The historical overshadowing of Bon faith by Buddhism in Tibet

[ Dr. Yeshi Gyesen ]

Abstract

The Bon tradition, Tibet’s indigenous spiritual system, experienced centuries of marginalization following the introduction and institutionalization of Buddhism in Tibet from the 7th century CE onwards. This article explores the multifaceted process by which Buddhism overshadowed Bon – through political patronage, monastic institutional development, doctrinal dominance, and historical misrepresentation – while also examining the resilience of Bon and its revival in the modern era.

Introduction

The religious history of Tibet is often perceived through the lens of Tibetan Buddhism. However, before Buddhism gained ascendency, Tibet was home to an ancient spiritual system known as Bon. Bon offered a comprehensive worldview with teachings on cosmology, ritual, ethics, medicine, and meditation. Per Kvaerne notes that Bon has a rich iconography, which reflects its complex spiritual and philosophical system.

The pre-Buddhist landscape and rise of Bon

According to Bon texts, the tradition was founded by Tonpa Shenrab Miwoche, a fully enlightened teacher said to have lived thousands of years ago in the land of Tazig. Samten G Karmay observes that Bon thrived as Tibet’s primary spiritual tradition, characterized by rituals to local spirits (yul lha), natural deities (lü, gnyan, srungma), sky worship, funeral rites, and esoteric teachings.

The Buddhist infiltration and institutionalization

  1. Royal patronage: Buddhism formally entered Tibet during the reign of Songtsen Gampo (7th century), but it was under Trisong Detsen (8th century) that Buddhism was institutionalized. Geoffrey Samuel notes that with support from Indian scholars like Shantarakshita and tantric adepts like Padmasambhava, Buddhist texts were translated, and monasteries such as Samye were built.

2 Doctrinal supremacy and textual campaigns: Buddhist historians, especially in works like The Testament of Ba, rewrote Tibet’s religious history. David Snellgrove observes that Bon was depicted as demonic or degenerate in these accounts.

Suppression, disguise, and survival

During Buddhist dominance, Bon faced persecution and its monasteries were destroyed or co-opted. Henk Blezer notes that Bon communities retreated to remote areas such as Zhangzhung, Ngari, and Amdo to survive.

Marginalization through misrepresentation

For centuries, Bon was portrayed by Buddhist writers as superstition or even sorcery. Karmay observes that this misrepresentation led to the erasure of Bon contributions in official Tibetan historiography.

Revival in exile: The Bon renaissance

After the Chinese invasion of Tibet in 1959, Bon scholars and monks fled to India and Nepal. Per Kvaerne notes that the 33rd Menri Trizin re-established the Menri monastery in 1967, which became the spiritual and educational centre of the Bon tradition in exile.

Contemporary significance of Bon

Today, Bon teachings on environmental balance, energy healing, and ancestral veneration are gaining international recognition. Tenzin Wangyal Rinpoche’s work on Bon philosophy and meditative sciences has contributed to this growing interest.

Conclusion

The overshadowing of Bon by Buddhism in Tibet was not merely a spiritual shift but a complex socio-political transformation involving royal authority, scholarly exclusion, and historical revision. (The contributor is Principal, Dorjee Khandu Government College, Tawang)