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Gelug

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For the river in Romania, seeGelug (river).
An illustration ofJe Tsongkhapa,the founder, and his two principal students (KédrupandGyeltsap) on his left and right with other lineage teachers andprotectorsof the Gelug tradition
The 14th Dalai Lama(center), the most influential figure of the contemporary Gelug tradition, at the 2003Kalachakraceremony,Bodhgaya(India)

TheGelug(/ɡəˈluːɡ/,alsoGeluk;lit.'virtuous')[1]is the newest of the four major schools ofTibetan Buddhism.[2]It was founded byJe Tsongkhapa(1357–1419), aTibetanphilosopher,tantricyogi andlamaand further expanded and developed by his disciples (such asKhedrup Je,Gyaltsap Je,Dulzin Drakpa Gyaltsen, andGendün Drubpa).[1]

The Gelug school is alternatively known as Kadam (bKa’-gdams gsar-pa), since it sees itself as a continuation of theKadamtradition ofAtisha(c. 11th century). The school of New Kadam, or New Kadampa is an offshoot of the Gelug-tradition.[3]Furthermore, it is also called theGandenschool, after the firstmonasteryestablished by Tsongkhapa.[1]TheGanden Tripa( "Ganden Throne Holder" ) is the official head of the school, though its most influential political figure is theDalai Lama( "Ocean Teacher" ). Allying themselves with theMongol Khans,the Gelug school emerged as the dominant Buddhist school inTibetandMongoliasince the end of the 16th century (religiously and politically). Another alternative name for this tradition is theYellow Hat schoolor sect.[4]

Doctrinally, the Gelug school promotesa unique form of prasangika Madhyamakabased on the works of Tsongkhapa. According to John Powers, Tsongkhapa's work "contains a comprehensive view of Buddhist philosophy and practice that integrates sutra and tantra, analytical reasoning, and yogic meditation."[5]

Etymology

[edit]
Gelug
Tibetanname
Tibetanདགེ་ལུགས་པ་
Transcriptions
Wyliedge lugs pa
Tibetan PinyinGêlug
LhasaIPA[ˈɡèluʔ]
Chinesename
Traditional ChineseCách lỗ phái / hoàng giáo / tân cát đương phái
Simplified ChineseCách lỗ phái / hoàng giáo / tân cát đương phái
Transcriptions
Standard Mandarin
Hanyu PinyinGélǔ Pài / Huáng Jiào / XīnGádāngPài

"Ganden"is the Tibetan rendition of the Sanskrit name"Tushita",thePure landassociated withMaitreya Buddha.At first,Tsongkhapa's school was called "Ganden Choluk" meaning "the Spiritual Lineage of Ganden". By taking the first syllable of 'Ganden' and the second of 'Choluk', this was abbreviated to "Galuk" and then modified to the more easily pronounced "Gelug".[6]

The Gelug school was also called the "New Kadam", because it saw itself a revival of theKadamschool founded byAtisha.[7]

History

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Part ofa serieson
Tibetan Buddhism
Tibetan Dharma Wheel
Schools
Key personalities
First dissemination
Second dissemination
Nyingma
Kagyu
Jonang
Sakya
Bodongpa

Samding Dorje Phagmo

Gelugpa
Teachings
General Buddhist
Tibetan
Nyingma
Practices and attainment
Major monasteries
Institutional roles
Festivals
Texts
Art
History and overview

Tsongkhapa

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The Gelug school was founded byJe Tsongkhapa,an eclectic Buddhist monk and yogi who traveled Tibet studying under Kadam,Sakya,Drikung Kagyu,JonangandNyingmateachers. These include the Sakya scholarRendawa(1349–1412), the Drikung Thil scholar Chenga Chokyi Gyalpo, the Kadam mystic Lama Umapa, the Jonang master Bodong Chokley Namgyal and the Dzogchen master Drupchen Lekyi Dorje.[8][9][10][11]

A great admirer of theKadamschool, Tsongkhapa merged the Kadam teachings oflojong(mind training) andlamrim(stages of the path) with the Vajrayana teachings of the Sakya, Kaygu and Jonang schools.[12]He also emphasized monasticism and a strict adherence tovinaya(monastic discipline). He combined this with extensive and unique writings onmadhyamaka,Buddhist epistemology,and Buddhist practice. Tsongkhapa's numerous works on philosophy and tantric practice were widely influential and they marked a turning point in the history of Tibetan Buddhist philosophy.[13][14]

Tsongkhapa and his disciples foundedGanden monasteryin 1409, which was followed by the founding ofDrepung(1416) andSera(in 1419), which became the "great three" Gelug monasteries (and eventually they would become some of the largestmonasteriesin the world).[15]According to Sam van Schaik these Gelug centers "came to form a triumvirate of massive Gelug monasteries that would dominate the religious and political life of Central Tibet for centuries."[16]

Early growth

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Khedrup Gelek Pelzang, 1st Panchen Lama (1385–1438 CE), the main leader of the Gelug school after Tsongkhapa's death
Gendun Drup, founder ofTashilhunpo Monastery,and the First Dalai Lama

