Major Schools or Sects of Buddhism

Most of these schools developed around one particular sutra or aspect of the teaching of the Buddha which the followers held to be the epitome of the Buddha’s teachings. Actually the Buddha taught all 84,00 different Dharmas to help beings overcome their different afflictions or obstacles to enlightenment. As such they are all good and useful. One may need different types of medicine or medical treatment at different stages in curing one’s illnesses.

Sautrantika: One of the early Indian schools of the hinayana tradition. Also known as the Sutra-Only School because it focused on just the discourses of the Buddha.

Vaibhasika: An influential early Indian school in north-west India also of the hinayana tradition. Its version of the Abhidharma, the Mahavibhasa (The Great Book of Alternatives), was the basis for Vasubandhu’s Abhidharma-kosa that is still studied in Tibetan monasteries and considered to be one of the five classic commentaries or treatises that should be mastered.

Madhyamaka (Profound Lineage): One of the two great mahayana schools in India and based on the Second Turning of the Wheel of Shakyamuni Buddha's teachings. It was founded by the great Dharma King and Mahasiddha Nagarjuna (150-250). Nagarjuna, who was taught directly by Manjushri, developed the Prajnaparamita Sutras and founded the Profound or Wisdom Lineage upon which the Pure Land and Ch'an (Zen) Schools are based. Madhyamakavatara or the Madhyamika Treatise (Guide to the Middle Way) by Chandrakirti (600-650) is a commentary on Nagarjuna’s The Mulamadhyamakakarika Treatise (The Fundamental Wisdom of the Middle Way) and is also one of the five classic commentaries or treatises that should be mastered. This school is also considered by certain Tibetan Sects to hold the highest teaching of the Buddha on emptiness, although all the major sects study all four of the early Indian schools listed here. Shantarakshita merged the approach of the Madhyamaka and Yogachara to show that they were both aspects of the Buddha's teachings, one emphasizing the profound wisdom aspect and the other vast oceanlike compassion.

Yogachara (Method Lineage): The second of the two great mahayana schools in India and based on the Third Turning of the Wheel of Shakyamuni Buddha's teachings. It was founded by Dharma King Asanga (4th century) who was taught directly by Maitreya. With his half brother, Vashubandhu, Asanga established the Method or Extensive Lineage (The Vast Bodhisattva Way). It is also known as the “Mind-Only” or Citta-matra School and formed the foundation for the T’ian T’ai (Tendai) and Fa-hsiang schools in China as well as the Great Perfection and Mahamudra Dharmas in Tibet. The Samdhrinirmoncana Sutra is one of the Yogachara School's major scriptures.

Theravada (Lineage of the Elders): This is the form of Buddhism that was transmitted very early to the South-east Asian counties of Sri Lanka (247 BCE) and Burma (272-236 BCE) and later to Thailand (1260), Laos (14th century), Cambodia, and southern Viet Nam. It was between 25 and 17 BCE that the Pali canon or scriptures were first recorded in Sri Lanka. In America it is also popularly known as vipashyana or Insight Meditation. The most conservative branch of Buddhism, the Theravadans based their practice exclusively on the Tripitaka of the Pali Scriptures and are the only remaining school evolving out of the hinayana tradition. Their focus is the practice of mindfulness, which involves cultivating an awareness of one’s thoughts, actions, and body to become aware of what one does and one’s motivation. This is a prelude to a direct understanding of the transitory, conditioned nature of existence. Theravadans take refuge in the three jewels and follow the five precepts of no killing, no stealing, no inappropriate sex, no inappropriate speech, and no ingesting substances that befuddle consciousness. Monastics must be celibate and cannot claim to have supernormal powers. The goal of one following this path is to become an arhat. It has become a popular form of Buddhism in the United States. Some modern western leaders in this school have questioned if enlightenment is possible or even a useful goal, stressing more the integration of Buddhist concepts and theories with Western psychology and therapy.

