5. Buddhist Schools and the Politics of Tibet

The Nyingma School

The Nyingma School is the original school introduced and established under the royal patronage of King Khrisrong Deutsan. Acharya Shantarakshita and Guru Padmasambhava were the two principal figures who brought Buddhism in Tibet during the king's reign. They are highly revered by all the schools of Tibetan Buddhism. The scriptures are categorized into nine vehicles with rdZogchen teaching as the ultimate and highest path. gNubs sangs rgyas ye shes [9th century]^[1] and Nyi ma 'od zer [1124/36-1192/1204 CE]^[2] were the two important historical masters who disseminated the teachings in the land. The term Nyingma [Tib:rNying ma] means old one, it was used to differentiate it from the new schools which emerged after Atisha's visit to Tibet and translations of Buddhist works since Lotsaba Rinchen Zangpo's [958-1055 CE] time. All works prior to his time was known as Nyingma, and all after him was Sarma [Tib:gSar ma], the new schools.

The Kagyud School

The Kagyud School has four major and eight minor traditions. It was initially founded by Marpa Lotsawa [1012-1097 CE]^[3], the great translator. He travelled to India three times and studied under Indian masters like Naropa and Maitripa for more than seventeen years. Milarepa [10401123 CE]^[4], one of the most beloved poets and ascetic yogis of Tibet, was his disciple. Milarelpa's thirst for wisdom and enlightenment, and the trials and tribulations he underwent to receive the holy dharma, has inspired generations of devote practitioners and laymen alike. Other prominent masters of the Kagyupa school are: Dvags po lha rje, Gampopa, Karmapa Dusum Khyenpa, Phagmo drupa, to name a few. The current seventeenth Karmapa Rinpoche belongs to this school; in fact, the Tibetan tradition of reincarnation of high lamas started from this school. The first Karmapa, Dus sum mkhen pa [1110-1193 CE]^[5] established Tsurphu monastery in Tolung valley in Central Tibet b in 1159 CE. It was the main seat of successive Karmapa Lamas for centuries.

The school has four major and eight minor traditions^[6]. Four major traditions [Tib:bKa' brgyud che bzhi] of this school are: Dvags po, Phag gru, 'Bab rom and mTsur phu. These four schools strictly adhere to the direct teachings of Dvags po lha rje. Eight minor schools which branched out from the eight disciples of Dvags po lha rje are: 'Bri gung, sTag lung, Khro phu, 'Brug pa, sMar ba, Yel pa, gYa' bzang and Shug seb. Early European travelers referred to this school as 'black hat' and 'red hat' schools, because of the use of black hats [Zha nag pa] and red hats [Zha dmar pa] by certain followers of this school of Tibetan Buddhism. Mahamudra and Six Yogas of Naropa are the main practices of this school. High lamas and patrons of this school played different roles in shaping the political destiny of Tibet. Changchub Gyaltsen [1302–1364 CE]^[7], founder of the Phagdrupa dynasty, took over Tibet from the Sakya dynasty in 1350 CE^[8]. He ruled Tibet for fourteen years. Later the Rinpung family and Depatsangpa family ruled Tibet one after another until the advent of the Fifth Dalai Lama in 17^th century.

The Sakya School

The Sakya School was founded by Khon Konchok Gyalpo [1034-1102]^[9]. He was a disciple of Drogmi Lotsaba. It has three sub-schools: Ngor, Dzong and Tshar traditions. Sakya masters played an important role in the history of Tibet. The Mongol ruler, Genghis Khan, and his successors conquered most of the Central Asia and Eastern Europe in the thirteen century. Tibet survived the onslaught of the belligerent force of Mongol's army mostly because of the popularity and charisma of Sakya lamas.

Sakya Pandita Kunga Gyaltsen [1182-1251 CE]^[10], a great scholar of the time, taught Buddhism to Goden Khan, the grandson of Genghis Khan, during the peak of Mongol supremacy in Asia and Europe. This established the unique cho-yon [priest-patron] relationship between the two states. This cho-yon relationship implied tacit understanding that the Priest would confer religious teachings and legitimacy to the Patron to rule; in return, the Patron would provide the Priest the necessary protection against all domestic and foreign invasions. This relationship, as we shall see later, worked well and was further extended to the Dalai Lamas and the Manchu Emperors.

The successor of Goden Khan, Kublai Khan, who conquered China and established the Yuan Dynasty [1271-1368 CE]^[11] ruled the eastern empire. He was so impressed with the teachings of Drogon Chogyal Phagpa that the Khan offered the Sakya lama the total political authority over Tibet in 1254 CE^[12]. Phagpa invented Mongolian script based on the Tibetan language, which was used widely for official purposes at that time. Buddhism became the state religion of Mongolia. Due to this cho-yon relationship, Buddhism prospered in Tibet in peace and without any disturbance from the warring forces of the Mongol's hegemonies. This was the beginning of theocratic rule in Tibet, and even land holdings came under the administration and the authority of a Lama. Starting from the Drogon Chogyal Phagpa, Sakya lamas ruled Tibet for nearly one hundred years [1255-1348 CE]^[13]. Five notable lamas from this school are, Sachen Kunga Nyinpo, Lobpon Soam Tsemo, Jetsun Dragpa Gyaltsan, Sapan Kunga Gyaltsan, and Drogon Chogyal Phagpa Lodoe Gyaltsan^[14].