After the death of Tsongkhapa in 1419 (who at the time was already famous and had attracted numerous disciples) the Gelug (a.k.a. Ganden) order grew extremely quickly through the efforts of Tsongkhapa's disciples who founded numerous new monasteries and spread the doctrine throughout Tibet.[17]The Gelug school developed a reputation for strict adherence to monastic discipline (vinaya) and rigorous scholarship as well as for tantric practice.[18]According to Sam van Schaik, while Tsongkhapa himself did not work to establish a brand new school per se, it was Tsongkhapa's disciples who took up the project of formally constructing a new school of Buddhism. Furthermore, van Schaik writes that "much of the credit for defining and defending the new school must go to Tsongkhapa’s student Khedrup."[19]

Tsongkhapa's three principal disciples wereKhedrup Gelek Palsang,Gyaltsap Darma Rinchenand Dülzin Drakpa Gyaltsen.[20]Other important students of Tsongkhapa were Tokden Jampel Gyatso; Jamyang Chöjé and Jamchen Chöjé (the founders of Drepung and Sera monasteries, respectively); and Gendün Drup theFirst Dalai Lama."[20]Several major monastic centers were founded in Tsang, includingTashi Lhünpo,Segyü, Gyümé andGyütöcollege.[21]By the end of the fifteenth century, the collected works of Tsongkhapa had been set onwoodblock prints.His works would later be collected together with the works of Gyaltsap and Khedrup (who wrote numerous commentaries on Indian classics and on the works of Tsongkhapa) to become the main unique canonical collection of the Gelug school which is known as the “Father and Sons Collected Works” (jé yapsé ungbum).[17]

According to Thupten Jinpa, by the end of the fifteenth century, the "new Ganden tradition had spread through the entireTibetan cultural area,with monasteries upholding the tradition located inwestern Tibet,inTsang,in central and southern Tibet, and inKhamandAmdoin the east. "[17]John Powers also notes that during the following centuries the Gelug school "continued to produce an impressive number of eminent scholars and tantric adepts."[22]

By the end of the fifteenth century, Tsongkhapa had come to be seen as a second Buddha among in the Gelug tradition, and varioushagiographieswere written by his disciples (like Khedrup Je and Tokden Jampel Gyatso). These texts developed the great myths of the Buddha Tsongkhapa (including stories of his previous births and his various mystical visions) and helped established the new identity of the Gelug school as an authentic lineage (traced back toManjushri).[17][23]Meanwhile, among the other Tibetan schools, Tsongkhapa now came to be considered "a force to be reckoned with, someone whose vision, ideas, and writings had to be understood in relation to their own cherished lineage and tradition."[17]

This initial period of growth also saw scholastic debates and exchanges between the new Gelug tradition and the earlier sects like theSakyaschool, who wrote critiques of Tsongkhapa's philosophy, such as Rongton Shakya Gyaltsen (1367–1449) (and his work led to a response byKhedrup Je).[24]This debate over Tsongkhapa's madhyamaka interpretation was then taken up by a trio of Sakya school thinkers: Taktsang Lotsawa,Gorampa,and Shākya Chokden.[17][25]Their critique would be countered by the works of numerous Gelug scholars, such as Lekpa Chöjor (a.k.a. Jamyang Galo, 1429–1503), the firstPanchen LamaLozang Chökyi Gyaltsen (1507–1662), Jetsun Chökyi Gyaltsen (1469–1544/46), Sera Jetsun Chökyi Gyaltsen, Panchen Delek Nyima andJamyang Zhepa(1648–1751).[17][26]

The Dalai Lamas and spread to Mongolia

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The third Dalai Lama,Sönam Gyatso

In 1577Sönam Gyatso,who was considered to be the third incarnation ofGendün Drup,[27]formed an alliance with the then most powerfulMongolleader,Altan Khan.[27]As a result, Sönam Gyatso was designated as the3rd Dalai Lama."Dalai" is a translation into Mongolian of the Tibetan name "Gyatso" (ocean).[27]Gendün Drup andGendun Gyatsowere posthumously recognized as the 1st and 2ndDalai Lamasrespectively.[28]

Sönam Gyatso was very active in proselytizing among theMongols,[28]and the Gelug tradition was to become themain religion of the Mongolsin the ensuing centuries.[28]Sönam Gyatso traveled toMongolia,and supported the establishment of monasteries and the translation of Buddhist texts toMongolian.[29]He also worked against certainshamanisticpractices such asanimal sacrificeand blood sacrifices.[30]

This turn of events provided the Gelug school with powerful patrons who were to propel them to political pre-eminence in Tibet.[28]The Gelug-Mongol alliance was further strengthened as after Sonam Gyatso's death, his incarnation was found to be Altan Khan's great-grandson, who became the4th Dalai Lama.[28]The influence of the Gelug school on Mongolian Buddhism remains strong today. According to Thupten Jinpa "an important legacy of this relationship has been the tradition of young Mongols studying at the great Geluk centers of learning in Amdo and central Tibet."[21]

The rule of the Great Fifth

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Qing dynastypainting of the 5th Dalai Lama meeting theShunzhi EmperorinBeijing,1653
Potala Palace

