddhist-monastery|title=New Images Reveal Extent of Demolitions at Yarchen Gar Buddhist Monastery}}</ref> ===21st century===[[File:President Barack Obama greets His Holiness the Dalai Lama (27591124962).jpg|thumb|The [[14th Dalai Lama]] meeting with U.S. President [[Barack Obama]] in 2016. Due to his widespread popularity, the Dalai Lama has become the modern international face of Tibetan Buddhism.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 109.</ref>]] Today, Tibetan Buddhism is adhered to widely in the [[Tibetan Plateau]], [[Mongolia]], northern [[Nepal]], [[Kalmykia]] (on the north-west shore of the Caspian), [[Siberia]] ([[Tuva]] and [[Republic of Buryatia|Buryatia]]), the [[Russian Far East]] and northeast China. It is the [[state religion]] of [[Buddhism in Bhutan|Bhutan]].<ref>The 2007 U.S. State Department report on religious freedom in Bhutan notes that "Mahayana Buddhism is the state religion..." and that the Bhutanese government supports both the Kagyu and Nyingma sects. [https://2001-2009.state.gov/g/drl/rls/irf/2007/90227.htm State.gov]</ref> The Indian regions of [[Sikkim]] and [[Ladakh]], both formerly independent kingdoms, are also home to significant Tibetan Buddhist populations, as are the Indian states of [[Himachal Pradesh]] (which includes [[Dharamshala]] and the district of Lahaul-Spiti), [[West Bengal]] (the hill stations of [[Darjeeling]] and [[Kalimpong]]) and [[Arunachal Pradesh]]. Religious communities, refugee centers and monasteries have also been established in [[South India]].<ref name="Samuel 2012, p. 240">{{harvnb|Samuel|2012|p=240}}</ref> The 14th Dalai Lama is the leader of the [[Tibetan government-in-exile|Tibetan government in exile]] which was initially dominated by the Gelug school, however, according to Geoffrey Samuel:<blockquote>The Dharamsala administration under the Dalai Lama has nevertheless managed, over time, to create a relatively inclusive and democratic structure that has received broad support across the Tibetan communities in exile. Senior figures from the three non-Gelukpa Buddhist schools and from the Bonpo have been included in the religious administration, and relations between the different lamas and schools are now on the whole very positive. This is a considerable achievement, since the relations between these groups were often competitive and conflict-ridden in Tibet before 1959, and mutual distrust was initially widespread. The Dalai Lama's government at Dharamsala has also continued under difficult circumstances to argue for a negotiated settlement rather than armed struggle with China.<ref name="Samuel 2012, p. 240"/></blockquote>[[File:Kagyu Dzong.jpg|thumb|[[Kagyu-Dzong]] Buddhist center in [[Paris]].]]In the wake of the [[Tibetan diaspora]], Tibetan Buddhism has also gained adherents in [[Western world|the West]] and throughout the world. Tibetan Buddhist monasteries and centers were first established in [[Europe]] and [[North America]] in the 1960s, and most are now supported by non-Tibetan followers of Tibetan lamas. Some of these westerners went on to learn Tibetan, undertake extensive training in the traditional practices and have been recognized as lamas.{{sfn|Samuel|2012|pp=242–243}} Fully ordained Tibetan Buddhist Monks have also entered Western societies in other ways, such as working academia.<ref>[http://eview.anu.edu.au/one_world/index.php Bruce A (ed). One World – Many Paths to Peace ANU E-Press 2009 (launched by the 14th Dalai Lama)] (accessed 11 May 2013)</ref> Samuel sees the character of Tibetan Buddhism in the West as{{blockquote|...that of a national or international network, generally centred around the teachings of a single individual lama. Among the larger ones are the FPMT, which I have already mentioned, now headed by [[Lama Zopa]] and the child-reincarnation of [[Lama Yeshe]]; the New Kadampa, in origin a break-away from the [[FPMT]]; the [[Shambhala Buddhism|Shambhala network]], deriving from [[Chögyam Trungpa]] 's organization and now headed by his son; and the networks associated with [[Namkhai Norbu]] Rinpoche (the Dzogchen Community) and [[Sogyal Rinpoche]] (Rigpa).<ref>Samuel, Geoffrey; Tantric Revisionings: New Understandings of Tibetan Buddhism and Indian Religion, page 303 – 304</ref>|sign=|source=}} ==Teachings=={{MahayanaBuddhism}}Tibetan Buddhism upholds classic Buddhist teachings such as the [[Four Noble Truths|four noble truths]] (Tib. ''pakpé denpa shyi''), [[Anatta|anatman]] (not-self, ''bdag med''), the [[Skandha|five aggregates]] (''phung po'') [[Karma in Buddhism|karma]] and [[Rebirth (Buddhism)|rebirth]], and [[Pratītyasamutpāda|dependent arising]] (''rten cing ’brel bar ’byung ba'').<ref>Powers 2007, pp. 65, 71, 75.</ref> They also uphold various other Buddhist doctrines associated with [[Mahayana|Mahāyāna]] Buddhism (''theg pa chen po'') as well as the tantric [[Vajrayana|Vajrayāna]] tradition.<ref>Powers 2007, pp. 102.</ref> ===Buddhahood and Bodhisattvas==={{multiple image | align = left | total_width = 300 | image1 = Adi_Buddha_Samantabhadra.jpg | caption1 = [[Samantabhadra (Bodhisattva)#In Esoteric Buddhism|Samantabhadra]], surrounded by numerous peaceful and [[fierce deities]]. | image2 = MET_DT6050.jpg | caption2 = The eleven faced and thousand armed form of the bodhisattva [[Avalokiteshvara]].}}The Mahāyāna goal of spiritual development is to achieve the enlightenment of [[Buddhahood]] in order to help all other [[Sentient beings (Buddhism)|sentient beings]] attain this state.<ref>Cf. Dhargyey (1978), 111; [[Pabongkhapa Déchen Nyingpo]], 533f; Tsong-kha-pa II: 48-9</ref> This motivation is called ''[[bodhicitta]]'' (mind of awakening)—an altruistic intention to become enlightened for the sake of all sentient beings.<ref>Thurman, Robert (1997). ''Essential Tibetan Buddhism''. Castle Books: 291</ref> ''[[Bodhisattva#In Mahāyāna Buddhism|Bodhisattvas]]'' (Tib. ''jangchup semba,'' literally "awakening hero") are revered beings who have conceived the [[Bodhisattva vows|will and vow]] to dedicate their lives with ''bodhicitta'' for the sake of all beings. Widely revered Bodhisattvas in Tibetan Buddhism include [[Avalokiteshvara]], [[Manjushri]], [[Vajrapani]], and [[Tara (Buddhism)|Tara]]. The most important Buddhas are the [[Five Tathagatas|five Buddhas]] of the Vajradhatu mandala{{sfn|Samuel|2012|p=75}} as well as the [[Adi-Buddha|Adi Buddha]] (first Buddha), called either [[Vajradhara]] or Samantabhadra. Buddhahood is defined as a state free of the obstructions to liberation as well as those to omniscience (''sarvajñana'').<ref>Cf. Dhargyey (1978), 64f; Dhargyey (1982), 257f, etc; [[Pabongkhapa Déchen Nyingpo]], 364f; Tsong-kha-pa II: 183f. The former are the afflictions, negative states of mind, and the [[three poisons]] – desire, anger, and ignorance. The latter are subtle imprints, traces or "stains" of delusion that involves the imagination of inherent existence.</ref> When one is freed from all mental obscurations,<ref>[[Pabongkhapa Déchen Nyingpo]], 152f</ref> one is said to attain a state of continuous bliss mixed with a simultaneous cognition of [[Śūnyatā|emptiness]],<ref>[[Pabongkhapa Déchen Nyingpo]], 243, 258</ref> the [[Tathātā|true nature of reality]].<ref name=General "Hopkins 1996">Hopkins (1996)</ref> In this state, all limitations on one's ability to help other living beings are removed.<ref>Dhargyey (1978), 61f; Dhargyey (1982), 242–266; [[Pabongkhapa Déchen Nyingpo]], 365</ref> Tibetan Buddhism claims to teach methods for achieving Buddhahood more quickly (known as the [[Vajrayāna]] path).<ref>Thurman, Robert (1997): 2–3</ref> It is said that there are countless beings who have attained Buddhahood.<ref>[[Pabongkhapa Déchen Nyingpo]], 252f</ref> Buddhas spontaneously, naturally and continuously perform activities to benefit all sentient beings.<ref>[[Pabongkhapa Déchen Nyingpo]], 367</ref> However it is believed that one's ''[[Karma in Buddhism|karma]]'' could limit the ability of the Buddhas to help them. Thus, although Buddhas possess no limitation from their side on their ability to help others, sentient beings continue to experience suffering as a result of the limitations of their own former negative actions.<ref>Dhargyey (1978), 74; Dhargyey (1982), 3, 303f; [[Pabongkhapa Déchen Nyingpo]], 13f, 280f; [http://studybuddhism.com/en/advanced-studies/abhidharma-tenet-systems/comparison-of-buddhist-traditions/hinayana-and-mahayana-comparison: Berzin, Alexander (2002). ''Hinayana and Mahayana: Comparison'']</ref> An important schema which is used in understanding the nature of Buddhahood in Tibetan Buddhism is the ''[[Trikaya]]'' (Three bodies) doctrine.{{sfn|Samuel|2012|p=54}} === The Bodhisattva path ===A central schema for spiritual advancement used in Tibetan Buddhism is that of the [[Bhūmi (Buddhism)#Five Paths|five paths]] (Skt. ''pañcamārga''; Tib. ''lam nga'') which are:<ref>Powers 2007, pp. 93–96</ref> # The path of accumulation – in which one collects wisdom and merit, generates [[bodhicitta]], cultivates the [[four foundations of mindfulness]] and [[Right effort|right effort (the "four abandonments")]].# The path of preparation – Is attained when one reaches the union of calm abiding and higher insight meditations (see below) and one becomes familiar with [[Śūnyatā|emptiness]]. # The path of seeing – one perceives emptiness directly, all thoughts of subject and object are overcome, one becomes an ''[[Arya (Buddhism)|arya]]''.# The path of meditation – one removes subtler traces from one's mind and perfects one's understanding. # The path of no more learning – which culminates in Buddhahood. The schema of the five paths is often elaborated and merged with the concept of the [[Bhūmi (Buddhism)|''bhumis'']] or the bodhisattva levels. ===Lamrim==={{Main|Lamrim}}''Lamrim'' ("stages of the path") is a Tibetan Buddhist schema for presenting the stages of spiritual practice leading to [[Enlightenment in Buddhism|liberation]]. In Tibetan Buddhist history there have been many different versions of ''lamrim'', presented by different teachers of the Nyingma, Kagyu and Gelug schools (the Sakya school uses a different system named ''[[Lamdre]]'').