Buddhism Tibetan

One indicates by Buddhism Tibetan the Bouddhisme which developed with the Tibet.

History

During the development of Buddhism in Tibet, at least eight lines are apparues :

Nyingmapa ;
Kagyupa ;
Sakyapa ;
Guélougpa ;
Changpa;
Chi-djé;
Djor-drouk;
Dordjé soum gyi nyèndroup.

The 4 last lines as their Enseignement S were absorbed by the 4 first. Buddhism contemporary Tibetan is divided only into 4 great lines (or schools).

In the dynasty Yarlung, 3 of the kings of Tibet are called the religious kings (cf Liste of the kings of Tibet, and the speech of the 13th Dalaï Lama, Thubten Gyatso)

The first religious king: Songtsen Gampo

He was at the origin of the first diffusion of Buddhism. Indeed, continuing the expansion of the empire and the unification of Tibet, it conquered part of the India, Nepal and threatened the borders of the China. In order to alleviate it, the Chinese emperor gave him one of his daughters: the princess Wencheng. He was in addition married with the Nepalese princess Bhrikuti. By these unions, it was naturally influenced by Buddhism. In mythology Tibetan, Songtsen Gampo was regarded as an emanation of Chenresig and the Nepalese and Chinese princesses, respectively as emanation of Tara Blanche and of Tared green. It then founded the temples of Ramoché and the Jokhang. The history will retain also one of its ministers who was with L origin of the writing Alphasyllabaire Tibetan E, adaptation of the writing Devanāgarī and of grammar Sanskrit with the language Tibetan. what allowed the translation of the Indian Buddhist texts.

The second religious king: Trisong Detsen

This king gains a whole of military victories ensuring to him the control of the Oasis roads of the Soie. He seizes also temporarily Xi' year, capital of the Dynastie Tang. It especially remained in the history, because it invited to the Tibet the largest Chinese and Indian Masters with in particular known Padmasambhava with the Tibet under the name of Guru Rinpoché (cf Nyingmapa, “the old ones”). They founded Samye (775), first monastery of the Tibet. For the first time, Tibetans were ordered monks, and thus form part of the red community. Padmasambhava founds also the white community made up of laic. The religion enters the policy of the state. Its successor continues the expansion of Buddhism and the conquests mark a downtime. In 815, the throne falls to Tri Ralpachen.

The third religious king: Tri Ralpachen

At the 9th century, it establishes peaceful relations with China by establishing treaties. One finds the texts of them on pillars of which one is vis-a-vis the Jokhang. The political competitions intensify in particular because of the growing influence of the Buddhist monasteries and the opposition of the Bön. Tri Ralpachen is assassinated in 838 by his/her brother, Langdharma, savagely opposed to Buddhism. He persecutes the monks then, dismantles the institutions before being in his turn assassinated by a monk. This last would have hidden an arc under its clothing at the time of a spectacle of dances.

Parcelling out of Tibet: 850 - 1050

Fights between the successors of Langdharma divide the country. Assassinations and intrigues weaken the capacity and of small royalties appear. The great-grandson of Langdharma, Wosung flees in the west and founds the Royaume of Ngari. These three descendants founded the kingdoms of Guge, Purang and Maryul (Ladakh).

Second diffusion of Buddhism in Tibet

At the 10th century, although the religion survived in Eastern Tibet (Kham, Amdo, etc), its revival was carried out at the same time in central and Western Tibet (Royaume of Gugé). Thus, having flees persecutions of Langdharma, the monks had left in north Tibet. They transmitted their knowledge and several lines of disciples transfer the day. Thereafter, they returned in central Tibet and renovated the monastic institutions. In same time in Ngari, in the area of Tsaparang (Western Tibet), the king Yeshe Ö was at the origin of an important religious and artistic activity. Missions are sent in India to make come main and artists, in particular cachemiris. Protected from the king, celebrates it Rinchen Zangpo, translator and builder, made build says one 108 temples along the river Sutlej. A very important event was also the arrival in 1042 of the famous Indian Master Atisha (980 - 1054) with L origin of the Kadampa S (“bound by L instruction”) with its disciple Dromton. This second diffusion of Buddhism modifies the culture Tibetan deeply. Of large mystics like Marpa, Master of famous the Milarépa (to read Milarépa, life), support the blossoming of current rich person of thought involving the appearance of several schools. Gradually, political power and monks become indissociable.

