The Buddha Shakyamuni himself predicted that, in the future, the Land of Snow to the north of India would be under the protection of the Bodhisattva of Compassion, known as Avalokitesvara, and the dharma would flourish there. Many of the Kings, Ministers and Religious leaders of Tibet have been considered emanations of either Avalokitesvara, Amitabha or Manjushri.

To learn more about the development of the various Buddhist lineages in India CLICK HERE. The explanation provided about the Buddhist Lineages in India is essential to understanding Tibetan Buddhism and its context within the Buddhist religion.

What follows is an introduction to Tibetan religion followed by an extensive history of its development. Please refer to the sections of Simhanada's website regarding the Four Schools of Tibetan Buddhism and the webpages on particular Lamas to learn the details about the history of those topics.

Tibetan Buddhism
Tibetan Buddhism makes use of a wide-variety of practices, i.e., the entire scope of the Buddha's teachings from the Hinayana, Mahayana and Vajrayana levels. Tibetan Buddhism successfully preserved the Vajrayana tradition, which died out in Southeast Asia centuries ago and thrives in small numbers in China and Japan today.

Vajrayana Buddhism is based most directly on the view that appearances can be used and transformed in order to recognize one’s Buddha nature and the emptiness of the mind.  Rituals, ceremonies, dances, chanting, mantras, implements and meditations are used in order for the practitioner to identify themselves with their own Buddha nature which is inherently within them.  Emphasis on intense Calm-abiding and Insight Mediation is stressed, along with the gradual accumulation of merit and purifying of obstacles. Extensive study of scripture, astrology, medicine, math and debate are common for Tibetan practitioners.

Meditation on enlightened deities, such as Buddhas and Bodhisattvas, is a unique feature of the Vajrayana. As the goal of Buddhism is to recognize one's own Buddha nature, the Vajrayana uses the technique of having the practitioner identify themself with an enlightened deity --in order to realize the nature of enlightenment.

Vajrayana Buddhism brings together the sutra and tantra teachings of the Buddha.  The sutra teachings were mainly from the First and Second Turning of the Wheel of the Dharma, while the tantra was mainly from the Third Turning.  The Tantras, which mean continuum, are simply another classification of the Buddhist Canon concerning the teachings which transmute outer phenomena and reality into its ultimate nature.  They are the last teachings of the Buddha, often transmitted to only the high Bodhisattvas and disciples.

An essential component of the Vajrayana is the usage of an empowerment (abeisheka). An empowerment is the actual blessing and power of a deity, which already resides within us, to be invoked.  An empowerment causes the purification of Karma, which otherwise according to the Hinayana view would take eons to purify.  An empowerment generally consist of the Vase Empowerment in which the Nirmanakaya of the Buddha through the vase filled with sacred water nectar is transmitted, the Secret Empowerment in which the Sambhogakaya of the Buddha through the mantra recited on the rosary is transmitted, the Wisdom Empowerment in which the Dharmakaya of the Buddha through the dorje or another symbol is transmitted, and the Word empowerment in which the essence of our mind is pointed out by the Lama. Also, the transmission of a dharma practice through recitation by the Lama (lung) reenacts the tradition, handed down since the Buddha's time, to orally recite and pass on the teachings and practices to a disciple.

The necessity of a Lama is stressed in Vajrayana Buddhism.  But, a spiritual guide is essential to follow all Buddhist paths.  As Thinley Norbu Rinpoche explained in the Small Golden Key: “The essence and root cause of Buddhahood is within everyone.  However, without the necessary condition of meeting a teacher who has the wisdom and blessing of the lineage (which stems down from the Buddha), this essence of buddhahood will never blossom.  For example, even if a seed is planted in the earth, without the necessary conditions of warmth, moisture or fertilizer, the seed will not grow.  It will only grow with these good circumstances.  The essence of buddhahood is like this seed, and when the connection occurs between this seed (our Buddha Nature) and the teacher who has the wisdom and blessing (to bestow the empowerment), buddhahood blossoms.”