<ref>The [[Sakya (Tibetan Buddhist school)|Sakya]] school, too, has a somewhat similar textual form, the ''[[lamdré]]''.</ref> However, all versions of the ''lamrim'' are elaborations of [[Atisha|Atiśa]]'s 11th-century root text ''[[Bodhipathapradīpa|A Lamp for the Path to Enlightenment]]'' (''Bodhipathapradīpa'').<ref name="thubten">{{Cite web|url=https://thubtenchodron.org/buddhism/02-lam-rim/|title=Stages of the Path (Lamrim)|website=Bhikshuni Thubten Chodron}}</ref> Atisha's ''lamrim'' system generally divides practitioners into those of ''lesser'', ''middling'' and ''superior'' scopes or attitudes:*The lesser person is to focus on the preciousness of human birth as well as contemplation of death and impermanence.*The middling person is taught to contemplate [[karma]], [[dukkha]] (suffering) and the benefits of liberation and refuge. *The superior scope is said to encompass the four [[Brahmavihara]]s, the [[bodhisattva]] vow, the six [[paramitas]] as well as Tantric practices.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 52-53.</ref> Although ''lamrim'' texts cover much the same subject areas, subjects within them may be arranged in different ways and with different emphasis depending on the school and tradition it belongs to. [[Gampopa]] and [[Tsongkhapa]] expanded the short root-text of Atiśa into an extensive system to understand the entire Buddhist philosophy. In this way, subjects like [[karma]], [[Rebirth (Buddhism)|rebirth]], [[Buddhist cosmology]] and the practice of [[meditation]] are gradually explained in logical order. ===Vajrayāna===[[File:Hevajra-Tibetan.jpg|thumb|A depiction of the tantric figures [[Hevajra]] and [[Nairatmya|Nairātmyā]], Tibet, 18th Century.]]Tibetan Buddhism incorporates [[Vajrayāna]] (''[[Vajra]] vehicle''), "Secret Mantra" (Skt. ''Guhyamantra'') or Buddhist [[Tantra]], which is espoused in the texts known as the [[Buddhist Tantras]] (dating from around the 7th century CE onwards).<ref name="Powers, 2007, p. 250">Powers, 2007, p. 250.</ref> [[Tantra]] (Tib. ''rgyud'', "continuum") generally refers to forms of religious practice which emphasize the use of unique ideas, visualizations, mantras, and other practices for inner transformation.<ref name="Powers, 2007, p. 250"/> The Vajrayana is seen by most Tibetan adherents as the fastest and most powerful vehicle for enlightenment because it contains many skillful means (''[[upaya]]'') and because it takes the effect ([[Buddhahood]] itself, or [[Buddha nature]]) as the path (and hence is sometimes known as the "effect vehicle", ''phalayana'').<ref name="Powers, 2007, p. 250"/> An important element of Tantric practice are tantric deities and their [[mandala]]s. These deities come in peaceful (''shiwa'') and [[Fierce deities|fierce (''trowo'') forms]].{{sfn|Samuel|2012|p=69}} Tantric texts also generally affirm the use of sense pleasures and other [[Kleshas (Buddhism)|defilements]] in Tantric ritual as a path to enlightenment, as opposed to non-Tantric Buddhism which affirms that one must renounce all sense pleasures.<ref name="Kapstein 82">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 82.</ref> These practices are based on the theory of transformation which states that negative or sensual mental factors and physical actions can be cultivated and transformed in a ritual setting. As the [[Hevajra tantra|''Hevajra Tantra'']] states: <blockquote>Those things by which evil men are bound, others turn into means and gain thereby release from the bonds of existence. By passion the world is bound, by passion too it is released, but by heretical Buddhists this practice of reversals is not known.<ref>Snellgrove, David. (1987) ''Indo-Tibetan Buddhism: Indian Buddhists and their Tibetan successors''. pp 125–126.</ref></blockquote> Another element of the Tantras is their use of transgressive practices, such as drinking [[taboo]] substances such as alcohol or [[Karmamudrā|sexual yoga]]. While in many cases these transgressions were interpreted only symbolically, in other cases they are practiced literally.<ref name="Kapstein 83">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 83.</ref> ===Philosophy===[[File:Narajuna Samye ling 09.jpg|thumb|A statue of one of the most important Buddhist philosophers for Tibetan Buddhist thought, [[Nagarjuna]], at [[Samye Ling]] (Scotland).]]The Indian Buddhist [[Madhyamaka]] ("Middle Way" or "Centrism") philosophy, also called ''Śūnyavāda'' (the emptiness doctrine) is the dominant [[Buddhist philosophy]] in Tibetan Buddhism. In Madhyamaka, the true nature of reality is referred to as ''[[Śūnyatā]]'', which is the fact that all phenomena are empty of [[Svabhava|inherent existence]] or essence (''svabhava''). Madhyamaka is generally seen as the highest philosophical view by most Tibetan philosophers, but it is interpreted in numerous different ways. The other main Mahayana philosophical school, [[Yogacara|Yogācāra]] has also been very influential in Tibetan Buddhism, but there is more disagreement among the various schools and philosophers regarding its status. While the Gelug school generally sees Yogācāra views as either false or provisional (i.e. only pertaining to conventional truth), philosophers in the other three main schools, such as [[Jamgön Ju Mipham Gyatso|Ju Mipham]] and [[Sakya Chokden]], hold that Yogācāra ideas are as important as Madhyamaka views.<ref>Shantarakshita & Ju Mipham, Padmakara Translation Group (2005). ''The Adornment of the Middle Way Shantarakshita's Madhyamakalankara with Commentary by Jamgon Mipham.'' pp.117–122, Shambala.</ref> {{anchor|Study of tenet systems}} <!-- Tibetan Buddhism sidebar ("Teachings" list) links here -->In Tibetan Buddhist scholasticism, Buddhist philosophy is traditionally propounded according to a [[hierarchical classification]] of four classical Indian philosophical schools, known as the "four tenets" (''drubta shyi'').<ref>Shantarakshita & Ju Mipham, Padmakara Translation Group (2005). ''The Adornment of the Middle Way Shantarakshita's Madhyamakalankara with Commentary by Jamgon Mipham.'' p. 26, Shambala.</ref> While the classical tenets-system is limited to four tenets (Vaibhāṣika, Sautrāntika, Yogācāra, and Madhyamaka), there are further sub-classifications within these different tenets (see below).{{sfn|Cornu|2001|p=145, 150}} This classification does not include [[Theravada]], the only surviving of the 18 classical schools of Buddhism. It also does not include other Indian Buddhist schools, such as [[Mahāsāṃghika|Mahasamghika]] and [[Pudgalavada]]. Two tenets belong to the path referred to as the [[Hinayana]] ("lesser vehicle") or [[Śrāvakayāna|Sravakayana]] ("the disciples' vehicle"), and are both related to the north Indian [[Sarvastivada]] tradition:{{sfn|Cornu|2001|p=135}}* [[Vaibhāṣika]] ({{bo|w=bye brag smra ba}}). The primary source for the Vaibhāṣika in Tibetan Buddhism is the ''[[Abhidharma-kosa|Abhidharma-kośa]]'' of [[Vasubandhu]] and its commentaries. This [[Abhidharma]] system affirms an atomistic view of reality which states ultimate reality is made up of a series of impermanent phenomena called ''[[Dharma theory|dharmas]]''. It also defends [[Eternalism (philosophy of time)|eternalism]] regarding the [[Philosophy of space and time|philosophy of time]], as well the view that perception directly experiences external objects.<ref name="Kapstein 67">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 67.</ref>* [[Sautrāntika]] ({{bo|w=mdo sde pa}}). The main sources for this view is the ''Abhidharmakośa'', as well as the work of [[Dignāga]] and [[Dharmakirti|Dharmakīrti]]. As opposed to Vaibhāṣika, this view holds that only the present moment exists ([[Philosophical presentism|presentism]]), as well as the view that we do not directly perceive the external world only the mental images caused by objects and our sense faculties.<ref name="Kapstein 67"/> The other two tenets are the two major Indian [[Mahayana]] philosophies:* [[Yogacara|Yogācāra]], also called ''Vijñānavāda'' (the doctrine of consciousness) and ''Cittamātra'' ("Mind-Only", {{bo|w=sems-tsam-pa}}). Yogacārins base their views on texts from [[Maitreya]], [[Asanga|Asaṅga]] and [[Vasubandhu]]. Yogacara is often interpreted as a form of [[Idealism]] due to its main doctrine, the view that only ideas or mental images exist (''vijñapti-mātra'').<ref name="Kapstein 67"/> Some Tibetan philosophers interpret Yogācāra as the view that the mind (''citta'') exists in an ultimate sense, because of this, it is often seen as inferior to Madhyamaka. However, other Tibetan thinkers deny that the Indian Yogacāra masters held the view of the ultimate existence of the mind, and thus, they place Yogācāra on a level comparable to Madhyamaka. This perspective is common in the Nyingma school, as well as in the work of the [[Rangjung Dorje, 3rd Karmapa Lama|Third Karmapa]], the [[Chödrak Gyatso, 7th Karmapa Lama|Seventh Karmapa]] and [[Jamgon Kongtrul]].<ref>Shantarakshita & Ju Mipham, Padmakara Translation Group (2005). ''The Adornment of the Middle Way Shantarakshita's Madhyamakalankara with Commentary by Jamgon Mipham.'' pp. 27–28, Shambala.</ref><ref>Asanga; Brunnholzl, Karl (2019). ''A Compendium of the Mahayana: Asanga's Mahayanasamgraha and Its Indian and Tibetan Commentaries'', Volume I, Preface. Shambhala Publications, Incorporated.</ref>* [[Madhyamaka]] ({{bo|w=dbu-ma-pa}}) – The philosophy of [[Nagarjuna|Nāgārjuna]] and [[Aryadeva|Āryadeva]], which affirms that everything is empty of essence (''[[svabhava]]'') and is ultimately beyond concepts.<ref name="Kapstein 67"/> There are various further classifications, sub-schools and interpretations of Madhymaka in Tibetan Buddhism and numerous debates about various key disagreements remain a part of Tibetan Buddhist scholasticism today. One of the key debates is that between the [[Rangtong-Shentong|rangtong (self-empty) interpretation and the shentong (other empty) interpretation]].{{sfn|Cornu|2001|p=146-147}} Another major disagreement is the debate on the [[Svatantrika|Svātantrika Madhyamaka]] method and the [[Prasaṅgika]] method.