Editing Tibetan Buddhism (section)

==Teachings==
{{MahayanaBuddhism}}
Tibetan Buddhism upholds classic Buddhist teachings such as the [[Four Noble Truths|four noble truths]] (Tib. ''pakpé denpa shyi''), [[Anatta|anatman]] (not-self, ''bdag med''), the [[Skandha|five aggregates]] (''phung po'') [[Karma in Buddhism|karma]] and [[Rebirth (Buddhism)|rebirth]], and [[Pratītyasamutpāda|dependent arising]] (''rten cing ’brel bar ’byung ba'').{{sfnp|Powers|2007|pp=65, 71, 75}} They also uphold various other Buddhist doctrines associated with [[Mahayana|Mahāyāna]] Buddhism (''theg pa chen po'') as well as the tantric [[Vajrayana|Vajrayāna]] tradition.{{sfnp|Powers|2007|p=102}}

===Buddhahood and Bodhisattvas===
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The Mahāyāna goal of spiritual development is to achieve the enlightenment of [[Buddhahood]] in order to help all other [[Sentient beings (Buddhism)|sentient beings]] attain this state.<ref>Cf. {{harvp|Dhargyey|1978|p=111}}; [[Pabongkhapa Déchen Nyingpo]], 533f; {{harvp|Tsong-kha-pa|2002|pp=48-9}}.</ref> This motivation is called ''[[bodhicitta]]'' (mind of awakening)—an altruistic intention to become enlightened for the sake of all sentient beings.{{sfnp|Thurman|1997|p=291}} ''[[Bodhisattva#In Mahāyāna Buddhism|Bodhisattvas]]'' (Tib. ''jangchup semba,'' literally "awakening hero") are revered beings who have conceived the [[Bodhisattva vows|will and vow]] to dedicate their lives with ''bodhicitta'' for the sake of all beings.{{Citation needed|date=December 2023}}

Widely revered Bodhisattvas in Tibetan Buddhism include [[Avalokiteshvara]], [[Manjushri]], [[Vajrapani]], and [[Tara (Buddhism)|Tara]]. The most important Buddhas are the [[Five Tathagatas|five Buddhas]] of the Vajradhatu mandala{{sfnp|Samuel|2012|p=75}} as well as the [[Adi-Buddha|Adi Buddha]] (first Buddha), called either [[Vajradhara]] or Samantabhadra.{{Citation needed|date=December 2023}}

Buddhahood is defined as a state free of the obstructions to liberation as well as those to omniscience (''sarvajñana'').<ref>Cf. {{harvp|Dhargyey|1978|pp=64ff}}; {{harvp|Dhargyey|1982|pp=257ff}}; [[Pabongkhapa Déchen Nyingpo]], 364f; {{harvp|Tsong-kha-pa|2002|pp=183ff}}. The former are the afflictions, negative states of mind, and the [[three poisons]] – desire, anger, and ignorance. The latter are subtle imprints, traces or "stains" of delusion that involves the imagination of inherent existence.</ref> When one is freed from all mental obscurations,<ref>[[Pabongkhapa Déchen Nyingpo]], 152f</ref> one is said to attain a state of continuous bliss mixed with a simultaneous cognition of [[Śūnyatā|emptiness]],<ref>[[Pabongkhapa Déchen Nyingpo]], 243, 258</ref> the [[Tathātā|true nature of reality]].{{sfnp|Hopkins|1996|p={{page needed|date=March 2024}}}} In this state, all limitations on one's ability to help other living beings are removed.<ref>{{harvp|Dhargyey|1978|pp=61ff}}; {{harvp|Dhargyey|1982|pp=242–266}}; [[Pabongkhapa Déchen Nyingpo]], 365</ref> Tibetan Buddhism teaches methods for achieving Buddhahood more quickly (known as the [[Vajrayāna]] path).{{sfnp|Thurman|1997|pp=2–3}}

It is said that there are countless beings who have attained Buddhahood.<ref>[[Pabongkhapa Déchen Nyingpo]], 252f</ref> Buddhas spontaneously, naturally and continuously perform activities to benefit all sentient beings.<ref>[[Pabongkhapa Déchen Nyingpo]], 367</ref> However it is believed that one's ''[[Karma in Buddhism|karma]]'' could limit the ability of the Buddhas to help them. Thus, although Buddhas possess no limitation from their side on their ability to help others, sentient beings continue to experience suffering as a result of the limitations of their own former negative actions.<ref>{{harvp|Dhargyey|1978|p=74}}; {{harvp|Dhargyey|1982|pp=3, 303ff}}; [[Pabongkhapa Déchen Nyingpo]], 13f, 280f; [http://studybuddhism.com/en/advanced-studies/abhidharma-tenet-systems/comparison-of-buddhist-traditions/hinayana-and-mahayana-comparison: Berzin, Alexander (2002). ''Hinayana and Mahayana: Comparison'']</ref>