Early Tibetan Religion
Before the arrival of Buddhism in Tibet, the main religion in Tibet was called Bonpo. Its foundation was based on the teachings of the legendary figure Tonpa Shenrab who went to the land of Olmo Lungring and brought to Tibet the Bonpo teachings which were mainly shamanistic. In time the Bon tradition absorbed and incorporated the teachings of the Buddha. The non-peaceful components of Bon were gradually eliminated.

Before the arrival of Buddhism in Tibet, most of the country believed in violence and war. Tibet was one of the most powerful nations in Asia. Its King, Songtsen Gampo, overran territories in much of the continent and his army took over Beijing.

However, Tibet was soon transformed into a nation devoted to the peaceful teachings of the Buddha.

King Songtsen Gampo and the Beginnings of the Dharma in Tibet
In 173 CE, Buddhism was first introduced in Tibet during King Lha Nyantsen’s reign.

During the reign of the King Songtsen Gampo in the 7th Century, Buddhism was further established in Tibet. Two of the King’s five wives, the Princess Wencheng from China and Princess Bhrikuti from Nepal, were devout Buddhist. Princess Wencheng brought the first image of the Buddha to Tibet, today renown as the “Jowo Rinpoche.” It continues to reside at the Jokhang Temple in Lhasa, Tibet.

Through the efforts of the King’s minister Thogmi Sambhota, the Tibetan script was devised, based on the Sanskrit alphabet. During the King’s reign dharma masters from India and Nepal such as Kumara, Shankara and Shilmanju began teaching the dharma, mainly focusing on the practice of the Bodhisattva of Compassion.

King Trisong Deutsen and the arrival of Guru Padmasambhava in Tibet
In the 8th Century, King Trisong Deutsen reigned over Tibet and invited the Abbot Shantarakshita from India to teach the dharma. The great Abbot informed the King that in order for the dharma to be firmly planted in the Land of Snow, Guru Padmasambhava should be invited to Tibet.

Guru Padmasambhava is therefore considered the founder of Tibetan Buddhism. Padmasambhava, popularly called by Guru Rinpoche or Urgyen Rinpoche, is an emanation of the Buddha Amitayus, the buddha of long life. Shortly after the passing away of the Buddha Shakyamuni, Padmasambhava was born miraculously in a lake northeast of India and then adopted by the King Indrabhuti, as predicted by the Buddha himself.

However, Guru Rinpoche left royal life and sought to practice the dharma. He attained complete realization and immortality. Since then, he traveled the Indian subcontinent transmitting the dharma. Some famous sites include the Tiger Nest’s cave in Bhutan, and also the Tso Pema Lake in northern India. When the King of Zahor learned that his daughter, the Princess Mandarava, was being taught by Guru Rinpoche, he ordered that both of them be burned alive. Through his power, Guru Rinpoche transformed the blazing fire into the lake Tso Pema.

Guru Rinpoche performed countless other activities in India, and the amount of sites sacred to him in India and Tibet are vast in quantity.

The Old Translation Period: Tibet becomes a Dharma Kingdom
The ministers and priest of the black Bonpo sect rallied to oust Guru Rinpoche from Tibet. Through the practice of animal sacrifice and the petitioning of spirits and gods, they aimed to bring death to the Buddhist practitioners. The King held a contest too demonstrate who were the true and authentic practitioners of religion; the loser would be banished from the kingdom.

In the end, all of the magic and wizardry of the Bonpos failed to the power of Guru Rinpoche. The local spirits were tamed and brought under the command of Guru Rinpoche. The remaining obstacles left (impeding Buddhism’s flourishing in Tibet) were soon dispelled. However, as per Guru Rinpoche’s request, the practice of the white Bonpo religion which was peaceful, virtuous and in harmony with the dharma could remain in Tibet.

