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Tibetan Buddhism refers to Mahayana Buddhism, including both exoteric and esoteric practices, which is deeply influenced by the culture and language of the Tibetan people. Tibetan is the primary language used for teaching and study, and it developed in a unique cultural and geographical context.
Tibetan Buddhism, with its strong Tibetan cultural characteristics, has evolved in a specific historical and human environment.
Introduced in the early 7th century, Tibetan Buddhism has a history of over 1,400 years. The development of Tibetan Buddhism has gone through four main stages: initial transmission, revival, flourishing, and global expansion.
The early stage of transmission (from the early 7th century to the mid-9th century) was marked by King Songtsen Gampo's efforts to translate scriptures and establish Buddhist laws, until the persecution of Buddhism by King Langdarma in the mid-9th century.
The revival stage (from the late 10th century to the 14th century) saw great translators like Rinchen Zangpo and the arrival of the Bengali Buddhist master Atisha, who spread Buddhist teachings in Tibet.
The period also witnessed the birth of numerous Tibetan Buddhist sects, such as the Kadampa, Kagyu, Sakya, Nyingma, and others, creating a flourishing academic scene.
The peak of Tibetan Buddhism occurred from the mid-14th century to the mid-20th century, especially with the establishment of the Gelug sect by Je Tsongkhapa, the construction of thousands of monastic academies in Tibet, and the significant academic achievements in both exoteric and esoteric Buddhist teachings.
In the mid-20th century, Tibetan Buddhism encountered a unique historical opportunity and began to spread beyond Tibet, gaining immense popularity in the West.
The distinctive values of benefiting all beings, profound philosophy, unique esoteric practices, and rich cultural connotations have created a powerful attraction.
Tibetan Buddhism has rapidly grown in Western Europe and North America, and its influence is also expanding among the Chinese-speaking populations in Hong Kong, Taiwan, and Mainland China.
Therefore, although Tibetan Buddhism originated in the Tibetan regions of China, it is not a belief exclusive to the Tibetan people. It has evolved into an international religion with a broad following across different cultures.
Differences Between Tibetan and Chinese Buddhism
Shared Characteristics: Both Tibetan and Chinese Buddhism share common characteristics as branches of Mahayana Buddhism, such as acknowledging the Four Seals of Dharma, taking refuge in the Three Jewels, practicing the precepts, cultivating compassion, eliminating delusions, and striving for liberation from suffering and its causes.
Shared Mahayana Features: As both are Mahayana, they also share key features of Mahayana Buddhism, such as the Bodhicitta mind aimed at benefiting all beings, taking the Bodhisattva precepts, practicing the six paramitas to accumulate merit and wisdom, and seeking liberation in a non-dualistic way.
They both aim for the attainment of Buddhahood, transcending the narrow views of the smaller vehicle (Hinayana) path.
- Shared Characteristics: Both Tibetan and Chinese Buddhism share common characteristics as branches of Mahayana Buddhism, such as acknowledging the Four Seals of Dharma, taking refuge in the Three Jewels, practicing the precepts, cultivating compassion, eliminating delusions, and striving for liberation from suffering and its causes.
- Shared Mahayana Features: As both are Mahayana, they also share key features of Mahayana Buddhism, such as the Bodhicitta mind aimed at benefiting all beings, taking the Bodhisattva precepts, practicing the six paramitas to accumulate merit and wisdom, and seeking liberation in a non-dualistic way. They both aim for the attainment of Buddhahood, transcending the narrow views of the smaller vehicle (Hinayana) path.
Unique Features and Minor Differences in Tibetan Buddhism
Tibetan Buddhism as Both Exoteric and Esoteric: Tibetan Buddhism is a unique blend of both exoteric (sutra-based) and esoteric (tantric) teachings.
In contrast, Chinese Buddhism is primarily exoteric. Although some tantric texts were translated into Chinese during the Tang dynasty, these practices have since died out.
Some mistakenly classify Pure Land Buddhism as a form of esoteric Buddhism, but doctrinally, this view is not accurate.
Tibetan Buddhism, however, is complete in its tantric practices, with its unique highest tantra (Anuttarayoga Tantra), which teaches the path to Buddhahood in this lifetime, a practice not found in the lower tantras, which focus on various accomplishments but lack the techniques of illusion bodies and luminosity awareness necessary for immediate Buddhahood.Emphasis on Madhyamaka in Tibetan Buddhism: Tibetan Buddhist schools predominantly follow the Madhyamaka philosophy of Nagarjuna. While there are varied interpretations of the two truths (conventional and ultimate) within different Tibetan schools, none of them adopt the Yogacara (mind-only) view. Yogacara studies are often used to deepen the understanding of Madhyamaka truths.
In contrast, Chinese Buddhism, especially in the early days, was greatly influenced by the Madhyamaka schools, but later saw the rise of schools like Tiantai, Huayan, and Chan.
Xuanzang’s propagation of the Yogacara school of thought had a profound influence on Chinese Buddhism.
In modern Chinese Buddhism, the most prominent sect is Pure Land, which focuses on chanting the Buddha's name and aspiring to be reborn in the Pure Land, without engaging deeply with the philosophical tenets of Madhyamaka or Yogacara.Cultural and Practical Differences: Tibetan and Chinese Buddhism have developed distinct cultural and practical characteristics due to differences in historical, environmental, and cultural contexts.
These differences manifest in their dietary practices, monastic regulations, temple architecture, the design of statues, and the customs of their followers.