An important schema which is used in understanding the nature of Buddhahood in Tibetan Buddhism is the ''[[Trikaya]]'' (Three bodies) doctrine.{{sfnp|Samuel|2012|p=54}}

=== The Bodhisattva path ===
A central schema for spiritual advancement used in Tibetan Buddhism is that of the [[Bhūmi (Buddhism)#Five Paths|five paths]] (Skt. ''pañcamārga''; Tib. ''lam nga'') which are:{{sfnp|Powers|2007|pp=93–96}}

# The path of accumulation – in which one collects wisdom and merit, generates [[bodhicitta]], cultivates the [[four foundations of mindfulness]] and [[Right effort|right effort (the "four abandonments")]].
# The path of preparation – Is attained when one reaches the union of calm abiding and higher insight meditations (see below) and one becomes familiar with [[Śūnyatā|emptiness]]. 
# The path of seeing – one perceives emptiness directly, all thoughts of subject and object are overcome, one becomes an ''[[Arya (Buddhism)|arya]]''.
# The path of meditation – one removes subtler traces from one's mind and perfects one's understanding. 
# The path of no more learning – which culminates in Buddhahood.

The schema of the five paths is often elaborated and merged with the concept of the [[Bhūmi (Buddhism)|''bhumis'']] or the bodhisattva levels.{{Citation needed|date=December 2023}}

===Lamrim===
{{Main|Lamrim}}
''Lamrim'' ("stages of the path") is a Tibetan Buddhist schema for presenting the stages of spiritual practice leading to [[Enlightenment in Buddhism|liberation]]. In Tibetan Buddhist history there have been many different versions of ''lamrim'', presented by different teachers of the Nyingma, Kagyu and Gelug schools (the Sakya school uses a different system named ''[[Lamdre]]'').<ref>The [[Sakya (Tibetan Buddhist school)|Sakya]] school, too, has a somewhat similar textual form, the ''[[lamdré]]''.</ref> However, all versions of the ''lamrim'' are elaborations of [[Atisha|Atiśa]]'s 11th-century root text ''[[Bodhipathapradīpa|A Lamp for the Path to Enlightenment]]'' (''Bodhipathapradīpa'').<ref name="thubten">{{Cite web|url=https://thubtenchodron.org/buddhism/02-lam-rim/|title=Stages of the Path (Lamrim)|website=Bhikshuni Thubten Chodron}}</ref>

Atisha's ''lamrim'' system generally divides practitioners into those of ''lesser'', ''middling'' and ''superior'' scopes or attitudes:
*The lesser person is to focus on the preciousness of human birth as well as contemplation of death and impermanence.
*The middling person is taught to contemplate [[karma]], [[dukkha]] (suffering) and the benefits of liberation and refuge. 
*The superior scope is said to encompass the four [[Brahmavihara]]s, the [[bodhisattva]] vow, the six [[paramitas]] as well as Tantric practices.{{sfnp|Kapstein|2014|pp=52-53}}

Although ''lamrim'' texts cover much the same subject areas, subjects within them may be arranged in different ways and with different emphasis depending on the school and tradition it belongs to. [[Gampopa]] and [[Tsongkhapa]] expanded the short root-text of Atiśa into an extensive system to understand the entire Buddhist philosophy. In this way, subjects like [[karma]], [[Rebirth (Buddhism)|rebirth]], [[Buddhist cosmology]] and the practice of [[meditation]] are gradually explained in logical order.{{Citation needed|date=December 2023}}

===Vajrayāna===
[[File:Hevajra-Tibetan.jpg|upright|thumb|A depiction of the tantric figures [[Hevajra]] and [[Nairatmya|Nairātmyā]], Tibet, 18th century]]
Tibetan Buddhism incorporates [[Vajrayāna]] (''[[Vajra]] vehicle''), "Secret Mantra" (Skt. ''Guhyamantra'') or Buddhist [[Tantra]], which is espoused in the texts known as the [[Buddhist Tantras]] (dating from around the 7th century CE onwards).{{sfnp|Powers|2007|p=250}}

