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123-609: After a period of influence, the Jonang tradition suffered a series of reversals, partly due to its suppression by the politically dominant Gelug school under the Fifth Dalai Lama in the 17th century . Jonang did survive in Amdo , from which they eventually re-established themselves in other regions like Golok , Nakhi , and Kham . They have continued practicing uninterrupted to this day. An estimated 5,000 monks and nuns of

246-726: A kumbum or stupa-vihara in the Jomonang Valley about 160 kilometres (99 mi) northwest of the Tashilhunpo Monastery in Ü-Tsang (modern Shigatse ). The Jonang tradition took its name from this "Jomonang" monastery, where Tsöndrü established a practice tradition that integrated seventeen different transmission of the Kālacakra Tantra completion stage yogas, and which was significantly expanded by later figures, including Dolpopa . The Jonang tradition combines two specific teachings, what has come to be known as

369-689: A Jonang monastery (now known as the Main Takten Phuntsok Choeling Monastery) and has visited during one of his recent teaching tours. The Karmapa of the Karma Kagyu lineage has also visited. The Jonang tradition has been actively petitioning for the past 20+ years to the Tibetan Government in exile, requesting them to recognize the Jonang as the sixth living Buddhist tradition of Tibetan Buddhism , and seek equal religious rights and representation to

492-683: A Mongolian text in volume 2. [1] This 1966 edition was based on manuscripts from the British Library and the Bir Library, Kathmandu. A critical edition of the original Sanskrit text of the Kālacakratantra was published by Biswanath Banerjee in 1985 based on manuscripts from Cambridge, London and Patna. [2] A further planned volume by Banerjee containing the Vimalaprabhā appears not to have been published. The Sanskrit texts of

615-402: A basis for understanding ultimate reality. Regarding ultimate reality, Wallace further notes, In terms of ultimate reality, the cosmos and the individual are also of the same nature, the nature of gnosis ( jñāna ), which manifests in the form of emptiness ( sunyata-bimba ). Those who are free of the afflictive and cognitive obscurations nondually perceive the world as the form of emptiness in

738-638: 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." 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

861-635: A comprehensive view of Buddhist philosophy and practice that integrates sutra and tantra, analytical reasoning, and yogic meditation." " Ganden " 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

984-672: A continuation of the Kadam tradition of Atisha (c. 11th century). The school of New Kadam, or New Kadampa 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

1107-445: A fierce multi-armed blue deity in sexual union ( yab-yum ) with a consort called Visvamata (or Kālacakri). The Kālacakratantra's first chapter introduces the deity as follows: Homage to Kālacakra , who has as his content emptiness and compassion, without origination or annihilation of the three existences, who is regarding a consistent embodiment of knowledge and objects of knowledge as non-existence. The Kālacakra deities represent

1230-436: 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

1353-500: A luminous form devoid of both gross matter and the subtle body of pranas. The transformation of one's own mind into the enlightened mind of immutable bliss occurs in direct dependence upon that material transformation. The actualization of that transformation is believed to be perfect and full Buddhahood in the form of Kālacakra, the Supreme Primordial Buddha ( paramadi-buddha ), who is the omniscient, innate Lord of

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1476-674: 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 ,

1599-738: A mythic reality whereby cosmic and socio-historical events correspond to processes in the bodies of individuals. These teachings are meant to lead to a transformation of one's body and mind into perfect Buddhahood through various yogic methods. The Kālacakra tradition is based on Mahayana Buddhist non-dualism , which is strongly influenced by Madhyamaka philosophy, but also draws on a wide range of Buddhist and non-Buddhist (mainly Hindu) traditions (such as Vaibhāṣika , Kashmir Shaivism , Vaishnavism , and Samkhya ). The Kālacakra tradition holds that Kālacakra teachings were taught in India by Gautama Buddha himself. According to modern Buddhist studies ,

1722-429: A nondual manner; that is, they perceive the world as an inseparable unity of form and emptiness. On the other hand, ordinary sentient beings, whose perception is influenced by the afflictive and cognitive obscurations, see the world in a dual fashion, as something other than themselves. They see the world as an ordinary place inhabited by ordinary sentient beings. But in reality, the entire cosmos, with Meru in its center,

1845-531: 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

1968-614: A renaissance of Mongolian culture in the seventeenth century, with having created the Soyombo script and with widely promoting Buddhism among 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

2091-577: 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 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

2214-568: A revival in the modern era during the Rime period. Important modern Jonang scholars include Bamda Gelek Gyatso (1844–1904), Tsoknyi Gyatso (1880–1940), Ngawang Lodro Drakpa (1920–75), Kunga Tukje Palsang (1925–2000) and Ngawang Yonten Sangpo (1928–2002). Modern Jonang figures also had close relationships with masters of the non-sectarian (Rime) movement such as Jamgon Kongtrul (1813–1899) and Patrul Rinpoche (1808–1887) and these Rime figures also visited and studied at Dzamtang . Until recently little

