Tibetans first came into contact with Buddhism when they occupied the oasis cities of Central Asia. In the C18th, the first of many missionary monks 9Padmasambhava/Guru Rinpoche) arrived and the country’s first monastery was established in 787. However, despite some early success Buddhism soon went into decline due to opposition fro Bon, the indigenous religion, and capital turmoil. In the C10th monks from India and Tibetans going to India reintroduced the religion together with many aspects of Indian civilization and it soon began to flourish. As tantra was the main type of Buddhism in India at the time. It was that which became established in Tibet.

From the C17th a new tradition of Buddhism began to develop that was in several important respect radilly different from the earlier traditions. This new tradition incorporated  tanric elements and is known as Vajrayana (diamond or thunderbolt vehicle). Tantrayana is characterized by an emphasis on the value of magic and the propitiation of the bodhisattvas and gods in the quest of Nirnvana.  It is an esoteric and ritualiostic doctrine that incorporates the use of rituals, sacred gestures, symbol, mantras and visualization to achieve realization. The key is to channel the energy of all varieties of emotions, both positive and negative, into the quest of sacred consciousness. It has also

developed a rich and complex variety of meditation techniques. Tantrayana developed in Bengal and Orissa and flourished during the period of Buddhism’s decline in India. (C8th – C13th). It had a significant following in Sri Lanka, Burma and Thailand where it was later replaced by Theravada. In Indonesia, it was superseded by Islam and in both China and Japan it became moribund. It spread from India to Tibet from the C8th onward, flourishing and developing there until its destruction in the 1950s. today Tantrayana thrives amongst Tibetan refugees in India and has become perhaps the most successful Buddhist tradition in the west.

The Fundamental Precepts of Tibetan Buddhism are:
Refuge in the ‘three Precious Jewels’ – the Buddha (Shakyamuni), Dharma (his teachings) and Sangha (the monastic community)

‘Bodhicitta’ – the fervent wish for the salvation of all things and the desire to free them from their worldly suffering.

 ‘Altruism’ – a dedication to bring happiness to others.

Tathgatas
The five supreme Buddhas preside over the 5 great eras of cosmic history. They are constantly represented in Tibetan, Chinese, and Korean Art. The doctrine of the 5 Buddhas blends with that of the 3 bodies (tri-kaya Buddha existing in the earthly and transcendent realms) and helps fix the position of many beings within the Buddhist pantheon.

Adi Buddha
The ‘original Buddha’, the supreme, primordial, absolute one, the source of all heavenly beings, according to various traditions Vajradhara, Vajrasattva or Samantabhadra may hold this position.

Nyingma (ancient school)
Head Monasteries: Mindroling (south) and Dorje Drak (Northen)

Sakya School
Head Monasteries: Sakya, Ngor and Gongar Chode

Kagyu (Oral Traditio) School
Head Monasteries: Tsurphu (Black), Yangpanchen (Red)

Gelug (Tradition of Virtue) School
Head Monastery: Ganden.

Nyingma-pa
The oldest school, founded by padmasambhava in the C18th. The order has a strong Bon influence and has been persistence in keepinf the tradition of undertaking religious training without renouncing the world

Sakya-pa
Buddhism enjoyed a renewal following the journey to Tibet of the great Indian master, Atisa, in 1042. as a result of his teaching, Sakya Monastery was established in 1073. For the next 400 years its abbots were charged (by the Mongol Empire) with the temporal government of Tibet. Their teachings were greatly revered and many monateries were established. Sakya power declined at the end of the 14th, but Sakya remains an important cultural and religious center. The head of the Sakyapa is a hereditary position and one of the earliest, Sakya Pandita, is credited as being the greatest monk and scholar in the history of Tibetan Tantric Buddhism.

The Tibetan, Marpa, journeyed to India in the mid C11th and received the precious teachings of the great adept, Naropa, one of the 84 siddhas, or great adepts. His hundreds of disciples eventually formed the new Kagyu-pa who later established monasteries and gave teachings with a strong Tantric flavor, to a widening circle in Tibet, Mongolia and China. One of the major Kagyu schools is the national religion of Bhutan. Marpa’s most important disciple was the great Milarepa, Tibet’s most revered mystic poet and ascetic, who in turn had thousands of disciples, women and men.

Gelug-pa
It came into being in the C14th as a result of the extraordinary insights of Tsongkhapa, who commenced his studies at the age of three. After spending some twenty years studying with Nyingma, Sakya, Kagyu and Kadam (Oral Instruction) teachers, he convened a great council to review monastic disciple, and this provoked a new wave of monastic renewal that affected all of Tibet. Towards the end of his life his disciples founded the three great Gelugpa monastic universities of Ganden, Drepung and Sera near Lhasa. In 1578 their Abbot-general was granted the title of ‘Dalai’ by the Mongol ruler, Altan Khan.