[[Tantra]] (Tib. ''rgyud'', "continuum") generally refers to forms of religious practice which emphasize the use of unique ideas, visualizations, mantras, and other practices for inner transformation.{{sfnp|Powers|2007|p=250}} The Vajrayana is seen by most Tibetan adherents as the fastest and most powerful vehicle for enlightenment because it contains many skillful means (''[[upaya]]'') and because it takes the effect ([[Buddhahood]] itself, or [[Buddha nature]]) as the path (and hence is sometimes known as the "effect vehicle", ''phalayana'').{{sfnp|Powers|2007|p=250}}

An important element of Tantric practice are tantric deities and their [[mandala]]s. These deities come in peaceful (''shiwa'') and [[Fierce deities|fierce (''trowo'') forms]].{{sfnp|Samuel|2012|p=69}}

Tantric texts also generally affirm the use of sense pleasures and other [[Kleshas (Buddhism)|defilements]] in Tantric ritual as a path to enlightenment, as opposed to non-Tantric Buddhism which affirms that one must renounce all sense pleasures.<ref name="Kapstein 82">{{harvp|Kapstein|2014|p=82}}.</ref> These practices are based on the theory of transformation which states that negative or sensual mental factors and physical actions can be cultivated and transformed in a ritual setting. As the [[Hevajra tantra|''Hevajra Tantra'']] states:

<blockquote>Those things by which evil men are bound, others turn into means and gain thereby release from the bonds of existence. By passion the world is bound, by passion too it is released, but by heretical Buddhists this practice of reversals is not known.{{sfnp|Snellgrove|1987|pp=125–126}}</blockquote>

Another element of the Tantras is their use of transgressive practices, such as drinking [[taboo]] substances such as alcohol or [[Karmamudrā|sexual yoga]]. While in many cases these transgressions were interpreted only symbolically, in other cases they are practiced literally.<ref name="Kapstein 83">{{harvp|Kapstein|2014|p=83}}.</ref>

===Philosophy===
[[File:Narajuna Samye ling 09.jpg|upright|thumb|A statue of one of the most important Buddhist philosophers for Tibetan Buddhist thought, [[Nagarjuna]], at [[Samye Ling]] (Scotland)]]
The Indian Buddhist [[Madhyamaka]] ("Middle Way" or "Centrism") philosophy, also called ''Śūnyavāda'' (the emptiness doctrine) is the dominant [[Buddhist philosophy]] in Tibetan Buddhism. In Madhyamaka, the true nature of reality is referred to as ''[[Śūnyatā]]'', which is the fact that all phenomena are empty of [[Svabhava|inherent existence]] or essence (''svabhava''). Madhyamaka is generally seen as the highest philosophical view by most Tibetan philosophers, but it is interpreted in numerous different ways.{{Citation needed|date=December 2023}}

The other main Mahayana philosophical school, [[Yogacara|Yogācāra]] has also been very influential in Tibetan Buddhism, but there is more disagreement among the various schools and philosophers regarding its status. While the Gelug school generally sees Yogācāra views as either false or provisional (i.e. only pertaining to conventional truth), philosophers in the other three main schools, such as [[Jamgön Ju Mipham Gyatso|Ju Mipham]] and [[Sakya Chokden]], hold that Yogācāra ideas are as important as Madhyamaka views.{{sfnp|Shantarakshita|Mipham|2005|pp=117–122}}

{{anchor|Study of tenet systems}} <!-- Tibetan Buddhism sidebar ("Teachings" list) links here -->
In Tibetan Buddhist scholasticism, Buddhist philosophy is traditionally propounded according to a [[hierarchical classification]] of four classical Indian philosophical schools, known as the "four tenets" (Tib. ''drubta shyi'', Sanskrit: [[Siddhanta|siddhānta]]).{{sfnp|Shantarakshita|Mipham|2005|p=26}} While the classical tenets-system is limited to four tenets (Vaibhāṣika, Sautrāntika, Yogācāra, and Madhyamaka), there are further sub-classifications within these different tenets (see below).{{sfnp|Cornu|2001|p=145, 150}}  This classification does not include [[Theravada]], the only surviving of the 18 classical [[schools of Buddhism]]. It also does not include other Indian Buddhist schools, such as [[Mahāsāṃghika|Mahasamghika]] and [[Pudgalavada]].{{Citation needed|date=December 2023}}