Following violent strife among the sects ofTibetan Buddhism,the Gelug school emerged as the dominant one, with the military help of the MongolGüshri Khanwho invaded Tibet in 1642 in order to defeat the king ofTsang.According to Tibetan historianSamten Karmay,Sonam Chophel[31](1595–1657), treasurer of the Ganden Palace, was the prime architect of the Gelug's rise to political power. Later he received the titleDesi[Wylie:sde-sris], meaning "Regent", which he would earn through his efforts to establish Gelugpa power.[32]

The5th Dalai Lama,Ngawang Lobsang Gyatso (1617–1682), was the first in his line to hold full political and spiritual power in Tibet. He established a formaltheocraticsystem of government, opened diplomatic relations withQing DynastyChina, built thePotala PalaceinLhasa,institutionalized the Tibetan stateNechung Oracle,and spurred a major renaissance in art and book printing.[21]From the period of the 5th Dalai Lama in the 17th century, the Dalai Lamas held political control over central Tibet.[33]The core leadership of this government was also referred to as theGanden Phodrang.According to Thupten Jinpa, the 5th Dalai Lama's rule "would bring Tibet into a semblance of political unity for the first time since the collapse of the Tibetan empire some seven hundred years earlier."[21]

The Fifth Dalai Lama was a prolific author and scholar.[34]According to Jinpa "the Fifth Dalai Lama was personally an ecumenist who revered Tibet’s other major Buddhist traditions, especially theNyingma."[21]In this he was influenced by his teacher Paljor Lhundrup who was a Gelug monk and master of the NyingmaGreat Perfection (Dzogchen)tradition.[35]The "Great Fifth" wrote numerous works and revealed a cycle of Dzogchen teachings. One of his students (and political successor as regent),Desi Sangye Gyatsowas also known as a great scholar who wrote various works on topics likeTibetan medicine,astrology, biography and calligraphy.[36]He is the author of the important Tibetan medical text,The Mirror of Beryl,commissioned a set of medical paintings and wrote a biography of the Fifth Dalai Lama.[37][36]

During the rule of the Fifth Dalai Lama that his teacherLobsang Chökyi Gyaltsenreceived the title "Panchen Bogd" fromAltan Khanand the Dalai Lama in 1645.[38]This is the beginning of thePanchen Lamatulku line, who traditionally rulesShigatseand theTsangregion from his base atTashilhunpo Monastery.[39]The institutions of the Dalai Lama and Panchen Lama each participate in the process of recognizing each other's reincarnations.[40]Lobsang Chökyi Gyaltsen was a prolific scholar and a great yogi who is particularly known for his writings on GelugMahamudra(mainly his root textHighway of the Conquerorsand its auto-commentaryLamp re-illuminating Mahamudra).[41]

Zanabanzar, self-portrait, late 17th or early 18th century, Museum of Fine Arts,Ulan Bator

The Fifth Dalai Lama is also known for having recognizedZanabazar(1635–1723) as the first officialJebtsundamba Khutuktu,the spiritual leader (Bogd Gegeen) of the Mongolian Gelug tradition. Zanabazar was a great Mongolian polymath who excelled in painting, sculpture, poetry, scholarship and languages. He is credited with having launched a renaissance of Mongolian culture in the seventeenth century, with having created theSoyombo scriptand with widely promoting Buddhism among the Mongols.[42]Zanabazar also oversaw the construction of numerous major Gelug monasteries in Mongolia, such asShankh Monastery,Tövkhön MonasteryandErdene Zuu Monastery.

The rule of the 5th Dalai Lama also oversaw the repression of the schools of Tibetan Buddhism who were political enemies of the Gelug school and had supported the Tsang dynasty. After the war, many Kagyu and Jonang monasteries were forcefully converted to Gelug monasteries.[43]The writings of the Jonang school as well any literature from the Sakya masters who had attacked Tsongkhapa were also banned and their woodblock prints were locked away.[43]The Dalai Lama's attitude towards Nyingma was different, and he supported the collection and preservation of Nyingma texts, as well as personally patronizing the Mindroling monastery and their leaders Terdag Lingpa and Lochen Dharmashri.[44]

17 and 18th centuries

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TheSixth Dalai Lama(1683–1706) was an unconventional figure who liked to live as a layperson, refused monastic vows, drank alcohol, slept with women and write love poems anderotic poems.[45]His verses are an important part of Tibetan poetry.[46]His successor, the7th Dalai Lama,was also a noted poet, but he wrote mainly on Buddhist and spiritual themes. The 7th Dalai Lama Kelzang Gyatso was a highly learned Buddhist scholar and wrote hundreds of titles on various Buddhist topics.[47][48]During the time of the 7th, Tibet also became a protectorate of theQing Empireunder theKangxi Emperor(r. 1661–1722).[49]

The 8th, 9th, 10th. 11th and 12th Dalai Lamas all died young and were not significant figures. Tibet was ruled by a series of regents during this period and experienced much political instability.[50]