<ref>Cornu 2001, p. 138.</ref> There are further disagreements regarding just how useful an intellectual understanding of emptiness can be and whether emptiness should only be described as an absolute negation (the view of [[Je Tsongkhapa|Tsongkhapa]]).{{sfn|Cornu|2001|p=145}}[[File:Monks_debating_at_Sera_monastery,_2013.webm|thumb|Monks debating at [[Sera monastery]], Tibet, 2013. Debate is seen as an important practice in Tibetan Buddhist education. ]] The tenet systems are used in monasteries and colleges to teach Buddhist philosophy in a systematic and progressive fashion, each philosophical view being seen as more subtle than its predecessor. Therefore, the four tenets can be seen as a gradual path from a rather easy-to-grasp, "realistic" philosophical point of view, to more and more complex and subtle views on the ultimate nature of reality, culminating in the philosophy of the Mādhyamikas, which is widely believed to present the most sophisticated point of view.<ref>Sopa & Hopkins (1977), 67–69; Hopkins (1996).</ref> Non-Tibetan scholars point out that historically, Madhyamaka predates Yogacara, however.<ref>Cf. Conze (1993).</ref> ==Texts and study=={{Main|Tibetan Buddhist canon}}[[File:Tibetan - Buddha Shakyamuni and Prajnaparamita - Walters W8561 (2).jpg|thumb|left|upright=1.35|A leaf from a ''Prajñāpāramitā'' (Perfection of Wisdom) manuscript.]] Study of major Buddhist Indian texts is central to the monastic curriculum in all four major schools of Tibetan Buddhism. [[Memorization]] of classic texts as well as other ritual texts is expected as part of traditional monastic education.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 63.</ref> Another important part of higher religious education is the practiceof formalized debate. The canon was mostly finalized in the 13th century, and divided into two parts, the [[Kangyur]] (containing sutras and tantras) and the [[Tengyur]] (containing ''shastras'' and commentaries). The [[Nyingma]] school also maintains a separate collection of texts called the [[Nyingma Gyubum]], assembled by Ratna Lingpa in the 15th century and revised by [[Jigme Lingpa]].{{sfn|Samuel|2012|pp=19–20}} Among Tibetans, the main language of study is [[classical Tibetan]], however, the Tibetan Buddhist canon was also translated into other languages, such as [[Mongolian language|Mongolian]] and [[Manchu language|Manchu]]. During the Yuan, Ming, and Qing dynasties, many texts from the Tibetan canon were also translated into Chinese.<ref>Orzech, Charles D. (general editor), 2011. ''Esoteric Buddhism and the Tantras in East Asia.'' Brill, p. 540.</ref> Numerous texts have also recently been translated into Western languages by Western academics and Buddhist practitioners.{{sfn|Samuel|2012|p=21}} === Sutras ===[[ImageFile:Konchog-wangdu.jpeg|upright|thumb|right|Buddhist monk Geshe Konchog Wangdu reads [[Mahayana sutra]]s from an old woodblock copy of the Tibetan [[Kangyur]]. He is seated at a special sutra stool, wearing the traditional woolen Ladakhi hat and robe, allowed by Vinaya for extremely cold conditions.]] Among the most widely studied sutras in Tibetan Buddhism are [[Mahayana sutras|Mahāyāna sutras]] such as the ''Perfection of Wisdom'' or [[Prajnaparamita|''Prajñāpāramitā'']] sutras,<ref>Powers 2007, p. 103-104</ref> and others such as the ''[[Sandhinirmocana Sutra|Saṃdhinirmocana-sūtra]],'' and the ''[[Samadhiraja Sutra|Samādhirāja Sūtra]].''<ref>Luis O. Gomez and Jonathan A. Silk, ''Studies in the Literature of the Great Vehicle: Three Mahayana Buddhist Texts''. Ann Arbor 1989 pgs viii</ref> According to [[Je Tsongkhapa|Tsongkhapa]], the two authoritative systems of Mahayana Philosophy (viz. that of Asaṅga – Yogacara and that of Nāgārjuna – Madhyamaka) are based on specific Mahāyāna sūtras: the ''Saṃdhinirmocana Sūtra'' and the [[Akṣayamatinirdeśa Sūtra|''Questions of Akṣayamati'' (''Akṣayamatinirdeśa Sūtra'')]] respectively. Furthermore, according to [[Thupten Jinpa]], for Tsongkhapa, "at the heart of these two hermeneutical systems lies their interpretations of the Perfection of Wisdom sūtras, the archetypal example being the ''Perfection of Wisdom in Eight Thousand Lines''."<ref>Thupten Jinpa (2019) ''Tsongkhapa A Buddha in the Land of Snows'' (Lives of the Masters), pp. 219–220. Shambhala.</ref> ===Treatises of the Indian masters===The study of Indian Buddhist treatises called ''[[shastra]]s'' is central to Tibetan Buddhist [[scholasticism]]. Some of the most important works are those by the six great Indian Mahayana authors which are known as the Six Ornaments and Two Supreme Ones (Tib. ''gyen druk chok nyi'', Wyl. ''rgyan drug mchog gnyis''), the six being: Nagarjuna, Aryadeva, Asanga, Vasubandhu, Dignaga, and Dharmakirti and the two being: Gunaprabha and Shakyaprabha (or Nagarjuna and Asanga depending on the tradition).<ref>Ringu Tulku (2007). ''The Ri-me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet'', chapter 3. Shambhala Publications.</ref> Since the late 11th century, traditional Tibetan monastic colleges generally organized the exoteric study of Buddhism into "five great textual traditions" (''zhungchen-nga'').<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 64.</ref> # [[Abhidharma]]#* [[Asanga]]'s ''[[Abhidharma-samuccaya]]''#* [[Vasubandhu]]'s ''[[Abhidharma-kośa]]''# [[Prajnaparamita]]#* ''[[Abhisamayalankara]]''#* [[Shantideva]]'s ''[[Bodhisattvacaryāvatāra]]''# [[Madhyamaka]]#* [[Nagarjuna]]'s ''[[Mūlamadhyamakakārikā]]''#* [[Aryadeva]]'s ''Four Hundred Verses'' (''Catuhsataka'')#* [[Candrakīrti]]'s ''[[Madhyamakāvatāra]]''#* [[Śāntarakṣita]]'s ''[[Madhyamākalaṃkāra]]''#* [[Shantideva]]'s ''[[Bodhisattvacaryāvatāra]]''# [[Pramana]]#* [[Dharmakirti]]'s ''[[Pramanavarttika|Pramāṇavarttika]]''#* [[Dignāga]]'s ''[[Pramāṇa-samuccaya]]''# [[Vinaya]]#*[[Gunaprabha]]'s ''[[Vinayamula Sutra]]'' ===Other important texts===Also of great importance are the "[[Maitreya-nātha#Attributed works|Five Treatises of Maitreya]]" including the influential ''[[Ratnagotravibhāga (text)|Ratnagotravibhāga]]'', a compendium of the [[Tathāgatagarbha sūtras|''tathāgatagarbha'' literature]], and the ''[[Mahayana-sutra-alamkara-karika|Mahayanasutralankara]]'', a text on the Mahayana path from the [[Yogacara]] perspective, which are often attributed to [[Asanga]]. Practiced focused texts such as the [[Yogacarabhumi|''Yogācārabhūmi-Śāstra'']] and [[Kamalaśīla]]'s ''[[Bhāvanākrama]]'' are the major sources for meditation. While the Indian texts are often central, original material by key Tibetan scholars is also widely studied and collected into editions called ''sungbum''.{{sfn|Samuel|2012|p=20}} The commentaries and interpretations that are used to shed light on these texts differ according to tradition. The Gelug school for example, use the works of [[Tsongkhapa]], while other schools may use the more recent work of [[Rimé movement]] scholars like [[Jamgon Kongtrul]] and [[Jamgon Ju Mipham Gyatso]]. A corpus of extra-canonical scripture, the [[terma (religion)|treasure texts]] (''terma'') literature is acknowledged by [[Nyingma]] practitioners, but the bulk of the canon that is not commentary was translated from Indian sources. True to its roots in the ''Pāla'' system of North India, however, Tibetan Buddhism carries on a tradition of eclectic accumulation and systematisation of diverse Buddhist elements, and pursues their synthesis. Prominent among these achievements have been the [[lamrim|Stages of the Path]] and [[lojong|mind training]] literature, both stemming from teachings by the Indian scholar [[Atiśa]]. ===Tantric literature==={{Main|Tantras (Buddhism)|Classes of Tantra in Tibetan Buddhism}}In Tibetan Buddhism, the Buddhist Tantras are divided into four or six categories, with several sub-categories for the highest Tantras. In the Nyingma, the division is into ''Outer Tantras'' ([[Classes of Tantra in Tibetan Buddhism#Kriyā|Kriyayoga]], [[Charyayoga]], [[Yogatantra]]); and ''Inner Tantras'' ([[Mahayoga]], [[Anuyoga]], [[Atiyoga]]/[[Dzogchen]]), which correspond to the "Anuttarayoga-tantra".<ref>"Yoginitantras are in the secondary literature often called Anuttarayoga. But this is based on a mistaken back translation of the Tibetan translation (rnal byor bla med kyi rgyud) of what appears in Sanskrit texts only as Yogānuttara or Yoganiruttara (cf. SANDERSON 1994: 97–98, fn.1)." Isabelle Onians, "Tantric Buddhist Apologetics, or Antinomianism as a Norm," D.Phil. dissertation, Oxford, Trinity Term 2001. pg 70</ref> For the Nyingma school, important tantras include the [[Guhyagarbha tantra|''Guhyagarbha Tantra'']], the ''[[Guhyasamāja Tantra|Guhyasamaja Tantra]],''{{sfn|Samuel|2012|p=32}} the ''[[Kulayarāja Tantra]]'' and the 17 [[Seventeen tantras|Dzogchen Tantras]]. In the Sarma schools, the division is:{{sfn|Samuel|2012|p=78}} * '''''Kriya-yoga''''' – These have an emphasis on purification and ritual acts and include texts like the [[Mañjuśrī-mūla-kalpa|''Mañjuśrīmūlakalpa'']].* '''''Charya-yoga''''' – Contain "a balance between external activities and internal practices", mainly referring to the ''[[Mahavairocana Tantra|Mahāvairocana Abhisaṃbodhi Tantra]].''* '''''Yoga-tantra''''', is mainly concerned with internal yogic techniques and includes the ''[[Tattvasaṃgraha Tantra]].''* [[Anuttarayoga Tantra|'''''Anuttarayoga-tantra''''']], contains more advanced techniques such as [[subtle body]] practices and is subdivided into: **Father tantras, which emphasize illusory body and [[Deity yoga|completion stage]]practices and includes the [[Guhyasamāja Tantra|''Guhyasamaja Tantra'']] and ''[[Yamantaka]] Tantra''.**Mother tantras, which emphasize the development stage and [[Luminous mind|clear light mind]] and includes the ''[[Hevajra Tantra]]'' and ''[[Cakrasaṃvara Tantra|Cakrasamvara Tantra]].''**Non-dual tantras, which balance the above elements, and mainly refers to the [[Kalacakra|''Kalacakra Tantra'']] The root tantras themselves are almost unintelligible without the various Indian and Tibetan commentaries, therefore, they are never studied without the use of the tantric commentarial apparatus.