The influence of the Mongolian

At the 13th century, Genghis Khan conquered a good part of Asia. In 1207, Tibet had to make oath of Vassalité. Godan, successor of Genghis, stops to 80 km of Lhassa. In 1244, thanks to its fame, Sakya Pandita, abbot of the monastery of Sakya, is assigned at the court of the Khan. He entrusts to him in 1249 the capacity on the provinces of the U-Tsang. Consequently, of intense relations politico-nuns are established between Mongols and Sakyapa S (“those of the monastery of Sakya”). Kubilaï Khan, successor of Godan, founds the Dynastie Yuan (1230 - 1368), then seeks initially the support of Karma Pakshi, the chief Kagyupa (“those of the oral transmission”), but the exchanges fail and it turns to the Sakyapa S. It confers on Phagpa, nephew of Sakya Pandita, the spiritual authority on all the empire. Sakyapas became the Masters of Tibet then. It follows a power struggle with the Drigoung Kagyu S, because the allies of Drigoungs are powerful: Mongolian khans of Persian. The monastery of Drigoung is set fire to by the Sakyapa S. the khan supporting Sakyapas, Khubhilai leaves victorious the argument the opponent to the khans of Persia, Russia and the Kazakstan-Tibet of the West (Chagatai). After the period of Sakyapa sovereignty, the Mongols grant their support for another branch Kagyupa, the branch of the Phagmodrukpa S. Freed from the Mongolian supervision, following the advent of the Chinese dynasty Ming (1368 - 1644), Tibet becomes in independent fact.

The Gelugpa S and the Dalaï Lama

In end of the 14th century Tsongkhapa (1357 - 1419) lance a new school by exposing its own doctrines after being itself inspired of different existing, which will become one of most important politically. It stresses the monastic discipline, and thus founds the order of the Gelugpa S (known as yellow bonnets) or virtuous. The yellow bonnets build initially Ganden, then Drepung and Séra. It seems that the first followers of this school were called name of the first built monastery, namely that of Ganden, therefore " Gandenpa". It would be only later that of " Gandenpa" it became " Gelugpa" , therefore " Vertueux".

There will be important competitions with certain red bonnets, and in particular the Karmapa S. the return of Mongolian on the military scene will modify the court of the events quickly. They convert with Buddhism and in 1578 they confer to the third successor of Tsonkhapa, Sonam Gyatso, the title of Dalaï Lama or “vast like the ocean; Ocean of wisdom”. This title will be given has posthumous title with its two predecessors. At the 16th century, the Gelugpa S being opposed to the Karmapa (supported by the Prince de Shigatse) call upon Güshi Khan. The Mongols invade Tibet in 1640 and in 1642, the 5th Dalaï Lama became the uncontested sovereign of Tibet. The large one 5th founds also the title of Panchen LAMA (“Large Master scholar”) higher of the monastery of the Tashilhunpo than Shigatse. The large one 5th reinforces the influence of Tibet to the borders of the Central Asia and undertakes the construction of the Potala. The regent hid his death during 12 years, period during which the construction of Potala was completed. Until the 13th Dalaï Lama (death in 1933), all the Dalaï LAMA died before their majority. In 1720, the Manchu emperor Kangxi invades Lhassa. The Tibet became Chinese protectorate until in 1912. Kham is attached to the Sichuan and of the Amban S are installed has Lhassa.

The 13th Dalaï Lama will proclaim the independence of the Tibet in 1913 following the various Western invasions and with the Chinese revolution of the Parti nationalist Chinese Sun Yatsen in 1911.

Starting from 1949, the integration of Tibet in China directed by the Chinese Communist party of Mao Zedong will involve the end of the capacity of Dalaï Lama on Tibet. Initially maintained in a formal way pursuant to the Agreement in 17 points on the peaceful release of Tibet that China imposed on Tibet in 1951, this capacity will disappear in fact in 1959 when, following a revolt Tibetan in Lhassa against the Chinese presence, Dalaï Lama sees himself constrained to flee towards India to save her freedom and perhaps even her life.