2337-469: 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 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

2460-411: 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 a turning point in the history of Tibetan Buddhist philosophy. Tsongkhapa and his disciples founded Ganden monastery in 1409, which

2583-824: 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

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2706-490: A young boy named Zanabazar , the son of Tüsheet Khan , Prince of Central Khalkha. Tüsheet Khan and his son were of Borjigin lineage (the imperial clan of Genghis Khan and his successors), meaning they had the birth authority to become khagan . When the young boy was declared the spiritual leader of all of Mongolia , suddenly the Gelugpa were faced with the possibility of war with the former military superpower of Asia. While

2829-466: 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

2952-407: 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 the great figure of Shabkar Tsokdruk Rangdrol (1781–1851) who

3075-474: Is "the point-by-point contemplation of the logical arguments of the teachings, culminating in those for the voidness of self and all phenomena." According to John Powers: Kalachakra Kālacakra ( Tibetan : དུས་ཀྱི་འཁོར་ལོ། , Wylie : dus kyi 'khor lo ) is a polysemic term in Vajrayana Buddhism as well as Hinduism that means " wheel of time " or "time cycles". " Kālacakra "

3198-431: 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

3321-608: Is a cosmic body of the Jina, a cosmic image or reflection ( pratima ) of the Buddha, having the nature of form. As such, it is similar to the Nirmanakaya of the Buddha. Therefore, according to this tantric system, one should attend to this cosmic image of the Buddha, as one attends to the statue of the Buddha, created for the sake of worship. The tantra's section on cosmology also includes an exposition of Indian astrology . In Tibet,

3444-513: Is also beyond all classifications and transcends samsara and nirvana (though it appears/manifests as both). Since it is non-dual with emptiness, it is empty of inherent existence. Jñana also manifests as bodies, including the four bodies of the Buddha (the Sahajakaya, Dharmakaya , Sambhogakaya , and Nirmanakaya ) and the bodies of sentient beings (each one of which are said to contain the four Buddha bodies in unmanifest forms). According to

3567-894: Is also the name of a series of Buddhist texts and a major practice lineage in Indian Buddhism and Tibetan Buddhism . The tantra is considered to belong to the unexcelled yoga ( anuttara-yoga ) class. Kālacakra also refers both to a patron tantric deity or yidam in Vajrayana and to the philosophies and yogas of the Kālacakra tradition. The tradition's origins are in India and its most active later history and presence has been in Tibet . The tradition contains teachings on cosmology , theology , philosophy , sociology , soteriology , myth , prophecy , medicine and yoga . It depicts

3690-476: Is because ultimate reality is a stream of luminosity ( prabhāsvara - saṃtāna ), endowed with limitless Buddha qualities. It is empty of all that is false, not empty of the limitless Buddha qualities that are its innate nature. The key figure in Jonang is Dolpopa Sherab Gyaltsen (1292–1361), a great yogi and scholar who widely promoted the philosophy of shentong . He was initially educated at Sakya monastery , and he also studied Kagyu and Nyingma lineages. He

3813-424: Is defined as "the mind of immutable bliss," and the union of wisdom and method, or emptiness and compassion. Jñana is also the mind free of causal relations ( niranvaya ) and empty of inherent existence. The Adibuddhatantra (i.e. the root Kālacakratantra ) describes jñana as follows: It has passed beyond [the designations:] "It exists" and "It does not exist." It is the cessation of existence and non-existence. It

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3936-460: Is devoid of atomic particles and is beyond subject and object. It is free of conceptualizations, and is a self-aware ( svasamvedana ) natural luminosity which is partless and all-pervasive. Jñana is Buddhahood, the ultimate reality or thusness ( tathata ). It is the Dharmadhatu , which is the primordially unoriginated beginning ( adi ) or atemporal source ( yoni ) of all phenomena. Jñana

4059-423: Is divided into five chapters. The content of the five chapters is as follows: In the Kālacakratantra's cosmology, samsara (cyclic existence) is made up of innumerable Buddha fields and of the five elements or properties (characterized by origination, duration and destruction). The whole cosmos arises due to the collective karma of sentient beings, which produces vital winds ( vayu ) that mold and dissolve

4182-499: Is made up of various cycles of dependent origination. Furthermore, "each cycle of dependent origination, which comprises progressively smaller cycles of dependent origination, arises in dependence upon other cycles of dependent origination and is therefore itself empty of inherent existence." The philosophical view of the Kālacakratantra is undoubtedly that of the Mahayana Buddhist Madhyamaka school, and

