Samding Dorje Phagmo
64-543: Lamdré is a meditative system in Tibetan Buddhism rooted in the view that the result of its practice is contained within the path. The name "lamdré" means the “path" ( Wylie : lam ) with its fruit Wylie : ‘bras ). In Tibet, the lamdré teachings are considered the summum bonum of the Sakya school. According to traditional accounts, the lamdré teachings were originally bestowed upon Virūpa , an Indian monk , by
128-440: A better idea of pronunciation. However, these schemes were often applied inconsistently, and usually only when the word would normally be capitalised according to the norms of Latin text (i.e. at the beginning of a sentence). On the grounds that internal capitalisation was overly cumbersome, of limited usefulness in determining pronunciation, and probably superfluous to a reader able to use a Tibetan dictionary, Wylie specified that if
192-469: 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." This includes dealing with the local gods and spirits ( sadak and shipdak), which became a specialty of some Tibetan Buddhist lamas and ngagpas ( mantrikas , mantra specialists). The late 10th and 11th centuries saw a revival of Buddhism in Tibet with
256-521: A debate ensued between Moheyan and the Indian master Kamalaśīla , without consensus on the victor, and some scholars consider the event to be fictitious. 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
320-564: A form of Mahāyāna Buddhism stemming from the latest stages of Buddhism (which included many Vajrayāna elements). It thus preserves many Indian Buddhist tantric practices of the post-Gupta early medieval period (500–1200 CE), along with numerous native Tibetan developments. In the pre-modern era, Tibetan Buddhism spread outside of Tibet primarily due to the influence of the Mongol Yuan dynasty (1271–1368), founded by Kublai Khan , who ruled China, Mongolia, and parts of Siberia. In
384-521: A standard transliteration scheme in Tibetan studies, especially in the United States. Any Tibetan language romanization scheme faces the dilemma of whether it should seek to accurately reproduce the sounds of spoken Tibetan or the spelling of written Tibetan. These differ widely, as Tibetan orthography became fixed in the 11th century, while pronunciation continued to evolve , comparable to
448-499: A word was to be capitalised, the first letter should be capital, in conformity with Western capitalisation practices. Thus a particular Tibetan Buddhist sect ( Kagyu ) is capitalised Bka' brgyud and not bKa' brgyud . Wylie's original scheme is not capable of transliterating all Tibetan-script texts. In particular, it has no correspondences for most Tibetan punctuation symbols, and lacks the ability to represent non-Tibetan words written in Tibetan script (Sanskrit and phonetic Chinese are
512-505: Is "The Dharma of the insiders" ( nang chos ) or "The Buddha Dharma of the insiders" ( nang pa sangs rgyas pa'i chos ). "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) . Westerners unfamiliar with Tibetan Buddhism initially turned to China for understanding. In Chinese,
576-796: Is a form of Buddhism practiced in Tibet , Bhutan and Mongolia . It also has a sizable number of adherents in the areas surrounding the Himalayas , including the Indian regions of Ladakh , Darjeeling , Sikkim , and Zangnan ( Arunachal Pradesh) , as well as in Nepal . Smaller groups of practitioners can be found in Central Asia , some regions of China such as Northeast China , Xinjiang , Inner Mongolia and some regions of Russia, such as Tuva , Buryatia , and Kalmykia . Tibetan Buddhism evolved as
640-529: Is considered by the Tibetans as Guru Rinpoche ("Precious Master"), is also credited with building the first monastery building named "Samye" around the late 8th century. According to some legend, it is noted that he pacified the Bon demons and made them the core protectors of Dharma. Modern historians also argue that Trisong Detsen and his followers adopted Buddhism as an act of international diplomacy, especially with
704-529: 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 such as Chinese Esoteric Buddhism and Shingon in Japan . 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. " Northern Buddhism "
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#1732788024991768-593: 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 Himalayan Regions . The Provisional Government of Russia, by a decree of 7 July 1917, prohibited the appellation of Buryat and Kalmyk Buddhists as "Lamaists" in official papers. After
832-821: The Battle of Chamdo , Tibet was annexed by China in 1950. In 1959 the 14th Dalai Lama and a great number of clergy and citizenry 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. During this time, private religious expression, as well as Tibetan cultural traditions, were suppressed. Much of