Ch'an (Zen): Legend has it that this school started with Mahakasyapa, one of Shakyamuni’s ten key disciples and the convener of the “First Buddhist Council.” He is reported to be the only one who understood what the Buddha meant when the Buddha held up a flower and said nothing—that the direct experience of truth is not dependent on words or concepts. A form of Buddhist thought and practice that evolved in China, Ch'an lists Nagarjuna in its lineage and the Indian Bodhidharma as its founder and First Patriarch (6th century CE). Bodhidharma went to China in 526. Hui-neng (638-713), the Sixth Patriarch and an illiterate who was enlightened by hearing the Diamond Sutra, represents this school’s approach to “sudden” enlightenment and transmission of the truth outside of the scriptures. It must be noted however that Hui-neng was a high level incarnate bodhisattva. The early Zen masters did focus on the mahayana Lankatara Sutra which expounds the doctrine of “Mind-only” but stressed meditation. Ch'an is a transliteration of the Sanskrit term dhyana, meaning meditation, while Zen is the Japanese transliteration of Ch'an. Ch'an also integrated Buddhism with many of the Chinese indigenous systems of belief, most notably Taoism. The golden age of Ch'an in China ended over a thousand years ago when it became formalized and lost much of its vitality. It was exported to both Japan (as Zen) and Korea (as Son) in the 12th century where it is still one of their major schools. The practice today consists of extensive sitting meditation, ideally in a retreat or secluded environment. Early Chinese Chan did not encourage separate meditation, but assumed practice should be part of everyday life. The Japanese Soto School holds that just sitting or shikantaza is in itself enlightenment, while the Rinzai School uses the koan (kung-an) or unanswerable question to arrive at understanding of one’s original nature. Korean Zen is less formal than its Japanese counterparts and incorporates more chanting and sutra study with its meditation. It also uses the koan. Vietnamese Zen with its focus on mindfulness was popularized by the Vietnamese monk and peace activist Thich Nhat Hanh and other masters. All of these forms are popular in the US. However, one cannot become a buddha by just following the practices of these schools since they only lead to the level of realizing the dharmakaya. They do not have techniques for realizing the other aspects of a buddha.

Pure Land: Like Ch'an this form of Buddhism also originated in 6th century China within the Profound or Wisdom Lineage of Nagarjuna. This school focused on the practitioner reciting the name of Amitabha and having faith that he/she would be reborn in the Western Paradise where more favorable conditions exist for obtaining enlightenment. It was based on the assumption that conditions were not suitable and the practitioners were not capable of achieving enlightenment in this lifetime. It has as its scriptural foundation the various Pure Land sutras including the Sukhavatvyuha Sutra. It was exported to Japan in the 12th century. It was one of the first forms of Buddhism to come to North America, being brought here by the Chinese immigrants in the late 19th century. It is also a growing practice in the US.

Hua-yen: This major Chinese mahayana school was based on the Avatamsaka Sutra (Hua-Yen or Flower Garland Sutra). It was founded by Ta-shun (557-640) and Fa-tsang (Hsien-shou) (643-712). There are still followers of this tradition in the West within the Chinese communities.

T’ian T’ai (Tendai): This Chinese school dates from the late sixth to early eighth centuries and is noted for its attempt to classify into a coherent framework all of the myriad of hinayana and mahayana scriptures that were coming into China from India. Its founder, Chih-I (538-597) considered the Lotus Sutra to be the highest of the mahayana Dharmas and favored the Yogachara School of Asanga. It was exported to Japan by Saicho (767-870) in the late eighth century where it became known as Tendai and remains a minor part of Japanese Buddhism. There are Tendai and T'an T'ai temples in America.

Fa-hsiang: Another school derived from the Yogachara School and founded by Hsuan-Tsang (596-664) based on the writings of Asanga and his half-brother, Vasubandhu. It is also known as the Consciousness-only School. Hsuan-tsang traveled to India in 629-645 to study Yogachara at Nalanda University. His journey became the inspiration for a very popular classic Chinese novel, Journey to the West.

Chen-yen Tsung (Shingon): A form of esoteric or vajrayana Buddhism transmitted to China in the 8th century having as its primary deity, the Sun Buddha, Mahavairochana. Venerable Subhakrasimha (637-735), considered the first patriarch of this lineage in China, was followed by Venerable Vajrabodhi (671-741) and his disciple Venerable Amoghavajra (705-774) who transmitted the secret teachings to Venerable Huiguo or Hui-kuo (746-805) who, in turn, passed them to the Venerable Kukai (774-835) who took them back to Japan. Vajrabodhi received the vajrayana lineage through Nagabodhi, a disciple of Master Nagarjuna.

This form of practice is seen as a short cut to the usual gradual cultivation of wisdom on one’s own in favor of powerful practices empowered by beings who are more advanced on the path who lead the practitioner directly to the goal of enlightenment and liberation in a few lifetimes whereas the exoteric practices can take eons to reach perfection. The powers of this practice can also be used for achieving longevity, healing, the acquisition of wealth, removing obstacles, and other purposes as may be needed to liberate and help living beings. It was only officially recognized as an independent school for around a century in China during which time it was exported to Japan to become the Shingon School which is still active in Japan. It has also migrated to the West in both its Japanese and Chinese forms.

