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Introduction to the Five
Principal Spiritual Traditions of Tibet
These text and
pictures are published under the permission of
The
Office of Tibet,
the official agency
of His Holiness the Dalai Lama in London.
Tradition has it that Tibet is the land of Avalokiteshvara, the
Bodhisattva of compassion, and the Tibetan people are his descendants.
They trace their ancestry to the copulation of an ape, an emanation of
Avalokiteshvara, and an ogress, an emanation of the goddess Tara, whose
progeny gave birth to the Tibetan people in the Yarlung valley.
The early Tibetan nation was without a ruler until 127 B.C.E., when
according to legend an Indian king named Rupati fled over the Himalayas
after his defeat in Mahabharata war and reached the Yarlung valley. There,
he was enthroned as their king by twelve wise Bön priests, who, believing
that he had descended from heaven gave him the name Nyatri Tsenpo. From
this time, the Tibetans evolved a distinct but simple civilization founded
on the idea of the inter. dependence of man and nature. In the
pre-Buddhist period Tibet's indigenous religion and culture was Bon, a
fragment of which, though radically transformed through its contact with
Buddhism, is still preserved among Tibetan communities in exile.
Buddhism became Tibet's state religion only later. Introduced for the
first time in 173 C.E., during the reign of King Lha Thothori Nyantsen, it
was gradually assimilated, disseminated and finally integrated into the
Tibetan way of life due initially to the efforts of the religious kings.
King Song Tsen Gampo took control of the kingdom at the age of thirteen
and built Rasa Trulnang Tsuglag Kbang and Ramoche Tsuglag Khang two
temples in Lhasa. He sent his minister Thonmi Sambhota to India to learn
Sanskrit and writing, and as a result a Tibetan script was then modelled
one of those current in India. He invited Acharya Kumara and Brahmin
Shankara from India and the Nepalese Acharya Shilmanju, who began the
propagation and translation of the Buddha's teachings. Although there was
neither conspicuous nor extensive study of Buddhist doctrine, the king
himself gave instructions to many fortunate people, mostly concerning the
teachings of the Arya Avalokiteshvara.
During the reign of King Trisong Deutsen, Buddhism was spread with
great zeal after he had invited the Abbot Shantarakshita and Acharya
Padmasambhava to Tibet. The task of translating Buddha's teachings was
carried out with great vigour and enthusiasm. It is said that altogether
one hundred and eight Indian scholars were engaged with Tibetan
translators in the work of translating Buddhist literature into Tibetan.
They also took part in establishing monasteries.
After three generations, the religious king Tri Ralpachen issued a
decree that every monk should be supported by seven households. At the
same time thousands of temples were constructed. He also invited many more
Indian masters such as the Acharyas Jinamitra, Surendrabodhi and Danashila,
who with the Tibetan translators Yeshede and others revised and
standardised the earlier translations according to a revised terminology.
In this way the Buddha's teachings were increasingly being propagated
throughout Tibet. Unfortunately, this golden period known as the era of
the Tibet's Religious Kings soon came to an end. Ralpachen's successor,
King Lang Darma, did not support the Buddha's teaching. Monasteries were
emptied and the monks made to disrobe, often being recruited into the
army. As the Tibetan empire disintegrated into small principalities,
Tibetan Buddhist culture entered a dark period.
However, at that time Mar Shakya Yeshi, Yogejung and Tsang Rabsel,
holders of the monastic lineage of the great Abbot Shantarakshita managed
to escape to the Domey (north-eastern) region of Tibet, where with the
assistance of two Chinese monks they gave full ordination to Lachen Gongpa
Rabsel, which marked the revival of the Tibetan monastic community.
Similarly, with the arrival of Sadhupala and others in upper Ngari
(western Tibet), and the coming of the great Kashmiri scholar Shakyashri
the monastic lineages were greatly expanded and the community multiplied.
Amongst those who were ordained by Gongpa Rabsel, Lumey and others
returned to central Tibet and revived Buddhism there, building monasteries
and temples and teaching the doctrine.
The most vigorous revival of Buddhism, however, was taking place in
western Tibet where Lha Lama Yeshe Ö, following the ways of the early
religious kings had dispatched intelligent young Tibetans to Kashmir, then
a thriving centre of Buddhist learning. The great translator, Rinchen
Zangpo (958-1055) and his colleague Legpai Sherab returned successfully to
Tibet and spread the doctrine through translation, teaching and
establishing monasteries. Lha Lama Yeshe Ö persistence and sacrifice also
created the conditions for inviting the great Indian master Atisha to
Tibet. He revived the doctrine and dispelled many misconceptions about it
then current. He composed the famous text, A Lamp on the Path to
Enlightenment which set the pattern for all the graded path, Lamrim, texts
found in the Tibetan Buddhist tradition,
Among Atisha's many disciples, Drom Tönpa, who later consolidated
Atisha's teachings and founded the Kadampa tradition, was the most famous.
During this period, Tibet's contact with the Indian Buddhist tradition was
restored, and the influence of different masters led to a diversity of
teaching lineages. Gradually three major new orders, Sakya, Kagyu and
Gelug arose. Nyingma was identified as the form of Buddhism introduced
since Guru Padmasambhava's arrival in Tibet. These were the four great
schools of Tibetan Buddhism, which will be introduced below.
With the growing influence of the Mongolians in Tibet, the so called
priest-patron relationship was established between the Mongol rulers and
Sakya Lamas of Tibet. Consequently, in 1253 Kublai Khan offered the three
provinces of Tibet to the Sakya Lama Drogön Chögyal Phagpa, whose
successors ruled Tibet for one hundred and five years until 1358 when they
lost control of Tibet to Tai Situ Jangchub Gyeltsen. The subsequent rule
of the Phagmotrupa lineage lasted until 1435 followed by the Rinpung kings
who ruled for four generations from 1435-1565 and the three Tsangpa kings
1566-1641.