896-730: The Church of the East . The Mongols invaded Tibet in 1240 and 1244. They eventually annexed Amdo and Kham and appointed the great scholar and abbot Sakya Pandita (1182–1251) as Viceroy of Central Tibet in 1249. 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 rule over
960-457: The English orthography and French orthography , which reflect late medieval pronunciation. Previous transcription schemes sought to split the difference with the result that they achieved neither goal perfectly. Wylie transliteration was designed to precisely transcribe Tibetan script as written , which led to its acceptance in academic and historical studies. It is not intended to represent
1024-642: The Güshi Khan of the Khoshut Mongols . The Ganden Phodrang and the successive Gelug tulku lineages of the Dalai Lamas and Panchen Lamas maintained regional control of Tibet from the mid-17th to mid-20th centuries. The Qing dynasty (1644–1912) established a Chinese rule over Tibet after a Qing expeditionary force defeated the Dzungars (who controlled Tibet) in 1720, and lasted until
1088-577: The Kadampa school of Tibetan Buddhism, one of the first Sarma schools. The Sakya ( Grey Earth ) school, was founded by Khön Könchok Gyelpo (1034–1102), a disciple of the great scholar , Drogmi Shākya. It is headed by the Sakya Trizin , and traces its lineage to the mahasiddha Virūpa . Other influential Indian teachers include Tilopa (988–1069) and his student Nāropā (probably died ca. 1040). Their teachings, via their student Marpa , are
1152-599: The Kingdom of Zhangzhung . 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 scriptures from India were first translated into Tibetan under the reign of the Tibetan king Songtsän Gampo (618–649 CE). This period also saw the development of the Tibetan writing system and classical Tibetan . In
1216-632: 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 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
1280-664: The Puning Temple and Putuo Zongcheng Temple (modeled after the potala palace). This period also saw the rise of the Rimé movement , a 19th-century nonsectarian movement involving the Sakya , Kagyu and Nyingma schools of Tibetan Buddhism, along with some Bon scholars. 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 Jamgön Kongtrül (1813–1899) compiled together
1344-622: The Rimé movement (19th century), meaning "no sides", is a more recent non-sectarian movement that attempts to preserve and understand all the different traditions. The predominant spiritual tradition in Tibet before the introduction of Buddhism was Bon , which has been strongly influenced by Tibetan Buddhism (particularly the Nyingma school). 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. The native Tibetan term for Buddhism
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#17327880249911408-462: The Six Dharmas of Naropa , as well as methods that are seen as transcending tantra, like Dzogchen . Its main goal is Buddhahood . The primary language of scriptural study in this tradition is classical Tibetan . Tibetan Buddhism has four major schools, namely Nyingma (8th century), Kagyu (11th century), Sakya (1073), and Gelug (1409). The Jonang is a smaller school that exists, and
1472-552: The Tibetan Autonomous Region . During the Republic of China (1912–1949) , the "Chinese Tantric Buddhist Revival Movement" ( Chinese : 密教復興運動 ) took place, and important figures such as Nenghai ( 能海喇嘛 , 1886–1967) and Master Fazun ( 法尊 , 1902–1980) promoted Tibetan Buddhism and translated Tibetan works into Chinese. This movement was severely damaged during the Cultural Revolution , however. After
1536-609: The Vajra Verses were written by Sachen Künga Nyingpo. Other volumes of importance include the Pod ser by Jetsün Dragpa Gyaltsen and the Pod nag by Lama Sönam Gyaltsen. Although the Vajra Verses are considered the essence of the lamdré teachings, the actual practice of the system comes from the Hevajra tantra and its supplemental explanatory tantras. The Lam ‘bras is a system of tantric theory and practice based generally on all
1600-429: The creation stage ( Wylie : bskyed rim ), where the meditator attempts to embody the awake nature of a buddha, and the completion stage ( Wylie : rdzogs rim ), which includes yogic meditations on various parts of the tantric anatomy. These practices directly purify obscurations. In the lamdré tradition, the instructions for meditation are passed orally from mentor to student. As with all tantric Buddhist lineages, in
1664-426: The 8th century, King Trisong Detsen (755–797 CE) established it as the official religion of the state and commanded his army to wear robes and study Buddhism. Trisong Detsen invited Indian Buddhist scholars to his court, including Padmasambhāva (8th century CE) and Śāntarakṣita (725–788), who are considered the founders of Nyingma ( The Ancient Ones) , the oldest tradition of Tibetan Buddhism. Padmasambhava, who
