On Tibetan Buddhism
Buddhism was introduced in Tibet in the VII century from India,
where had its origins after the teachings of the historical
Buddha Sakyamuni (around 2600 years BC). In its development
and integration in the Tibetan culture and their areas of influence,
from XI century, developed several transmission lineages that
become in time the different schools of Tibetan Buddhism,
of which actually remain four major ones –Nyingmapa, Kagyupa,
Sakyapa and Gelugpa–, all sharing the same principles, purposes
and main practices, differing in costumes and rites.
The Tibetan is an inclusive Buddhism, which integrates
harmoniously the three yanas or systems of the Indian Buddhism:
the Hinayana of individual liberation and the two Mahayanas of
universal liberation, Sutrayana and tantric Vajrayana. Essentially,
its vision and practice is based on the recognition that all sentient
beings have the same nature, essentially pure, clear and perfectly
harmonized, manifested in the universal and constant aspiration
to happiness, freedom and harmony that we all share. But such
nature in ordinary beings is veiled by an instinctive dualistic and
egocentric notion, that makes us feel separate beings and
consequently disharmonized. This causes cognitive and passionate
disturbances –basically confusion, fear and anxiety–, which in turn
trigger concepts, emotions and reactive and unhealthy actions and
behaviours that catch us in a state of dissatisfaction and suffering,
away from our nature. But, not being consubstantial to it, we can
eradicate those veils and disturbances and reveal our true nature,
which is the main goal of Buddhist practice. To achieve this we
must unlearn the habit of identifying with erroneous and unhealthy
disturbances, which slaves us, and to recognize in a direct and
experiential way our true essence and natural condition: a state
of perfectly pure, clear and harmonized primordial consciousness.
To that end, Tibetan Buddhism, which is based on the Mahayana's
ideal –the Awakening aspiration to help all sentient beings to
achieve their liberation–, cultivates a universal altruistic attitude,
based on compassion –in Sanskrit mahakaruna–, which opens
the heart and reconciles us with harmony; and the cultivation of
wisdom –sc. prajna–, which opens the mind, transcends ego-
centric and dualistic concepts and reconciles us with the reality.
Both are practiced in six perfections –sc. paramitas–: generosity,
ethics, patience, perseverance, concentration and wisdom.
The main tool is meditation and contemplation, which are based
on the combined practice of concentration or calm mind
–sc. samatha–, which calms disturbances, and penetrative
discernment or thorough insight –sc. vipasyana– that transcends
the instinctive dualistic and egocentric notion.
All this, accompanied by tantric yogic methods that works in the
psycho-energetic system, allow finally to achieve the so-called
Full Awakening –sc. Bodhi– or Buddhahood, in which the full
potential of our nature is revealed an experienced in an state
of harmony and fulfilment.
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