Tibet’s first monastery, Samye, was constructed through the guidance of the great Abbot, Guru Rinpoche, the King, and the help of the feng-shui master Gyim Shang, a previous emanation of Tai Situ Rinpoche who arrived from China. Soon, hundreds of scholars began the translation of the Buddhist Sutras, Tantras and commentaries into Tibetan language with diligence, under the proper guidance of King and the Indian masters.

Guru Rinpoche taught the dharma far and wide in Tibet. He had twenty-five main disciples in Tibet and infinite followers. His principal disciple was the Lady Yeshe Tsogyal. Together with others, she hid the hundreds of teachings that Guru Rinpoche bestowed throughout Tibet. These hidden treasure teachings are known as Terma.

Hoshang defeated by the Indian masters
After the departure of Guru Rinpoche from Tibet, an issue arose over the teachings of Hoshang (Hvashang). Hoshang was a master of a Chinese Ch'an tradition and stressed that enlightenment can be attained suddenly through the recognition of the empty nature of the mind.

From 792-94, a great debate was held between Hoshang and the Indian master Kamalashila who a disicple of the Abbot Shantarakshita. Kamalashila stressed that enlightenment is a gradual path. In the end, Hoshang was defeated by Kamalashila. Therefore, Hoshang and his followers weren't allowed to teach in Tibet. However, out of respect to the honorable and wise Chinese master, Tibetan monks wear a blue cord attached to their upper garment.

Although enlightenment might occur in a single-moment of pure realization as many schools of Buddhism teach, it takes much gradual work, along with the accumulation of merit and wisdom, for that single moment of realization to be obtained. As the Ch'an master Huineng explained, the sudden path of awakening is for advanced and highly developed practitioners, who already have a strong accumulation of merit and wisdom from the past.

King Ralpachen furthers the Dharma
Three generations after the reign of Trisong Deutsen, King Ralpachen ascended the throne of Tibet. He finalized the transmission of the dharma through codifying the teachings, revising translations, creating standard terminology and overseeing the construction of thousands of temples. He also aimed to create peace with neighboring countries, including China, and stablizing Tibetan politics. The teachings of the Buddha flourished greatly due to his efforts. However, Ralpachen was murdered by those opposing the peaceful teachings of the Buddha and the throne of Tibet was taken up by Langdharma.

King Langdharma fails to destroy the Buddha’s teachings
When King Langdharma ascended the throne, he forced Buddhist monks out of monasteries and began systematically destroying the dharma through persecution. Langdharma was sympathetic to Bon religion. However, his attempt vainly failed. During a cultural dance, one of the entertainers (a former monk) aimed the ceremonial arrow at the King and ended Langdharma’s life. The imperial line of Tibet ended and its regions fragmented afterward.

The Five Terton Kings of Tibet
Nyangral Nyima Özer (1124-92), Guru Chowang (1212-70), Dorje Lingpa (1346-1405), Padma Lingpa (b.1405) and Jamyang Khyentse (1820-1892) were the five great Tertons of Tibet whose transmissions greatly contributed to the development and blossoming of Tibetan Buddhism over the centuries. Numerous other tertons appeared, each whose contributions and revealed practices have furthered the dharma.

The Kadampa Transmission
Through the efforts of Lama Yeshi-U and the translator Rinchen Zangpo (958-1055), the way was cleared for inviting the great Indian scholar and master Atisha to Tibet. Atisha (982-1054) revitalized Tibetan Buddhism and ushered in the New Translation period. He set forth numerous doctrines including the Lamrim, a gradual step-by-step path for lineages to follow in order to achieve Buddhahood, and also teachings on Mind training, including those on Tonglen (taking and sending). These practices ended up being assimilated into the Four Schools of Tibetan Buddhism later on. Atisha was impressed with how the Old Translation period effectively preserved the Buddhist canon and scriptures, many which were becoming rare in India.

