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,tantric yogi andlama and 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 theKadam tradition 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 theGanden school, after the firstmonastery established 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 inTibet andMongolia since the end of the 16th century (religiously and politically). Another alternative name for this tradition is theYellow Hat school or sect.[4]
Doctrinally, the Gelug school promotesa unique form of prasangika Madhyamaka based 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]
| Gelug | |||||||||
| Tibetan name | |||||||||
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| Tibetan | དགེ་ལུགས་པ་ | ||||||||
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| Chinese name | |||||||||
| Traditional Chinese | 格魯派 / 黃教 / 新噶當派 | ||||||||
| Simplified Chinese | 格鲁派 / 黄教 / 新噶当派 | ||||||||
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"Ganden" is the Tibetan rendition of the Sanskrit name "Tushita", thePure land associated 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 theKadam school founded byAtisha.[7]
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History and overview |
The Gelug school was founded byJe Tsongkhapa, an eclectic Buddhist monk and yogi who traveled Tibet studying under Kadam,Sakya,Drikung Kagyu,Jonang andNyingma teachers. 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 theKadam school, 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 monastery in 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 largestmonasteries in 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]
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 Rinchen and 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 andGyütö college.[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 inKham andAmdo in 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 varioushagiographies were 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 theSakya school, 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 Lama Lozang Chökyi Gyaltsen (1507–1662), Jetsun Chökyi Gyaltsen (1469–1544/46), Sera Jetsun Chökyi Gyaltsen, Panchen Delek Nyima andJamyang Zhepa (1648–1751).[17][26]
In 1577Sönam Gyatso, who was considered to be the third incarnation ofGendün Drup,[27] formed an alliance with the then most powerfulMongol leader,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 Gyatso were posthumously recognized as the 1st and 2ndDalai Lamas respectively.[28]
Sönam Gyatso was very active in proselytizing among theMongols,[28] and the Gelug tradition was to become themain religion of the Mongols in 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 certainshamanistic practices such asanimal sacrifice and 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]
Following violent strife among the sects ofTibetan Buddhism, the Gelug school emerged as the dominant one, with the military help of the MongolGüshri Khan who 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 formaltheocratic system of government, opened diplomatic relations withQing dynasty China, built thePotala Palace inLhasa, 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 Gyatso was 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 Gyaltsen received the title "Panchen Bogd" fromAltan Khan and the Dalai Lama in 1645.[38] This is the beginning of thePanchen Lama tulku line, who traditionally rulesShigatse and theTsang region 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 Conquerors and its auto-commentaryLamp re-illuminating Mahamudra).[41]
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 script and with widely promoting Buddhism among the Mongols.[42] Zanabazar also oversaw the construction of numerous major Gelug monasteries in Mongolia, such asShankh Monastery,Tövkhön Monastery andErdene 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]
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 Empire under 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 Tenets as 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 Dorjé is also known for his knowledge of languages and translation work and for being the main teacher in theQing court of theQianlong Emperor. Changkya oversaw the translation of theTibetan Buddhist canon intoMongolian andManchu, compiled a collection of the canon in four languages (Chinese, Manchurian, Mongolian and Tibetan) and also supervised the translation of theŚūraṅgama Sūtra into 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 philosophy andcomparative religion discusses all schools of Tibetan Buddhism,Chinese Buddhism andChinese religions as well asIndian,Mongolian andKhotanese religious systems.[54]
The 19th century saw the great figure ofShabkar Tsokdruk Rangdrol (1781–1851) who was an influential Gelug monk, poet andDzogchen yogi who is particularly known for his non-sectarian study of various Tibetan Buddhist traditions, especially the Gelug andNyingma traditions. His writings on non-sectarianism prefigure the rise of theRime movement by 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 Lama fled 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 Shugden who was said to punish Gelugs who entered into practices from other Buddhist schools.[61] 13th Dalai Lama (who himself practicedNyingma Dzogchen and the deityVajrakilaya) opposed this sectarianism.[62][63]
After theAnnexation of Tibet by the People's Republic of China and thousands of Tibetan monasteries were destroyed or damaged (mainly during the1959 Tibetan uprising and theCultural Revolution of 1966–1976), and many Gelug monks, including the14th Dalai Lama fled the country toIndia as 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 Monastery atDharamshala, this monastery also maintains a branch monastery inIthaca, New York.[64]
The14th Dalai Lama is 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 Lama has 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 Yeshe andThubten Zopa Rinpoche. The organization runs numerous meditation centers, several monasteries such asNalanda monastery in 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 education and 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.