The measures of eradication of Buddhism, at Tibet as in all China, destinies officially to put an end to any form Theocracy and of Serfdom, will be taken in accordance with the communist ideology , to reach their culminating point at the time of the Cultural revolution which will see the destruction of the near total of the Buddhist monasteries of Tibet.

A few tens of years later, the practice of the religions will be again authorized on the Chinese territory, but will remain very controlled by the central party. The Panchen LAMA set up under the crook of Mao Zetong will become the official religious leader in Tibet and in the monasteries Tibetans of all China. The first of them after the invasion will on little the occasion to exert its functions since it will spend 11 years behind the bars, then 5 under house arrest, before dying two days after having pled publicly for a bringing together with Dalaï Lama.

Dalaï Lama, refugee with Dharamsala, continuous to claim the return to autonomous Tibet where the Tibetans could practice their religion with complete freedom.

Organization

The organization of Buddhism Tibetan is done according to a traditional hierarchy of which the three spangled most known are:

the Dalaï Lama: titrate meaning “ocean of wisdom”. The dalaï LAMA was the political principal leader of the theocratic mode Tibetan until the China invades the Tibet in 1959 and starts a great repression. The dalaï spangled are regarded as the manifestations of the Bodhisattva of the compassion, whose name is Chenrezig in Tibetan and Avalokiteshvara in Sanskrit. They constitute a line of Tulku S, Masters réincarnés. With the death of a dalaï LAMA, its monks begin a search for his Réincarnation. It is Dalaï Lama, holder of the temporal authority, which is the spiritual leader of the whole of the Buddhist schools Tibetans, and member of branch Guélougpa.
the Panchen LAMA: titrate coming from the combination of two Pandita words, which means “scholar” in Sanskrit and Chen-Po, which means " grand" in Tibetan. Panchen thus results in “large scholar”. LAMA means “main spiritual”. Panchen LAMA is regarded as an emanation of the Buddha Amitabha (“of infinite light”). It is the second spiritual leader of Buddhism Tibetan, after Dalaï Lama.
the Karmapa: in Sanskrit “the manifestation of the activity of all the Buddhas”, is the title of the chief of the Karma Kagyu, one of the four major schools of Buddhism Tibetan.

Current schools of Buddhism Tibetan

These four principal schools are:

the Nyingmapa
the Kagyüpa
the Sakyapa
the Gelugpa

A fifth school, Jonang, were restored recently by Dalaï Lama. The Gelugpa (yellow bonnets/the virtuous ones) are undoubtedly the most known line of Buddhism Tibetan in Occident, because of membership of this school of the Dalaï Lama, chief in addition of the whole of the Buddhist schools Tibetans.

This separation means by no means that there exist Schisme S between these schools. Buddhism, by nature, is a school of Tolérance and the four lines are respected and cooperate narrowly, as the nonsectarian movement of it Rimé attests. The differences between the schools resides, for example, in the fact that the Sakyapa are centered on the Ascétisme, the Gelugpa, on the scholarship, the Kagyu on the oral transmission, and the Nyingma on the meditation.

doctrines

In the Buddhism vajrayana (diamond vehicle), the goal is to become a Bodhisattva which means " to be promised in Éveil". Having reached the awakening, they do not enter in Nirvāna but remain in the Samsara, in order to help all the beings to release itself from the suffering. It is a step of collective release, contrary to the hinayana where one seeks the release for oneself mainly.

The development of the boudhism Tibetan

The civil and military occupation of the Tibet by the Chinese army, the departure forced in exile of the Dalaï Lama, the cut of the religion with its historical soil involved a broad diffusion all over the world principles and lesson of Buddhism Tibetan which until there were isolated in the monasteries himalayiens. A proverb Tibetan known as: “ Your enemy is your more extremely educational ”.

The activity of Dalaï Lama to obtain an international recognition ensured Buddhism Tibetan to have public relations of great qualities, and of many leaders of opinion adhered or were interested in this old religion.

This religion was banished in the places of worship and it was repressed in the private places.

To also note that the author discussed T. Lobsang Crawled lengthily spoke about Buddhism Tibetan in his books.

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