Two tenets belong to the path referred to as the [[Hinayana]] ("lesser vehicle") or [[Śrāvakayāna|Sravakayana]] ("the disciples' vehicle"), and are both related to the north Indian [[Sarvastivada]] tradition:{{sfnp|Cornu|2001|p=135}}
* [[Vaibhāṣika]] ({{bo|w=bye brag smra ba}}). The primary source for the Vaibhāṣika in Tibetan Buddhism is the ''[[Abhidharma-kosa|Abhidharma-kośa]]'' of [[Vasubandhu]] and its commentaries. This [[Abhidharma]] system affirms an atomistic view of reality which states ultimate reality is made up of a series of impermanent phenomena called ''[[Dharma theory|dharmas]]''. It also defends [[Eternalism (philosophy of time)|eternalism]] regarding the [[Philosophy of space and time|philosophy of time]], as well the view that perception directly experiences external objects.<ref name="Kapstein 67">{{harvp|Kapstein|2014|p=67}}.</ref>
* [[Sautrāntika]] ({{bo|w=mdo sde pa}}). The main sources for this view is the ''Abhidharmakośa'', as well as the work of [[Dignāga]] and [[Dharmakirti|Dharmakīrti]]. As opposed to Vaibhāṣika, this view holds that only the present moment exists ([[Philosophical presentism|presentism]]), as well as the view that we do not directly perceive the external world only the mental images caused by objects and our sense faculties.<ref name="Kapstein 67"/>

The other two tenets are the two major Indian [[Mahayana]] philosophies:
* [[Yogacara|Yogācāra]], also called ''Vijñānavāda'' (the doctrine of consciousness) and ''Cittamātra'' ("Mind-Only", {{bo|w=sems-tsam-pa}}). Yogacārins base their views on texts from [[Maitreya]], [[Asanga|Asaṅga]] and [[Vasubandhu]]. Yogacara is often interpreted as a form of [[Idealism]] due to its main doctrine, the view that only ideas or mental images exist (''vijñapti-mātra'').<ref name="Kapstein 67"/> Some Tibetan philosophers interpret Yogācāra as the view that the mind (''citta'') exists in an ultimate sense, because of this, it is often seen as inferior to Madhyamaka. However, other Tibetan thinkers deny that the Indian Yogacāra masters held the view of the ultimate existence of the mind, and thus, they place Yogācāra on a level comparable to Madhyamaka. This perspective is common in the Nyingma school, as well as in the work of the [[Rangjung Dorje, 3rd Karmapa Lama|Third Karmapa]], the [[Chödrak Gyatso, 7th Karmapa Lama|Seventh Karmapa]] and [[Jamgon Kongtrul]].{{sfnp|Shantarakshita|Mipham|2005|pp=27–28}}<ref>{{cite book |last1=Asanga |last2=Brunnholzl |first2=Karl |year=2019 |title=A Compendium of the Mahayana: Asanga's Mahayanasamgraha and Its Indian and Tibetan Commentaries |volume=I |chapter=Preface |publisher=Shambhala Publications}}</ref>
* [[Madhyamaka]] ({{bo|w=dbu-ma-pa}}) – The philosophy of [[Nagarjuna|Nāgārjuna]] and [[Aryadeva|Āryadeva]], which affirms that everything is empty of essence (''[[svabhava]]'') and is ultimately beyond concepts.<ref name="Kapstein 67"/> There are various further classifications, sub-schools and interpretations of Madhymaka in Tibetan Buddhism and numerous debates about various key disagreements remain a part of Tibetan Buddhist scholasticism today. One of the key debates is that between the [[Rangtong-Shentong|rangtong (self-empty) interpretation and the shentong (other empty) interpretation]].{{sfnp|Cornu|2001|p=146-147}} Another major disagreement is the debate on the [[Svatantrika|Svātantrika Madhyamaka]] method and the [[Prasaṅgika]] method.{{sfnp|Cornu|2001|p=138}} There are further disagreements regarding just how useful an intellectual understanding of emptiness can be and whether emptiness should only be described as an absolute negation (the view of [[Je Tsongkhapa|Tsongkhapa]]).{{sfnp|Cornu|2001|p=145}}[[File:Monks_debating_at_Sera_monastery,_2013.webm|thumb|Monks debating at [[Sera monastery]], Tibet, 2013. Debate is seen as an important practice in Tibetan Buddhist education. ]]

The tenet systems are used in monasteries and colleges to teach Buddhist philosophy in a systematic and progressive fashion, each philosophical view being seen as more subtle than its predecessor. Therefore, the four tenets can be seen as a gradual path from a rather easy-to-grasp, "realistic" philosophical point of view, to more and more complex and subtle views on the ultimate nature of reality, culminating in the philosophy of the Mādhyamikas, which is widely believed to present the most sophisticated point of view.<ref>{{harvp|Sopa|Hopkins|1977|pp=67–69}}; {{harvp|Hopkins|1996|p={{page needed|date=March 2024}}}}.</ref> Non-Tibetan scholars point out that historically, Madhyamaka predates Yogacara, however.<ref>Cf. {{harvp|Conze|1993}}.</ref>