The Sakya Transmission
Konchog Gyalpo of the religious Khon family line traveled to India and received the transmission of Virupa’s lineage from Drogmi Lotsawa (992-1074). In time these transmissions, along with some others in Tibet, were systematized into the Lamdre transmission, the unique “Path and Fruition” practices of the Sakya school. In 1073 CE, Konchog Gyalpo founded the Sakya monastery.

Konchog Gyalpo’s descendants continued the hereditary line of religious men and bodhisattvas. These included the Sachen Kunga Nyingpo (1092-1158), Sonam Tsemo (1142-82), Jetsun Dakpa Gyaltsen (1147-1216) and the outstanding scholar of Tibet Sakya Pandita (1182-1251). In time many important monasteries and sub-sects of the Sakya lineage developed.

The Kagyu Transmission
Marpa Lotsawa (1012-1097) traveled to India and received the Kagyu transmission from the Pandita Naropa and Maitripa. This transmission was passed down to the Yogi Milarepa, and then on to Gampopa. Gampopa’s four main disciples were the Gyalwa Karmapa, Phagmodrupa, Tsongdragpa and Barampa. Phagmodrupa's disciples founded eight sub-sects including the Drikung and Drukpa traditions which exist today.

Likewise, Khyunpo Naljor (990-1139) received the Kagyu transmission from Naropa’s sister, Niguma, in India. This transmission became known as the Shangpa lineage. The Kagyu lineage often is associated with the Mahamudra tradition, the unique “Great Seal or Gesture” meditation practice of the Kagyu school.

Sakya Holy Family ascends to the throne of Tibet
The Mongolian tribes began invading much of Asia and the Middle East. Godan Khan, keen to annex Tibet and also particularly found of Sakya Pandita’s reputation, invited the Tibetan scholar to his court. Godan Khan converted to Buddhism and named Sakya Pandita as the local ruler of Tibet. This began the priest-patron relationships in Tibetan Buddhism, and a unique combination of religion and state.

Drogon Chogyal Phagpa, Sakya Pandita’s nephew, converted the next Mongol Emperor Kublai Khan to Buddhism; Buddhism was declared the state religion. The Sakya leaders greatly influenced the Mongolian leaders and acted as peacemakers, at some points stopping them from massacring Chinese villages and cities. The Sakya leaders continued to influence the state affairs of Tibet until competing warlords took power later on in Tibet's history.

The Gyalwa Karmapas
The Karmapa became the first line of incarnate masters (tulku) in Tibet. Through leaving behind a prediction letter, each Karmapa foretells their next reincarnation which is then found, enthroned and trained to continue the activities of his predecessor. The Karmapas have been renown for their compassion, wisdom, miraculous abilities, leadership and scholarship. The successive Karmapas each proved themselves to be exceptional individuals. The Karmapas became a leading light in Tibet, and continues to remain as one of its most religious leaders.

During the lifetimes of the Karmapas, the Nyingma and Shangpa traditions were intergrated into the Karma Kagyu lineage. Strong ties with the Emperors of China, including Kublai Khan, Tashing Temur and the Ming Emperor Yungle, developed. The written works of the Karmapas, along with the classification of practices and devising of new systems of astrology, art and so forth, contributed to the advancement of Tibetan Buddhism.

Most outstanding among the disciples and regents of the Karmapas was the Tai Situ Rinpoche, their incarnations (starting with the first Karmapa and his regent Drogon Rechen) maintained a close relationship. It was later on in history that due to the Tai Situpa's efforts the renaissance of Tibetan Buddhism was ushered in; he laid the groundwork for the Nonsectarian movement of Tibet and the preservation of its rare transmissions.

The Chod transmission
Brought to Tibet by the siddha Dampa Sangye in the 12th century, these teachings on cutting through the ego were systematized by the enlightened female siddha, Machig Lhadron. They were later on absorbed into the other schools of Tibetan Buddhism.