By the turn of sixteenth century, the power and influence of the
Gelugpa had grown enormously. The third Dalai Lama, Sonam Gyatso
(1543-1588), strengthened Tibet's political prospects when he brought the
Mongols back to Buddhism. This resulted from his visit to Mongolia in 1578
at the invitation of Altan Khan of the Tumet Mongols, who also gave him
the title 'Dalai Lama', meaning 'Ocean of Wisdom'. The fourth Dalai Lama,
Yonten Gyatso, was born to a Mongolian family, but was taken to Tibet to
be educated. In 1642, Gushri Khan placed both the spiritual and temporal
rule of Tibet in the hands of the Great Fifth Dalai Lama, Ngawang Lobsang
Gyatso (1617-1682). He founded the Ganden Phodrang government, which today
continues to function under the leadership of the Fourteenth Dalai Lama.
In 1959, with the acceleration of Chinese aggression in Tibet,. His
Holiness the Dalai Lama sought asylum in India. He set up a
government-in-exile to take care of education, culture, settlements,
monasteries and the political issue of Tibet. In this way, significant
steps have been taken towards the maintaining the Tibetan cultural
heritage. The Council for Religious and Cultural Affairs is responsible
for supporting Tibet's religious and cultural activities as well as the
welfare of the monastic communities.
There were more than 6000 monasteries and nunneries in the three
regions of Tibet - U-Tsang, Dotö and Domey. Of these hardly any were left
undamaged and the majority were totally destroyed by the Chinese. In
exile, more than 200 monasteries and nunneries have been re-established in
India, Nepal and Bhutan. Around 600 Tibetan Buddhist centers are
functioning as religious and cultural centers in various countries around
the world.
The Bonpo's Tradition
Tibet's oldest spiritual tradition is Bön. According to Bönpo accounts,
eighteen enlightened teachers will appear in this aeon and Tönpa Shenrab,
the founder of the Bön religion, is the enlightened teacher of this age.
He is said to have been born in the mythical land of Olmo Lung Ring, whose
location remains something of a mystery. The land is traditionally
described as dominated by Mount Yung-drung Gu-tzeg (Edifice of Nine
Swastikas), which many identify as Mount Kailash in western Tibet. Due to
the sacredness of Olmo Lung Ring and the mountain, both the
counter-clockwise swastika and the number nine are of great significance
in the Bön religion.
It is believed that Tönpa Shenrab first studied the Bön doctrine in
heaven, at the end of which he pledged at the feet of the god of
compassion, Shenla Okar, to guide the people of this world. Accordingly,
at the age of thirty one he renounced the world and took up a life of
austerity, spreading the doctrine in order to help the beings immersed in
an ocean of misery and suffering. In his effort to spread the doctrine, he
arrived in Tibet, in the region of Mount Kailash, which is known as the
land of Zhang Zhung, historically the principal seat of Bön culture and
doctrine. Accounts of Tönpa Shenrab's life are to be found in three major
sources; mDo-'dus, gZer-migand gZi-brjid. The first two are
believed to be Treasure texts (gTer-ma) discovered according to Bön
history in the tenth or eleventh century. The third belongs to the
whispered lineage (sNyan-brgyud) transmitted amongst adepts.
The doctrines taught by Tonpa Shenrab are generally classified into two
types, first, The Four Portals and One Treasury (sGo-bzhi mDzod-lizga):
the White Water (Chabdkar) doctrine dealing with esoteric matters;
the Black Water (Chab-nag)doctrine concerning narratives, magic,
funeral rites and ransom rituals; the Land of Phan ('Phanyul)
doctrine which contains monastic rules and philosophical expositions; the
Divine Guide (dPon-gasa) doctrine containing exclusively the great
perfection teachings; and finally, the Treasury (mTho-thog) which
comprises the essential aspects of all the four portals.
The second classification, the Nine Ways of Bön (Bön theg-pa rim-dgu)
is as follows: the Way of Prediction (Phyva-gshen Theg-pa), which
describes sortilege, astrology, ritual and prognostication; the Way of the
Visual World (sNang-shen theg-pa), which explains the
psychophysical universe; the Way of Illusion ('Phrul-gshen theg-pa),
which gives details of the rites for the dispersing adverse forces; the
Way of Existence (Srid-gshen theg-pa), which explains funeral and
death rituals; the Way of a Lay Follower (dGe-bsnyen theg-pa),
which contains the ten principles for wholesome activity; the Way of a
Monk, (Drnag-srnng theg-pa), in which the monastic rules and
regulations are laid out; the Way of Primordial Sound (Adkar theg-pa),
which explains the integration of an exalted practitioner into the mandala
of highest enlightenment; the Way of Primordial Shen, (Ye-gshen theg-pa),
which explains the guidelines for seeking a true tantric master and the
spiritual commitments that binds a disciple to his tantric master; and,
finally, the Way of Supreme Doctrine (Bla-med theg-pa), which
discusses only the doctrine of great perfection.
The nine ways are further synthesised into three: the first four as the
Causal Ways (rGyui-theg-pa), the second four as the Resultant Ways
('Brns-bu'i-theg-pa) and the ninth as the Unsurpassable Way or the
Way of Great Completion (Khyad-par chen-po'i-theg-pa or rDzogs-chen).
These are contained in the Bön canon comprising more than two hundred
volumes classified under four sections: the sutras (mDa), the
perfection of wisdom teachings ('Bum), the tantras (rGyud)
and knowledge (mDzod). Besides these, the canon deals with other
subjects such as rituals, arts and crafts, logic, medicine, poetry and
narrative. It is interesting to note that the Knowledge (mDzod)
section concerning cosmology and cosmogony is quite unique to Bön, though
there is scholarly speculation that it has a strong affinity with certain
Nyingma doctrines.
History has it that with the increasing royal patronage of Buddhism, Bön
was discouraged, and faced persecution and banishment. Practically nothing
is known about Bön during the period from the eighth to the early
eleventh centuries. However, with the relentless devotion and endeavour of
sincere followers such as Drenpa Namkha (9th century), Shenchen Kunga
(10th century) and many others the Bön, Tibet's indigenous religion, was
rescued from oblivion and re-established itself alongside Buddhism in
Tibet.