Nyingma: This school is the oldest in Tibet, tracing its roots to Guru Padmasambhava’s and other original transmissions in the 8th century. The great Mahasiddha and Dharma King Padmasambhava was brought to Tibet by King Trisong Detsen under the advice of the scholar-monk Shantarakshita. Dharma King Padmasambhava was brought to subdue the demons who were obstructing the introduction of Buddhism in Tibet. With Shantarakshita he established Tibet’s first monastery, Samye, in 767. The six "Mother" monasteries that make up the major sub-sects within the Nyingma are Kathok Dorje Den (1159), founded by Tampa Deshek (Dampa Desheg 1112-1192) and rebuilt in 1656 by Rigdzin Longsal Nyingpo (1625-1682) and with H. E. Zhuzha Longchen Rinpoche VI as its current head; Mindrolling (1676), founded by Rigdzin Terdak Lingpa (1646-1714) with H. H. Mindrolling Trichen (1931-2008) as its current head; Palyul (1665), founded by Rigdzin Kunzang Sherab with H. H. Penor Rinpoche (1932- ) as its current head; Dzogchen (1684), founded by Dzogchen Pema Rigdzin (1625-1697) with Dharma King Tenzin Longdock Nyima (1974- ) as its current head in Tibet and Dharma King Jikme Losel Wangpo (1964- ) as its head in India; and Schechen (1695) founded by Rabjam Tenpe Gyaltsen with H. E. Shechen Rabjam Rinpoche (1966- ) as its current head,; all in Eastern Tibet; and Dorje Drak (1610) in central Tibet, founded by Rigdzin Ngakgi Wangpo (1580-1639) with H. E. Taklung Tsetrul RInpoche (1926- ) its current head in India. H. H. Mindrolling has been the supreme head of the Nyingma Sect since H. H. Penor Rinpoche resigned from that position in 2001. Prior to that H. H. Dilgo Khyentse Rinpoche (1919-1991) and H. H. Dudjom Rinpoche (1904-1987) held that title. Traditionally no one person served as head of the sect, but only while in exile in India was this position established primarily for administrative purposes.

The Nyingma School is associated with hidden texts and has a greater focus on the supernormal and less on monastic discipline. Its highest teachings are known as “The Great Perfection Dharma” or “dzogchen” which was transmitted to Dharma King Padmasambhava by Vajrasattva. Literally meaning "ancient ones, the Nyingma School is based on the "old translations" or kama as compared to the "new translations" or sarma that came later. There are now many practitioners of this form of vajrayana in the West.

Kadampa (New Kadampa): Founded in Tibet by the Indian Dharma King Atisha in the 11th century based on oral teachings derived from the transmitted teachings of the Buddha. Dharma King Atisha (982-1054) integrated the two mahayana lineages of Nagarjuna (The Profound Lineage) and Asanga (The Method Lineage) and established the Lam Rim system for teaching in the Lamp for the Path to Enlightenment. This book became the foundation for the other Tibetan schools, especially the Gelugpa. Although the Kadampa School ceased to exist as an independent school in Tibet its doctrines were integrated into the other sects and it became the Geluk Sect. It serves as the basis for the New Kadampa Tradition that was founded in Britain by Geshe Kelsang Gyatso (1931- ) who has established many dharma centers in the West. The New Kadampas allege that the present Geluk school and specifically the current Dalai Lama have departed from the teachings of the founders of this movement.

Jonang: In 1294 Kunpang Thukje Tsondru (1243-1313), a disciple of Choku Odzer and holder of the Dro lineage of the Kalachakra Tantra, settled in mountain caves in South Central Tibet in U-Tsang in a place called "Jomonang," starting the Jonang tradition. The most famous scholar of this school who developed the shentong view of extrinsic emptiness, Dolpopa Sherab Gyaltsen (1292-1361), arrived there in 1321. The shentong view was first articulated in Tibet by the Kalachakra yogi Yumo Mikyo Dorje (11th century), a disciple of the Kashmiri scholar Somanatha who along with the Tibetan translator Dro Lotsawa Sherab Drak translated the root tantra of the Kalachakra practice along with the main commentary Stainless Light from Sanskrit into Tibetan and brought the Dro lineage of the Kalachakra Tantra into Tibet.