During the 17th and 18th centuries, Gelug figures continued to produce new scholastic works. The development of the "tenets" (Tib.grub mtha',Skt.siddhanta) genre (a form ofdoxography) became a particularly important element of Gelug education and scholarship.[18][51]Perhaps the most influential Gelug doxographer was the great scholarJamyang Shéba(1648– 1721), who wroteRoar of the Five-Faced [Lion],a series of verses on tenets,and a huge commentary to this root text (around 530 folios), calledGreat Exposition on Tenets.According to Daniel Cozort, Jamyang's works "are the most comprehensive of the tenets texts" (in Tibetan Buddhism).[52]His reincarnation, Gönchok Jikmé Ongpo (1728–1791), is also known for his shorter tenets text calledPrecious Garland of Tenetsas well as other works on the bodhisattva path.[18]

Other key Gelug scholars of this period includeChangkya Rölpé Dorjé(1717–1786), who wrotePresentation of Tenets,and Ngawang Belden (b. 1797), who wrote a major commentary on Jamyang’sGreat Exposition.[18]

Changkya Rölpé Dorjéis also known for his knowledge of languages and translation work and for being the main teacher in theQing courtof theQianlong Emperor.Changkya oversaw the translation of theTibetan Buddhist canonintoMongolianandManchu,compiled a collection of the canon in four languages (Chinese, Manchurian, Mongolian and Tibetan) and also supervised the translation of theŚūraṅgama Sūtrainto Tibetan.[53]

During the 18th century, Thuken Losang Chökyi Nyima (1737–1802), a student of Changkya, took the tenets genre one step further with hisCrystal Mirror of Philosophical Systems.According to Roger R. Jackson, this text is "arguably the widest-ranging account of religious philosophies ever written in pre-modern Tibet." This work ofcomparative philosophyandcomparative religiondiscusses all schools of Tibetan Buddhism,Chinese BuddhismandChinese religionsas well asIndian,MongolianandKhotanesereligious systems.[54]

The 19th century

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Shabkar Tsokdruk Rangdrol

The 19th century saw the great figure ofShabkar Tsokdruk Rangdrol(1781–1851) who was an influential Gelug monk, poet andDzogchenyogi who is particularly known for his non-sectarian study of various Tibetan Buddhist traditions, especially the Gelug andNyingmatraditions. His writings on non-sectarianism prefigure the rise of theRime movementby about three decades.[55]His autobiography and other works integrate the teachings of the Gelug tradition with that of the Nyingma school.[56]Another Gelug master who was associated with non-sectarian activity was Minyak Kunzang Sonam (1823–1905). He was a Dzogchen practitioner and one of the four great Dharma heirs of the Nyingma masterPatrul Rinpoche.[57][58]

During the era of the13th Dalai Lama(1876–1933) Tibet reclaimed its independence from China and went through some reforms and modernization activities. The 13th focused on centralizing and modernizing the Tibetan state through developing a modern tax system, military, police and administration. These changes brought about some conflict from the elite Gelug institutions who were used to running their own finances, the most shocking of which was when the9th Panchen Lamafled for China after losing a power struggle with the Dalai lama.[59]The 13th Dalai Lama also launched a new modern printing of the Tibetan Buddhist canon.[60]

The 20th century saw several influential figures emerge from Gelug institutions, includingGendün Chöphel(1903–1951) andPabongkha Déchen Nyingpo(1878–1941). During the reign of the 13th Dalai Lama, the so-called "Dorje Shugden controversy"began, spearheaded by the sectarian tendencies of Pabongkha. This division within the Gelug order was based on the worship of a protector deity namedDorje Shugdenwho was said to punish Gelugs who entered into practices from other Buddhist schools.[61]13th Dalai Lama (who himself practicedNyingmaDzogchen and the deityVajrakilaya) opposed this sectarianism.[62][63]

PRC era, diaspora and the West

[edit]
Rajesh Kasturiranganwith the 14th Dalai Lama,Thupten JinpaandRichard DavidsonatMind and Life InstituteXXVI conference, 2013. The Mind and Life institute has been a series of dialogues on Buddhism and science, and these have influenced the field ofcontemplative science.

After theAnnexation of Tibet by the People's Republic of Chinaand thousands of Tibetan monasteries were destroyed or damaged (mainly during the1959 Tibetan uprisingand theCultural Revolutionof 1966–1976), and many Gelug monks, including the14th Dalai Lamafled the country toIndiaas part of theTibetan diaspora.The three major Gelug monastic colleges (Sera, Drepung and Ganden) were recreated in India. The Dalai Lama's current seat isNamgyal MonasteryatDharamshala,this monastery also maintains a branch monastery inIthaca, New York.[64]

The14th Dalai Lamais a central leader of the modern Tibetan diaspora and continues to advocate for Tibetan autonomy and human rights as well as continuing to teach Tibetan Buddhism throughout the world. The Dalai Lama has met with numerous political and religious leaders, as well as scientists and philosophers and promotesnonviolence,interfaith dialogue,and the dialogue betweenBuddhism and science.[65][66][67]TheDalai Lamahas become one of the world's most admired religious figures.[68][69]

Numerous other Gelug teachers now teach in the West and Gelug centers have become a regular part ofWestern Buddhism.Perhaps the largest religious organization associated with the Gelug tradition is theFoundation for the Preservation of the Mahayana Tradition,founded in 1975 byThubten YesheandThubten Zopa Rinpoche.The organization runs numerous meditation centers, several monasteries such asNalanda monasteryin France and as wellMaitripa College.Other influential Gelug lamas who have taught western Buddhists includeNgawang Wangyal,Lhundub Sopa(who foundedDeer Park Buddhist Center and Monastery),Geshe Rabten,Choden Rinpoche,Kyabje Yongzin Ling Rinpoche,Geshe Lhakdor,andDhardo Rinpoche.Some Gelug lamas also went on to receive a modern westernuniversity educationand becamepublished academics,such asGelek Rinpoche,Geshe Thupten Jinpa,Geshe Gyeltsen,andSonam Thakchoe.