1728-868: 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 . Tibetan Buddhism exerted a strong influence from the 11th century CE among the peoples of Inner Asia , especially the Mongols , and Tibetan and Mongolian Buddhism influenced each other. This was done with the help of Kublai Khan and Mongolian theologians influenced by
1792-1008: The Early Masters of the Lam 'Bras Tradition in Tibet . Minneapolis: Wisdom Publications, 2005. Wedemeyer, Christian K. “Beef, Dog and Other Mythologies: Connotative Semiotics in Mahāyoga Tantra Ritual and Scripture” in Journal of the American Academy of Religion , vol. 75, no. 2 (June 2007), pp. 383–417 Lama Choedak Yuthok : Lamdre Dawn of Enlightenment , Gorum Publications 1997, https://web.archive.org/web/20130201193403/http://www.buddhanet.net/pdf_file/lamdre.pdf Tibetan Buddhism Samding Dorje Phagmo New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : Tibetan Buddhism
1856-600: The Modern era, Tibetan Buddhism has spread outside of Asia because of the efforts of the Tibetan diaspora (1959 onwards). As the Dalai Lama escaped to India, the Indian subcontinent is also known for its renaissance of Tibetan Buddhism monasteries, including the rebuilding of the three major monasteries of the Gelug tradition. Apart from classical Mahāyāna Buddhist practices like the ten perfections , Tibetan Buddhism also includes tantric practices, such as deity yoga and
1920-573: The October revolution the term "Buddho-Lamaism" was used for some time by the Bolsheviks with reference to Tibetan Buddhism, before they finally reverted, in the early 1920s, to a more familiar term "Lamaism", which remains in official and scholarly usage in Russia to this day. During the 3rd century CE, Buddhism began to spread into the Tibetan region, and its teachings affected the Bon religion in
1984-647: The Slob bshad teachings were the standard. Davidson, Ronald M. Indian Esoteric Buddhism : A Social History of the Tantric Movement . New York: Columbia UP, 2003. Davidson, Ronald M. Tibetan Renaissance : Tantric Buddhism in the Rebirth of Tibetan Culture . New York: University of Tokyo P, 2005. Powers, John. Introduction to Tibetan Buddhism . Minneapolis: Snow Lion Publications, Incorporated, 2007. Sterns, Cyrus. Luminous Lives : The Story of
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2048-584: The Tibetan textual heritage and institutions were destroyed, and monks and nuns were forced to disrobe. Outside of Tibet, however, there has been 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, such as Akong Rinpoche and Chögyam Trungpa who in 1967 were founders of Kagyu Samye Ling
2112-551: The ambiguous language of the Vajra Verses , other tantric systems could theoretically be used in the creation stage, as Sachen does in his Yum don ma commentary, where he connects the Vajra Verses to the Cakrasaṃvara Tantra for the creation stage meditations. Within the sub-sects of the Sakya school, there are unique traditions of lamdré instructions. Certain controversies of the types of practices included in some traditions occurred, but eventually most Sakyapas agreed that
2176-591: The anuttarayoga tantras, specifically on the three scriptures known as the Kye rdor rgyud gsum ( The Tantra Trilogy of Hevajra ), and especially on the Hevajra tantra itself. The Vajra Verses elucidate the experiences that one will have while practicing the tantric liturgy (Skt. sādhanā ) of the deity Hevajra . However, although, traditionally the Lamdré is intimately connected with the Hevajra Tantra , because of
2240-532: The behavior shown in esoteric Buddhist hagiographies is intentionally scandalous, forming a social commentary on broader issues being discussed in the Indian religious milieu. During his adventures in India, Virūpa converted the Hindu yogin Kāṇha (also called Kṛṣṇa, Wylie : nag po pa ) and wrote the Vajra Verses as a guide to Kāṇha's meditations. The teachings were passed from mentor to student in India until they reached
2304-416: The earlier Tibetan Empire collapsed and civil wars ensued. 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
2368-674: The fall of the Qing dynasty in 1912. The Manchu rulers of the Qing dynasty supported Tibetan Buddhism, especially the Gelug sect, during most of their rule. The reign of the Qianlong Emperor (respected as the Emperor Manjushri ) was the high mark for this promotion of Tibetan Buddhism in China, with the visit of the 6th Panchen Lama to Beijing, and the building of temples in the Tibetan style, such as Xumi Fushou Temple ,
2432-626: The first Tibetan Buddhist Centre to be established in the West. After the liberalization policies in China during the 1980s, the religion began to recover with some temples and monasteries being reconstructed. Tibetan Buddhism is now an influential religion among Chinese people, and also in Taiwan. However, the Chinese government retains strict control over Tibetan Buddhist Institutions in the PRC . Quotas on