4305-573: Is no longer extant. The author of the abridged tantra is said to have been the Shambala king Manjushriyasas. According to Vesna Wallace, the Vimalaprabhā (Stainless Light) of Pundarika is "the most authoritative commentary on the Kālacakratantra and served as the basis for all subsequent commentarial literature of that literary corpus." The Sanskrit text of the Kālacakratantra was first published by Raghu Vira and Lokesh Chandra in 1966, with

4428-421: Is nondual. It is the vajra-yoga that is non-differentiated from emptiness and compassion. It is the supreme bliss. It has transcended the reality of atoms. It is devoid of empty dharmas. It is free of eternity and annihilation. It is the vajra yoga that is without causal relations. Wallace 2001, p. 150. Jñana is a pure radiant mind , devoid of any impurities of habitual tendencies ( vasana ). It has no form and

4551-406: Is not just a mere negation of inherent existence ( svabhava ), but also refers to "the absence of material constituents of the individual's body and mind." This "aspect of emptiness" ( sunyatakara ), or "form of emptiness" ( sunyata-bimba ), is, according to Wallace: a form that is empty of both inherent existence and physical particles. It is a form that is endowed with all the signs and symbols of

4674-607: 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

4797-592: 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

4920-472: Is the idea that there is a being who was "the first to obtain Buddhahood by means of the imperishable bliss characterized by perfect awakening in a single moment." The Kālacakra literature also refers to an Adibuddha who has been awakened since beginningless time, "without beginning or end". According to Wallace, this refers to "the innate gnosis that pervades the minds of all sentient beings and stands as

5043-399: Is the newest of the four major schools of Tibetan Buddhism . It was founded by Je Tsongkhapa (1357–1419), 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

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5166-423: Is within the body" ( yatha bahye tatha dehe ) is often found in the Kālacakratantra to emphasize the similarities and correspondence between human beings ( inner Kālacakra ) and the cosmos ( outer Kālacakra ), as well as with the enlightened Kālacakra mandala of deities ( alternative Kālacakra ). This correspondence comes about because both the cosmos and the bodies of sentient beings come into existence due to

5289-592: 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

5412-542: The First Dalai Lama ." Several major monastic centers were founded in Tsang, including Tashi Lhünpo , Segyü, Gyümé and Gyütö college. By 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

5535-411: The Kālacakratantra and the Vimalaprabhā commentary were published on the basis of newly discovered manuscripts from Nepal (5) and India (1) by Jagannatha Upadhyaya (with Vrajavallabh Dwivedi and S. S. Bahulkar, 3 vols., 1986–1994). [3] In 2010, Lokesh Chandra published a facsimile of one of the manuscripts that was not used by Jagannatha Upadhyaya et al. in their edition. The Tibetan translation of

5658-429: The Kālacakratantra states that "one should look at the triple world as similar to space and as unitary." The tantra also states that "all six states of transmigratory existence are already present within every individual," and this is related to the doctrine of the three gunas. The Kālacakratantra revolves around the concept of time ( kāla ) and cycles or wheels ( chakra ). Conventionally speaking, this refers to

5781-432: The Kālacakratantra , enlightened awareness is innately present in an ordinary individual's body: Just as space does not disappear [from a jar] when water is poured into the jar, in the same way, the sky-vajri, who is the pervader of the universe and devoid of sense-objects, is within the body. However, even though all beings have this enlightened awareness, it is not actualized if one does not ascertain it and this entails

5904-586: The Mongol Empire was long past its zenith, this was nonetheless a frightening prospect and the Dalai Lama sought the first possible moment of Mongol distraction to take control of the Jonang monasteries. As a result of the suppression of Jonang, the writings of Dolpopa Sherab Gyaltsen and even those of Sakya proponents of shentong (like Sakya Chokden ) were sealed and banned from publication and study. Jonang monasteries were also gradually converted to

6027-536: The Mongol Khans , the Gelug school emerged as the dominant Buddhist school in Tibet and Mongolia since 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

6150-458: The Upanishads and that it is likely that they inspired the Kālacakratantra's theory of the wheel of time. However, the Kālacakratantra is clear that Kālacakra is itself empty of inherent existence (i.e. essence) and is not an independent phenomenon, but one which is dependent on conditions (a classic Madhyamaka position). As Wallace notes, the cosmic body and the body of the individual

6273-519: 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

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6396-605: The 14th Dalai Lama , Tenzin Gyatso. New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : The Kālacakra Tantra is more properly called the Laghu-kālacakratantra-rāja ( Sovereign Abridged Kālacakra ) and is said to be an abridged form of an original text, the Paramādibuddhatantra of the Shambala king Sucandra , which

6519-470: 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 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],