Some western students of diaspora Gelug lamas (some of which spent time as monastics) have also become scholars of Buddhism as well as translators and teachers, includingAlexander Berzin,B. Alan Wallace,Robert Thurman,Robina Courtin,Jeffrey Hopkins,Donald S. Lopez Jr.,José Cabezón,Guy Martin Newland,Nicholas Vreeland,Barry Kerzin,Glenn H. Mullin,andGareth Sparham.

AnAmericanGelugbhiksuni,Thubten Chodron,is the founder and abbess ofSravasti Abbey,the only Tibetan Buddhist training monastery for Westernbhiksunis(fully ordained female monastics) andbhikkus(fully ordained male monastics) in the United States.[70]

After the brutal repression of Buddhism during theMaoistperiod, three Gelug scholars became important figures in the revival of Tibetan studies in thePeople's Republic of China.These were known as the “Three Polymaths”, which were Tséten Zhabdrung (1910–1985), Mugé Samten (1914–1993), and Dungkar Lozang Trinlé (1927–1997).[71]

The Mongolian Gelug school under by the9th Jebtsundamba Khutughtu,ledthe revival of Mongolian Buddhismafter thefall of communist rule in Mongolia in 1990.The Gelug tradition also has a strong traditional presence in modern Russian Republics likeBuryatia,KalmykiaandTuva.

Teachings

[edit]
Gelug LineageRefuge Treethangkadepicting Je Tsongkapa at the center of the tree surrounded by Indian and Tibetan Buddhist masters. Thangkas like these are often used as a focus for takingrefuge.

Steps of the path (lam rim)

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Tsongkhapa's works contain a systematic synthesis of Buddhist doctrine which provides a comprehensive vision of the Buddhist path, based on classical Indian Mahayana and Vajrayana.[72]The main Mahayana teachings are found in various texts such as Tsongkhapa's theGreat Exposition of the Graded Path(Lam rim chen mo), theMiddling Graded Path (Lam rim ‘bring ba),and theSmall Graded Path(Lam rim chung ngu).[73]Other related works includeThe Three Principles of the Path, The Foundation of All Good Qualities.There are also various other expositions of the Lamrim by other figures such as the3rd Dalai Lama'sEssence of Refined GoldandPanchen Losang Chökyi Gyaltsen'sEasy Path(de lam).

These Lamrim works are based on the teachings of the Indian masterAtiśa(c. 11th century) inA Lamp for the Path to Awakeningas well on the works ofShantidevaand other Indian Madhyamaka authors.[73]According to Gelug scholastics, Tsongkhapa's presentation of the stages of the path is traced through Atisha back toNagarjuna(who received it from Manjushri). Tsongkhapa is also said to have incorporated elements fromAsanga'spresentation of the path (as taught to him byMaitreya).[74]

The presentation ofsamathaandvipaśyanāin Tsongkhapa'sLamrimis also based on eighth-century Indian teacherKamalaśīla'sBhāvanākrama(Stages of Meditation).[75]Another important text in Gelug is theBook of Kadamalso known as theKadam Emanation Scripturewhich includes teachings from Kadam masters like Atisha andDromton.[76]

The schema of the three motivations

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As the name indicates, this is a gradual path model in which the practitioner accomplishes varying stages of contemplation and training based on classical IndianMahayanaBuddhism. The presentation of the Buddhist path begins with beings on the lowest level (those who havewrong viewand are filled withafflictions) and provides a gradual, step by step path out of this state through diligent training, ethical action and contemplation.[77]According to Powers "the path is envisioned as proceeding in hierarchically arranged stages, and trainees are expected to complete each level before moving on to the next one."[77]

The Lamrim teachings are commonly organized based on three main graduated scopes of motivation:[73][78][79][80][81][82]

