Samding Dorje Phagmo
81-483: The Five Wisdoms are five kinds of wisdoms which appear when the mind is purified of the five disturbing emotions and the natural mind appears. All of those five wisdoms are represented by one of the five buddha-families . Pañca-jñāna is rendered in English as: "five wisdoms," "five awarenesses," or "five pristine cognitions." The Five Wisdoms are: The Five Wisdoms "emerge through a transformation (parāvṛtti) of
162-515: A Tibetan philosopher , tantric yogi and lama and further expanded and developed by his disciples (such as Khedrup Je , Gyaltsap Je , Dulzin Drakpa Gyaltsen, and Gendün Drubpa ). The Gelug school is alternatively known as Kadam ( bKa’-gdams gsar-pa ), since it sees itself as a continuation of the Kadam tradition of Atisha (c. 11th century). The school of New Kadam, or New Kadampa
243-542: A Gelug monk and master of the Nyingma Great Perfection (Dzogchen) tradition. 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 like Tibetan medicine , astrology, biography and calligraphy. He is the author of the important Tibetan medical text, The Mirror of Beryl, commissioned
324-504: A distinctly Yogācāra system over a period of some three hundred years stretching from 100 to 400 C.E. , culminating in the Mahāyānasaṃgraha , a short text by Asaṅga (circa 350), setting out a systematic presentation of the ālaya-vijñāna doctrine developed over the previous centuries. It is the doctrine found in this text in particular that Tsong kha pa, in his Ocean of Eloquence , treats as having been revealed in toto by
405-622: A forerunner of the ālāyavijñāna. The Theravadin theory is also mentioned by Xuánzàng. The texts of the Yogācāra school gives a detailed explanation of the workings of the mind and the way it constructs the reality we experience. It is "meant to be an explanation of experience, rather than a system of ontology". The theory of the ālāyavijñana and the other consciousnesses developed out of a need to work out various issues in Buddhist Abhidharma thought. According to Lambert Schmithausen ,
486-436: A gradual, step by step path out of this state through diligent training, ethical action and contemplation. 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." The Lamrim teachings are commonly organized based on three main graduated scopes of motivation: The highest scope of Lamrim culminates in
567-617: A major commentary on Jamyang’s Great Exposition . Changkya Rölpé Dorjé is also known for his knowledge of languages and translation work and for being the main teacher in the Qing court of the Qianlong Emperor . Changkya oversaw the translation of the Tibetan Buddhist canon into Mongolian and Manchu , compiled a collection of the canon in four languages (Chinese, Manchurian, Mongolian and Tibetan) and also supervised
648-674: A modern western university education and became published academics , such as Gelek Rinpoche , Geshe Thupten Jinpa , Geshe Gyeltsen , and Sonam 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, including Alexander 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 , and Gareth Sparham . An American Gelug bhiksuni , Thubten Chodron ,
729-531: A protector deity named Dorje Shugden who was said to punish Gelugs who entered into practices from other Buddhist schools. 13th Dalai Lama (who himself practiced Nyingma Dzogchen and the deity Vajrakilaya ) opposed this sectarianism. After the Annexation of Tibet by the People's Republic of China and thousands of Tibetan monasteries were destroyed or damaged (mainly during the 1959 Tibetan uprising and
810-421: A reputation for strict adherence to monastic discipline ( vinaya ) and rigorous scholarship as well as for tantric practice. 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
891-534: A response by Khedrup Je ). This debate over Tsongkhapa's madhyamaka interpretation was then taken up by a trio of Sakya school thinkers: Taktsang Lotsawa, Gorampa , and Shākya Chokden. Their critique would be countered by the works of numerous Gelug scholars, such as Lekpa Chöjor (a.k.a. Jamyang Galo, 1429–1503), the first Panchen Lama Lozang Chökyi Gyaltsen (1507–1662), Jetsun Chökyi Gyaltsen (1469–1544/46), Sera Jetsun Chökyi Gyaltsen, Panchen Delek Nyima and Jamyang Zhepa (1648–1751). In 1577 Sönam Gyatso , who
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#1732798821348972-559: A seemingly innovative move, the Saṃdhinirmocanasūtra states that the alayavijñana is always active subliminally and occurs simultaneously with, "supported by and depending upon" the six sense consciousnesses. According to Asanga 's Mahāyānasaṃgraha , the alayavijñana is taught by other Buddhist schools by different names. He states that the alaya is what the Mahasamghikas call the “root-consciousness” ( mulavijñana ), what