The Jonangpa transmission
This school of thought began in the 12th century by Yumo Mikyo Dorje and continued through various masters including the siddha Dolpo, and the crown historian and scholar of Tibet known as Taranatha. However, by the 17th century, the lineage was absorbed into the other traditions, especially the Kagyu and Sakya tradition. Its transmissions such as that of the Kalachakra became popular in the Gelugpa lineage.

Due to the rival factions in choosing the incarnate leader of its monastery, the Tibetan Government closed down the Jonangpa centers. There also arose much controversy over the teachings of the Jonangpa school and its Shengtong view on interpreting the emptiness presented in the Madyamika teachings.

However, the Dalai Lama appointed the Jonangpa incarnate to be the leader of the Mongol people. The first Khalkha Jetsun Dhampa Rinpoche, Taranatha's rebirth, was recognized by the 5th Dalai Lama. Jetsun Rinpoche is currently in his ninth incarnation and was recognized by the 14th Dalai Lama.

Imperial Dynasties take over politics in Tibet
The political power in Tibet, once controlled by the great Sakya family, soon fell into the hands of competing warlords. From 1358-1435, the Phagmotrupa family reigned over Tibet. From 1435-1565 the Rinpung family reigned over Tibet. From 1566-1641, the Tsangpa family reigned over Tibet.

Tsongkhapa founds the Gelugpa order
Je Tsongkhapa (1357-1419) received various transmissions from the Kagyu tradition of Mahamudra and Naropa’s transmissions, and also from the Sakya and the Nyingma schools. Combining these traditions together with the Kadampa school’s Lamrim path, Tsongkhapa founded the Gelugpa tradition which placed heightened emphasis on monasticism and scholarship. Coupled with intense practice, Tsongkhapa's new system brought about a long line of realized siddhas and scholars of Tibet. Also notably, the Gelugpa lineage holders wear a yellow pandita hat, while the other lineages of Tibet have red pandita hats.

Tsongkhapa’s tradition was soon institutionalized. It’s main monastery is Ganden, whose abbot is the formal head of the lineage. Along with Ganden, the Sera and Drepung are its major monastic centers. Gyurmey and Gyuto are renown for being the seats of the Gelugpa order dedicated to advanced Vajrayana learning. Other major seats include the Namgyal monastery of the Dalai Lama and the Tashilunpo monastery of the Panchen Lamas. In time, many branch centers of these monasteries were developed.

The Dalai Lamas
The nephew of Je Tsongkhapa and the first abbot of Ganden monastery, Gendun Drugpa, was the first Dalai Lama. As Tsongkhapa declared, Gendun Drugpa's series of incarnations are emanations of the Bodhisattva of Compassion.

The Dalai Lamas became renown spiritual masters, yogis and authors. The 3rd Dalai Lama received his title (Dalai, meaning great ocean) from the Mongol ruler. The 4th Dalai Lama took birth as a Mongol prince, and this further increased the connection between the Tibetan and Mongolian nations.

In the 17th century, the Mongol warlord Gushri Khan invaded Tibet and brutally crushed the last ruling dynasty, the Tsangpa. In doing so, Tibet became apart of the larger global sphere of the Mongols once again.

In turn, the Mongol ruler appointed the 5th Dalai Lama to be the local ruler of Tibet. This put the Dalai Lama in a position as the spiritual and political leader of Tibet. The Dalai Lama began the construction of the Potala and had very close connections to the Nyingma school. He demanded that the Mongols stop plundering the sections of eastern Tibet which were once under the Tsangpa Dynasty's rule. The Dalai Lama shared transmissions with the 10th Gyalwa Karmapa and the Terton Terdag Lingpa.

Many of the succeeding Dalai Lamas (up until the 13th incarnation) either retreated from political life (solely dedicating themselves to religion and leaving the state affairs in the hands of the regents) or did not live to reach maturity. The 7th Dalai Lama in particular became a devoted meditator.