===Transmission and realization===
There is a long history of [[Oral tradition|oral transmission]] of teachings in Tibetan Buddhism. Oral transmissions by [[Lineage (Buddhism)|lineage]] holders traditionally can take place in small groups or mass gatherings of listeners and may last for seconds (in the case of a [[Mantra#Mantra in Indo-Tibetan Buddhism|mantra]], for example) or months (as in the case of a section of the [[Tibetan Buddhist canon]]). It is held that a transmission can even occur without actually hearing, as in [[Asanga]]'s visions of [[Maitreya]].
An emphasis on oral transmission as more important than the printed word derives from the earliest period of Indian Buddhism, when it allowed teachings to be kept from those who should not hear them.<ref>Conze (1993): 26</ref> Hearing a teaching (transmission) readies the hearer for realization based on it. The person from whom one hears the teaching should have heard it as one link in a succession of listeners going back to the original speaker: the Buddha in the case of a ''[[Sūtra|sutra]]'' or the author in the case of a book. Then the hearing constitutes an authentic lineage of transmission. Authenticity of the oral lineage is a prerequisite for realization, hence the importance of lineages.
===Analytic meditation and fixation meditation=Practices ==Spontaneous realization on the basis of [[Dharma transmission{{See also|transmission]] Tantra techniques (Vajrayana)}}In Tibetan Buddhism, practices are generally classified as either Sutra (or ''Pāramitāyāna'') or Tantra (''Vajrayāna or Mantrayāna''), though exactly what constitutes each category and what is included and excluded in each is possible but rarea matter of debate and differs among the various lineages. Normally an intermediate step According to Tsongkhapa for example, what separates Tantra from Sutra is needed in the form practice of Deity yoga.<ref>Powers 2007, p. 271.</ref> Furthermore, the adherents of [[Vipassanā#Inductive the Nyingma school consider Dzogchen to be a separate and independent vehicle, which transcends both sutra and tantra.<ref>Germano, David (1994). ''Architecture and deductive analysis Absence in the Indo-Tibetan tradition|analytic meditation]], iSecret Tantric History of the Great Perfection (rdzogs chen).e'' JIABS 17/2.</ref> While it is generally held that the practices of Vajrayāna are not included in Sutrayāna, thinking about what one has heardall Sutrayāna practices are common to Vajrayāna practice. As part of this processTraditionally, Vajrayāna is held to be a more powerful and effective path, entertaining doubts but potentially more difficult and engaging dangerous and thus they should only be undertaken by the advanced who have established a solid basis in internal debate over them is encouraged in some traditionsother practices.{{sfn|khri byang blo bzang ye shes bstan ʼdzin rgya mtshoSamuel|20062012|p=6650}} === Pāramitā ==={{Main|Pāramitā}}The [[Paramitas|''pāramitās'']] (perfections, transcendent virtues) is a key set of virtues which constitute the major practices of a bodhisattva in non-tantric Mahayana. They are: # ''[[Dāna]] pāramitā'': generosity, 212fgiving (Tibetan: སབྱིན་པ ''sbyin-pa'')# ''[[Śīla]] pāramitā:'' virtue, morality, discipline, proper conduct (ཚུལ་ཁྲིམས ''tshul-khrims'')# ''[[Kshanti|{{IAST|Kṣānti}}]] pāramitā'': patience, tolerance, forbearance, acceptance, endurance (བཟོད་པ ''bzod-pa'')# ''[[Vīrya]] pāramitā'': energy, diligence, vigor, effort (བརྩོན་འགྲུས ''brtson-’grus'')# ''[[Dhyāna in Buddhism|Dhyāna]] pāramitā'': one-pointed concentration, meditation, contemplation (བསམ་གཏན ''bsam-gtan'')# ''[[Prajñā (Buddhism)|Prajñā]] pāramitā'': wisdom, knowledge (ཤེས་རབ ''shes-rab'') The practice of ''dāna'' (giving) while traditionally referring to offerings of food to the monastics can also refer to the ritual offering of bowls of water, incense, butter lamps and flowers to the Buddhas and Bodhisattvas on a shrine or household altar.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 45-46.</ref> Similar offerings are also given to other beings such as hungry ghosts, [[dakinis]], protector deities, local divinities etc.
===Devotion to a guruSamatha and Vipaśyanā ==={{see also[[File:Tibetan Buddhist Monk in Ghami, Upper Mustang, Nepal.jpg|Guru#In_Buddhismthumb|label 1=Guru in Buddhism}}As in other A Tibetan Buddhist traditions, an attitude of reverence for the teacher, or guru, is also highly prizedMonk meditating using chanting and drumming.<ref>]]The [[14th Dalai Lama]] defines meditation (''Lamabsgom pa'' is ) as "familiarization of the literal Tibetan translation mind with an object of the Sanskrit ''guru''meditation. For a traditional perspective on devotion to the guru, see Tsong-ka-pa I, 77-87. For a current perspective on the guru-disciple relationship in Tibetan Buddhism"<ref>Powers 2007, see [http://wwwp.berzinarchives81.com/web/en/archives/e-books/published_books/spiritual_teacher/spiritual_teacher_preface.html Berzin, Alexander. ''Relating to a Spiritual Teacher: Building a Healthy Relationship'']</ref> At Traditionally, Tibetan Buddhism follows the beginning of a public teaching, a ''two main approaches to [[lamameditation]]or mental cultivation ('' will do [[prostrationbhavana]]s to the throne on which he will teach due to its symbolism, or to an image of the Buddha behind that throne, then students will do prostrations to the lama after he is seated. Merit accrues when one's interactions with the teacher are imbued with such reverence ') taught in the form all forms of guru devotion, a code of practices governing them that derives from Indian sources.<ref>notably, ''Gurupancasika''Buddhism, [[śamatha]] (Tib.: ''Lama NgachupaShine'', Wylie: ''bla-ma lnga-bcu-pa'', “Fifty Verses of Guru-Devotion” by ) and [[Aśvaghoṣavipaśyanā]]</ref> By such things as avoiding disturbance to the peace of mind of one(''lhaktong's teacher, and wholeheartedly following his prescriptions, much merit accrues and this can significantly help improve one's practice).
The opposing principles other form of skepticism Buddhist meditation is [[vipaśyanā]] (clear seeing, higher insight), which in Tibetan Buddhism is generally practiced after having attained proficiency in [[śamatha]].<ref>Powers 2007, p. 91.</ref> This is generally seen as having two aspects, one of which is [[Vipassanā#Inductive and guru devotion are reconciled with deductive analysis in the Indo-Tibetan injunction to scrutinize tradition|analytic meditation]], which is based on contemplating and thinking rationally about ideas and concepts. As part of this process, entertaining doubts and engaging in internal debate over them is encouraged in some traditions.{{sfn|Rinpoche|Rinpoche|2006|p=66, 212f}} The other type of [[vipaśyanā]] is a prospective guru thoroughly before finally adopting him as such non-analytical, "simple" yogic style called ''trömeh'' in Tibetan, which means "without reservationcomplication". <ref>''The Practice of Tranquillity & Insight: A Guide to Tibetan Buddhist may study with a lama for decades before finally accepting him as his own guruMeditation'' by Khenchen Thrangu Rinpoche. Shambhala Publications: 1994.{{ISBN|0-87773-943-9}} pg 91–93</ref>
=== Preliminary practices ==={{see also|Ngöndro}}[[File:IMG_1016_Lhasa_Barkhor.jpg|thumb|left|upright=1.15|Buddhists performing prostrations in front of [[Jokhang Monastery]].]][[Vajrayāna ]] is believed by Tibetan Buddhists to be the fastest method for attaining Buddhahood but for unqualified practitioners it can be dangerous.<ref>Pabonka, p.649</ref> To engage in it one must receive an appropriate initiation (also known as an "empowerment") from a lama who is fully qualified to give it. From The aim of [[Ngöndro|preliminary practices]] (''ngöndro'') is to start the time one has resolved to accept student on the correct path for such an initiationhigher teachings.<ref>Kalu Rinpoche (1986), ''The Gem Ornament of Manifold Instructions''. Snow Lion, the utmost sustained effort p. 21.</ref> Just as Sutrayāna preceded Vajrayāna historically in guru devotion is essentialIndia, so sutra practices constitute those that are preliminary to tantric ones.
In Vajrayāna particularly, Tibetan Buddhists subscribe to a voluntary code of self-censorship, whereby the uninitiated do not seek and are not provided with information about it. This self-censorship may be applied more or less strictly depending on circumstances such as the material involved. A depiction of a [[Mandalas|mandala]] may be less public than that of a deity. That of a higher tantric deity may be less public than that of a lower. The degree to which information on Vajrayāna is now public in western languages is controversial among Tibetan Buddhists.
Buddhism has always had a taste for [[esotericism]] since its earliest period in India.<ref>Cf. Conze (1993), 26 and 52f.</ref> Tibetans today maintain greater or lesser degrees of confidentiality also with information on the ''[[vinaya]]'' and [[Śūnyatā|emptiness]] specifically. In Buddhist teachings generally, too, there is caution about revealing information to people who may be unready for it.