1053-576: A semblance of political unity for the first time since the collapse of the Tibetan empire some seven hundred years earlier." The Fifth Dalai Lama was a prolific author and scholar. According to Jinpa "the Fifth Dalai Lama was personally an ecumenist who revered Tibet’s other major Buddhist traditions, especially the Nyingma ." In this he was influenced by his teacher Paljor Lhundrup who was
1134-588: A set of medical paintings and wrote a biography of the Fifth Dalai Lama. During the rule of the Fifth Dalai Lama that his teacher Lobsang Chökyi Gyaltsen received the title "Panchen Bogd" from Altan Khan and the Dalai Lama in 1645. This is the beginning of the Panchen Lama tulku line, who traditionally rules Shigatse and the Tsang region from his base at Tashilhunpo Monastery . The institutions of
1215-824: A systematic synthesis of Buddhist doctrine which provides a comprehensive vision of the Buddhist path, based on classical Indian Mahayana and Vajrayana. The main Mahayana teachings are found in various texts such as Tsongkhapa's the Great Exposition of the Graded Path ( Lam rim chen mo ), the Middling Graded Path (Lam rim ‘bring ba), and the Small Graded Path ( Lam rim chung ngu ) . Other related works include The Three Principles of
1296-503: A triumvirate of massive Gelug monasteries that would dominate the religious and political life of Central Tibet for centuries." 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. The Gelug school developed
1377-403: A turning point in the history of Tibetan Buddhist philosophy. Tsongkhapa and his disciples founded Ganden monastery in 1409, which was followed by the founding of Drepung (1416) and Sera (in 1419), which became the "great three" Gelug monasteries (and eventually they would become some of the largest monasteries in the world). According to Sam van Schaik these Gelug centers "came to form
1458-466: Is "a synthesis of the epistemology and logic of Dharmakirti with the metaphysics of Nagarjuna ." 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
1539-431: 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 promotes nonviolence , interfaith dialogue , and the dialogue between Buddhism and science . The Dalai Lama has become one of
1620-452: Is a classification developed in the tradition of the Yogācāra school of Mahayana Buddhism . They enumerate the five sense consciousnesses, supplemented by the mental consciousness ( manovijñāna ), the defiled mental consciousness ( kliṣṭamanovijñāna ), and finally the fundamental store-house consciousness ( ālāyavijñāna ), which is the basis of the other seven. This eighth consciousness
1701-449: Is also called the "seed consciousness" (種子識) or container consciousness . According to Yogācāra teachings, the seeds stored in the store consciousness of sentient beings are not pure. The store consciousness, while being originally immaculate in itself, contains a "mysterious mixture of purity and defilement, good and evil". Because of this mixture the transformation of consciousness from defilement to purity can take place and awakening
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#17327988213481782-434: Is also called the appropriating consciousness ("adana-vijñana") because the body is grasped and appropriated by it. It is also called the "alaya-vijñana" because it dwells in and attaches to this body in a common destiny ("ekayogakṣema-arthena"). It is also called mind ("citta") because it is heaped up and accumulated by [the six cognitive objects, i.e.:] visual forms, sounds, smells, flavors, tangibles and dharmas. In
1863-730: Is an offshoot of the Gelug-tradition. Furthermore, it is also called the Ganden school, after the first monastery established by Tsongkhapa. The Ganden Tripa ("Ganden Throne Holder") is the official head of the school, though its most influential political figure is the Dalai Lama ("Ocean Teacher"). Allying themselves with the Mongol Khans , the Gelug school emerged as the dominant Buddhist school in Tibet and Mongolia since
1944-465: Is called the All. [1] Anyone who would say, 'Repudiating this All, I will describe another,' if questioned on what exactly might be the grounds for his statement, would be unable to explain, and furthermore, would be put to grief. Why? Because it lies beyond range." The early Buddhist texts speak of anusayā (Sanskrit: anuśayāḥ), the “underlying tendencies” or “latent dispositions” which keep beings caught in