2496-469: The first copies of these texts were kept at Narthang monastery . Tibetan Buddhism in China was also syncretized with Chinese Buddhism and Chinese folk religion . 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. Jangchub Gyaltsän (1302–1364) became the strongest political family in
2560-586: 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. 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
2624-495: The foundations of the Kagyu ( Oral lineage ) tradition , which focuses on the practices of Mahāmudrā and the Six Dharmas of Nāropā . 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. All the sub-schools of the Kagyu tradition of Tibetan Buddhism surviving today, including
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2688-515: The founding of "New Translation" ( Sarma ) lineages as well as the appearance of " hidden treasures " ( terma ) literature which reshaped the Nyingma tradition. In 1042 the Bengali saint, Atiśa (982–1054) arrived in Tibet at the invitation of a west Tibetan king and further aided dissemination of Buddhist values in Tibetan culture and in consequential affairs of state. His erudition supported
2752-595: The jealously guarded, private world of the emperors". 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. 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
2816-456: The lamdré tradition is Virūpa's Vajra Verses ( Wylie : rdo rje tshig rkang ). These verses form the basis of practice, explicate the view of the inseparability of saṃsāra and nirvāṇa, and allude to experiences on the path. Because of the cryptic nature of the topics contained in the Vajra Verses , secret instructions (Skt. upadeśa ) from the mentor are required to make use of them. Within the tradition of Lamdré literature, eleven commentaries on
2880-492: The lamdré tradition, maintaining the secrecy of the teachings is extremely important. This is a reason why the consecration and initiation of the student into the tradition is strongly emphasized. Although eventually teachers like Sachen Künga Nyingpo wrote down oral instructions, originally, the important texts were memorized by the students. This tradition continues to the present day, where some oral teachings remain unwritten, known only by lamdré lineage holders. The root text of
2944-408: The letter a is used to represent the default vowel "a" (e.g. ཨ་ = a). Many previous systems of Tibetan transliteration included internal capitalisation schemes—essentially, capitalising the root letter rather than the first letter of a word, when the first letter is a prefix consonant. Tibetan dictionaries are organized by root letter, and prefixes are often silent, so knowing the root letter gives
3008-456: The liberated existence of nirvāṇa . Jetsün Dragpa Gyaltsen summarized the path into five stages: The view that saṃsāra (cyclical existence) and nirvāṇa (liberation from suffering) are indivisible illuminates the Lamdré teachings. To enter the path, a student must be consecrated (Skt. abhiṣeka ) by an authentic mentor (Skt. guru , Tibetan lama ), who instructs the student on how to recognize his or her own buddha-nature . Initiation into
3072-674: The major power of those times such as China, India, and states in Central Asia that had strong Buddhist influence in their culture. 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 Chan master Moheyan to transmit the Dharma at Samye Monastery . Some sources state that
3136-403: The major religion of the 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). 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
3200-504: The mid 14th century. 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 a reincarnation lineage. The position can be held by an individual for seven years and this has led to more Ganden Tripas than Dalai Lamas Internal strife within
3264-515: The most common cases). Accordingly, various scholars have adopted ad hoc and incomplete conventions as needed. The Tibetan and Himalayan Library at the University of Virginia developed a standard, EWTS —the Extended Wylie Transliteration Scheme—that addresses these deficiencies systematically. It uses capital letters and Latin punctuation to represent the missing characters. Several software systems, including Tise , now use this standard to allow one to type unrestricted Tibetan script (including
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#17327880249913328-468: The number of monks and nuns are maintained, and their activities are closely supervised. Wylie transliteration Wylie transliteration is a method for transliterating Tibetan script using only the letters available on a typical English-language typewriter . The system is named for the American scholar Turrell V. Wylie , who created the system and published it in a 1959 Harvard Journal of Asiatic Studies article. It has subsequently become