The Gelug School:

Tsongkhapa [1357-1420 CE]^[15], an outstanding Tibetan Buddhist master and philosopher, established the last of the four major schools of Tibetan Buddhism. His fame spread so far across Central Asia that the Chinese Ming Emperor, Yung Lo [reign.1403-24], invited him several times to China to teach. Too busy with his religious work in Tibet, Master Tsongkhapa sent his disciple, Jamchen Choje Shahya Yeshe, to the Imperial court, and the Chinese Emperor received the Dharma teachings^[16].

This incident alone shows that Tibet was a fully sovereign country at that time. The Chinese emperor's invitation should not be construed as an order or summon. Some Chinese scholars tend to misinterpret this incident to claim Chinese hegemony over Tibet.

Tsongkhapa founded the Gadhan Monastery in Central Tibet in 1409 CE. It housed 3,300 monks. His disciples, Jamyang Choje and Jamchen Choje, built Drepung and Sera monasteries in 1416 CE and 1419 CE respectively^[17]. These three monasteries later referred to as gDan sa chen po sum, 'the three great seats of learning‘, housing more than ten thousand monks, became the symbol of Geluk domination in Tibet. Gedhun Drupa, the first Dalai Lama, was the principal disciple of Tsongkhapa. Gedhun Drupa built Tashi Lhunpo monastery at Shigatse in 1447 CE^[18]. The third reincarnation of Gedhun Drupa was Sonam Gyatso, a highly learned scholar. Altan Khan of Mongolia received teachings from him, and he was so overwhelmed by the wisdom of the lama, that he conferred him the title of Talai Lama. Talai in Mongolia means 'Ocean', inferring that the lama's wisdom was as deep and vast as the ocean. While Taller Lama is still used in Tibetan and other East Asian languages, its English translation somehow morphed into Dalai Lama. So it came to pass that the term Dalai Lama is used widely in English language.

In 1642 CE, the political situation in Tibet plunged into turmoil because of warring factions trying to establish their own authority. The Mongol Prince, Gushiri Khan, supported the Gelug School. He helped 5th Dalai Lama [1617-1682 CE], Ngawang Lobsang Gyatso to take over the supreme seat of the spiritual and temporal authority of Tibet. Thus began the institution of the Dalai Lama and the position of the Dalai Lama as supreme head of the spiritual and temporal authority of Tibet. Since then the successive Dalai Lamas ruled Tibet as sovereign heads of state until the Chinese communist occupation of Tibet in 1949.

The above is the summary of how Buddhism and respective Tibetan Buddhist schools evolved in Tibet. With Buddhism as a guiding principle, various chieftains and lords ruled different regions of Tibet. Except for small army contingents that these warring lords maintained to safeguard their power and influence, there was no army battalion or military maneuvers to conquer the territories of the neighboring countries. And to legitimize their rule, most of these chieftains somehow aligned themselves with one or another of the four religious schools. This has often brought a certain degree of religious disharmony and persecution. Apart from this sporadic disharmony, Tibet, was ruled by the Tibetans. Tibetans lived peacefully, adhering to the principles and morals based on the teaching of Buddha Shakyamuni. Unfortunately, over the course of many years there were many power struggles. For some disgruntled chiefs and lamas, when domestic warfare and internal conflict did not result in their favor, they sought alliances with neighboring states. These alliances brought foreign forces into Tibet. These actions have done huge damage to the history of Tibetan independence.

Footnotes and references:

[1]:

Dung dkar tshig mdzod stod cha, p-1229

[2]:

Nyang ral nyi ma 'od zer, p-vi [preface by Naga sangs rgas bstan dar]

[3]:

Blue Annals, p-404

[4]:

Blue Annals, p-427, 436

[5]:

1) BA, p-485, 2) Shakabpa, 65 3) Dung dkar tshig mzod chen mo stod cha, p-24, mKhas pa'i dga' ston, p-⁴²⁴ Dung dkar tshig mzod chen mo bstod cha, p-158

[6]:

Dung dkar tshig mzod chen mo bstod cha, p-158

[7]:

Shakabpa, p-74, 82

[8]:

Tibet, Proving Truth from Facts, p-16, DIIR, reprint 2006

[9]:

Dung dkar tshig mzod chen mo bstod cha, p-450 ff

[10]:

1) Dung dkar tshig mzod chen mo smad cha, p-2013, 2) Tibet, Proving Truth from Facts, p-15⁴²⁹ Shakabpa, p-70 ff

[11]:

Shakabpa, p-70 ff

[12]:

Tibet Proving Truth from Facts, p-15

[13]:

Dung dkar tshig mzdod chen mo, smad cha, p-2016 ff

[14]:

ibid, p-2010

[15]:

ibid, smad cha, p-1657 ff

[16]:

Shakabpa, p-84

[17]:

ibid, p-85

[18]:

ibid, p-91