2025-400: Is possible. Through the process of purification the dharma practitioner can become an Arhat , when the four defilements of the mental functions of the manas-consciousness are purified. Gelug The Gelug ( / ɡ ə ˈ l uː ɡ / , also Geluk ; lit. 'virtuous') is the newest of the four major schools of Tibetan Buddhism . It was founded by Je Tsongkhapa (1357–1419),
2106-558: Is said to store the impressions ( vāsanāḥ ) of previous experiences, which form the seeds ( bīja ) of future karma in this life and in the next after rebirth . All surviving schools of Buddhist thought accept – "in common" – the existence of the first six primary consciousnesses (Sanskrit: vijñāna , Tibetan : རྣམ་ཤེས་ , Wylie : rnam-shes ). The internally coherent Yogācāra school associated with Maitreya , Asaṅga , and Vasubandhu , however, uniquely – or "uncommonly" – also posits
2187-607: Is the Book of Kadam also known as the Kadam Emanation Scripture which includes teachings from Kadam masters like Atisha and Dromton . As the name indicates, this is a gradual path model in which the practitioner accomplishes varying stages of contemplation and training based on classical Indian Mahayana Buddhism. The presentation of the Buddhist path begins with beings on the lowest level (those who have wrong view and are filled with afflictions ) and provides
2268-579: Is the Tibetan rendition of the Sanskrit name " Tushita ", the Pure land associated with Maitreya 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". The Gelug school was also called
2349-592: Is the founder and abbess of Sravasti Abbey , the only Tibetan Buddhist training monastery for Western bhiksunis (fully ordained female monastics) and bhikkus (fully ordained male monastics) in the United States. After the brutal repression of Buddhism during the Maoist period, three Gelug scholars became important figures in the revival of Tibetan studies in the People's Republic of China . These were known as
2430-592: Is the storehouse-consciousness which induces rebirth , causing the origination of a new existence. The ālayavijñāna is also described in the Saṃdhinirmocanasūtra as the "mind which has all the seeds" ( sarvabījakam cittam ) which enters the womb and develops based on two forms of appropriation or attachment ( upādāna ); to the material sense faculties, and to predispositions ( vāsanā ḥ ) towards conceptual proliferations ( prapañca ). The Saṃdhinirmocanasūtra also defines it in varying ways: This consciousness
2511-416: The ālāyavijñāna is accepted by the various Madhyamaka schools, as well. The Yogācāra eightfold network of primary consciousnesses – aṣṭavijñānāni in Sanskrit (from compounding aṣṭa , "eight", with vijñānāni , the plural of vijñāna "consciousnesses"), or Tibetan : རྣམ་ཤེས་ཚོགས་བརྒྱད་ , Wylie : rnam-shes tshogs-brgyad – is roughly sketched out in
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2592-644: The Cultural Revolution of 1966–1976), and many Gelug monks, including the 14th Dalai Lama fled the country to India as part of the Tibetan diaspora . The three major Gelug monastic colleges (Sera, Drepung and Ganden) were recreated in India. The Dalai Lama's current seat is Namgyal Monastery at Dharamshala , this monastery also maintains a branch monastery in Ithaca, New York . The 14th Dalai Lama
2673-664: The Potala Palace in Lhasa , institutionalized the Tibetan state Nechung Oracle , and spurred a major renaissance in art and book printing. From the period of the 5th Dalai Lama in the 17th century, the Dalai Lamas held political control over central Tibet. The core leadership of this government was also referred to as the Ganden Phodrang . According to Thupten Jinpa, the 5th Dalai Lama's rule "would bring Tibet into
2754-524: The Triṃśikaikākārikā (Treatise in Thirty Stanzas). According to the traditional interpretation, Vasubandhu states that there are eight consciousnesses ( vijñānāni , singular: vijñāna ): According to Kalupahana, this classification of eight consciousnesses is based on a misunderstanding of Vasubandhu's Triṃśikaikākārikā by later adherents. The ālayavijñāna (Japanese: 阿頼耶識 arayashiki), or
2835-519: The Vajrayana 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. In his The Three Principles of the Path , Tsongkhapa outlines the three main elements of the path to awakening as follows: According to Tsongkhapa, these three elements contain the essence of all Buddhist teachings and practices and are