3392-411: The pronunciation of Tibetan words. The Wylie scheme transliterates the Tibetan characters as follows: In Tibetan script, consonant clusters within a syllable may be represented through the use of prefixed or suffixed letters or by letters superscripted or subscripted to the root letter (forming a "stack"). The Wylie system does not normally distinguish these as in practice no ambiguity is possible under
3456-434: 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 . It was also during this period that the Tibetan Buddhist canon was compiled, primarily led by the efforts of the scholar Butön Rinchen Drup (1290–1364). A part of this project included the carving of the canon into wood blocks for printing , and
3520-619: The root text of the Lamdré system. He instructed his two sons, Loppön Sönam Tsemo and Jetsün Dragpa Gyaltsen , who themselves became accomplished masters of lamdré. The teachings became fully incorporated into the Sakya school and grew to be the main practice of the Sakyapa. The lamdré system is rooted in a very specific view, that the path and its result are contained within each other. All beings have an inherently enlightened nature; however, due to afflictive obscurations, they are prevented from recognizing this nature. The path to Buddhahood, then, aims at removing these obscurations and experiencing
3584-431: The rules of Tibetan spelling. The exception is the sequence gy- , which may be written either with a prefix g or a subfix y . In the Wylie system, these are distinguished by inserting a period between a prefix g and initial y . E.g. གྱང "wall" is gyang , while གཡང་ "chasm" is g.yang . The four vowel marks (here applied to the base letter ཨ ) are transliterated: When a syllable has no explicit vowel marking,
3648-444: The sage Gayadhara . Lamdré entered Tibet through the Indian paṇḍita Gayadhara (d. 1103) in 1041. Gayādhara worked with a Tibetan lotsawa , Drogmi Śākya Yeshe ( Wylie : ' brog mi śākya ye shes , 993-1077?), to translate a plethora of Buddhist tantras from Indian classical and vernacular languages. Drogmi himself spent considerable time in India and Nepal learning both the exoteric and esoteric teachings of Mahayana Buddhism , and
3712-451: The system of practice is crucial because it shows the Lamdré practitioner the result of the path, the wisdom of a buddha. After being consecrated, the student then engages in the practices of the path. The path includes specific meditations and yogic exercises that aim to remove the adventitious obscurations that are the cause suffering. As with most Anuttarayoga Tantra systems, the Lamdré practitioner will engage in two stages of meditation,
3776-434: The tantric deity Nairātmyā . By practicing the instructions given to him, Virūpa is said to have realized enlightenment. Hagiographical accounts of Virūpa's exploits record outrageous events, including binge drinking, seducing women, and destroying non-Buddhist (Skt. tīrtika ) religious sites. Davidson suggests that this depiction shows the laxity of Buddhist morals during the Indian medieval period, but Wedemeyer suggests that
3840-423: The teachings of the Sakya , Kagyu and Nyingma , including many near-extinct teachings. Without Khyentse and Kongtrul's collecting and printing of rare works, the suppression of Buddhism by the Communists would have been much more final. The Rimé movement is responsible for a number of scriptural compilations, such as the Rinchen Terdzod and the Sheja Dzö . During the Qing, Tibetan Buddhism also remained
3904-407: The term used is Lamaism (literally, "doctrine of the lamas": 喇嘛教 lama jiao ) to distinguish it from a then-traditional Chinese Buddhism ( 佛教 fo jiao ). The term was taken up by western scholars, including Hegel , as early as 1822. Insofar as it implies a discontinuity between Indian and Tibetan Buddhism, the term has been discredited. Another term, " Vajrayāna " (Tibetan: dorje tegpa )
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#17327880249913968-497: The translation of major Buddhist texts, which evolved into the canons of Bka'-'gyur (Translation of the Buddha Word) and Bstan-'gyur (Translation of Teachings). The Bka'-'gyur has six main categories: (1) Tantra , (2) Prajñāpāramitā , (3) Ratnakūṭa Sūtra , (4) Avataṃsaka Sūtra , (5) Other sutras, and (6) Vinaya . The Bstan-'gyur comprises 3,626 texts and 224 volumes on such things as hymns, commentaries and suppplementary tantric material. Atiśa's chief disciple, Dromtön founded
4032-448: Was both an accomplished scholar and meditation master when he returned to Tibet. Gayādhara transmitted the entire Lamdré teaching to Drogmi, who in turn passed the teachings on to several other disciples. A student of Drogmi Lotsāwa, Chos bar, instructed Sachen Künga Nyingpo , who is considered the founder of the Sakya school of Tibetan Buddhism. Sachen mastered the teachings over a period of eighteen years and wrote several explications of
4096-410: 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 Sonam Gyatso in 1578. 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
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