- Tibetan Buddhism as Both Exoteric and Esoteric: Tibetan Buddhism is a unique blend of both exoteric (sutra-based) and esoteric (tantric) teachings. In contrast, Chinese Buddhism is primarily exoteric. Although some tantric texts were translated into Chinese during the Tang dynasty, these practices have since died out. Some mistakenly classify Pure Land Buddhism as a form of esoteric Buddhism, but doctrinally, this view is not accurate. Tibetan Buddhism, however, is complete in its tantric practices, with its unique highest tantra (Anuttarayoga Tantra), which teaches the path to Buddhahood in this lifetime, a practice not found in the lower tantras, which focus on various accomplishments but lack the techniques of illusion bodies and luminosity awareness necessary for immediate Buddhahood.
- Emphasis on Madhyamaka in Tibetan Buddhism: Tibetan Buddhist schools predominantly follow the Madhyamaka philosophy of Nagarjuna. While there are varied interpretations of the two truths (conventional and ultimate) within different Tibetan schools, none of them adopt the Yogacara (mind-only) view. Yogacara studies are often used to deepen the understanding of Madhyamaka truths. In contrast, Chinese Buddhism, especially in the early days, was greatly influenced by the Madhyamaka schools, but later saw the rise of schools like Tiantai, Huayan, and Chan. Xuanzang’s propagation of the Yogacara school of thought had a profound influence on Chinese Buddhism. In modern Chinese Buddhism, the most prominent sect is Pure Land, which focuses on chanting the Buddha's name and aspiring to be reborn in the Pure Land, without engaging deeply with the philosophical tenets of Madhyamaka or Yogacara.
- Cultural and Practical Differences: Tibetan and Chinese Buddhism have developed distinct cultural and practical characteristics due to differences in historical, environmental, and cultural contexts. These differences manifest in their dietary practices, monastic regulations, temple architecture, the design of statues, and the customs of their followers.
In summary, while Tibetan and Chinese Buddhism differ in several aspects, they are fundamentally united in their shared core teachings. The differences are mostly related to non-essential external forms.
Tibetan Buddhism vs. "Tibetan Tantra"
"Tibetan Buddhism" and "Tibetan Tantra" are two distinct concepts. Tibetan Buddhism encompasses both exoteric (Bodhisattva Vehicle) and esoteric (Vajrayana) practices.
The exoteric tradition is primarily based on the "Tripitaka" (the Three Baskets), emphasizing the teachings of ethics, meditation, and wisdom.
The esoteric tradition is rooted in the "Four Tantras," which focus on yoga practices that lead to the attainment of the "Vajra Body."
While Tibetan Buddhism generally follows the principle of integrating both exoteric and esoteric teachings, different schools emphasize different aspects.
For example, the Kadampa school primarily focuses on the Bodhisattva path, without emphasizing tantra, while schools like Sakya, Kagyu, and Nyingma prioritize esoteric teachings.
The Gelug school uniquely advocates the simultaneous practice of both exoteric and esoteric teachings. Thus, referring to "Tibetan Tantra" when talking about "Tibetan Buddhism" is not entirely accurate.
"The Red Sect Emphasizes Practice, the Yellow Sect Emphasizes Doctrine" – Is this True?
The statement "The Red Sect emphasizes practice, and the Yellow Sect emphasizes doctrine" is inaccurate.
It suggests that the "Red Sect" does not focus on doctrinal study, and that the "Yellow Sect" neglects practice. This is a misconception.
In fact, both practice and doctrine are intimately connected. Any high-level practice must be guided by deep and accurate theoretical understanding, and any sect that emphasizes doctrinal study must also be committed to the practical aspects of the path.
Correct practice requires proper theoretical guidance, and profound theory is necessarily accompanied by appropriate practice.
This is an evident dialectical truth. In reality, the great masters of the Nyingma tradition, known for their profound realization, also adhere to the guidance of doctrinal teachings, particularly in the practices of Dzogchen, Chod, and Toga.
Similarly, the Gelug school is renowned not only for its scholarly achievements but also for its rigorous tantric practice.
It is simply those who have not explored these deeper aspects who fail to appreciate the treasures they contain.
Differences Between Tibetan Buddhist Schools
Differences in Texts, Practices, and Lineage: Each Tibetan Buddhist school has its own focus in terms of texts, practices, and lineages, which creates distinct characteristics for each tradition.Disagreements on Right View: Though there is no significant difference among the schools in terms of basic practices like taking refuge, keeping precepts, and doing good deeds, there are numerous philosophical disagreements regarding concepts like emptiness and existence.
These differences stem from the abstract and ineffable nature of ultimate truth, which is beyond conventional conceptualization.
Different interpretations arise because of varying levels of understanding, cultural background, and scholarly focus.
This leads to debates about concepts such as "other-empty," "self-empty," "emptiness as neither being nor non-being," and others. These philosophical disagreements are often the focal point of inter-school debates.
- Differences in Texts, Practices, and Lineage: Each Tibetan Buddhist school has its own focus in terms of texts, practices, and lineages, which creates distinct characteristics for each tradition.
- Disagreements on Right View: Though there is no significant difference among the schools in terms of basic practices like taking refuge, keeping precepts, and doing good deeds, there are numerous philosophical disagreements regarding concepts like emptiness and existence. These differences stem from the abstract and ineffable nature of ultimate truth, which is beyond conventional conceptualization. Different interpretations arise because of varying levels of understanding, cultural background, and scholarly focus. This leads to debates about concepts such as "other-empty," "self-empty," "emptiness as neither being nor non-being," and others. These philosophical disagreements are often the focal point of inter-school debates.
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