Since the eleventh century, with the founding of monasteries such as
Yeru Ensakha, Kyikhar Rishing, Zangri and later Menri and Yungdrung Ling
in Central Tibet; and Nangleg Gon, Khyunglung Ngulkar and others, more
than three hundred Bön monasteries had been established in Tibet prior to
Chinese occupation. Of these, Menri and Yungdrung monasteries were the
major monastic universities for the study and practice of Bön doctrines.
A reassessment of Bön took place in the nine-teenth century at the hands
of Sharza Tashi Gyeltsen, a Bön master whose collected writings
comprising eighteen volumes gave the tradition new impetus. His follower
Kagya Khyungtrul Jigmey Namkha trained many disciples learned in not only
the Bön religion, but in all the Tibetan sciences. However, with the
Chinese invasion of Tibet, like the other spiritual traditions, Bön also
faced irreparable loss.
Through the efforts of Abbot Lungtok Tenpai Gyeltsen Rinpochey,
Venerable Sangyey Tenzin and a few elderly monks, a small section of Bön
community has been successful in re-establishing Tashi Menri Ling
monastery at Dolanji in the hills near Solan in Himachal Pradesh, India,
with the encouragement of His Holiness the Dalai Lama and the Council for
Religious and Cultural Affairs. For some time this monastery was the only
major centre where young monks could receive a complete training in Bön
philosophy, monastic discipline, ritual and religious dance. In addition
to grammar, medicine, astrology and poetry monks are also provided with a
modern education.
On successfully completing the full course of study, which is assessed
by means of both written and dialectical examinations, a monk is awarded a
Geshey Degree (Doctorate of Bönism). He then generally serves his
community through teaching, writing and so forth.
Besides Mingye Yungdrungling there are also Tashi Thaten Ling and
fourteen other Bön monasteries in India and Nepal. Efforts are being made
to establish an International Institute of Bön in Nepal in order to
further strengthen Bön religious activities and to present its doctrine
to the outside world.
The Bön tradition has also received explicit support from His Holiness
the Dalai Lama, who recently made a two day visit to Dolanji, where he was
impressed by the students' educational achievements. In addition, he made
a statement at the 1988 Tulku Conference in Sarnath in which he stressed
the importance of preserving the Bön tradition, as representing the
indigenous source of Tibetan culture, and acknowledging the major role it
has had in shaping Tibet's unique identity.
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The Nyingma Tradition
![[Guru Rinpoche]](guru.jpeg)
The Nyingma school of Tibetan Buddhism traces its origin to the
Indian adept, Guru Padmasambhava, who came to Tibet in 817 C.E. at
the invitation of King Trisong Deutsan (742-797) in order to subdue
the evil forces then impeding the spread of Buddhism. Guru Rinpochey,
as he is popularly known, bound all evil spirits by oath and
transformed them into forces compatible with the spread of Buddhism.
In collaboration with the great Bodhisattva Abbot Shantarakshita,
Guru Rinpochey then built Samyey monastery, which became a principal
centre of learning and the site where many of the texts that would
make up Tibet's vast Buddhist literature were first translated into
Tibetan.
Guru Rinpochey also gave widespread teachings from the highest
classes of tantra and in particular to his twenty-five principal
disciples. These first Tibetan adepts are renowned for their
spiritual accomplishments, for example, Namkhe Nyingpo for his feat
of travelling on beams of light, Khandro Yeshe Tsogyal for reviving
the dead, Vairochana for his intuition, Nanam Yeshe for soaring in
the sky, Kawa Peltseg for reading others thought and Jnana Kumara
for his miraculous powers.
Contemporary Indian masters Vimalamitra, Buddhaguhya, Shantipa
and the tantric adept, Dharmakirti, also came to Tibet and spread
tantric teachings. So, although the study of logic and Buddhist
philosophy was not yet prevalent, the practice of tantra in extreme
secrecy was much favoured. Even the work of translating such
esoteric texts as Kun-byed rgyal-po, mDo-dgougs-'dus and the
Mahamaya cycle of teachings by Vairochana, Nyag Jnana Kumara,
Nubchen Sangye Yeshe and others, was carried out in great secrecy.
Seeing the disciples unripe and the time inappropriate for many
of the other teachings he had to reveal, Guru Padmasambhava hid
hundreds of Treasures in the forms of scriptures, images and ritual
articles, with instructions for their revelation for the benefit of
future generations. Subsequently, more than one hundred masters have
revealed these Treasures and taught them to their disciples. So,
besides the tantric teachings, it is these lineages of revealed
teachings combined with the Great Completion or Dzogchen doctrine
taught and disseminated successively by Garab Doyjer, Shri Simha,
Guru Rinpochey, Jnana Sutra, Vimala Mitra, which are distinguished
in Tibet as Nyingma doctrine.
The Nyingma tradition divides the entire Buddhist teachings into
Nine Vehicles: the Three Common Vehicles comprising the Hearer,
Solitary Realizer, and Bodhisattva vehicles dealing with those
categories of teachings included in the sutras taught by Buddha
Shakyamuni; the Three Outer Tantras consisting of Kriya Tantra which
places greater emphasis on practising proper external behaviour,
physical and verbal conduct aimed at purification and simple
visualisation practice; Upa Tantra which lays more emphasis on
developing both external and internal faculties with the goal of
achieving a deeper affinity with the meditational deity; and Yoga
Tantra, which I mainly aimed at developing the strength of inner
psychophysical vitality as taught by Vajrasattva. Finally, the Three
Innermost Tantras comprising Mahayoga, primarily emphasising the
Generation Stage practice in which the ordinary level of perception
and attachment are eliminated through sacred vision and divine
pride; the Annuyoga, emphasising Completion Stage practice in which
the vajra body is used as a serviceable means to actualise
primordial awareness and the Atiyoga, in which all emphasis is
directed towards full activation of the generation and completion
stage practices, enabling the yogi to transcend all ordinary time,
activity and experience, as taught by Samantabhadra Buddha.
The first six of these nine vehicles are common to all schools of
Tibetan Buddhism, whereas the last three, the Innermost Tantras, are
exclusive to the Nyingma tradition.