2916-467: The "All-encompassing foundation consciousness", forms the "base-consciousness" ( mūlavijñāna ) or "causal consciousness". According to the traditional interpretation, the other seven consciousnesses are "evolving" or "transforming" consciousnesses originating in this base-consciousness. The store-house consciousness accumulates all potential energy as seeds ( bīja ) for the mental ( nāma ) and physical ( rūpa ) manifestation of one's existence ( nāmarūpa ). It
2997-518: The "New Kadam", because it saw itself a revival of the Kadam school founded by Atisha . Samding Dorje Phagmo The Gelug school was founded by Je Tsongkhapa , an eclectic Buddhist monk and yogi who traveled Tibet studying under Kadam, Sakya , Drikung Kagyu , Jonang and Nyingma teachers. These include the Sakya scholar Rendawa (1349–1412), the Drikung Thil scholar Chenga Chokyi Gyalpo,
3078-545: The "tenets" ( Tib . grub mtha' , Skt . siddhanta ) genre (a form of doxography ) became a particularly important element of Gelug education and scholarship. Perhaps the most influential Gelug doxographer was the great scholar Jamyang Shéba (1648– 1721), who wrote Roar of the Five-Faced [Lion], a series of verses on tenets , and a huge commentary to this root text (around 530 folios), called Great Exposition on Tenets . According to Daniel Cozort, Jamyang's works "are
3159-606: The Buddha and transmitted to suffering humanity through the Yogācāra founding saints (Tib. shing rta srol byed ): Maitreya[-nātha], Asaṅga, and Vasubandhu. While some noteworthy modern scholars of the Gelug tradition (which was founded by Tsongkhapa 's reforms to Atisha 's Kadam school) assert that the ālāyavijñāna is posited only in the Yogācāra philosophical tenet system, all non-Gelug schools of Tibetan buddhism maintain that
3240-491: The Dalai Lama and Panchen Lama each participate in the process of recognizing each other's reincarnations. Lobsang Chökyi Gyaltsen was a prolific scholar and a great yogi who is particularly known for his writings on Gelug Mahamudra (mainly his root text Highway of the Conquerors and its auto-commentary Lamp re-illuminating Mahamudra ). The Fifth Dalai Lama is also known for having recognized Zanabazar (1635–1723) as
3321-599: The Ganden Palace, was the prime architect of the Gelug's rise to political power. Later he received the title Desi [Wylie: sde-sris ], meaning "Regent", which he would earn through his efforts to establish Gelugpa power. The 5th 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 formal theocratic system of government, opened diplomatic relations with Qing Dynasty China, built
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3402-432: The Gelug school with powerful patrons who were to propel them to political pre-eminence in Tibet. 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 the 4th Dalai Lama . The influence of the Gelug school on Mongolian Buddhism remains strong today. According to Thupten Jinpa "an important legacy of this relationship has been
3483-542: 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. 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. The Sixth Dalai Lama (1683–1706)
3564-804: The Kadam mystic Lama Umapa, the Jonang master Bodong Chokley Namgyal and the Dzogchen master Drupchen Lekyi Dorje. A great admirer of the Kadam school, Tsongkhapa merged the Kadam teachings of lojong (mind training) and lamrim (stages of the path) with the Vajrayana teachings of the Sakya, Kaygu and Jonang schools. He also emphasized monasticism and a strict adherence to vinaya (monastic discipline). He combined this with extensive and unique writings on madhyamaka , Buddhist epistemology , and Buddhist practice. Tsongkhapa's numerous works on philosophy and tantric practice were widely influential and they marked
3645-525: The Mahīśāsakas call “the aggregate which lasts as long as samsara” ( asaṃsārikaskandha ) and what the Sthaviras call the bhavaṅga . The store-house consciousness receives impressions from all functions of the other consciousnesses, and retains them as potential energy, bīja or "seeds", for their further manifestations and activities. Since it serves as the container for all experiential impressions it
3726-635: The Mongols. Zanabazar also oversaw the construction of numerous major Gelug monasteries in Mongolia, such as Shankh Monastery , Tövkhön Monastery and Erdene 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. The writings of
3807-617: The Path, The Foundation of All Good Qualities. There are also various other expositions of the Lamrim by other figures such as the 3rd Dalai Lama 's Essence of Refined Gold and Panchen Losang Chökyi Gyaltsen 's Easy Path ( de lam ). These Lamrim works are based on the teachings of the Indian master Atiśa (c. 11th century) in A Lamp for the Path to Awakening as well on the works of Shantideva and other Indian Madhyamaka authors. According to Gelug scholastics, Tsongkhapa's presentation of
