Diversity of Landscape in Tibet

¶ … diversity of landscape in Tibet and the diversity of the Tibetan people.

Why do the Tibetans have such a strong and enduring relationship with Buddhism?

Geography impacts the character of a society, affecting settlement patterns and hence social and political structures. Thus, Tibetan regions conducive to farming gave rise to stable settlements and stratified societies whereas nomads also thrived in the region's diverse landscape. Geographic diversity would impact the relations between ethnic groups with greater or lesser access to resources. Relative isolation could also inhibit communication and trade with external cultures such as the Chinese. However, even within a specific ethnic group such as the Amdo, both nomads and farmers coexist and enhance Tibetan diversity.

Abundant natural resources in some parts of Tibet allowed a multiplicity of cultures to avoid serious military confrontations that were related to competition with each other. Conflicts between Tibetan peoples have historically been mitigated by the ascension of monarchic rulers in the region. The geographic delineation between Tibet's various ethnic groups ensured natural regional boundaries and preserved ethnic group identities.

At the same time, Tibet's geographic isolation enabled the rise of collective identities based on Buddhism. A strong and enduring relationship with Buddhism is partly a reflection of the geographic isolation of Tibet. Geographic isolation meant natural preservation of culture, cohesiveness of identity, and protection against outside influences. Tibet's relationship with Buddhism has also been fostered by the easy integration of shamanic Tibetan religions with Mahayana and Vajrayana Buddhism. Moreover, the lineage of the Dalai Lamas have allowed a fusion of spiritual and political values in Tibet. The Tibetan relationship with Buddhism is akin to the Tibetan relationship to political systems.

Question 2

"Whatever is well spoken is the word of the Buddha." How does this quote relate to the three vehicles and the three turnings?

How does the term "revolution" apply to both doctrine and path in the Mahayana? Provide a defense of my use of "revolution" as well as a critique of the term.

The phrase "whatever is well-spoken" imparts a thoughtful ambiguity. Referring to earnestness of speech, the phrase implies that any mindful utterance reflects the speech of the Buddha. Any utterance that is well-formed and well-articulated is the reflection of the Buddha-mind. The speech of the Buddha, in turn, may be uttered by any earnest disciple. With this interpretation, truthfulness, thoughtfulness, and earnestness are expressions of the Buddha regardless of the content of the speech. Taken a step further, "whatever is well-spoken is the word of the Buddha" is a stance against mindless dogma. "Whatever is well spoken is the word of the Buddha" therefore relates to the fluidity of the three vehicles (Mahayana, Hinayana, Vajrayana). It does not matter which the disciple chooses to follow, for whichever resonates with the individual well is naturally the word of the Buddha. The quote urges a return to the simple essence of Buddhism. Related to the three turnings, the quote refers to the unity of Buddhist doctrine from the expression of the Four Noble Truths to the Maitreya's complex explication of Buddha nature.

The term revolution applies to both doctrine and path in the Mahayana. Revolution implies a transformation of consciousness, a possibly instantaneous awakening of the Buddha-mind. A revolution of consciousness can extricate the mind from the wheel of samsara. Alternatively, consciousness can evolve gradually with the ultimate goal of ceasing the revolution of the wheel. As doctrine, revolution suggests continual application of Buddhist teachings throughout successive revolutions of the karmic wheel. As path, revolution is the active step toward consciousness change. Meditation and contemplation of the sutras are such active steps that are revolutionary in character because they lead to a revolution of consciousness.

Question 3

Before the lecture starts, define the terms "Tantra" and "Vajrayana." After the lecture, tell me what you think these terms mean.

The term "tantra" has been somewhat muddied by New Age literature. Traditional Buddhist practices of tantra go far beyond the simplistic and sex-centric New Age interpretation. Originally part of Hindu teachings, Tantra evolved into Vajrayana Buddhism. The terms refer to doctrine and ritual practiced in the pursuit of enlightenment. The term Vajrayana directly refers to the ritual and symbolic thunderbolt, and Vajrayana and Tantra are partly what distinguish Tibetan Buddhism from other expressions of the religion.

The lecture elucidated the terms and also revealed the complexity of Tantra. It is impossible to pinpoint exactly what Tantra is, except to say that Tantra is a complex and multifaceted Buddhist path. Part of Tantra's mystery is a deliberate attempt at secrecy via successive layers of ritual and initiation. However, in other ways Tantra is not dissimilar from other Buddhist paths. The pursuit of Enlightenment and the endeavor to become a Boddhisatva are ultimate goals.