Due to the slightly different approaches of various lineages in
presenting Dzogchen three sub-schools have developed: The Mind
School (Sems-sde) is attributed to Shrisimha and Vairochana's
lineage, the Centredness School (kLong-sde) is attributed to
Longde Dorje Zampa, and Shrisimha and Vairochana's lineage, whereas
the Quintessential Instruction School (Man-ngag-sde) is
attributed directly to Guru Padmasambhava's lineage of the Heart's
Drop (sNying-thig) cycle of teachings and practice. Although
Dzogchen is the unique feature of Nyingma practice, even among the
lay followers the practice of reciting Guru Rinpochey's prayers,
observing the 10th and 25th of every lunar month as a day for feast
offerings, and even retiring into retreat for three years and three
months individually or in company are common.
According to the history of the origin of tantras there are three
lineages: The Lineage of Buddha's Intention, which refers to the
teachings of the Truth Body originating from the primordial Buddha
Samantabhadra, who is said to have taught tantras to an assembly of
completely enlightened beings emanated from the Truth Body itself.
Therefore, this level of teaching is considered as being completely
beyond the reach of ordinary human beings. The Lineage of the
Knowledge Holders corresponds to the teachings of the Enjoyment Body
originating from Vajrasattva and Vajrapani, whose human lineage
begins with Garab Dorje of the Ögyan Dakini land. From him the
lineage passed to Manjushrimitra, Shrisimha and then to Guru
Rinpochey, Jnanasutra, Vimalamitra and Vairochana who disseminated
it in Tibet. Lastly, the Human Whispered Lineage corresponds to the
teachings of the Emanation Body, originating from the Five Buddha
Families. They were passed on to Shrisimha, who transmitted them to
Guru Rinpochey, who in giving them to Vimalamitra started the
lineage which has continued in Tibet until the present day.
This last mode of transmission is most commonly employed for
ordinary people. However, the former two lineages may still exist
amongst the highly realised Dzogchen masters.
There is yet another tradition which enumerates six lineages for
the origin of the tantras by adding: the Commissioned Instruction
Lineage (bK'a-babs lung-bstan-gyi-btgyud-pa), the Treasure
Doctrine Lineage of the Fortunate One's (Las-'phrn
gter-gyi-brgyud- pa) and the Lineage of Trustees Established
Through Prayers (sMon-lam gtad-rgya'i-brgyud-pa).
The Nyingma tantric literature and its transmission is classified
into three groups: the Oral, Treasures, and Visions. These three may
be further subsumed under two categories: the Oral comprising
primarily the tantras and associated texts belonging to the cycle of
Mahayoga tantras; the root and explanatory tantra belonging to the
cycle of Annuyoga tantras; and finally, the Atiyoga or Dzogchen
cycle of tantras.
The Treasure transmission comprises the innumerable treasure
texts revealed by subsequent Treasure Masters, which were hidden by
Guru Rinpochey himself in 9th century as well as numerous teachings
later revealed through enlightened minds and meditative visions of
Nyingma masters. Hundreds of masters have appeared who have revealed
treasures. Among them, Nyangral Nyima Özer (1124-92), Guru Chowang
(1212-70), Dorje Lingpa (1346-1405), Padma Lingpa (b.1405) and
Jamyang Khyentse (1820-1892) are renowned as the Five Kings of the
Treasure Masters. Their revealed treasures concern, among others,
the cycle of teachings and meditations related to Avalokiteshvara,
Guru Rinpochey's sadhanas, the Dzogchen teachings, the Ka-gyey cycle
of teachings, the Vajrakila or Phurba cycle of teachings, medicine
and prophecies.
Hence, in addition to the standard Mahayana Buddhist canon of the
Kangyur and Tangyur, many further teachings may be found in the
Collection of a Hundred Thousand Nyingma Tantras, compiled in
thirteenth century by Tertön Ratna Lingpa (1403-1473) and organised
by Kunkhyen Longchen Ramjampa (1308-1363). Besides this, numerous
works such as the sixty volumes of the Rinchen Terdzod compiled by
Kongtrul Yonten Gyatso (1813-1899) and the writings of Rongzom,
Dodrupchen, Paltrul, Mipham and many others have added to the rich
collection of Nyingma literature. The oldest Nyingma institution is
Samyey temple completed in 810 C.F. by Shantarakshita and Guru
Padmasambhava under the patronage of King Trisong Deutsan.
Subsequently, no big monasteries were built until the 12th century,
when Nechung Monastery was built in Central Tibet by Chokpa Jangchub
Palden and Kathok Monastery was founded in Kham by Ka Dampa Desheg
(1112-92) in 1159. This is an indication that unlike the other
Buddhist traditions the
Nyingmapas did not become institutionalised until much later in
their history. From the 15th century onwards, great monastic
universities were built, such as Mindroling, founded in 1676 by
Rigzin Terdag Lingpa, otherwise known as Minling Terchen Gyurmed
Dorje (1646-1714) and Dorje Drag founded in 1659 by Rigzin Ngagi
Wangpo in central Tibet; and Palyul established by Rigzin Kunsang
Sherab in 1665; Dzogchen built by Dzogchen Pema Rigzin in 1685 and
Zhechen established by Zhechen Rabjampa in 1735, all in Kham
province. Dodrupchen and Darthang monasteries were established in
Amdo.
Principal monastic institutions re-established in exile are
Thekchok Namdrol Shedrub Dargye Ling, in Bylakuppe, Karnataka State;
Ngedon Gatsal Ling, in Clementown, Dehradun; Palyul Chokhor Ling and
E-Vam Gyurmed Ling in Bir, and Nechung Drayang Ling at Dharamsala,
and Thubten E-vam Dorjey Drag at Shimla in Himachal Pradesh, India.
The Nyingma tradition is presently headed by Dilgo Khyentse
Rinpochey, who succeeds Kyabje Dudjom Rinpochey (1904?-1987).
