Bon’s relationship with Buddhism feels a bit like two branches sprouting from the same ancient tree. Roots of Bon reach back centuries before Buddhism arrived in Tibet around the 7th century, yet over time both traditions wove themselves into each other’s tapestry. Early Bon rituals welcomed Buddhist mantras and deities; Bon monasteries even adopted monastic codes modeled on Vinaya rules. These days, chanting sessions in a Yungdrung Bon temple and a Nyingma gompa might sound strikingly similar.

Despite this blending, Bon practitioners generally aren’t labeled “Buddhists.” Bon staunchly maintains its own set of scriptures—known as the Zangs gling ma—and a unique spiritual hierarchy with its supreme teacher, the Menri Trizin. In 2019, the United Nations Educational, Scientific and Cultural Organization (UNESCO) inscribed Bon chanting traditions as intangible cultural heritage, underscoring its independent identity. Meanwhile, the Dalai Lama’s regular meetings with Bon leaders highlight mutual respect, not subsumption of one faith into another.

Today’s young Tibetans may hop between Bon and Buddhist rituals—seeking blessings for weddings, pilgrimages to sacred Mount Kailash, or healing ceremonies—but it doesn’t erase the distinction. Bon remains a standalone path, complete with its own philosophical view of samsara, karma and enlightenment. In modern academic conferences—from Harvard’s Tibetan Studies symposia to the University of British Columbia’s Himalayan Religions Forum—scholars routinely list Bon alongside Buddhism, not beneath it.

Practitioners from both camps might share meditation cushions and tea after teachings, yet Bon lamas preserve rituals that predate Buddha’s arrival. So, while there’s plenty of spiritual cross-pollination, Bon insiders keep their faith in its own lane—sprung from the same soil but flourishing as a separate tradition.