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BROOKZIPORYNTIBET
Tibet became one of the last major zones in Buddhist
Asia to accept Buddhist ideology and rituals into its cul-
ture, which assumed a unique position as the perceived
source for true dharma study during the twelfth to the
twentieth centuries. Throughout their religious history,
Tibetans have emphasized a balance of scholarship,
contemplative MEDITATION, and the indivisibility of re-
ligious and secular authority; most of these values were
formulated under the aegis of Buddhist tantrism. Ti-
betan Buddhism matured over the course of fourteen
centuries and will be assessed in this entry in phases
that, if somewhat contested in scholarly literature, still
represent important stages in its development.The Royal dynasty and the early
translation period
Tibetan literature attributes the formal introduction
of Buddhism to the reign of its first emperor, Srong
btsan sgam po (Songtsen gampo, d. 649/650). Un-
doubtedly, though, proto-Tibetan peoples had been
exposed to Buddhist merchants and missionaries ear-
lier. There is a myth that the fifth king before Srong
btsan sgam po, Lha tho tho ri gnyan btsan, was resid-
ing in the ancient castle of Yum bu bla mkhar when a
casket fell from the sky. Inside were a gold RELIQUARY
and Buddhist scriptures. While the myth is not early,
it possibly reveals a Tibetan memory of prior mis-
sionary activity. We do know that official contact with
Sui China was accomplished from Central Tibet in 608
or 609 and that, as Tibet grew more powerful, Bud-
dhist contacts increased.
Nonetheless, two of Srong btsan sgam po’s wives—
Wencheng from China and Bhrkutfrom Nepal—were
credited with constructing the temples of Magical Ap-
pearance (Sprul snang, or the JO KHANG) and Ra mo
che. Other temples were built as well, and twelve were
later considered limb-binding temples, where a de-
moness representing the autochthonous forces of Ti-
bet was subdued by the sanctified buildings. Srong
btsan sgam po is also credited with having one of his
ministers, Thon mi Sambhota, create the Tibetan
alphabet from an Indian script and write the first
grammars.
Buddhist progress occurred with the successors to
Srong btsan sgam po. Notable was the foundation of
the first real monastery in Tibet, BSAM YAS(SAMYE,
ca. 780) and the influx of Indian, Chinese, and Cen-
tral Asian monks around that time. Particularly in-
fluential were S ́antaraksita, an important Indian
scholar, and his disciple Kamalas ́la. S ́antaraksita and
his entourage were responsible for the first group of
six or seven aristocratic Tibetans to be ordained in Ti-
bet. These authoritative monks did much to cementTIBET