Besides, Minling Trichen Rinpochey, Trulzhig Rinpochey, Taglung
Tsetrul Rinpochey and Penor Rinpochey are some of the living
spiritual masters.
NB. The present head of Nyingmapa is His Holiness Penor Rinpoche.
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The Sakya Tradition
The Sakya tradition is closely bound up with the Khon ancestral
lineage, which derived from celestial beings. The lineage has
descended intact up to the present time from Khon Könchok
Gyelpo(1034-l 102), founder of the Sakya tradition.
From the doctrinal point of view the tradition traces its
origins to the Indian Yogin Virupa through Gayadhara. His disciple
Drogmi Shakya Yeshe (992-1074) travelled to India where he
received teachings on the Kalachakra, the Path and its Fruit and
others from many Indian masters and returned to Tibet. Later, Khon
Könchok Gyelpo, one of his main disciples, built a monastery in
the Tsang province of central Tibet and named it Sakya, or Grey
Earth monastery. So the school took its name, Sakya, from the
location of the monastery. Khon Könchok Gyelpo's son Sachen Kunga
Nyingpo (1092-1158) was a person of extraordinary skill and
spiritual attainment, who held all the lineages of tantra and
sutra teachings of Arya Nagarjuna and Virupa. He had four sons -
Kungabar, Sonam Tsemo, Jetsun Dakpa Gyeltsen and Palchen Rinpochey.
The second son Sonam Tsemo (1142-82) became a learned scholar at
the early age of sixteen. He had visions of many meditational
deities and also produced many realised disciples. Jetsun Dakpa
Gyeltsen (1147-1216) received lay celibacy vows and showed strong
signs of spiritual maturity in his youth. At the age of eleven he
gave his first Hevajra teaching.
The principal disciple of Jetsun Dakpa Gyeltsen was his nephew,
son of Palchen of Öpochey the famous Sakya Pandita Kunga Gyeltsen
(1182-1251). Sakya Pandita studied Buddhist and non-Buddhist
philosophy, logic, Sanskrit, poetry, astrology and art with
countless Indian, Nepalese, Kashmiri and Tibetan masters and
achieved mastery over them. When he was twenty-seven years old,
after meeting with the Kashmiri Pandita Shakya Shribhadra, he
became a fully ordained monk and maintained his vows without least
infraction. His works such as the Treasury of Logic on Valid
Cognition (Tsod-ma rigs-gter) and the Discrimination of the Three
Vows (sDom-gsum rab-dbye) are famous even to this day.
In 1244, Godan Khan, grandson of Chingis Khan, intrigued by
Sakya Pandita's reputation, invited him to Mongolia, where he gave
Buddhist teachings. Later, in 1253, after both Sakya Pandita and
Godan Khan had passed away, the emperor, Sechen Kublai Khan
invited Drogön Chögyal Phagpa. nephew of Sakya Pandita to his
court. Phagpa invented a new script in which to write the
Mongolian language. Kublai Khan was so impressed by Phagpa's
performance that he declared Buddhism the state religion of
Mongolia and presented him the rule of the three provinces of
Tibet. Thus, Phagpa was the first person in Tibetan history to
gain religious and secular authority over the whole country. He
was succeeded by his brother Chagna and altogether the Sakyapas
ruled Tibet for more than a hundred years.
Eventually, Tishri Kunglo (1299-1327), eldest of the fifteen
grandsons of Sakya Pandita's brother, founded four dynastic
houses: Zhithog, Rinchen Gang, Lhakhang and Ducho, of which only
the last two dynasties have survived. However, in fifteenth
century the Ducho dynasty split into two sub-dynasties, or palaces
the Dolma Phodrang and Phuntsok Phodrang. The present hierarchs of
these two palaces are Sakya Trizin.
Ngawang Kunga Theckchen Rinpochey (b. 1945). who is the current
head of the Sakya tradition, and lives in Dehra Dun, India and,
Dagchen Rinpochey (b. 1929), the founder of Sakya Thegchen Choling
in the United States of America. Succession to the position of
head of the Sakya tradition has been hereditary since the time of
Khon Könchok Gyelpo and traditionally alternates between the two
palaces. Sakya Dagtri Rinpochey, the present incumbent is the 4lst
occupant of the Sakya Throne.
Amongst the principal holders of the Sakya tradition, Sachen
Kunga Nyingpo (1092-1158), Sonam Tsemo (1142-1182), Dakpa Gyeltsen
(1147-1216), Sakya Pandita Kunga Gyeltsen (1182-1251) and Drogön
Chögyal Phagpa (1235-1280) are known as the Five Patriarchs of
the Sakya tradition. After them, were the so called Six Ornaments
of Tibet: Yaktuk Sangyey Pal and Rongton Mawe Sengey, who were
reputed for their authority on sutra teachings; Ngorchen Kunga
Zangpo and Zongpa Kunga Namgyel, who were learned in the tantras;
Goram Sonam Sengey and Shakya Chogden who were learned in both
sutras and tantras. These were famous spiritual masters of Sakya
tradition. Amongst them Gorampa Sonam Sengey, instituted the
formal study of logic in Sakya tradition.
Like other traditions of Tibetan Buddhism, a number of
sub-divisions emerged within the main Sakya tradition. The lineage
of teachings within the discipline instituted by Ngorchen Kunga
Zangpo (1382-1457) and successive masters such as Könchok
Lhundrup, Thartse Namkha Pelsang and Drubkhang Pelden Dhondup have
come to be known as the Ngor lineage, whereas, the lineages of
Tsarchen Losel Gyatso (1502-56), called the whispered-lineage of
Tsar, concerning the Thirteen Golden Texts of Tsar, including the
secret doctrines of the greater or lesser Mahakala, Vajra Yogini,
Jambhala and others, is known as the Tsar tradition. Thus, the
Sakya school of the Khon lineage represents the main trunk of a
tree, of which the Ngorpa and Tsarpa schools are branches. These
are, the three schools (Sa-Ngor-Tsar-gsum) in Sakya
tradition.