The 13th Dalai Lama, who lived in the late 19th to early 20th century, did rule Tibet effectively and made efforts to modernize Tibet. However, like his past incarnations, he often was subject to political injustice by the Chinese government. Towards the end of his life, he predicted Tibet was about to enter a period of suffering.

The Panchen Lamas
The teacher of the 5th Dalai Lama, Lobsang Chokyi, became the 1st Panchen Lama and was granted the monastery Tashilunpo as his seat. His series of incarnations became known as emanations of the Buddha Amitabha. They shared a close connection to the Dalai Lamas, and although they held no official political status, they are considered one of the highest leaders of the Tibetan people. The Panchen Lamas are credited with bringing the Kagyu tradition of Mahamudra into the Gelugpa lineage and disseminating it widely.

Nyingma School Institutionalizes
After a few centuries, the Nyingma school began founding its great institutions, the six main seats of the Nyingma school.

Palyul monastery founded in eastern Tibet in 1665 by Rigdzin Kunzang Sherab, preserving teachings of Ratna Lingpa.  Tarthang Monastery was a satellite monastery of Palyul.  Kathog was founded in the twelfth century in central Tibet by Dampa Desheg.  Dorje Drag monastery was founded in central Tibet in 1659 by Rigzin Ngagi Wangpo. The Mindroling monastery was founded in central Tibet by Terdag Lingpa and his brother Lochen Dharmasri.  In Tibet, Mindroling was the most prestigious Nyingma institution and its abbot was highly respected. Dzogchen monastery founded in Eastern Tibet in 1685 by Pema Rigdzin.  Shechen Monastery was founded in Eastern Tibet in 1735 by Gyurmey Kunzang Namgyal, the brother of the 2nd Shechen Rabjam. 

Nepal invades Tibet & Tibet further slips under China's wing
For decades Tibet and Nepal were at odds over various issues from trade to currency, which culminated in 1792. In that year, Nepal invaded Tibet and plundered Tashilunpo, the monastery of the Panchen Lama, and pushed forward looting the country. The Chinese Emperor Qianlong aided the Tibetan army in defeating the Nepalese forces.

The result of the Nepalese invasion forced Tibet into a submissive relationship with the Manchurian Government of China. The priest-patron relationship (between the Tibetan Lamas and Chinese rulers) soured in the centuries that followed.

The Non-sectarian Movement and work of Jamgon Kongtrul the Great
Jamgon Kongtrul Rinpoche became one of the most important masters in the modern history of Tibet. As the spiritual son of the 9th Tai Situpa, Kongtrul Rinpoche became an outstanding meditation master and scholar. He collected, systematized and categorized all the existing termas, tantras, and practices into a series of works and transmissions; this helped preserve the unique and rare, almost diminishing, transmissions of Tibet.

Kongtrul Rinpoche, Jamyang Khyentse, Chogyur Lingpa and Mipham Rinpoche together began the Nonsectarian movement of Tibet which sought to organize the various lineages of Tibet and preserve them. The Nonsectarian movement stressed for practitioners to have respect for the other Buddhist traditions of Tibet and an end to sectarian rivalry.

China declares Tibet an autonomous region
In 1949, Mao Zedong established the People's Republic of China after a civil war and he annexed Tibet. Without the consent of the Dalai Lama, officials of the Tibetan Government were forced into signing the Seventeen Point agreement in 1951. This stated that Tibet would remain an autonomous region within China proper and China would manage Tibet's external affairs.

However the relationship soon soured once the domestic, religious and cultural sentiments of the Tibetan people were mistreated. In 1959, after hearing that Beijing planned to kidnap the 14th Dalai Lama, the Tibetan people revolted in Lhasa. China broke the agreement and its military invaded Tibet. In the decades that followed, including the chaotic Cultural Revolution heralded by Mao to change the ideology of China, over six-thousand monasteries were destroyed and one million Tibetans were killed.