Practicing tantra also includes the maintaining of a separate set of vows, which are called ''[[Samaya]] (dam tshig)''. There are various lists of these and they may differ depending on the practice and one's lineage or individual guru. Upholding these vows is said to be essential for tantric practice and breaking them is said to cause great harm.<ref>Powers 2007, p. 315.</ref> ==Origins=Ritual ===There has been a "close association" between the religious and the secular, the spiritual and the temporal<ref>{{Cite journal |journal=Proceedings of a Seminar Held in Lumbini, Nepal, March 2008 |last=Cueppers|first=Christoph|title=The Relationship Between Religion and State (chos srid zung 'brel) In Traditional Tibet|url=https://www.academia.edu/2262393|language=en}}</ref> in Tibet. The term for this relationship is ''chos srid zung 'brel.'' Traditionally Tibetan lamas have tended to the lay populace by helping them with issues such as protection and prosperity. Common traditions have been the various rites and rituals for mundane ends, such as purifying one's karma, avoiding harm from demonic forces and enemies, and promoting a successful harvest.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 2.</ref> [[Divination]] and [[exorcism]] are examples of practices a lama might use for this.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 5.</ref> [[File:Ritual_musical_instruments_in_Tibet_-_MIM_Brussels_(2015-05-30_07.00.30_by_chibicode).jpg|thumb|Ritual musical instruments from Tibet; MIM Brussels.]]Ritual is generally more elaborate than in other forms of Buddhism, with complex altar arrangements and works of art (such as [[mandala]]s and [[thangka]]s), many ritual objects, hand gestures (''[[mudra]]''), chants, and musical instruments.<ref name="Kapstein 82" /> [[File:Chenrezig_empowerment_seattle_sakya.jpg|thumb|left|The reading of the text – the 'lung' – during an empowerment for [[Chenrezig]].]]A special kind of ritual called [[Empowerment (Vajrayana)|an initiation or empowerment]] (Sanskrit: ''Abhiseka'', Tibetan: ''Wangkur'') is central to Tantric practice. These rituals consecrate a practitioner into a particular Tantric practice associated with individual mandalas of deities and mantras. Without having gone through initiation, one is generally not allowed to practice the higher Tantras.<ref>Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 81.</ref> Another important ritual occasion in Tibetan Buddhism is that of [[Funeral|mortuary rituals]] which are supposed to assure that one has a positive rebirth and a good spiritual path in the future.<ref name="Kapstein 94">Kapstein, Matthew T. ''Tibetan Buddhism: A Very Short Introduction''. New York: Oxford University Press, 2014, p. 94.</ref> Of central importance to Tibetan Buddhist ''[[Ars moriendi]]'' is the idea of the [[bardo]] (Sanskrit: ''antarābhava''), the intermediate or liminal state between life and death.<ref name="Kapstein 94" /> Rituals and the readings of texts such as the ''[[Bardo Thodol]]'' are done to ensure that the dying person can navigate this intermediate state skillfully. [[Cremation]] and [[sky burial]] are traditionally the main [[funeral]] rites used to dispose of the body.<ref name="Kapstein, Matthew T. 2014, p. 100" /> === Mantra ==={{multiple image | direction = vertical | width = 220 | image1 = IMG_0996_Lhasa_Barkhor.jpg | caption1 = An elderly [[Tibet]]an woman with a [[prayer wheel]] inscribed with mantras | image2 = OM MANI PADME HUM.svg | caption2 = Visualizing mantric syllables is a common form of meditation in Tibetan Buddhism.}}The use of (mainly [[Sanskrit]]) prayer formulas, incantations or phrases called [[mantras]] (Tibetan: ''sngags'') is another widespread feature of Tibetan Buddhist practice.<ref name="Kapstein 80" /> So common is the use of mantras that [[Vajrayana]] is also sometimes called "''Mantrayāna''" (the mantra vehicle). Mantras are widely recited, chanted, written or inscribed, and visualized as part of different forms of meditation. Each mantra has symbolic meaning and will often have a connection to a particular Buddha or Bodhisattva.<ref>Powers, John; Introduction to Tibetan Buddhism, page 23-24</ref> Each deity's mantra is seen as symbolizing the function, speech and power of the deity.{{sfn|Samuel|2012|p=74}} Tibetan Buddhist practitioners repeat mantras like [[Om mani padme hum|Om Mani Padme Hum]] in order to train the mind, and transform their thoughts in line with the divine qualities of the mantra's deity and special power.<ref>Powers, John; Introduction to Tibetan Buddhism, page 265</ref> Tibetan Buddhists see the etymology of the term mantra as meaning "mind protector", and mantras is seen as a way to guard the mind against negativity.<ref>Robert E. Buswell Jr., Donald S. Lopez Jr. The Princeton Dictionary of Buddhism</ref>
The other two views and practices associated with Dzogchen and Mahāmudrā are [[Mahayana]]also often seen as the culmination of the Buddhist path.<ref>Kapstein, Matthew T. ''Tibetan Buddhism:* [[Yogacara|Yogācāra]]A Very Short Introduction''. New York: Oxford University Press, 2014, p. 87.</ref> In some traditions, they are seen as a separate vehicle to liberation. In the Nyingma school (as well as in Bon), Dzogchen is considered to be a separate and independent vehicle (also called Atiyoga), as well as the highest of all vehicles.<ref>Keown, Damien (2003), ''CittamātraA Dictionary of Buddhism'' "Mind-Only" (, p. 82. Oxford University Press, {{boISBN|w=sems978-tsam0-pa}})* [[Madhyamaka]] ({{bo|w=dbu19-ma860560-pa7}})Yogacārins base their views on texts from [[Maitreya]]</ref> Similarly, [[Asanga|Asaṅga]] and [[Vasubandhu]]in Kagyu, Madhyamakas on [[Nagarjuna|Nāgārjuna]] and [[Aryadeva|Āryadeva]]. There Mahāmudrā is sometimes seen as a further classification separate vehicle, the "Sahajayana" (Tibetan: ''lhen chig kye pa''), also known as the vehicle of Madhyamaka into [[Svatantrika]] and [[Prasaṅgika]]self-liberation. The former stems from [[Bhāviveka]]<ref>Traleg Kyabgon Rinpoche, ''Mind at Ease: Self-liberation Through Mahamudra Meditation'', [[Śāntarakṣita]] and [[Kamalaśīla]] and the latter from [[Buddhapālita]] and [[Candrakīrti]]pp 7–11.</ref>
* Small communities of lay practitioners attached to a temple and a lama. Lay practitioners might stay in the ''gompa'' for periodic retreats.* Small communities of celibate monastics attached to a temple and a lama, often part of a village.* Medium to large communities of celibate monastics. These first four major schools are could maintain several hundred monks and might have extensive land holdings, be financially independent, and sometimes said to constitute also act as trading centers.* Large teaching monasteries with thousands of monks, such as the Nyingma "Old Translation" and big Gelug establishments of [[Sarma Sera Monastery|Sera]] (Tibetan Buddhismwith over 6000 monks in the first half of the 20th century)and [[Drepung Monastery|SarmaDrepung]] "New Translation" traditions(over 7000).<ref>Chapman F. Spencer. ''Lhasa the Holy City'', p. 195. Readers Union Ltd., London.</ref> In some cases a lama is the latter following from the historical Kadam leader of a spiritual community. Some lamas gain their title through being part of particular family which maintains a lineage of translations hereditary lamas (and tantric lineagesare thus often laypersons). Another common but trivial differentiation One example is into the Yellow Hat Sakya family of Kon, who founded the [[Sakya (GelugTibetan Buddhist school) |Sakya]] school and another is the hereditary lamas of [[Mindrolling Monastery|Mindrolling monastery]].{{sfn|Samuel|2012|pp=140–141}} In other cases, lamas may be seen as "[[Red Hat sectTulku|Red HatTülkus"]] (non-Gelug"incarnations") sects, . Tülkus are figures which are recognized as reincarnations of a particular bodhisattva or a previous religious figure. They are often recognized from a division that mirrors the distinction between the schools involved in young age through the use of [[Rimé movementdivination]] versus and the use of the possessions of the one that did notdeceased lama, the Gelugand therefore are able to receive extensive training. They are sometimes groomed to become leaders of monastic institutions.{{citation neededsfn|Samuel|2012|datep=February 2015146}} The correspondences Examples include the [[Dalai Lamas]] and the [[Karmapa]]s, each of which are seen as follows:key leaders in their respective traditions. {The system of [[Tulku| class="wikitable" width="750"incarnate lamas]] is popularly held to be a Tibetan alteration to Indian Buddhism. !align=Another title unique to Tibetan Buddhism is that of [[Tertön]] (treasure discoverer), who are considered capable of revealing or discovering special revelations or texts called [[Terma (religion)|Termas]] (lit. "centerhidden treasure" width="100"|). They are also associated with the idea of ''[[beyul]]'Nyingma'''!align=("centerhidden valleys" width), which are power places associated with deities and hidden religious treasures.{{sfn|Samuel|2012|p="120"|'''Kagyu'''144}} !align="center" width="150" |'''Sakya'''!align="center" widthWomen in Tibetan Buddhism==="160" {{further|Women in Buddhism|'''Gelug'''Ordination of women in Buddhism}}[[File:Machik Labdron.jpg|thumb|[[Machig Labdrön]], a famous female tantrika, teacher and founder of the [[Chöd]] lineage]][[File:Ayu-khandro.jpg|thumb|Painting of Ayu Khandro at Merigar West. The seat of Chogyal Namkhai Norbu and The Dzogchen Community in Italy.]]Women in Tibetan society, though still unequal, tended to have a relatively greater autonomy and power than in surrounding societies. This might be because of the smaller household sizes and low population density in Tibet.