3888-472: The Tibetan Buddhist canon. The 20th century saw several influential figures emerge from Gelug institutions, including Gendün Chöphel (1903–1951) and Pabongkha 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
3969-452: 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 the 9th Panchen Lama fled for China after losing a power struggle with the Dalai lama. The 13th Dalai Lama also launched a new modern printing of
4050-640: The accompanying Five Buddhas, are represented in Tibetan Buddhism by the "symbolic bone ornaments". The Hevajra Tantra associates the Symbolic Bone Ornaments directly with the Five Wisdoms: The additional ornament spoken of in various texts related to Hevajra is ash from a cremation ground smeared on the body (Tib.: thal chen). Eight Consciousnesses The Eight Consciousnesses (Skt. aṣṭa vijñānakāyāḥ )
4131-530: The basis for the ego and disturbing emotions . Based on the Kangyur , the Kagyu scholar 3rd Karmapa, Rangjung Dorje additionally points out that it must also have an immediate aspect, with the power to give rise to the six primary consciousnesses. According to Gareth Sparham, The ālaya-vijñāna doctrine arose on the Indian subcontinent about one thousand years before Tsong kha pa. It gained its place in
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#17327988213484212-529: The basis of straightforward cognition in combination with inferential cognition , is asserted, uncommonly, in Yogācāra . Deluded awareness Tibetan : ཉོན་ཡིད་རྣམ་ཤེས་ , Wylie : nyon-yid rnam-shes This Eighth Consciousness , posited on the basis of inferential cognition , is asserted, uncommonly, in Yogācāra . "Storehouse" or "repository" consciousness Tibetan : ཀུན་གཞི་རྣམ་ཤེས་ , Wylie : kun-gzhi rnam-shes 種子識 , 阿賴耶識 , or 本識 The first five sense-consciousnesses along with
4293-418: The circle of samsara. These potential tendencies are generally seen as unconscious processes which "lie beneath" our everyday consciousness, and according to Waldron "they represent the potential, the tendency, for cognitive and emotional afflictions (Pali: kilesā , Sanskrit: kleśāḥ ) to arise". The Sautrāntika school of Buddhism, which relied closely on the sutras, developed a theory of seeds ( bīja , 種子) in
4374-483: The common goal of all scriptures, treatises and tantras. 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. In Gelug, the achievement of the perfection of wisdom ( prajñaparamita ) requires a proper understanding of the view of emptiness . In the Lamrim chenmo, Tsongkhapa rejects
4455-896: The eight consciousnesses at the moment of enlightenment". The idea of the Five Wisdoms "underwent a considerable development" within Tibetan Buddhism where they are "symbolized or embodied" in the Five Dhyani Buddhas . According to Bönpo teacher Tenzin Wangyal , the Five Pure Lights become the Five Poisons if we remain deluded, or the Five Wisdoms and the Five Buddha Families if we recognize their purity. The Five Wisdoms, and
4536-517: The end of the 16th century (religiously and politically). Another alternative name for this tradition is the Yellow Hat school or sect. Doctrinally, the Gelug school promotes a 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." " Ganden "
4617-555: The end of the fifteenth century, Tsongkhapa had come to be seen as a second Buddha among in the Gelug tradition, and various hagiographies 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 to Manjushri ). Meanwhile, among
4698-482: The end of the fifteenth century, the "new Ganden tradition had spread through the entire Tibetan cultural area , with monasteries upholding the tradition located in western Tibet , in Tsang , in central and southern Tibet, and in Kham and Amdo in the east." John Powers also notes that during the following centuries the Gelug school "continued to produce an impressive number of eminent scholars and tantric adepts." By
4779-448: The end of the fifteenth century, the collected works of Tsongkhapa had been set on woodblock 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 ). According to Thupten Jinpa, by
4860-435: The existence of two additional primary consciousnesses, kliṣṭamanovijñāna and ālayavijñāna , in order to explain the workings of karma . The first six of these primary consciousnesses comprise the five sensory faculties together with mental consciousness, which is counted as the sixth. The kliṣṭamanovijñāna is described as an afflicted consciousness, which exhibits an ongoing subtle clinging to self that provides
