Tibetan Buddhism and Its Characteristics

Buddhism is recognized as a major global religion and system of religious practices with a complex history, system of beliefs, variety of traditions, manners and practices. The founder of Buddhism, “Buddha” (Siddhartha Gautama) enlightened the world with special emphasis on practical application of philosophical thoughts by which the normal life can be enlightened and suffering from the life can be removed. Buddhism was divided into two major groups, i.e. The Hinayana, or Modest Vehicle (emphasizes personal liberation), while the Mahayana, or Vast Vehicle (stresses working to become a fully enlightened Buddha in order to be best able to help others). At present three major forms of Buddhism survive, i.e. Hinayana also known as Theravada, Mahayana and Tibetan Tradition. Tibetan Buddhism is draws upon the teachings, ordination vows of the Theravada and the cosmology and philosophy of the Mahayana Tradition and distinguished by its methods and techniques of spiritual development. As far as the characteristics of Tibetan Buddhism are concerned, it combines the essential teachings of Mahayana Buddhism followed by Tantric and Shamanic traditions. It also incorporates Madhyamika and Yogachara philosophy, Tantric symbolic rituals, and monastic disciplines of the Theravadins and the Shamanistic features of the indigenous religion. Often, Tibetan Buddhism is identical with Vajrayana Buddhism, but Vajrayana is taught in Tibetan Buddhism together with other vechicles. Buddhism was introduced to Tibet during the reign of the first emperor, Songsen Gampo (ca. 600-650 CE) and Buddhism began to flourish during the reign of three emperors: Tri Song Detsen (fl. 775), Tri Saynalek (fl. 812), and Tri Ralpachen (fl. 838). The nectars of Tibetan wisdom were preserved in the sacred texts of the Bka’-‘gyur or Kanjyur (Consists of canonical texts) and The Bstan-‘gyur or Tenjyur (Consists of  Semi canonical commentaries and tretise by the Buddhist Masters). There are four principal schools within modern Tibetan Buddhism: Nyingmapa (“School of the Ancients”); Kagyüpa (“Oral Transmission School”; Sakyapa (the smallest of the four schools of Tibetan Buddhism and named for the Sakya (“Gray Earth”) and Gelugpa (“School of the Virtuous”). Apart from the above, we find the name of another school of Tibetan Buddhism, i.e. ‘New Kadampa Tradition.’ 

Tibetan Buddhism and the Concept “Tibetan Trinity” as explored by Alexander Csoma De Kőrös

The wide diffusion of Buddhist religion in the eastern parts of Asia, having of late greatly excited the, attention of European scholars, and it being now ascertained by several distinguished Orientalists. Alexander Csoma De Kőrös  was one of such Orientalists, who found that the Orient has assimilated much of the thinking of the major traditions of Asian culture. Through his studies, he opened the doors for dialogue between East and west with an objective of  Transcreation and Cross-cultural interactions, as his main objective was “for the development of some obscure points of Asiatic and European history." When we study the life, activities and contribution of Csoma, we find that the Hungarian native has dedicated his life for the exploration of the spirit of the orient. He was also a great follower of Buddhism, as he says –“It was so indeed, as he lived eighty years, and was a genius of his age; but afterwards, his moral principles and his doctrine being formed into an ideal system by his disciples, his followers worshipped him like Christians do Jesus. That the doctrine of Buddha must have been diffused among many people, is evident from a similarity of terms in denomination in many languages of a spiritual head or chief ecclesiastic.” One of the important finding of Alexander  Csoma De Kőrös is the “Concept of Tibetan Trinity”, which the  hon’ble Lama  instructed  him during his stay at Zanskar. A specimen of this concept may be seen through his second letter, dated 25^th of May, 1825 to Captain Kennedy "In the first place, he enumerated the names or attributes of the Supreme Intelligence, the first person in the Tibetan Trinity, in more than one hundred and ten terms, which frequently occur in their religious books, and are highly expressive of the Supreme Being respecting His perfections, and are the same as we have in our own theological systems, or in the works of the ancient Greek and Roman poets. There are besides many others. Seven chief emanations or incarnations (Nirmanknyu, in Sanskrit) of this Supreme Being, called commonly Buddhas, of whom Sakya (who has more than twelve names, is addressed in the sacred volumes frequently as Gotama, principally by Brahmins), which is a very ancient family name of his ancestors, was the last in appearing in the world, and probably was the same with the most ancient Zoroaster, and must have lived some centuries before the age of Ninus, the great king of Assyria. Champa (the Clemency), Maitreya in Sanskrit, is to come hereafter. The Lama proceeded afterwards on the Second Person of the Trinity, which is called the ‘Chief of Morality,' and gave me thirty names of the moral doctrine, upon which there are many treatises in the sacred volumes. The Third Person of the Trinity is called ‘the Chief Collector or Promoter of Virtue' (the Holy Ghost, agreeably to our faith); such promoters of virtue are all the teachers of moral doctrine or religion. Among these the most perfect are styled in Tibetan' Byang-chhub Sems-d'pah'; in Sanskrit, Bodhisattva, a saint. They are represented to be of ten different degrees of perfection; to be immortal; free from passive metempsychosis; and to possess great powers or faculties of mind for the promotion of universal happiness in the world. There are many appellative or common names, as also proper or peculiar ones, to express such imagined or supposed beings, which all have the signification of excellent qualities or virtues.” Csoma’s letter not only concerns about the general characteristics about Tibetan Trinity; but also a deep symbolism and his experiences about the Trinity, i.e. “the Supreme Intelligence”, the first person in the Tibetan Trinity; “Chief of Morality,” the Second Person of the Trinity and “the Chief Collector or Promoter of Virtue” in Tibetan' Byang-chhub Semsd'pah'; in Sanskrit, Bodhisattva, a saint”, the third person of the Trinity, is explained by Csoma during his stay at Zanskar. One of the important factors which he has explained through the experiences of the Lama is the symbolic terms, which was thoroughly documented in his famous treatise “The Sanskrit-Tibetan dictionary of Buddhist terminology”, better known as “Mahdvyutpatti”. Alexander Csoma De Kőrös, the Father of Tibetan Studies has dedicated his complete life for the Study of the grand cultural heritage of Tibet. Tibetan Buddhism is chiefly based on three eternal principles as ‘the Supreme Intelligence’, ‘Chief of Morality’, and ‘the Chief Collector or Promoter of Virtue. These three fundamental concepts presents as the integral beliefs of Tibetan Buddhism which include Tantric rituals and the symbolic worship. Tibetan Buddhism includes a pantheon of Buddhas, Buddhist Doctrines, and Boddhissattvas. The concept of Tibetan Trinity also reveals the mystic cults, symbolism and moral values which are essential for spiritual perfection. 

As far as the contribution of Alexander Csoma De Kőrös is considered, it may be well observed that he is considered as one of the outstanding religious personality of human Buddhist Tradition. He is a shining symbol of peace, compassion, humanism, self sacrifice, harmony and amity. The essence of findings of Csoma can play a valuable role both for the monastic and lay societies a millennium ago and he is a unique face in Tibetan Tradition.