Until quite recently, it was thought that this school no longer existed. The Fifth Dalai Lama, primarily for political reasons but under the excuse of doctrinal differences, tried to wipe out this sect in the seventeenth century. After the supreme head of the sect at that time, Master Jetsun Tarantha (1575-1641) died in Mongolia, the Jonang monasteries were consolidated into the Geluk system and many of the Jonang texts destroyed or confiscated. Master Tarantha reincarnated as Bogdo Zanabazar (1635-1723), the first Jebtsundampa, becoming the spiritual head of the Geluk lineage in Mongolia. However, those Jonang temples outside of the influence of the central government that were hidden in the mountains in remote areas of eastern Tibet remained and flourished. Some of the most powerful dharma kings in the world today belong to this sect. H. H. Dharma King Jigme Dorje Rinpoche is the current supreme head of the Jonang Sect. The 14th Dalai Lama has appointed the present Jebtsundampa Khutukhtu as the representative of the Jonang tradition in India and affirmed that the earlier suppression of the Jonang was based on political, not doctrinal considerations.

Although the Jonang Dharma King, Ngagwang Pedma Namgyal Palzangpo, has taught the Kalachakra practice in the USA, the Jonang teachings are still not widely known in the West. The Jonang Sect has preserved and holds the highest and most complete form of Kalachakra practice.

Sakya: This Tibetan school, founded in 1073, has a hereditary leadership within the Khon family with married lamas and leaders, but it traces its Buddhists roots back to the eighth century to one of the seven original monks ordained by Master Shantarakshita. Its highest teachings include the “Hevajra Dharma” which was transmitted to the Indian Mahasiddha Virupa by Nairatmya, the consort of Hevajra Buddha who is the wrathful form of Akshobhya Buddha. In the eleventh century Drokkmi (992-1074) went to India from Tibet to receive these teachings which he transmitted to the first Khon patriarch, Konchok Gyalpo (1034-1102). Its most famous leader was Dharma King Sakya Pandita (1182-1251) who along with his nephew, Drogon Chogyal Phakpa or Choegyal Phagpa (1235-1280), were instrumental in converting the Mongolians to Buddhism. The Sakya School was politically influential in Tibet during the 13th and 14th centuries. Although it was the smallest of the four major Tibetan schools, it also has many groups established in the West with its main temple located in Walden, New York. H. H. Sakya Trizin Ngawang Kunga (1945-) is the current supreme head of the school. The leadership of the school has alternated between two branches of the Sakya clan with the head of the other branch, H. H. Dharma King Jigdal Dagchen Sakya (1929-) living in the USA. There are two main sub-sects, the Tsar, that was headed by the late H. E. Chogye Trichen Rinpoche, and the Ngor, headed by H. E. Luding Khen Rinpoche. H. H. Sakya Trizin's sister, H. E. Jetsun Chimey Luding, and H. H. Jigdal Dagchen Sakya's wife, H. E. Dagmo Kusho Sakya, both have centers and disciples in North America as well.

Shangpa Kagyu: The Shangpa Sect was founded in the 10th century by Khyungpo (Chungpo) Naijor (990-1139 or 978-1127). He went to India to receive the dharma and studied there with many masters. The two he credited with being the most helpful were the female masters, Lady Sukasiddhi and Lady Niguma. The most famous master in this lineage was Dharma King Tangtong Gyalpo who also lived for a very long time in the 14th and 15th centuries. He received direct transmissions from Lady Niguma as well as Guru Padmasambhava. The lineage almost died out but was revived by the great first Jamgon Kongtrul Rinpoche (1813-1899) and others. The most well known holder of the Shangpa lineage in modern times was Kalu Rinpoche. When Kalu Rinpoche left this world, Bokar Rinpoche (1940-2004) became his successor as the supreme head of the Shangpa Kagyu lineage and teacher of Kalu Rinpoche's reincarnation, Kalu Yangsi Rinpoche (1990- ).

Drakpo Kagyu: This Tibetan School, was also founded in the 11th century by Gampopa (1079-1153), a student of Milarepa (1052-1135). Milarepa was a student of Marpa (1012-1097) who brought the core doctrines of this school from his master in India, Naropa (1016-1100). Naropa was the principle disciple of Tilopa (988-1069). Master Gampopa had four main disciples: Dusum Khyenpa (1110-1193), who became known as the First Karmapa, started the Karma Kagyu sub-sect and three others who founded the Tsalpa Kagyu, Babrom Kagyu and Pagdru Kagyu subsects. These four sub-sects became known as the four major lineages. The Pagdru Kagyu formed eight minor lineages of the Drikung Kagyu, Drukpa Kagyu, Taglung Kagyu, Yazang Kagyu, Trophu Kagyu, Shugseb Kagyu, Yerpa Kagyu, and Martsang Kagyu. Only the first three of these minor linages have survived. The Drikung Kagyu is headed by its 37th dharma king, Kyabgon Chetsang while H. H. the 12th Gyalwang Drukpa heads the Drukpa Kagyu.