4941-1178: The first four Nikāyas of the Sutta Pitaka – the second division of the Tipitaka in the Pali Canon – as first committed to writing during the Theravada school's fourth council at Sri Lanka in 83 (BCE). Both individually and collectively: these first six, so-called "common" consciousnesses are posited – in common – by all surviving buddhist tenet systems. Eye Consciousness Tibetan : མིག་གི་རྣམ་ཤེས་ , Wylie : mig-gi rnam-shes Ear Consciousness Tibetan : རྣའི་རྣམ་ཤེས་ , Wylie : rna’i rnam-shes Nose Consciousness Tibetan : སྣའི་རྣམ་ཤེས་ , Wylie : sna’i rnam-shes Tongue Consciousness Tibetan : ལྕེའི་རྣམ་ཤེས་ , Wylie : lce’i rnam-shes Body Consciousness Tibetan : ལུས་ཀྱི་རྣམ་ཤེས་ , Wylie : lus-kyi rnam-shes Mental Consciousness Tibetan : ཡིད་ཀྱི་རྣམ་ཤེས་ , Wylie : yid-kyi rnam-shes This Seventh Consciousness , posited on
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#17327988213485022-528: The first mention of the concept occurs in the Yogācārabhumiśāstra , which posits a basal consciousness that contains seeds for future cognitive processes. It is also described in the Saṃdhinirmocanasūtra and in the Mahāyānasaṃgraha of Asaṅga . Vasubandhu is considered to be the systematizer of Yogācāra thought. Vasubandhu used the concept of the six consciousnesses , on which he elaborated in
5103-408: The first official Jebtsundamba 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 the Soyombo script and with widely promoting Buddhism among
5184-465: The following table. Each of these Six Common Consciousnesses – referred to in Sanskrit as pravṛttivijñānāni – are posited on the basis of valid straightforward cognition , on any individual practitioner's part, of sensory data input experienced solely by means of their bodily sense faculties. The derivation of this particular dual classification schema for these first six, so-called "common" consciousnesses has its origins in
5265-404: The great figure of Shabkar Tsokdruk Rangdrol (1781–1851) who was an influential Gelug monk, poet and Dzogchen yogi who is particularly known for his non-sectarian study of various Tibetan Buddhist traditions, especially the Gelug and Nyingma traditions. His writings on non-sectarianism prefigure the rise of the Rime movement by about three decades. His autobiography and other works integrate
5346-487: The idea that all intellectual effort, concepts, and mental activity are obstacles to spiritual understanding. He also rejects certain views of emptiness, particularly the shentong (other emptiness) view, which is seen as a kind of eternalism or essentialism . The proper view of emptiness in the Gelug school is considered to be the prāsangika mādhyamika philosophy of Nagarjuna and Chandrakirti as interpreted by Tsongkhapa . According to Jay Garfield, Tsongkhapa's view
5427-401: The mindstream ( cittasaṃtāna , 心相續, lit. "mind-character-continuity") to explain how karma and the latent dispositions continued throughout life and rebirth. This theory later developed into the alayavijñana view. The Theravāda theory of the bhavaṅga may also be a forerunner of the ālāyavijñana theory. Vasubandhu cites the bhavaṅgavijñāna of the Sinhalese school ( Tāmraparṇīyanikāya ) as
5508-408: The most comprehensive of the tenets texts" (in Tibetan Buddhism). His reincarnation, Gönchok Jikmé Ongpo (1728–1791), is also known for his shorter tenets text called Precious Garland of Tenets as well as other works on the bodhisattva path. Other key Gelug scholars of this period include Changkya Rölpé Dorjé (1717–1786), who wrote Presentation of Tenets , and Ngawang Belden (b. 1797), who wrote
5589-502: The new school must go to Tsongkhapa’s student Khedrup." Tsongkhapa's three principal disciples were Khedrup Gelek Palsang , Gyaltsap Darma Rinchen and Dülzin Drakpa Gyaltsen. 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 the First Dalai Lama ." Several major monastic centers were founded in Tsang, including Tashi Lhünpo , Segyü, Gyümé and Gyütö college. By
5670-482: 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." This initial period of growth also saw scholastic debates and exchanges between the new Gelug tradition and the earlier sects like the Sakya school, who wrote critiques of Tsongkhapa's philosophy, such as Rongton Shakya Gyaltsen (1367–1449) (and his work led to