  • The lowest scope suitable for those who delight in cyclic existence (samsara) and desire to seek a goodrebirthin higher realms. Spiritual practices that are taught for this motivation include contemplating the preciousness of our human rebirth, turning away from the eight worldly concerns, contemplating the suffering of lower rebirths,contemplation of death,the preciousness of human life, andimpermanence,taking refuge in the three jewelsand contemplating the karmic law of cause and effect. Another important element for this level is the practice ofethical self-discipline(sila) by avoiding the ten harmful actions and cultivatingthe ten wholesome actions.
  • The middle scope of those who are seekingliberationfrom the round of rebirths for themselves (theSravakaorHinayanamotivation). The focus of this middle scope is cultivatingrenunciationand a desire for true freedom. This comes from contemplating how all forms of rebirth (even the highest forms) are unsatisfactory (duḥkha) as well as practicing the three trainings of ethics (sila), meditative stabilization (samadhi) and insight (vipasyana). This level also includes contemplating thesix root delusions(kleśa) that give rise to samsara (attachment, anger, pride, ignorance, wrong views, and doubt) as well as the analysis of samsara contained in the 12 links ofdependent origination.Though this level also includes insight into emptiness (shunyata), it is not as thoroughly explained as in the Mahayana.
  • The highest scope suitable for those who have great compassion and thus seek to attainfull Buddhahoodso as to aid the liberation of others (Mahāyānamotivation). This begins with the generation of the mind of awakening (bodhicitta), and the cultivation of love (maitrī) and compassion (karuṇā) towards all beings, and proceeds on to the cultivation of practices like theseven point mind training,"exchanging ourselves and others",tonglen,thebodhisattva vowsand the sixparamitas(includingsamathaandvipasyanameditation), culminating with the direct realization of emptiness.

The highest scope ofLamrimculminates in theVajrayanamethods to aid in the speedy attainment of Buddhahood. Higher motivations are said to build on, but not to subvert the foundation of the earlier ones.[83]

Three main elements

[edit]

In hisThe Three Principles of the Path,Tsongkhapa outlines the three main elements of the path to awakening as follows:[84][85][86]

  1. The intention definitely to leave cyclic existence, i.e.renunciation(naiṣkramya)
  2. Generating the intention to attainBuddhahoodfor the sake of all sentient beings (bodhicitta,the awakening mind)
  3. The correct view (samyak dṛṣṭi), i.e. a proper understanding of emptiness (shunyata).

According to Tsongkhapa, these three elements contain the essence of all Buddhist teachings and practices and are the common goal of all scriptures, treatises and tantras.[77]Furthermore, according to Tsongkhapa, these are not just introductory or partial elements, but essential foundations for all Buddhist practices, sutric (i.e. non-tantric Mahayana) or tantric.[87]

Reasoning and meditating on emptiness

[edit]

In Gelug, the achievement of the perfection of wisdom (prajñaparamita) requires a proper understanding of the view ofemptiness.In theLamrim chenmo,Tsongkhapa rejects the idea that all intellectual effort, concepts, and mental activity are obstacles to spiritual understanding. He also rejects certain views of emptiness, particularly theshentong(other emptiness) view, which is seen as a kind ofeternalismoressentialism.[73]The proper view of emptiness in the Gelug school is considered to be theprāsangikamādhyamikaphilosophy of Nagarjuna andChandrakirtiasinterpreted by Tsongkhapa.According to Jay Garfield, Tsongkhapa's view is "a synthesis of the epistemology and logic ofDharmakirtiwith the metaphysics ofNagarjuna."[88]

The correct view of emptiness is initially established through study and reasoning in order to ascertain if phenomena are the way they appear. Gelug texts contain many explanations to help one obtain a conceptual understanding of emptiness and to practice insight meditation (vipasyana). Gelug meditation includes an analytical kind of insight practice which is "the point-by-point contemplation of the logical arguments of the teachings, culminating in those for the voidness of self and all phenomena."[89]

According to John Powers:[90]

The initial use of reasoning enables the meditator to recognize that all phenomena are empty of inherent existence, and the fact that one is able to demonstrate this through reasoned proofs makes the conviction unshakable. Merely gaining a conceptual apprehension, however, is not enough: one must deepen the understanding of emptiness through repeated familiarization. The more one trains in emptiness, the deeper one’s discernment becomes, until one transcends the need for conceptual thought, and one’s awareness of emptiness reaches the level of direct perception, such that when one considers a phenomenon in meditation, one immediately apprehends its absence of inherent existence.

For Tsongkhapa, the training in insight and wisdom is closely associated with training in compassion. Training in insight into emptiness deepens compassion and vice verse. Both reinforce and strengthen each other.[91]

Vinaya

[edit]

The Gelug school focuses on ethics and monastic discipline of thevinayaas the central plank of spiritual practice. In particular, the need to pursue spiritual practice in a graded, sequential manner is emphasized. Arguably, Gelug is the only school of vajrayāna Buddhism that prescribes monastic ordination as a necessary qualification and basis in its teachers (lamas / gurus).[citation needed]Lay people are usually not permitted to give initiations if there are teachers with monastic vows within close proximity.