The central teaching and practice of the Sakyapa, called
Lamdrey (Lam-'bras), the Path and Its Fruit, ultimately
leads a practitioner to the state of Hevajra. The Path and Its
Fruit is a synthesis of the entire paths and fruits of both the
exoteric and esoteric classes of teachings. The Path and Its Fruit
teaching originating from the Indian teachers Virupa, Avadhuti,
Gayadhara and Shakyamitra, a follower of Arya Nagarjuna, were
brought to Tibet by the Tibetan translator Drogmi and have been
passed down through an unbroken lineage of masters until today.
During the time Muchen Sempa Chenpo Könchok Gyeltsen, a disciple
of Ngorchen Kunga Zangpo (1382-1457), the Path and Its Fruit
transmission broke into two sub-traditions: the Explanation for
Private Disciples (sLob-bshad) and for Assemblies (Tshog-bshad)
traditions. The philosophical viewpoint expressed in the Path and
Its Fruit is the inseparability of samsara and nirvana. According
to this, an individual cannot attain nirvana or peace by
abandoning samsara or cyclic existence, because the mind is the
root of both samsara and nirvana. When obscured, it takes the form
of samsara and when freed of obstructions it is nirvana. Hence,
the reality is that a person must strive through meditation to
realise their inseparability.
In the Sakya monastic universities eighteen major texts are
thoroughly studied. These deal with the Perfection of Wisdom,
Monastic Discipline, Middle Path View, Phenomenology, Logic and
Epistemology, as well as commentaries unique to the tradition,
such as the Discrimination of the Three Vows, the Treasury of
Logic on Valid Cognition and the works of Gorampa Sonam Sengey
and others. On graduation, a monk is granted the degree of Kazhipa,
Kachupa and Rabjampa on the basis of merit. The main tantric
practices of the Sakya school are the Hevajra and Chakrasambhara
tantras, Mahakala and so forth.
The major Sakya monasteries in Tibet were Nalanda in Phenpo
built by Rongton Sheja Kunrig, Lhakhang Chenmo, founded by Khon Könchok
Gyelpo, Tsedong Sisum Namgyel, established by Namkha Tashi
Gyeltsen and Ngor E-Vam Chodhen, founded by E-Vam Kunga Zangpo in
Central Tibet; Dhondup Ling, founded by Dagchen Sherab Gyeltsen
and Lhundup Teng founded by Thangtong Gyalpo in Kham; and Deur
Chode built by Chodak Sangpo in Amdo. Presently, Tsechen Tenpai
Gatsal in Rajpur, Uttar Pradesh; Ngor E-Vam Shadrup Dargye Ling in
Bir, Himachal Pradesh, Tsechen Dhongag Choeling in Mundgod,
Karnataka State, and Ngor E-Vam Chodhen in Dehradun, Uttar Pradesh
in India as well as Tashi Rabten Ling at Lumbini in Nepal are some
of the principal re-established monasteries of the Sakya
tradition.
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The
Kagyu Tradition
The lineages of the Kagyu school of Tibetan Buddhism derive
primarily from two sources: Marpa Chökyi Lodoe (1012-1099)
and Khyungpo Nyaljor (978-1079). The former was trained as a
translator by Drogmi Yeshe (993-1050), and then travelled
three times to India and four times to Nepal in search of
religious teachings. He studied at the feet of one hundred
and eight spiritual masters and adepts, principally Naropa
and Maitripa. Marpa received the lineage of tantric
teachings called the Four Commissioned Lineages (bK'n-babs-bzhi)
- concerning the Illusory Body and Consciousness
Transference, Dreams, Clear Light, and Inner Heat directly
from Naropa (1016-1100), who had been given them by his
teacher Tilopa (988-1069). Their original source was Buddha
Vajradhara.
Marpa brought these lineages to Tibet, passing them on to
his foremost disciple Milarepa (1040-1123), the most
celebrated and accomplished of Tibet's tantric yogis, who
achieved the ultimate goal of enlightenment in one lifetime.
Milarepa was given responsibility for his meditation lineage
and others such as Ngog Choku Dorjey, Tsurton Wangey and
Meton Chenpo became holders of Marpa's teaching lineage.
This is how the dual system of philosophical training (bShad-grva)
and the meditation training (sGub-grva) are found
established in Kagyu monasteries. Among Milarepa's
disciples, Gampopa (1084-1161), also known as Dagpo Lhaje
and Rechungpa (1084-1161) were the most illustrious. The
former received the teaching and practice of the Great Seal
(Mahamudrn) and the Six Yogas of Naropa from Milarepa
and synthesised them into one lineage. The resultant
combined lineage came to be known as Dakpo Kagyu, the mother
lineage of the Kagyu tradition. Gampopa also pioneered a
fusion of Milarepa's Mahamudra tradition with the stages of
the path tradition of the Kadampa order. Gampopa's Jewel
Ornaments of Liberation is prominent amongst the stages
of the path literature of Tibet. The Kagyu Mahamudra lineage
was later incorporated into the Gelug tradition by the First
Panchen Lama, Lobsang Chökyi Gyeltsen (1570-1662) and is
known as the Ganden-Kagyu Tradition of Mahamudra.
The Dakpo Kagyu tradition gave rise to four major schools
founded by illustrious disciples of Gampopa. These are the
Tselpa (Tshal-pa) Kagyu founded by Zhang Yudakpa
Tsondu Dakpa (1123-1193), whose chief teacher was Wangom
Tsultrim Nyingpo. He founded the Gungthang monastery and had
many learned disciples. The Barom ('Ba-rom) Kagyu was
founded by Barom Darma Wangchuk. He built Barom monastery,
from which the tradition took its name. The Phagtru (`Phag-gru)
Kagyu was founded by Phagmo Trupa Dorje Gyelpo (1110-1170).
He was one of Gampopa's main disciples particularly noted
for his realisation and transmission of the Mahamudra
teachings. Many of his disciples attained high realisation,
such as Taglung Thangpa, Kalden Yeshi, Ling Repa Pema Dorjey,
Jigten Gonpo and Kher Gompa. Phagmo Trupa also built a
monastery in the Phagmo locality which was later called
Densa Thil. Many sub-schools grew from his lineage of
disciples.