5751-442: The sixth consciousness are identified in the Suttapiṭaka, especially in the Sabbasutta, Saṃyuttanikāya 35.23 : "Monks, I will teach you the All. Listen & pay close attention. I will speak." "As you say, lord," the monks responded. The Blessed One said, "What is the All? Simply the eye & forms, ear & sounds, nose & aromas, tongue & flavors, body & tactile sensations, intellect & ideas. This, monks,
5832-499: The stages of the path is traced through Atisha back to Nagarjuna (who received it from Manjushri). Tsongkhapa is also said to have incorporated elements from Asanga's presentation of the path (as taught to him by Maitreya ). The presentation of samatha and vipaśyanā in Tsongkhapa's Lamrim is also based on eighth-century Indian teacher Kamalaśīla 's Bhāvanākrama (Stages of Meditation). Another important text in Gelug
5913-551: The teachings of the Gelug tradition with that of the Nyingma school. 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 master Patrul Rinpoche . During the era of the 13th 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
5994-554: The time of the 7th, Tibet also became a protectorate of the Qing Empire under the Kangxi Emperor (r. 1661–1722). 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. During the 17th and 18th centuries, Gelug figures continued to produce new scholastic works. The development of
6075-547: The tradition of young Mongols studying at the great Geluk centers of learning in Amdo and central Tibet." Following violent strife among the sects of Tibetan Buddhism , the Gelug school emerged as the dominant one, with the military help of the Mongol Güshri Khan who invaded Tibet in 1642 in order to defeat the king of Tsang . According to Tibetan historian Samten Karmay , Sonam Chophel (1595–1657), treasurer of
6156-621: The translation of the Śūraṅgama Sūtra into Tibetan. During the 18th century, Thuken Losang Chökyi Nyima (1737–1802), a student of Changkya, took the tenets genre one step further with his Crystal 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 of comparative philosophy and comparative religion discusses all schools of Tibetan Buddhism, Chinese Buddhism and Chinese religions as well as Indian , Mongolian and Khotanese religious systems. The 19th century saw
6237-1185: The world's most admired religious figures. Numerous other Gelug teachers now teach in the West and Gelug centers have become a regular part of Western Buddhism. Perhaps the largest religious organization associated with the Gelug tradition is the Foundation for the Preservation of the Mahayana Tradition , founded in 1975 by Thubten Yeshe and Thubten Zopa Rinpoche . The organization runs numerous meditation centers, several monasteries such as Nalanda monastery in France and as well Maitripa College . Other influential Gelug lamas who have taught western Buddhists include Ngawang Wangyal , Lhundub Sopa (who founded Deer Park Buddhist Center and Monastery ), Geshe Rabten , Choden Rinpoche , Kyabje Yongzin Ling Rinpoche , Geshe Lhakdor , and Dhardo Rinpoche. Some Gelug lamas also went on to receive
6318-452: The “Three Polymaths”, which were Tséten Zhabdrung (1910–1985), Mugé Samten (1914–1993), and Dungkar Lozang Trinlé (1927–1997). The Mongolian Gelug school under by the 9th Jebtsundamba Khutughtu , led the revival of Mongolian Buddhism after the fall of communist rule in Mongolia in 1990 . The Gelug tradition also has a strong traditional presence in modern Russian Republics like Buryatia , Kalmykia and Tuva . Tsongkhapa's works contain
6399-464: Was an unconventional figure who liked to live as a layperson, refused monastic vows, drank alcohol, slept with women and write love poems and erotic poems . His verses are an important part of Tibetan poetry. His successor, the 7th 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. During
6480-409: Was considered to be the third incarnation of Gendün Drup , formed an alliance with the then most powerful Mongol leader, Altan Khan . As a result, Sönam Gyatso was designated as the 3rd Dalai Lama . "Dalai" is a translation into Mongolian of the Tibetan name "Gyatso" (ocean). Gendün Drup and Gendun Gyatso were posthumously recognized as the 1st and 2nd Dalai Lamas respectively. Sönam Gyatso
6561-483: Was very active in proselytizing among the Mongols , and the Gelug tradition was to become the main religion of the Mongols in the ensuing centuries. Sönam Gyatso traveled to Mongolia , and supported the establishment of monasteries and the translation of Buddhist texts to Mongolian . He also worked against certain shamanistic practices such as animal sacrifice and blood sacrifices. This turn of events provided
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