{{sfn|alignSamuel|2012|p="center" bgcolor206}} Women traditionally took many roles in Tibetan Buddhism, from lay supporters, to monastics, lamas and tantric practitioners. There is evidence for the importance of female practitioners in Indian Tantric Buddhism and pre-modern Tibetan Buddhism. At least one major lineage of tantric teachings, the [[Shangpa Kagyu]], traces itself to Indian female teachers and there have been a series of important female Tibetan teachers, such as [[Yeshe Tsogyal]] and [[Machig Labdrön]].{{sfn|Samuel|2012|p=#CCBBCC 214}} It seems that even though it might have been more difficult for women to become serious tantric yoginis, it was still possible for them to find lamas that would teach them high tantric practices. Some Tibetan women become lamas by being born in one of the hereditary lama families such as [[Khandro Rinpoche|Old TranslationMindrolling Jetsün Khandro Rinpoche]] and Sakya Jetsün Kushok Chimey Luding.{{sfn|Samuel|2012|alignp="center" bgcolor=#CCFFCC 216}} There have also been cases of influential female lamas who were also tertöns, such as [[Kunzang Dekyong Wangmo|New TranslationSera Khandro]], [[Tare Lhamo]] and [[Ayu Khandro]]. Some of these figures were also tantric consorts (''sangyum, kandroma'') with male lamas, and thus took part in the sexual practices associated with the highest levels of tantric practice.{{sfn|align="center" bgcolor=#CCFFCC Samuel|New Translation2012|alignp="center" bgcolor=#CCFFCC |New Translation215}}|-|align="center" bgcolor=#FFB6B6 |Red Hat|align="center" bgcolor=#FFB6B6 |Red HatNuns ====While monasticism is practiced there by women, it is much less common (2 percent of the population in the 20th century compared to 12 percent of men). Nuns were also much less respected by Tibetan society than monks and may receive less lay support than male monastics.{{sfn|align="center" bgcolor=#FFB6B6 Samuel|Red Hat2012|alignp=211}} Traditionally, Tibetan Buddhist nuns were also not "centerfully ordained" bgcolor=#E6E6AA as [[bhikkhuni|bhikṣuṇīs]] (who take the full set of monastic vows in the [[Vinaya]]). When Buddhism traveled from India to Tibet, apparently the quorum of bhikṣuṇīs required for bestowing full ordination never reached Tibet.{{sfn|Yellow HatTsomo|-1999|alignp="center" bgcolor22}}{{refn|group=#FFB6B6 note|RiméUnder the Mulasarvastivadin Vinaya, as with the two other extant Vinaya lineages today ([[Theravada]] and [[Dharmaguptaka]]), in order to ordain bhikṣuṇīs, there must be quorums of both bhikṣuṇīs ''and'' bhikṣus; without both, a woman cannot be ordained as a nun ({{bo|alignt="center" bgcolorདགེ་སློང་མ་|s=#FFB6B6 gélongma}}).}} Despite an absence of ordination there, bhikṣuṇīs did travel to Tibet. A notable example was the Sri Lankan nun Candramāla, whose work with Śrījñāna ({{bo|Riméw=dpal ye shes}}) resulted in the tantric text ''Śrīcandramāla Tantrarāja''.{{refn|align="center" bgcolorgroup=#FFB6B6 note|Rimé{{bo|alignt="center" bgcolorདཔལ་ཟླ་བའི་ཕྲེང་བའི་རྒྱུད་ཀྱི་རྒྱལ་པོ}}, {{zh|c=#E6E6AA 吉祥月鬘本續王}}}}{{sfn|non-RiméTsomo|-1999|p=76}} There are accounts of fully ordained Tibetan women, such as the [[Samding Dorje Phagmo]] (1422–1455), who was once ranked the highest female master and tulku in Tibet, but very little is known about the exact circumstances of their ordination.<!-- This is way over simplistic andref>Haas, at Michaela. "Dakini Power: Twelve Extraordinary Women Shaping the Transmission of Tibetan Buddhism in the very leastWest." Shambhala Publications, 2013. {{ISBN|1559394072}}, needs a good quality citation --p. 6</ref>
In the modern era, Tibetan Buddhist nuns have taken full ordinations through East Asian Vinaya lineages.{{sfn|Samuel|2012|p=213}} The Dalai Lama has authorized followers of the Tibetan tradition to be ordained as nuns in traditions that have such ordination.{{refn|group==note|According to [[Thubten Chodron]], the current [[JonangDalai Lama]]has said on this issue:<ref>{{Cite web|url=http://www.congress-on-buddhist-women.org/index.php?id=30|title=A New Possibility: Introducing Full Ordination for Women into the Tibetan Buddhist Tradition|access-date=28 June 2015|archive-date=28 September 2007|archive-url=https://web.archive.org/web/20070928185818/http://www.congress-on-buddhist-women.org/index.php?id=30|url-status=dead}}</ref>The Jonang is #In 2005, the Dalai Lama repeatedly spoke about the bhikṣuṇī ordination in public gatherings. In Dharamsala, he encouraged, "We need to bring this to a minor school conclusion. We Tibetans alone can't decide this. Rather, it should be decided in collaboration with Buddhists from all over the world. Speaking in general terms, were the Buddha to come to this 21st century world, I feel that branched off most likely, seeing the actual situation in the world now, he might change the rules somewhat...."#Later, in [[Zürich]] during a 2005 conference of Tibetan Buddhist Centers, he said, "Now I think the time has come; we should start a working group or committee" to meet with monks from Sakya other Buddhist traditions; it was suppressed in 1650 in Gelug-controlled regions . Looking at the German bhikṣuṇī [[Jampa Tsedroen]], he instructed, "I prefer that Western Buddhist nuns carry out this work… Go to different places for further research and subsequently banned and its discuss with senior monks (from various Buddhist countries). I think, first, senior bhikshunis need to correct the monks and nuns converted ' way of thinking.#"This is the 21st century. Everywhere we are talking about equality….Basically Buddhism needs equality. There are some really minor things to remember as a Buddhist—a bhikshu always goes first, then a bhikshuni….The key thing is the Gelug school in 1658restoration of the bhikshuni vow."
In 2010 the first Tibetan Buddhist nunnery in America, Vajra Dakini Nunnery in Vermont, was officially consecrated. It offers novice ordination and follows the [[MongoliaDrikung Kagyu]] during lineage of Buddhism. The abbot of the 1920sVajra Dakini nunnery is [[Khenmo Drolma]], an American woman, approximately one third of who is the male population were monks, though many lived outside monasteries. By first bhikṣuṇī in the beginning Drikung lineage of the 20th century about 750 monasteries were functioning Buddhism, having been ordained in Taiwan in Mongolia2002.<refname="vajradakininunnery.org">{{cite web| url=http://www.orientmagvajradakininunnery.comorg/8-30firstsforwomen.htm html| title=MongoliaWomen Making History|publisher=Vajradakininunnery.org|archive-url=https: The Bhudda and the Khan //web.archive.org/web/20100601092702/http://www.vajradakininunnery.org/firstsforwomen.html|archive-date=2010-06-01|url-status=dead| publisheraccess-date= Orient Magazine2010-11-19}}</ref> These monasteries were largely dismantled during Communist rule, but many have been reestablished during the Buddhist revival in Mongolia which followed the fall of Communism.<refname="drolma">{{cite bookweb|url=http://www.vajradakininunnery.org/nyima.html|title=Treasures of the BuddhaKhenmo Drolma|publisher=Vajradakininunnery.org|archive-url=https://web.archive.org/web/20100601092727/http: The Glories of Sacred Asia//www.vajradakininunnery.org/nyima.html|pagearchive-date=2072010-06-01|authorurl-status=Tom Lowensteindead|publisheraccess-date=Sterling Publishing Company2010-11-19}}</ref> She is also the first westerner, Incmale or female, to be installed as an abbot in the [[Drikung Kagyu]] lineage of Buddhism, having been installed as the abbot of the Vajra Dakini Nunnery in 2004.<ref name="vajradakininunnery.|yearorg" /> The Vajra Dakini Nunnery does not follow [[The Eight Garudhammas]].<ref name=2006"vajradakini">{{cite web|url=httpshttp://bookswww.googlevajradakininunnery.comorg/books?id|title=7KgxpPZ1fOEC&pgVajra Dakini Nunnery|publisher=PA207Vajra Dakini Nunnery|access-date=2010-11-19}}</ref>
==Major lineages==The Tibetan [[Samye]] the first monastery in Tibet, established by [[PadmasambhavaRimé movement|PadmasambhāvaRime]] and (non-sectarian) scholar [[ŚāntarakṣitaJamgon Kongtrul]] was later taken over by , in his ''Treasury of Knowledge,'' outlines the "Eight Great Practice Lineages" which were transmitted to Tibet. His approach is not concerned with "schools" or sects, but rather focuses on the Sakya traditiontransmission of crucial meditation teachings. They are:<ref>Kongtrul, Jamgon; Harding, Sarah (translator).''The Treasury of Knowledge: Book Eight, Part Four: Esoteric Instructions,'' Shambhala, 2009, pp. 27–28.</ref>
#The [[Image:Lamas Rumtek.jpg|thumb|right|Tibetan Nyingma]] traditions, associated with the first transmission figures such as [[Buddhist monkShantarakshita]]s at , [[Rumtek MonasteryPadmasambhava]] in and King [[SikkimTrisong Deutsen]]and with [[Dzogchen]]teachings.'''#The [[KagyuKadam (Tibetan Buddhism)|Kadam]]''' monasteries are mostly in KhamLineage, eastern Tibetassociated with [[Atiśa|Atisha]] and his pupil [[Dromtön]] (1005–1064). Tsurphu and Ralung are in central Tibet:* #[[Drigung MonasteryLamdré]] — , traced back to the seat of Indian Mahasiddha [[Virupa]], and today preserved in the [[Könchog Tenzin Kunzang Thinley LhundrubSakya (Tibetan Buddhist school)|Sakya]]school.* #Marpa Kagyu, the lineage which stems from [[Palpung MonasteryMarpa Lotsawa|Marpa]] — the seat of the , [[Tai SitupaMilarepa]] and [[Jamgon KongtrulGampopa]]* , practices [[Ralung MonasteryMahamudra]] — the seat of and the [[Gyalwang DrukpaSix Dharmas of Naropa]], and includes the four major and eight minor Kagyu lineages.* #[[Surmang MonasteryShangpa Kagyu]] — , the seat lineage of the [[Trungpa tülkusNiguma]]* #Shyijé and [[Chöd]] which originate from [[Tsurphu MonasteryDampa Sangye|Padampa Sangyé]] — and [[Machig Labdrön]].#Dorje Naljor Druk (the seat 'Six Branch Practice of H.HVajrayoga') which is derived from the [[Kalachakra]] lineage. #Dorje sumgyi nyendrup ('Approach and Accomplishment of the Three Vajras'), from the [[Gyalwa Karmapamahasiddha]]Orgyenpa Rinchen Pal.
