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Tibetan Buddhism〔An alternative term, "lamaism", and was used to distinguish Tibetan Buddhism from other buddhism. The term was taken up by western scholars including Hegel, as early as 1822 (). Insofar as it implies a discontinuity between Indian and Tibetan Buddhism, the term has been discredited (Conze, 1993).〕 is the body of religious doctrine and institutions characteristic of Buddhism in Tibet, Mongolia, Tuva, Bhutan, Kalmykia, Buryatia and certain regions of the Himalayas, including northern Nepal, and India (particularly in Arunachal Pradesh, Ladakh, Dharamsala, Lahaul and Spiti district in Himachal Pradesh and Sikkim). It is the state religion of Bhutan.〔The 2007 U.S. State Department report on religious freedom in Bhutan notes that "Mahayana Buddhism is the state religion..." and that the Bhutanese government supports both the Kagyu and Nyingma sects. (State.gov )〕 It is also practiced in Mongolia and parts of Russia (Kalmykia, Buryatia, and Tuva) and Northeast China. Religious texts and commentaries are contained in the Tibetan Buddhist canon such that Tibetan is a spiritual language of these areas. Tibetan Buddhism preserves the Vajrayana teachings of eighth century India. Tibetan Buddhism aspires to Buddhahood or rainbow body. The Tibetan diaspora has spread Tibetan Buddhism to many Western countries, where the tradition has gained popularity.〔(Statistics on Religion in America Report ) -- The 2007 Pew Forum on Religion & Public Life Survey estimates that although Tibetan Buddhism adherents are less than 0.3 percent of the population, Buddhism has had a 0.5 net increase in reported adherents.〕 Among its prominent exponents is the 14th Dalai Lama of Tibet. The number of its adherents is estimated to be between ten and twenty million.〔Adherents.com estimates twenty million for (''Lamaism (Vajrayana/Tibetan/Tantric).'' )〕 ==Buddhahood== Tibetan Buddhism comprises the teachings of the three vehicles of Buddhism: the Foundational Vehicle, ''Mahāyāna'', and ''Vajrayāna''. The Mahāyāna goal of spiritual development is to achieve the enlightenment of buddhahood in order to most efficiently help all other sentient beings attain this state.〔Cf. Dhargyey (1978), 111; Pabongkhapa Déchen Nyingpo, 533f; Tsong-kha-pa II: 48-9〕 The motivation in it is the ''bodhicitta'' mind of enlightenment — an altruistic intention to become enlightened for the sake of all sentient beings.〔Thurman, Robert (1997). ''Essential Tibetan Buddhism''. Castle Books: 291〕 ''Bodhisattvas'' are revered beings who have conceived the will and vow to dedicate their lives with ''bodhicitta'' for the sake of all beings. Tibetan Buddhism teaches methods for achieving buddhahood more quickly by including the Vajrayāna path in Mahāyāna.〔Thurman, Robert (1997): 2-3〕 Buddhahood is defined as a state free of the obstructions to liberation as well as those to omniscience.〔Cf. Dhargyey (1978), 64f; Dhargyey (1982), 257f, etc; Pabongkhapa Déchen Nyingpo, 364f; Tsong-kha-pa II: 183f. 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.〕 When one is freed from all mental obscurations,〔Pabongkhapa Déchen Nyingpo, 152f〕 one is said to attain a state of continuous bliss mixed with a simultaneous cognition of emptiness,〔Pabongkhapa Déchen Nyingpo, 243, 258〕 the true nature of reality.〔Hopkins (1996)〕 In this state, all limitations on one's ability to help other living beings are removed.〔Dhargyey (1978), 61f; Dhargyey (1982), 242-266; Pabongkhapa Déchen Nyingpo, 365〕 It is said that there are countless beings who have attained buddhahood.〔Pabongkhapa Déchen Nyingpo, 252f〕 Buddhas spontaneously, naturally and continuously perform activities to benefit all sentient beings.〔Pabongkhapa Déchen Nyingpo, 367〕 However it is believed that one's ''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.〔Dhargyey (1978), 74; Dhargyey (1982), 3, 303f; Pabongkhapa Déchen Nyingpo, 13f, 280f; (Berzin, Alexander (2002). ''Introductory Comparison of Hinayana and Mahayana'' )〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Tibetan Buddhism」の詳細全文を読む スポンサード リンク
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