Lamaistic Buddhism has been the main reservoir of energy, ideas and ideals to successive generations of the Tibetan people. Buddhism entered
Tibet
in the fifth century, but for the first two hundred years its impact was not strong. It was not until the eleventh century when Buddhism as a religion was propagated anew due to missionary zeal of Dipankar Atisa, one of the greatest teachers of Indian Buddhism, who had been invited to
Tibet
by the Tibetan king.
The spread of Buddhism had its own impact on the political and social life of Tibetans. During the ancient pre-Buddhist days, Tibetans were the most dreaded and fiercest warriors in
Central Asia
. However, under the growing influence of Buddhism, peace was being preached everywhere and taking of life forbidden. From being one of the chief military powers of
Asia
,
Tibet
became weak enough to be attacked and defeated by the Mongols and other non-Buddhist tribes. Internally, the nation degenerated into a superstitious, fear-ridden, magic-loving, Lama-dominated people.
The Lamas multiplied rapidly and soon usurped authority in matters of state, finally gaining full control, overthrowing the king in favour of a king from amongst themselves. However, the Lamas were themselves not united as they were led by teachers and ascetics of such diverse intellectual and mystical attitudes that it ran the risk of splitting into separate trends. Retreats, where little groups of Lamas gathered round a master, proliferated in
Tibet
. Schools sprang up everywhere, each concentrating on particular experiences, interpretations, or texts and passed on directly from master to disciple. But as soon as the great monasteries were founded these groups had a focal point and their amalgamation produced increasingly well-defined sects. The schools that were gradually formed in this way, went on gaining in individuality and definition. One group became the Nyingma-pa or ‘Ancient’ who trace their origins to the teachings of Guru-Rinpoche (i.e. Padmasambhava), consecrator of the monastery of Samye (eighth century A.D). They particularly favour magical rites and the deeper practices of yoga, convinced that the divine light hidden in man can reveal itself to the adept, through appropriate yoga exercises and meditations.
Another school, stemning from Marpa (1912-97), carries on from the Hathayoga schools of Indian Siddhas. They concentrate on accelerating the process of transcending the temporal existence, as it appear in its manifested forms, less with the aid of the scriptures than by mastering psycho-physical activities and functions through conscious breath-control and the rapt state of ecstasy. This school is called the Kagyu-pa. . Because of the particular fondness that one or the other teacher showed for one method or another, it falls into several sub-groups: the Karma-pa, founded by Tusum-Khyenpa (110-93), the Drigung-pa emanating from the ascetic Dringung Rinpoche (1143-1216), the Shang-pa descended from Shang Rinpoche (1123-93), the Druk-pa and so on.
The teaching of Rinchen-sangpo and of Atisa, including the arcane Tantric element, insists on progressive meditation, employing two complementary methods: illuminating analysis and a deliberate stilling of the mind-known to the Indians as vipasyana and samatha. The conjunction of these gradually silences the discursive process that we call reason and sets free a luminous motionless purity identified with Buddhahood. This school led to the Kadam-pa, in turn reformed into the ‘yellow-hatted’ sect, the Geluk-pa, by Tsongkha-pa, though teachers of other sects also contributed to his spiritual training. Between the Kagyu-pa and the Geluk-pa, stand the Sakya-pa.
It is to be noted that all the four sects in Tibet are broadly divided into two schools, which are called ‘red’ and ‘yellow’ after the colour of the hats they wear on ceremonial occasions. ‘Red’ denotes all the non-reformed schools from the Nyingma-pa to the Kaygu-pa, whilst ‘yellow’ refers to the followers of the reformed school such as Geluk-pa. This was the sect that rose to power with the coming of the Dalai Lamas and won the real political control of the country. The monks of the red hat sects did not have to observe many restrictions, but that of yellow hat sect were forbidden to marry and drink wine, and a stricter moral code was instituted. The practice of incarnation also started among Geluks after the death of a successor of Tsongkha-pa. The third successor and incarnation, Sonam Gyatso, spread the new faith in
Mongolia
and received the title of Dalai Lama Vajradhara ( ‘Dalai’ is Mongolian for ocean, one whose learning is as deep as the ocean) from the Mongol ruler Altan Khan. The fifth Dalai Lama, Lobsang Gyatso (11617-82) requested the Mongols to help him in the struggle against the unreformed sects of the older church. In 1641, the help was rendered, the older sects’ power were reduced and the Dalai Lama was given the sovereignty of
Tibet
. Since then, the Dalai Lama has remained at the apex of the political and spiritual order of
Tibet
.
Religious Organisations of Tibet : Who is Who
| Nyingma-pa
founded: 820
HQ: Bylakuppa, Karnatka.
Head: Penor Rimpoche
(appointed by the Dalai Lama)
|
Sakya-pa
founded: 1035
HQ: It has two churches,
Dolma Phodrang in Rajpur, U.P.
and Phuntsok Phodrang in
Secttle, U.S.A.
Head: Ngawang Kunga Theckchen
Rimpoche (hereditary appointment)
|
Geluk-pa
founded: 1385
Most dominant and reformed seet:
HQ: Dhramshala, H.P.
Head: Lobsang Nyima.
(The Gaden Tripa)
|
| Kagyu-pa
founded: 1050
Also called the Black Hat sect.
HQ:
Rumtek, Sikkim
.
Head: Ugyen Trinley Dorje (17th Karmapa)
Accepted by the Dalai Lama and the Chinese in 1992. Supported by Rumtek regents Tai Situ Rimpoche and Gyatso Rimpoche. There are two other contenders for the Karmapa’s post.
| Thinley Thai Dorje, a Tibetan boy based in Kalimpong and supported by Rumtek regent Shamarpa Rimpoche
|
Dawa Sangpo Dorje from Mangan in
North Sikkim
and claiming the support of the fourth Rumtek regent Jamyang Rimpoche
|
|
|
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