The second Karmapa, Karma Pakshi, predicted that in the future the Karmapa would assume two nirmanakaya forms: One would continue the lineage of the "Black Crown" as the Karmapa and the other would establish the lineage of the "Ruby-red Jewel Crown" as the Sharmarpa. The ninth Karmapa offered a second Ruby-red Crown to Tai Situ Rinpoche who subsequently also became one of the Karmapa's regents. Goshir Rinpoche also received the Orange Crown, becoming the third regent for the Karmapa. There are currently two incarnations recognized as the Black Crown Karmapa: Urgyen Trinley Dorje and Thaye Dorje.

This school has an oral tradition stressing the more mystical aspects of Tantra. Its highest teachings are included in the “Mahamudra Dharma” which the Indian Mahasiddha Tilopa received directly from Dorje Chang Buddha. There are many Kagyu practitioners in this country.

Nichiren (SGI): This more modern form of Buddhism was founded by the Japanese monk Nichiren Shonin (1222-1282). Its practice is based on chanting the Lotus Sutra. Soka Gakkai International or SGI (“Value Creating Society”) is a derivative of the Nichiren School with a greater focus on the laity. Tsunesaburo Makiguchi (1871-1944) was the founder and first president of SGI. The current president is Daisaku Ikeda (1928- ). These groups have many westerner followers.

Geluk: Founded in the 16th century in Tibet, this school is the outcome of the efforts of Dharma King Tsongkhapa (1357-1419) to reform the monasteries and reestablish the true Buddha-dharma. It grew out of the Kadampa sect, but also included some teachings of other sects as well. In later years it became the most politically active of the four major sects with its secular head, the Dalai Lama, being also the secular leader of Tibet since the 17th century. Its monks are celibate and subject to strict disciplinary rules. Its highest dharma is the "Kalachakra Tantra " which Tsongkhapa received from the Shambhala Kings who, in turn, had received it from the Kalachakra Buddha, the wrathful form of Shakyamuni Buddha. After the death of the Jonang leader, Tarantha, in 1641, the Great Fifth Dalai Lama consolidated the Jonang temples into the Geluk system and outlawed the teaching of Jonang texts. Tarantha reincarnated as the first Jetsundhampa Khutukhutu (1635-1723) in Outer Mongolia.

The Geluk School was the largest of the four Tibetan schools with many western followers. Many of the Geluk groups in America originated with the Dalai Lama's main temple at Drepung Loseling in Southern India or with Lama Zorpa's Foundation for the Preservation of the Mahayana Tradition (FPMT). The spiritual head of the Geluk sect is known as the Ganden Tripa or holder of the throne of Ganden, the main monastery of Tsongkhapa.

Chod (Shijie):

Dorje Naljorma (which also includes the KalaChakra)

Dorje Nyendrup

Rime (ris-med): More of a movement than a school or sect, the dharma kings and rinpoches who started this non-sectarian effort in the late eighteenth and nineteenth centuries were concerned that the various schools had become too narrow or biased in their focus. They could also foresee the demise of Buddhism in Tibet in the following generations and the need to protect and preserve the ancient teachings that were at risk of being lost. They saw each of the schools as valuable in their own right. The Rime movement was not intended to unite the various sects through their similarities as it is often stated, but to create a common ground whereby the different approaches of each tradition could be recognized and appreciated and followed by those having a particular karmic affinity to practice with that sect. Dharma King Jigme Lingpa (1729-1798) of the Nyingma was one of the first great holy ones to teach in this manner. Dharma King Jamyang Khyentse Wangpo (1820-1892) of the Sakya Sect and Dharma King Jamgon Kongtrul (1811-1899) of the Shangpa Kagyu Sect were the leaders, but their were others as well. Dharma Kings Dudjom Rinpoche (1904-1987), Dilgo Khyentse Rinpoche (1910-1991), Trulshik Rinpoche (1924- ), and the late 16th Karmapa (1924-1981) were also modern adherents of this approach. See NON-SECTARIAN and BUDDHA SECT.