AnAmerican Gelugbhiksuni,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 theMaoist period, 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 Buddhism after thefall of communist rule in Mongolia in 1990. The Gelug tradition also has a strong traditional presence in modern Russian Republics likeBuryatia,Kalmykia andTuva.
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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 Gold andPanchen 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 Awakening as well on the works ofShantideva and 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's presentation of the path (as taught to him byMaitreya).[74]
The presentation ofsamatha andvipaśyanā in Tsongkhapa'sLamrim is also based on eighth-century Indian teacherKamalaśīla'sBhāvanākrama (Stages of Meditation).[75] Another important text in Gelug is theBook of Kadam also known as theKadam Emanation Scripture which includes teachings from Kadam masters like Atisha andDromton.[76]
As the name indicates, this is a gradual path model in which the practitioner accomplishes varying stages of contemplation and training based on classical IndianMahayana Buddhism. The presentation of the Buddhist path begins with beings on the lowest level (those who havewrong view and 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 highest scope ofLamrim culminates in theVajrayana methods 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]
In hisThe Three Principles of the Path, Tsongkhapa outlines the three main elements of the path to awakening as follows:[84][85][86]
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]
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 ofeternalism oressentialism.[73] The proper view of emptiness in the Gelug school is considered to be theprāsangikamādhyamika philosophy of Nagarjuna andChandrakirti asinterpreted by Tsongkhapa. According to Jay Garfield, Tsongkhapa's view is "a synthesis of the epistemology and logic ofDharmakirti with 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]
The Gelug school focuses on ethics and monastic discipline of thevinaya as 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.
Thetantric practices of 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 yogas ofAnuttarayoga Tantras such as theGuhyasamāja,Cakrasaṃvara,Yamāntaka andKālacakra tantras.[10][15]
For Tsongkhapa, Vajrayana practice requiresbodhicitta and insight into emptiness (throughvipaśyanā meditation) 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 perfections alone.[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 "Guhyasamāja yogi" and saw himself as a reviver and reformer of the tradition.[97] As such, theGuhyasamāja tantra is the principal tantra for the Gelug school. As theDalai Lama remarks:[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 Kagyu lineages. 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 maintainsDzogchen teachings;Lozang Gyatso, 5th Dalai Lama (1617–1682),Thubten Gyatso, 13th Dalai Lama ( 1876–1933), andTenzin Gyatso, 14th Dalai Lama are some Gelug-pa Dzogchen masters.[web 1] Likewise the practice ofChöd was taught by Gelug-pas such as Kyabje Zong Rinpoche.
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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 theGuhyasamāja Tantra, the teachings on inner fire and the use of an action mudra from theCakrasaṃvara Tantra, 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 oflamrim andlojong that 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.
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]
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:
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]
According to Georges Dreyfus,[103]
For each topic studied, the procedure is similar. The process starts with the heuristicmemorization of 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 oftantric texts, particularly the Guhyasamāja, Yamāntaka, andCakrasamvara tantras.[104]
A monk who has completed all his studies may then attempt ageshe degree, 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]
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]
Tsongkhapa founded the monastery ofGanden in 1409 as his main seat.Drepung Monastery was founded by Jamyang Choje,Sera Monastery was founded by Chöje Shakya Yeshe, andTashi Lhunpo Monastery was 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 inChina andMongolia. Notable Gelug monasteries inKham include Lithang,[108] Bathang,Sershul, andDargye. In theGyalrong region one finds some of the oldest Gelug monasteries on the eastern plateau such as Dhe-Tsang.[109]
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 theSakya school, led by theKhön family).[111]
Among the main lineage holders of the Gelug are:
And as we have seen in the previous chapter, the Ge-lug-pa sect in 1640, under its fifth Grand Lama, leapt into temporal power as the dominant sect in Tibet, and has ever since remained the Established Church for the country.
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