Vajrayāna (Secret Mantra)

[edit]
Guhyasamājamandala with Mañjuvajra as the central deity

Thetantric practicesof the Gelug school are also integrated into the stages of the path model by Tsongkhapa'sThe Great Exposition of Secret Mantra.This is combined with thetantric deity yogasofAnuttarayoga Tantrassuch as theGuhyasamāja,Cakrasaṃvara,YamāntakaandKālacakratantras.[10][15]

For Tsongkhapa, Vajrayana practice requiresbodhicittaand insight into emptiness (throughvipaśyanāmeditation) as a foundation, and thus, non-tantric Mahayana (and its three principal aspects of renunciation, bodhicitta and insight into emptiness) is seen as indispensable for Vajrayana in Gelug.[92]Indeed, according to Tsongkhapa, without having ascertained emptiness, one cannot practice the tantric yogas of Vajrayana.[93]

The Gelug school also follows Tsongkhapa's view that Vajrayana is only differentiated from sutra by its special method, the esoteric practice ofdeity yoga,which is considered to be a much faster method than the practice of thesix perfectionsalone.[15][94]

Tsongkhapa's tantric practice and theory focuses on theGuhyasamāja tantra,a text which he considered to be the "king of tantras".[15][95][96]Tsongkhapa referred to himself as a "Guhyasamājayogi "and saw himself as a reviver and reformer of the tradition.[97]As such, theGuhyasamāja tantrais the principal tantra for the Gelug school. As theDalai Lamaremarks:[98]

There is a saying in the Gelug, "If one is on the move it is Guhyasamāja. If one is still, it is Guhyasamāja. If one is meditating, it should be upon Guhyasamāja." Therefore, whether one is engaged in study or practice, Guhyasamāja should be one's focus.

Tsongkhapa also incorporated the tantric practice of theSix Yogas of Naropa,andMahamudra,from theDagpo Kagyulineages. This tradition was continued by thefirst Panchen Lama,who composedA Root Text for the Precious Gelug/Kagyü Tradition of Mahamudra.[99]

The Gelug tradition also maintainsDzogchenteachings;Lozang Gyatso, 5th Dalai Lama(1617–1682),Thubten Gyatso, 13th Dalai Lama( 1876–1933), andTenzin Gyatso, 14th Dalai Lamaare some Gelug-pa Dzogchen masters.[web 1]Likewise the practice ofChödwas taught by Gelug-pas such as Kyabje Zong Rinpoche.

Unique Oral lineage

[edit]
Mañjuśrī, 18th century, Rubin Museum of Art

The Gelug tradition also has a unique lineage of oral instructions which is traced back to the teachings received by Tsongkhapa from the bodhisattvaMañjuśrī(Tib.Jampalyang). There are two main lineages of this Ganden Mañjuśrī cycle of oral instructions, these are the Ensa tradition (stemming from Gyalwa Ensapa Losang Dondrup) and the Segyu lineage (stemming from Je Sherab Sengye). The teachings of the popular Lama Chöpa practice come down through the Ensa lineage.[100]

According to David Gonsalez:[100]

Manjushri instructed Tsongkhapa to combine the teachings on the clear light and illusory body from theGuhyasamājaTantra, the teachings on inner fire and the use of an action mudra from theCakrasaṃvaraTantra, and the practice ofVajrabhairava,using these as a means of increasing wisdom and overcoming obstacles. With this as the foundation for his tantric practice he should establish a basis oflamrimandlojongthat is centered on the practice of guru yoga. Manjushri proceeded to give Tsongkhapa detailed teachings on all aspects of the aforementioned teachings and advised him to consolidate them all into a single practice. This was the impetus for the origins of Lama Chöpa. From these instructions there arose a very secret system of guru yoga that was transmitted orally from guru to disciple.

Study

[edit]
Monks debating atSera monastery,Tibet, 2013

Main topics and texts

[edit]

The Gelug school developed a highly structured system of scholastic study which was based on the memorization and study of key texts as well as formal debate. The primary topics and texts used in study are:[101][102]

  1. Monastic discipline (’dul ba,vinaya):Vinaya-sutraby Gunaprabha
  2. Abhidharma:Vasubandhu’sAbhidharmakosha
  3. Epistemology(tshad ma,pramana): which is based onDharmakirti’sPramanavarttika,a Commentary onDignaga’s‘Compendium of Pramana’,
  4. Madhyamaka(dbu-ma):Chandrakirti’sMadhyamakāvatāra.
  5. Prajnaparamita(phar-phyin):Maitreya'sAbhisamayalankara.

All Gelug colleges study commentaries to these texts written by Tsongkhapa, Gyaltsab Je and Kedrub Je.[102]

Six texts by Tsongkhapa are also a prime source for the studies of the Gelug tradition:

  1. The Great Exposition of the Stages of the Path(Lam-rim chen-mo)
  2. The Great Exposition of Secret Mantra(sNgag-rim chenmo)
  3. The Essence of Eloquence on the Interpretive and Definitive Teachings(Drnng-nges legs-bshad snying-po)
  4. The Praise of Dependent Origination(rTen-'brel bstodpa)
  5. The Clear Exposition of the Five Stages of Guhyasamāja(gSang-'dus rim-lnga gsal-sgron) and
  6. The Golden Rosary(gSer-phreng)

Each Gelug monastery also uses its own set of commentarial textbooks (yig-cha) which were written to explain further scholastic details and interpretative issues. The various sets of Gelug textbooks differ on numerous fine points of interpretation.[102]Major textbook sets include:[102]

  • Jetsun Chokyi Gyaltsen's (1469–1544) textbooks, studied at Ganden Jangtse,SeraJe and SeraNgagpa
  • Kedrub Tendarwa's texts (1493–1568), studied at Sera Me College
  • Panchen Sonam Dragpa'stexts (1478–1554) which are studied atDrepungLosel Ling,GandenShartse,Gyütöand Ratö colleges,
  • Kunkyen Jamyang Zhepa (1648–1721), studied at Drepung Gomang College, Drepung Deyang College, LabrangMonastery, and most monasteries in Inner and Outer Mongolia, Buryatia, Kalmykia, and Tuva.