{| class="wikitable" width="950" style="text-align: center"! width="150" | School! width="200" |'''[[Nyingma]]'''! width="200" |'''[[Kadam (Tibetan Buddhism)|Kadam]]''' (defunct)! width="200" |'''[[Kagyu]]''' ! width="200" |'''[[Sakya (Tibetan Buddhist school)|Sakya]]'''! width="200" |'''[[Gelug]]'''! width="200" |'''[[Jonang]]'''|-! Traditions| bgcolor="#CCBBCC" |Old Translation | bgcolor=Spread "#CCFFCC" |New Translation| bgcolor="#CCFFCC" |New Translation| bgcolor="#CCFFCC" |New Translation| bgcolor="#CCFFCC" |New Translation| bgcolor="#CCFFCC" |New Translation|-! Origin| bgcolor="#CCBBCC" |Developed from the 8th century onwards| bgcolor="#CCFFCC" |Founded in the 11th century by [[Atiśa]] and his students. Ceased to exist as an independent school by the Mongols16th century.| bgcolor="#CCFFCC" |Transmitted by Marpa in the 11th century. [[Dagpo Kagyu]] was founded in the 12th century by Gampopa.| bgcolor="#CCFFCC" |[[Sakya Monastery]] founded in 1073.Buddhists entered | bgcolor="#CCFFCC" |Dates to 1409 with the service founding of [[Ganden monastery]]| bgcolor="#CCFFCC" |Dates to the 12th century|-! Emphasis| bgcolor="#CCBBCC" |Emphasizes [[Dzogchen]] and its texts, as well as the [[Mongol EmpireGuhyagarbha tantra|Guhyagarbha Tantra]] | bgcolor="#CCFFCC" |Emphasizes classic [[Mahayana]] study and practice in a monastic setting, source of [[lojong]] and [[lamrim]]| bgcolor="#CCFFCC" |Emphasizes [[Mahamudra]] and the [[Six Dharmas of Naropa]]| bgcolor="#CCFFCC" |Favors the [[Hevajra#Hevajra_Tantra|Hevajra Tantra]] as the early 13th century. Buddhist monasteries established in basis of their [[Lamdre]] system| bgcolor="#CCFFCC" |Focuses on [[KarakorumGuhyasamāja Tantra]] were granted tax exempt status, though the religion was not given official status by [[Cakrasamvara Tantra]], and the [[MongolsKalacakra Tantra]]| bgcolor="#CCFFCC" |Focuses on [[Kalacakra Tantra]] and [[Ratnagotravibhāga]]|-! Key figures| bgcolor="#CCBBCC" | [[Śāntarakṣita]], <br> [[Garab Dorje]], <br> [[Vimalamitra]], <br> [[Padmasambhava]], <br> [[Rongzom Chökyi Zangpo]], <br> [[Longchenpa]], <br> and [[Jamgön Ju Mipham Gyatso]] until later. All variants of Buddhism| bgcolor="#CCFFCC" | [[Atiśa]], <br> [[Dromtön]], <br> Ngog Legpai Sherab, <br> [[Ngok Loden Sherab|Ngog Loden Sherab]], <br> Chaba Chokyi Senge, <br> and [[Patsab Nyima Drakpa]].| bgcolor="#CCFFCC" | [[Maitripada]], <br> [[Naropa]], <br> [[Tilopa]], such as <br> [[Chinese BuddhismMarpa Lotsawa|ChineseMarpa]], Tibetan <br> [[Milarepa]], <br> and [[Indian BuddhismGampopa]].| bgcolor="#CCFFCC" | [[Naropa]], <br> [[Ratnākaraśānti]] flourished, though Tibetan Buddhism was eventually favored at <br> the imperial level under emperor founder [[Drogmi]], <br> [[Khon Konchog Gyalpo]], <br> [[Möngke KhanSakya Pandita]] <br> and [[Gorampa]].|Möngkebgcolor="#CCFFCC" | [[Atisa]], who appointed Namo from <br> his disciple [[KashmirDromtön]] as chief , <br> the founder of all Buddhist monksGelug [[Je Tsongkhapa]], <br> and the [[Dalai Lamas]].| bgcolor="#CCFFCC" | [[Yumo Mikyo Dorje]], <br> [[Dolpopa]], <br> and [[Taranatha]]|-|}
== Glossary of terms used ==
==See also==
{{div col}}<!-- Please respect alphabetical order -->*[[Buddhism in Sri Lanka]]*[[Buddhist deities]]*[[Chinese Buddhism]]*[[Chinese Esoteric Buddhism]]*[[Death horoscopes in Tibetan Buddhism]]*[[Derge Parkhang]]*[[History of Tibetan Buddhism]]
*[[Karma in Tibetan Buddhism]]
*[[File:WhiteKeydong Thuk-AChe-2Anime150.png|thumb|Tibetan letter "A", the symbol of [[rainbow body]]]]*[[Tibetan Buddhist HistoryCho-Ling Nunnery]]*[[Derge ParkhangKum Nye]]
*[[Mahamudra]]
*[[Milarepa]]
*[[Ngagpa]]
*[[Padmasambhava]]
*[[Pure Land Buddhism]] (Tibetan)
*[[Samaya]]
*[[Schools of Buddhism]]
*[[Shambhala Buddhism]]
*[[Songs of realization]]
*[[Taklung Tangpa]]
*[[Tibetan art]]
*[[:Category:Tibetan Buddhist spiritual teachers]]
*[[Tibetan prayer flag]]
*[[Tibetan prayer wheel]]
*[[Traditional Tibetan medicine]]
*[[Wrathful deities]]
{{div col end}}
== Notes ==
{{reflist|2NoteFoot}}
== References ==
=== Citations ==={{Reflist}} === Sources ==={{refbegin|40em}}* ''Ancient Tibet: Research Materials from The Yeshe De Project''. Dharma Publishing, Berkeley, California. ISBN 0-89800<!-- B -146-3.>* Coleman, Graham, ed. (1993). ''A Handbook {{Citation |last=Brunnhölzl |first=Karl |year=2004 |title=The Center of Tibetan Culture''. Boston: the Sunlit Sky: Madhyamaka in the Kagyu Tradition |publisher=Shambhala Publications, Inc.. ISBN |isbn=1-5706255939-002218-4.5 }}<!-- C -->* {{cite book |last= Conze |first= Edward |authorlink= Edward Conze |editor= |others= |title= Coleman, Graham, ed. (1993). ''A Short History Handbook of Buddhism |origyear= Tibetan Culture''. Boston: Shambhala Publications, Inc. {{ISBN|url= |format= |edition=2nd 1-57062-002-4}}.* {{cite book |serieslast= Conze |volumefirst= Edward |yearauthor-link=1993 Edward Conze |publishertitle= Oneworld A Short History of Buddhism |locationedition=2nd |year= 1993 |languagepublisher= Oneworld |isbn=1-85168-066-7 }}* {{Citation |oclclast= Cornu |doifirst= Philippe |id= |pagesyear= 2001 |chapter= Nawoord |chapterurltitle = Schijn en werkelijkheid. De twee waarheden in de vier boeddhistische leerstelsels |quotepublisher= KunchabPublicaties }}<!-- D -->* {{cite book speech |lasttitle= Dhargyey Lamrim Lectures |first= Geshe Ngawang|coauthorslast= ed. Alexander Berzin, based on oral trans. by Sharpa Tulku Dhargyey |editorlocation= Library of Tibetan Works and Archives, Dharmsala, HP, India |othersdate= 1973–79}}* {{cite book |titlelast= Tibetan Tradition of Mental Development |origyearDhargyey |first= Geshe Ngawang |urleditor= Alexander Berzin |formattranslator= Sharpa Tulku |accessdatetitle= Tibetan Tradition of Mental Development |edition=3rd|series= |volume= |year=1978 |publisher= Library of Tibetan Works and Archives |location= Dharmsala |language= |isbn= |oclc= |doi= |id= |pages= |chapter= |chapterurl= |quote= }}} [A pithy lam-rim by a geshe appointed in 1973 by the Dalai Lama as head of the translation team at the Tibetan Library.]* {{cite book |last= Dhargyey |first= Geshe Ngawang |coauthorseditor= ed. Alexander Berzin, based on oral trans. by |translator=Sharpa Tulku |editor= |others= |title= An Anthology of Well-Spoken Advice on the Graded Paths of the Mind, Vol. I |origyearyear= 1982 |urlpublisher= Library of Tibetan Works and Archives |formatlocation= Dharmsala |accessdateisbn= |edition= |series= |volume= |year=1982 |publisher= Library 81-86470-29-8}} [The first part of Tibetan Works and Archives |location= Dharmsala |language= |isbn= 81a more extensive lam-86470-29-8 |oclc= |doi= |id= |pages= |chapter= |chapterurl= |quote= }} [rim by a geshe appointed in 1973 by the Dalai Lama as head of the translation team at the Tibetan Library. The first part language of a more extensive lam-rim this publication is very different from that of the 1978 work by a geshe appointed the same lama due to widespread changes in 1973 choice of English terminology by the Dalai Lama as head of the translation team at the Tibetan Library. The language translators.]<!-- E -->* {{cite book |last=Ehrhard |first=Franz-Karl |year=2005 |contribution=Buddhism, Schools of this publication is very different from that : Himalayan Buddhism |title=Encyclopedia of the 1978 work by the same lama due to widespread changes in choice of English terminology by the translatorsReligion |edition=2nd |publisher=Macmillan Reference USA |location=Detroit |isbn=0-02-865733-0 |url-access=registration |url=https://archive.]org/details/encyclopediaofre0000unse_v8f2}}<!-- H -->* Hill, John E. "Notes on the Dating of Khotanese History." ''Indo-Iranian Journal'', Vol. 13, No. 3 July 1988. To purchase this article see: [httphttps://wwwdoi.springerlinkorg/10.com/content/gg8740360243350j/1007%2FBF00163016 Notes on the dating of Khotanese history]. An updated version of this article is available for free download (with registration) at: [httphttps://independent.academia.edu/JHill/Papers/439945/Notes_on_the_Dating_of_Khotanese_History]Notes on the Dating of Khotanese History]* {{cite book Citation |lastlast1 = Hopkins Hookham |firstfirst1 = Jeffrey S.K. |authorlinkauthor-link1 = Jeffrey Hopkins Shenpen Hookham |editor= |othersyear= 1991 |title= Meditation on Emptiness The Buddha within : Tathagatagarbha doctrine according to the Shentong interpretation of the Ratnagotravibhaga |origyearpublisher = State University of New York Press |urllocation= Albany, NY |formatisbn= 978-0791403587}}* {{cite book |accessdatelast= Hopkins |editionfirst= Jeffrey |seriesauthor-link= Jeffrey Hopkins |volumetitle= Meditation on Emptiness |year=1996 |publisher= Wisdom |location=Boston |language= |isbn= 0-86171-110-6 |oclc= |doi= |id= |pages= |chapter= |chapterurl= |quote= }} [Definitive treatment of }} [Definitive treatment of emptiness according to the Prasaṅgika-Madhyamaka school.]<!