Tibetan Buddhism in Exile
In 1959, the Dalai Lama along with the other head Lamas of Tibetan Buddhism all fled to India. Many depended merely on divination and the various groups fleeing the country depended solely on the wisdom of the Lamas heading the group to pick the correct path. Amazingly, over 80,000 Tibetans reached India and safely arrived into exile.

The path from Tibet to India, considered a grueling and treacherous path (undertaken by only very dedicated individuals such as Marpa who braved the terrain, robbers and weather) was successfully completed by thousands of Tibetans. It became a miracle within itself that the Tibetans leaders were all able to flee successfully and that Tibetan religion and culture was able to flourish in exile.

The Tibetan Lamas began re-establishing their seats in exile; today, almost every one of the major monasteries and high Lamas of Tibet have their own seat in exile either in Nepal, India, Sikkim, Bhutan or Ladakh.

RECENT DEVELOPMENTS

Tibetan Buddhism spreads to the western world
Chogyam Trungpa Rinpoche cleared the way for the spread of Tibetan Buddhism in the west. Due to his efforts, along with the presence of the 16th Karmapa and Kalu Rinpoche, the dharma took strong root in the western world. Soon Lamas from the various Buddhist traditions began giving teachings in the west.

These included Dudjom Rinpoche, Dilgo Khyentse Rinpoche, Nyosul Khen Rinpoche and Sogyal Rinpoche from the Nyingma lineage, the Sakya Dagchen and Dezhung Rinpoche from the Sakya lineage, and the Dalai Lama, Ling Rinpoche, Lama Zopa and Lama Yeshe from the Gelugpa lineage.

Rebuilding Tibet
Through the cooperation of the Government of China and mutual understanding, many Tibetan Lamas were freed from prison in Tibet, and numerous Lamas returned to Tibet to oversee the re-development of Tibet’s religion and culture. In particular, the Lamas of the Nyingma and Kagyu lineages were instrumental in reviving much of eastern Tibet.

The Panchen Lama is discovered and then kidnapped
The abbot of Tashilunpo monastery in Tibet, Chatrel Rinpoche, found the 11th Panchen Lama, and confirmation was given by the Dalai Lama. However, the Government of China kidnapped the young boy. Until this day his whereabouts remain a mystery. China then set up its own impostor to the Panchen Lama’s throne, who has little support of the Tibetan and Buddhist community.

The teenage Karmapa outsmarts a superpower
The 17th Gyalwa Karmapa fled Tibet in 1999, arriving at the Dalai Lama’s doorstep in January 2000. Stunning the world and the Government of China, the Gyalwa Karmapa proved himself to be an authentic and dedicated leader of Tibetan Buddhism.

The Karmapa fled to India to continue his religious education and to fulfill his role as the head of the Karma Kagyu lineage, which was not possible in Chinese-occupied Tibet. The world awaits the day when the Karmapa will return to his main seat in India at Rumtek, Sikkim.

The Dalai Lama hands over political rule of Tibet
The 14th Dalai Lama, strongly believing in democracy, believed that an elected Prime Minister should succeed his political role. Through an election, Professor Samdhong Rinpoche won by a landslide vote to become the first Prime Minister of the Tibetan people in 2001. Ceremoniously, the Dalai Lama handed over the political leadership to Samdhong Rinpoche. The Dalai Lama, of course, continues to be the religious leader of the Tibetan people.

Presently, the four lineage heads of Tibetan Buddhism are:
The 101st Ganden Tripa Khensur Lungri Namgyel, head of the Gelugpa lineage
The 41st Sakya Trizin Ngawang Kunga, head of the Sakya lineage
The 17th Gyalwa Karmapa Ogyen Trinley Dorje, head of the Kagyu lineage, and
The 11th Mindrolling Trichen Rinpoche, head of the Nyingma lineage.

His Holiness the Dalai Lama is the main figurehead of all of Tibetan Buddhism.