Course of study

[edit]
Monks debating in Sera monastery

According to Georges Dreyfus,[103]

For each topic studied, the procedure is similar. The process starts with the heuristicmemorizationof the root text and sometimes of its commentaries. It continues with the interpretation of the root text through commentaries, and culminates in dialecticaldebate.

After the study of the exoteric texts, a monk may then enter the esoteric study and practice oftantrictexts, particularly the Guhyasamāja, Yamāntaka, andCakrasamvaratantras.[104]

A monk who has completed all his studies may then attempt ageshedegree, a title rare and difficult to obtain which can take 15 to 25 years to complete.[105]According toJohn Powers,"although the Gélukpa tradition recognizes some people as tülkus—beings who are reincarnations of great lamas—the various levels of scholarly achievement are open to any male who is able to complete the program successfully."[106]There are no major restrictions on a monk's ability to attain the various scholastic ranks and geshe degrees other than skill, and they may come from any social class, family or region. Several Westerners have completed the degree in the modern era.[106]

Powersalso writes that:[105]

the primary method of examination is oral debate, in which a monk must be able quickly to evaluate a wide range of philosophical positions, defend any of them against any other, and triumph (or at least hold his own) in a no-holds-barred intellectual contest. The debates are generally very lively...The stated purpose of the exercise is to develop the intellects of the monks, and it is felt that direct dialectical confrontation accomplishes this goal by training them to defend philosophical positions, to think on their feet, and to critically examine their doctrines and positions.

Alexander Berzin notes that in Tibet, there used to only be two examinations (rgyugs-sprod): memorization exam (blo-rgyugs) and debate exams (rtsod-rgyugs). However, according to Berzin, "since the reforms of the Fourteenth Dalai Lama in India, they must also pass each year a written exam (bri-rgyugs), a poetry composition exam (rtsom-bri), and a Tibetan culture and religious history exam (rgyal-rabs chos-byung)."[102]

After attaining a monastic degree, it is common to enter a long meditation retreat, often lasting three years or proceed to tantric (Vajrayana) studies. According to Powers "the logic behind this system is based on the idea that one should first gain a thorough grounding in Buddhist scriptures, philosophy, doctrines, and practice before engaging in full-time meditation. Trainees who thoroughly understand what they are meditating on will be less likely to go astray in meditation than those whose understanding is merely superficial."[107]

Monasteries and lineage holders

[edit]
Ganden monastery,Tibet, 2013
Sera Mey,Sera Monastery,India

Monasteries

[edit]

Tsongkhapa founded the monastery ofGandenin 1409 as his main seat.Drepung Monasterywas founded by Jamyang Choje,Sera Monasterywas founded by Chöje Shakya Yeshe, andTashi Lhunpo Monasterywas founded byGyalwa Gendün Drup,the 1st Dalai Lama. These four were the largest and most powerful Gelug monasteries in Tibet. Before the Chinese occupation Ganden and Sera each had about 5,000 monks, while Drepung housed over 7,000.[citation needed]

Labrang Monastery,in Xiahe County inGansu province(and in the traditional Tibetan province ofAmdo), was founded in 1709 by the first Jamyang Zhaypa, Ngawang Tsondru. Many Gelug monasteries and temples were also built throughout Tibet as well as inChinaandMongolia.Notable Gelug monasteries inKhaminclude Lithang,[108]Bathang,Sershul,andDargye.In theGyalrongregion one finds some of the oldest Gelug monasteries on the eastern plateau such as Dhe-Tsang.[109]

Administration and lineage

[edit]
6th ganden tripa Chokyi Gyeltsen (1402–1473)

After Tsongkhapa's passing, his teachings were held and spread by Gyaltsab Je and Khedrup Gelek Pelzang, who were his successors as abbots ofGanden Monastery.These were the first "Ganden Tripa"(dGa’-ldan khri-pa,Ganden Throne Holder), an office which became the official head of the entire Gelug school. The lineage is still held by the present holder isThubten Nyima Lungtok Tenzin Norbu,[110]the 102nd Ganden Tripa (and not, as often misunderstood, by the Dalai Lama).

Ganden Tripa is an elected position held by the most senior ex-abbots of Gyume and Gyuto Upper and Lower Tantric Colleges. The office lasts for seven years only.[111]This is in contrast to the other Tibetan schools, who are led either by specifictulkus(reincarnation lineages like theKarmapas) or by a specific clan (like theSakyaschool, led by theKhön family).[111]

Among the main lineage holders of the Gelug are:

See also

[edit]

Notes

[edit]
  1. ^Georges Dreyfus,The Shugden Affair: Origins of a Controversy (Part I).Official website of the Office of His Holiness the 14th Dalai Lama.Archived2013-11-03 at theWayback Machine

References

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Sources

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