-- K -->* {{cite book|reflast=harvKapstein |author1first=pha bong kha pa byams pa bstan ʼdzin ʼphrin las rgya mtshoMatthew T. |authorlink1=Pabongkhapa Déchen Nyingpo|author2=khri byang blo bzang ye shes bstan ʼdzin rgya mtsho|authorlink2=Trijang Lobsang Yeshe Tenzin Gyatso|coauthorsyear=Michael Richards2014 |title=Liberation in the Palm of Your HandTibetan Buddhism: A Concise Discourse on the Path to EnlightenmentVery Short Introduction |url=https://books.google.com/books?id=4gI96n6gwQwCsTZLAAAAQBAJ |datelocation=3 November 2006New York |publisher=Simon and SchusterOxford University Press |isbn=978-0-8617119-500973512-89}}<!-- L -->* {{cite book |last= Lati Rinpoche |first= |authorlinkauthor-link= Lati Rinpoche |coauthorseditor= trans. & ed.: [[Elizabeth Napper]] |editor= |otherstranslator= Napper |title= Mind in Tibetan Buddhism: Oral Commentary on Ge-shay Jam-bel-sam-pel’s pel's "Presentation of Awareness and Knowledge Composite of All the Important Points Opener of the Eye of New Intelligence |origyearyear= 1980 |urlpublisher= |format= |accessdate= |edition= |series= |volume= |year=1980 |publisher= Snow Lion Snow Lion |location= Valois, NY |language= |isbn= 0-937938-02-5 |oclc= |doi= |id= |pages= |chapter= |chapterurl= |quote= }}}}<!-- M -->* {{cite book|ref=harv|last=Mullin|first=Glenn H|authorlinkauthor-link=Glenn H. Mullin|title=Living in the Face of Death: The Tibetan Tradition|url=https://books.google.com/books?id=z0Mc-VEge88C|date=15 December 2008|publisher=Snow Lion Publications|isbn=978-1-55939-908-1}}<!-- N -->* {{cite book |last= Nyanaponika Thera |first= |authorlinkauthor-link= Nyanaponika Thera |editor= |others= |title= The Heart of Buddhist Meditation |origyearyear= 1965 |urlpublisher= Weiser |formatlocation= Boston |accessdateisbn= |edition0-87728-073-8 }}<!-- P -->* {{cite book |last1= Rinpoche |seriesfirst1= Pabongka |volumelast2= Rinpoche |yearfirst2=1965 Trijang |publisherauthor-link1= Weiser Pabongkhapa Déchen Nyingpo |locationauthor-link2= Boston Trijang Lobsang Yeshe Tenzin Gyatso |languagetranslator-first= Michael |isbntranslator-last= 0-87728-073-8 |oclcRichards |title= Liberation in the Palm of Your Hand: A Concise Discourse on the Path to Enlightenment |doiurl= |https://books.google.com/books?id= 4gI96n6gwQwC |pagesdate= 3 November 2006 |chapterpublisher= Simon and Schuster |chapterurl= |quoteisbn= 978-0-86171-500-8}}* Powers, John. ''History as Propaganda: Tibetan Exiles versus the People's Republic of China'' (2004) Oxford University Press. {{ISBN |978-0-19-517426-7}}* {{cite book |last= Ringu Tulku Powers, John. ''Introduction to Tibetan Buddhism, Revised Edition'' (2007) Snow Lion Publications. {{ISBN |first= |editor= 978-1559392822}}<!-- R -->* {{cite book |last=Tulku |othersfirst= Ringu |title= The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet |origyearpublisher= Shambhala |urlisbn= 1-59030-286-9 |formatyear= 2006}}<!-- S -->* {{citation |accessdatelast= Samuel |editionfirst= Geoffrey |seriesauthor-link= Geoffrey Samuel |volumeyear= 2012 |publishertitle= Shambhala Introducing Tibetan Buddhism |location= |languagepublisher= Routledge (World Religions) |isbn=1978-59030-286-9 |oclc= |doi= |id= |pages= |chapter= |chapterurl= |quote= }}* Smith, E. Gene (0415456654}}* Smith, E. Gene (2001). ''Among Tibetan Texts: History and Literature of the Himalayan Plateau''. Boston: Wisdom Publications. {{ISBN |0-86171-179-3}}* {{cite book |lastlast1= Sopa |firstfirst1= Geshe Lhundup |author2first2=Jeffrey Hopkins |editor= |otherslast2= Hopkins |title= Practice and Theory of Tibetan Buddhism |origyear= |url= |format= |accessdate= |edition= |series= |volume= |year=1977 |publisher= B.I. Publications |location= New Delhi |language= |isbnisbn= 0-09-125621-6 |oclc= |doi= |id= |pages= |chapter= |chapterurl= |quote= }} [Part Two of this book, ‘’Theory: Systems of Tenets’’ is an annotated translation of ‘’Precious Garland of Tenets (Grub-mtha’ rin-chhen phreng-ba)’’ by Kön-chokmtha’ rin-chhen phreng-ba)’’ by Kön-chok-jik-may-wang-po (1728-1791).]<!-jik-mayT -wang-po (1728-1791).]>* {{cite book|ref=harv|last=Tsomo|first=Karma Lekshe |title=Buddhist Women Across Cultures: Realizations|url=https://books.google.com/books?id=2c55PQaeGxsC|date=1 April 1999|publisher=State University of New York Press|isbn=978-0-7914-4138-1}}
* ''The Great Treatise on the Stages of the Path to Enlightenment''
** {{cite book |last= Tsong-kha-pa |first= |authorlinkauthor-link= Je Tsongkhapa |coauthorseditor= the Lamrim Chenmo Translation Committee; Joshua Cutler, ed. in chief; |editor2=Guy Newland, ed. |editor= |others= |title= The Great Treatise on the Stages of the Path to Enlightenment, Volume I|origyear= |url= |format= |accessdate= |edition= |series= |volume= |year=2000|publisher= Snow Lion |location= Canada |language= |isbn= 1-55939-152-9 |oclc= |doi= |id= |pages= |chapter= |chapterurl= |quote= }}** {{cite book |last= Tsong-kha-pa |first= |authorlinkauthor-link= Je Tsongkhapa |coauthorseditor= the Lamrim Chenmo Translation Committee; Joshua Cutler, ed. in chief; |editor2=Guy Newland, ed. |editor= |others= |title= The Great Treatise on the Stages of the Path to Enlightenment, Volume II |origyear= |url= |format= |accessdate= |edition= |series= |volume= |year=2002|publisher= Snow Lion |location= Canada |language= |isbn= 1-55939-168-5 |oclc= |doi= |id= |pages= |chapter= |chapterurl= |quote= }}** {{cite book |last= Tsong-kha-pa |first= |authorlinkauthor-link= Je Tsongkhapa |coauthorseditor= the Lamrim Chenmo Translation Committee; Joshua Cutler, ed. in chief; |editor2=Guy Newland, ed. |editor= |others= |title= The Great Treatise on the Stages of the Path to Enlightenment, Volume III |origyear= |url= |format= |accessdate= |edition= |series= |volume= |year=2004 |publisher= Snow Lion |location= Canada |language= |isbn= 1-55939-166-9 |oclc= |doi= |id= |pages= |chapter= |chapterurl= |quote= }}<!-- W -->* Wallace, B. Alan (1999), "The Buddhist Tradition of Samatha: Methods for Refining and Examining Consciousness", ''Journal of Consciousness Studies'' '''6''' (2-3): 175175–187.* {{cite journal |last=Wylie |first=Turnell |date=1990 |title=The First Mongol Conquest of Tibet Reinterpreted |journal=Harvard Journal of Asiatic Studies |publisher=Harvard Yenching Institute |volume=37 |location=Cambridge, Mass. |issue=1 |pages=103–133 |issn=0073-0548 |jstor=2718667 |oclc=6015211726 |doi=10.2307/2718667 }}<!-- Y -->* Yeshe De Project (1986): ''Ancient Tibet: Research Materials from The Yeshe De Project''. Dharma Publishing, Berkeley, California. {{ISBN |0-89800-187 146-3}}.
{{refend}}
== Further reading ==
;Articles
* Cabezón, José Ignacio. "[{{cite book |chapter-url=http://www.oxfordhandbooks.com/view/10.1093/oxfordhb/9780195137989.001.0001/oxfordhb-9780195137989-e-10 Tibetan Buddhist Society]." In: |editor-last=Juergensmeyer, |editor-first=Mark (editor). ''The Oxford Handbook of Global Religions''. October 2006. Published online in September 2009. DOI: [http://dx.|doi.org/=10.1093/oxfordhb/9780195137989.003.0010 |chapter=Tibetan Buddhist Society |title=The Oxford Handbook of Global Religions |date=2006-10.1093/oxfordhb/9780195137989.003.0010]-26 |last1=Cabezón |first1=José Ignacio}}
==External links==
{{commons category|Tibetan Buddhism}}
{{WikiversityEB1911 Poster|Buddha oracle#10 The Cosmos (Tibetan Buddhism)Lāmāism}}* {{DMOZCurlie|/Society/Religion_and_Spirituality/Buddhism/Lineages/Tibetan}}* [http://info-buddhism.com/Tibetan_Buddhism-The_Union_of_Three_Vehicles-Georgios_Halkias.html Buddhist Meditation Traditions in Tibet: The Union of Three Vehicles] by Georgios T. Halkias* [http://www.lamrim.com/ LamRim.com] — Tibetan Buddhist Internet Radio* [http://thdl.org/ The Tibetan and Himalayan Digital Library] {{dead link|date=September 2014}}* [http://www.tbrc.org/ The Tibetan Buddhist Resource Center]* [http://www.bibliographietibet.org/ the Tibetan bibliography database]* [http://www.siddharthasintent.org/Pubs/West.htm Tibetan Buddhism in the West by Dzongsar Khyentse Rinpoche]* [http://www.songtsen.org Songtsen — The rescue and preservation of Tibet's cultural and spiritual traditions]* [http://www.buddhist-tourism.com/countries/tibet/monasteries/ Famous Monasteries of Tibet]* [http://www.nyingmatrust.org/DharmaPerspectives/buddhismSchools.html Tibetan Buddhism: History and the Four Traditions]* [http://www.berzinarchives.com The extensive archives of teachings from Alexander Berzin]* [http://lotsawahouse.org/translations.html Lotsawa House | Tibetan Buddhist Texts | Translations]* [http://www.dharmadata.org/ Tibetan Rimé Text Library] — Buddhist Text Library of all traditions* [http://www.dharmawheel.net/ Tibetan Buddhism Forums]* [httphttps://www.npr.org/blogs/pictureshow/2010/09/17/129930953/monks A Day In The Life Of A Tibetan Monk] - – article and slideshow by ''[[National Geographic Society|National Geographic]]''* [httphttps://homewww.valornetbritannica.com/overbecktopic/tibet.html Tibetan Buddhist Practice eCalendar]* [https://www.facebook.com/karmakagyucalendar Karma Kagyü Calendar-Buddhism Britannica article on Tibetan Buddhism]
{{TibetanBuddhism}}
{{Buddhism topics}}
{{Tibet topics}}
{{Indian Philosophy}}
{{Authority control}}
[[Category:Tibetan Buddhism| ]]
[[Category:Himalayan Buddhism| ]]
[[Category:History of Buddhism in Asia]]