The Kamtsang or Karma Kagyu was founded by the first
Karmapa, Dusum Khyenpa (1110-1193). This tradition has
remained strong and successful due in large part to the
presence of an unbroken line of reincarnations of the
founder, the successive Karmapas. Famous among them were the
Second Karmapa, Pakshi (1206-1282), the third Karmapa,
Ranjung Dorjey (1284-1339) and the Eighth, Karmapa Mikyo
Dorjey (1507-1554). The most recent incarnation was the
Sixteenth Karmapa, Ranjung Rigpe Dorjey (1924-81), who in
exile was also appointed bead of the whole Kagyu tradition.
In Tibet, Tsurphu, located in Central Tibet was the main
monastery of this tradition. After coming into exile, the
tradition has re-established its headquarters and principal
monastic university at Rumtek in Sikkim. It has also
developed hundreds of centres throughout the world. In the
present absence of the Gyalwa Karmapa's incarnation four
high lamas who were his disciples are acting as regents.
They are Shamar Rinpoche, Gyaltsab Rinpochey, Situ Rinpochey
and Jamgon Kongtrul Rinpochey.
Eight sub-school developed within the Phagdu Kagyu. The
Drikung ('Brigung) Kagyu, founded by Drikung Kyopa
Jigten Gonpo (1143-1217) is presently headed by the 37th
Successor, Drikung Kyabgon Che-Tsang (b. 1946), who resides
at his monastery in Ladakh. The Taglung (sTag-lung)
Kagyu, founded by Taglung Thangpa Tashe Pel (1142-1210). The
present head of this school is Shabdrung Rinpochey, who now
lives in Sikkim. The Drukpa('Brug pa) Kagyu founded
by Choje Gyare Yeshe Dorjey also known as Ling Repa
(1128-1189), is headed by the 12th Drukchen Rinpochey, who
has re-established his monastery in Darjeeling, India.
Among the eight sub-schools only these three survive to
the present day, with the Drukpa being numerically the
largest, followed by Drikung. Unfortunately other subsects
of Kagyu tradition such as Trophu (Khrophu) founded
by Rinpochey Gyaltsa, a nephew of Phagmo Trupa, who built
Trophu monastery; Martsang (sMar-tsang) founded by
Marpa Rinchen Lodoe; Yelpa (Yel-pa) established by
Yelpa Yeshe Tseg; the Shungseb (Shugs-gseb) started
by Chökyi Sengey and Yamzang (gYa'abzang) Kagyu
founded by Yeshi Senge have ceased to exist, at least as
separate institutions. Although a few lamas of the other
major Kagyu traditions may still maintain some of their
teaching lineages.
The Shangpa Kagyu, one of the two original forms of the
Kagyu tradition, was founded by the great adept, Khyungpo
Nyaljor (978-1079). Dissatisfied with his training in Bön
and Dzogchen practices, Khyungpo Nyaljor left for Nepal
where he met Acharya Sumati. From him he received training
as a translator and travelled on to India. After having
received teachings from one hundred and fifty scholar-adepts
he is said to have mastered the entire exoteric and esoteric
doctrine as well as meditation on it. His principal teachers
include Sukhasiddha, Rahulagupta and Niguma, the consort of
Naropa. Besides receiving practical guidance from masters in
human form, he also received transmissions from the Dakinis
(celestial beings). After returning to Tibet, he received
the vows of a monk from the Kadampa master Langri Thangpa.
In accordance with the prophecies of the Dakinis, he
established the Shang-Shong monastery at Yeru Shang, in
central Tibet. As a result the tradition he founded came to
be known as the Shangpa Kagyu. Later, he is said to have
established further branch monasteries also. In early times,
there were more than a hundred monasteries belonging to this
tradition in Tibet. Amongst his followers, Mehu Tonpa,
Mogchogpa and Shang Gomcho Sengey are some of the most
famous. Amongst the later lineage, it was Tsurton Wangi
Dorje, from whom Buton Rinchen Drup obtained the lineage of
the Guhyasamaja tantra which was subsequently passed down to
Tsongkhapa.
The Shangpa Kagyu main practices concerned Mahakala,
Chakrasambhava, Hevajra, Mahamaya, Guhyasamaja, the Six
Doctrines of Niguma, Mahamudra, and others. The principal
contemporary exponent of this tradition was the late Kalu
Rinpoche (1905-1989), one of the leading Kagyu meditation
masters of this century. It should be noted that while there
are many sub-schools within Kagyupas, the fundamental
principles of their doctrine are rooted in Mahamudra and the
Six Yogas of Naropa. The different schools have arisen only
due to slightly different individual approaches to the
fundamental teachings.
Mahamudra, the unique feature of Kagyu tradition, can be
explained according to interpretations of sutra and tantra.
Both aspects of the teachings are aimed at direct
understanding of the real nature of the mind. The approach
to Mahamudra, which differs slightly within each Kagyu
school, generally follows through the stages of foundation,
path and fruit. Tantric practices unique to Kagyu tradition
are the Six Yogas of Naropa, Cakrasambhava and Mahakala. In
the context of tantric practice, the application of
Mahamudra becomes much more profound and sophisticated.
The training of monks in Kagyu monasteries consists
mainly of the study of the Perfection of Wisdom, Madhyamika,
Valid Cognition, Discipline and Phenomenology common to all
traditions, except that each tradition has its own monastic
texts and commentaries to facilitate understanding of the
original Indian texts.
The present head of the Karma Kagyu tradition is H.H.
XVII Gyalwa Karmapa Ogyen Drodul Trinley Dorje.
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The Gelug
Tradition
The Kadampa tradition founded by Atisha was the direct
source of inspiration for the development of the Gelug
tradition founded by Je Tsongkhapa (1357-1419). He was
born in the Tsongkha region of Amdo province. At the age
of three he received full-fledged lay ordination from the
Fourth Karmapa, Rolpey Dorjey, and the name Kunga Nyingpo.
At the age of seven he received novice vows from his
teacher, Chöjey Dhondup Rinchen, and was given the name
Lobsang Drakpa. Even at this young age he had received
many teachings and initiations of Heruka, Yamantaka and
Hevajra, and could recite by heart texts like Expression
of the Names of Manjushri.
Tsongkhapa travelled extensively in search of knowledge
and studied with masters of all the existing traditions
beginning with Chennga Chökyi Gyelpo, from whom he
received teachings on topics such as the mind of
enlightenment and the Great Seal (Mahamudra). He was
taught the medical treatises by Könchok Kyab at Drikung.
In Nyethang Dewachen he studied the Ornaments for clear
Realisation and the Perfection of Wisdom and,
excelling in debate, he became famous for his erudition.
He also travelled to Sakya where he studied monastic
discipline, phenomenology, valid cognition, the Middle Way
and Guhyasamaja with lamas such as Kazhipa Losel and
Rendawa. He also received transmissions of the Six
Doctrines of Naropa. the Kalachakra. Mahamudra, the Path
and Its Fruit, Chakrasamvara and numerous others and
transmitted them to his disciples.
In addition to his studies and teachings he engaged in
extensive meditation retreats. The longest, at Wolkha
Cholung, lasted four years during which he was accompanied
by eight close disciples. He is reputed to have performed
millions of prostration's, mandala offerings and other
forms of purification practice. Tsongkhapa frequently had
visions of meditational deities and especially of
Manjushri, with whom he could communicate to settle his
questions about profound aspects of the teachings.
Tsongkhapa studied with more than a hundred teachers,
practised extensively and taught thousands of disciples
mainly in the central and eastern regions of Tibet. In
addition he wrote a great deal. His collected works,
comprising eighteen volumes, contain hundred of titles
relating to all aspects of Buddhist teachings and clarify
some of the most difficult topics of sutrayana and
mantrayana teachings. Major works among them are: the
Great Exposition of the Stages of the Path (Lam-rim chen-mo),
the Great Exposition of Tantras (sNgag-rim chenmo), the
Essence of Eloquence on the Interpretive and Definitive
Teachings (Drnng-nges legs-bshad snying-po), the Praise of
Relativity (rTen-'brel bstodpa), the Clear Exposition of
the Five Stages of Guhyasamaja (gSang-'dus rim-lnga
gsal-sgron) and the Golden Rosary (gSer-phreng).Among
his many main disciples, Gyeltsab Dharma Rinchen
(1364-1432), Khedrub Geleg Pelsang (1385-1438), Gyalwa
Gendun Drup (1391-1474), Jamyang Chöjey Tashi Pelden
(1379-1449), Jamchen Chöjey Shakya Yeshe, Jey Sherab
Sengey and Kunga Dhondup (1354-143S) arc some of the more
significant.
Tsongkhapa finally passed away at the age of sixty on
the twenty-fifth of the tenth Tibetan month, entrusting
his throne in Ganden to Gyeltsabjey. So began a tradition
which continues to the present day. The ninety-ninth
successor to the Ganden throne, and thus the formal head
of the Gelugpa, is Ven. Yeshi Dhondup.
Of the major Gelugpa monasteries in Tibet, Ganden
Monastery was founded by Tsongkhapa himself in 1409 and
was divided into two colleges, Shartsey and Jangtsey.
Jamyang Chöje Tashi Pelden founded Drepung Monastery in
1416. At one time it had seven branches but these were
later amalgated into four Loseling, Gomang, Deyang and
Ngagpa. Of the, only two college. Drepung and Gomang have
survived up to the present time. Another of Tsongkhapa's
spiritual sons, Jamchen Chöjey Shakya Yeshi established
Sera Monastery in 1419. This too initially had five
colleges which were later amalgated into two-Sera-Jey and
Sera-Mey. Similarly, Gyalwa Gendun Drup, the First Dalai
Lama, founded Tashi Lhunpo Monastery at Shigatse in 1447,
which was to become the seat of the successive Panchen
Lamas. It originally had four colleges.
The Lower Tantric College, Gyumey, was established by
Jey Sherab Sengey in 1440, and the Upper Tantric College
Gyutö by Gyuchen Kunga Dhondup in 1474. At their peak
there were more than five thousand monks in each of the
monastic universities around Lhasa, Ganden, Drepung and
Sera, while there were at least five hundred in each
tantric college. Young men would travel from all three
regions of Tibet to enroll at these monastic universities
as monks in order to receive an education and spiritual
training. The Gelug tradition lays special emphasis on the
place of ethics, as expressed through monastic discipline,
as the ideal basis for religious education and practice.
Consequently, the great majority of Gelugpa lamas are
monks and the master who is a layman is a rarity. In
addition, the Gelug tradition regards sound scholarship as
a prerequisite for constructive meditation, hence, the
teachings of both sutra and tantra are subject to rigorous
analysis through the medium of dialectical debate.
In general, the curriculum of study covers the five
major topics-the perfection of wisdom, philosophy of the
Middle Way, valid cognition, phenomenology and monastic
discipline. These five are studied meticulously by the
dialectical method using Indian texts as well as Indian
and Tibetan commentaries to them, often textbooks unique
to each monastic tradition, for a period of fifteen to
twenty years. On completing this training, a monk is
awarded one of three levels of the degree of Geshey
(Doctorate of Buddhist Philosophy), Dorampa, Tsogrampa and
Lharampa, of which the highest is the Geshey Lharampa
degree.
Subsequently, if he so wishes the Geshey may join one
of the tantric colleges to study the tantras and so
complete his formal studies, or he may return to his local
monastery to teach, or retire into seclusion to engage in
intensive meditation. A monk who has completed a Geshey's
training is respected as being a fully qualified and
authoritative spiritual master worthy of devotion and
esteem.
This tradition remains dynamic even after coming into
exile. The major Gelug monasteries, Sera, Drepung, Ganden,
and Tashi Lhunpo monasteries and Gyumey Tantric College
have been re-established in various Tibetan settlements in
Karnataka, and Gyutö Tantric College has been
re-established in Bomdila, Arunachal Pradesh, all in
India.
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