6642-635: The Bon, Nyingma, Sakya, Kagyu and Gelug. The 14th Dalai Lama assigned Jebtsundamba Khutuktu of Mongolia (who is considered by the Gelug tradition to be an incarnation of Tāranātha) as the leader of the Jonang tradition. More recently, the Jonang school has been growing in the West (led by teachers like Khentrul Jamphel Lodrö Rinpoché and Khenpo Chokyi Nangwa ) and among the Chinese (led by teachers like Tulku Jamyang Lodrö and mKhan po Chos kyi dbang phyug). Much of

6765-448: The Buddha. That form of emptiness, also known as the "empty form," is also regarded as the "animate emptiness" ( ajada-sunyata ). Due to being animate, this emptiness is the cause of supreme and immutable bliss ( paramacala-sukha ). The non-duality of the cause and effect is the essential teaching of this tantra. The unique Kālacakra path and goal is based on this view. Its goal is: the transformation of one's own gross physical body into

6888-549: The Conquerors and its auto-commentary Lamp re-illuminating Mahamudra ). The Fifth Dalai Lama is also known for having recognized Zanabazar (1635–1723) as 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

7011-583: 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 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

7134-641: 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 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

7257-414: The Gelug lineage by the political authorities. The 14th Dalai Lama has also said that the main reason for the suppression of Jonang was political, not religious sectarianism (since the 5th Dalai Lama was himself a student of numerous lineages, including Bon ). The Jonang tradition was able to survive in Amdo where a couple of monasteries had been founded in ’Dzam thang and rGyal rong. From here Jonang

7380-532: 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 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

7503-671: 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 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),

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7626-510: The Jinas, the true nature of one's own mind and body. The supreme imperishable bliss is also defined as peace ( santa ), and pervades the bodies of sentient beings and the entire world. For beings who are in samsara, this blissful Buddha-mind also manifests as sexual bliss, during which the mind becomes free of concepts and non-dual for a brief moment. Thus, the Kālacakra tradition stresses the importance of not avoiding sexual bliss, but using it on

7749-731: The Jonang tradition practice today in these areas. However, their teachings were limited to these regions until the Rimé movement of the 19th century encouraged the study of non- Gelug traditions of Tibetan Buddhism. The Jonang shentong view was influential on various figures in other Tibetan Buddhist schools, including the 3rd Karmapa Rangjung Dorje (1284–1339), the eighth Tai Situpa (1700–1774), Katok Tsewang Norbu (1698–1755), Situ Panchen (1700–1774), Jamgön Kongtrül (1813–1899) , Kalu Rinpoche (1905 – 1989), and Khenpo Tsultrim Gyamtso (1934–2024). The monk Künpang Tukjé Tsöndrü ( Wylie : kun spangs thugs rje brtson 'grus , 1243–1313) established

7872-515: The Jonangpa had political ties that were very vexing to the Gelugpa. The Jonang school, along with the Kagyu , were historical allies with the powerful house of Tsangpa , which was vying with the 5th Dalai Lama and the Gelug school for control of Central Tibet . This was bad enough, but soon after the death of Taranatha, an even more ominous event occurred. Taranatha's tulku was discovered to be

7995-416: The Kālacakra text is also the basis of Tibetan astrological calendars . Wallace also adds that this cosmological system based on the three Kālacakras is mainly seen by the Kālacakra literature "as a heuristic model for meditative purposes". According to Wallace, all the different paradigms outlined in the Kālacakratantra are contemplative models which "serve as devices for furthering one's understanding of

8118-616: The Lithang, Narthang, Der-ge, Co-ne, Urga, and Lhasa blockprint recensions of the Kangyur, and also in a recension with annotations by Bu ston. This Shong revision was then further revised by the two Jonang translators Blo gros rgyal mtshan and Blo gros dpal bzang po. The Jonang revision is found in the Yunglo and Peking blockprint recensions of the Kangyur, and also in a recension with annotations by Phyogs las rnam rgyal." The Kālacakratantra

8241-537: The Mindroling monastery and their leaders Terdag Lingpa and Lochen Dharmashri. The Sixth 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 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

8364-617: 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

8487-453: The Sakya scholar Rendawa (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. 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

8610-405: 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

8733-413: The Tibetan literature of the Jonang has survived, including the Ocean of Definitive Meaning: A Teaching for the Mountain Hermit (commonly referred to as Mountain Dharma ) , an extensive presentation of the ground, path, and fruit from the shentong perspective by Dolpopa. According to Dolpopa, his main sources for the ultimate truth and definitive meaning (nītārtha) are the tathagatagarbha sutras ,

8856-452: 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

8979-421: The absence of mental afflictions or impurities which block recognition of enlightened awareness. These mental afflictions are also closely connected to the pranas or vital winds (which are said to cause and sustain the afflictions) and thus to an individual's psycho-physical constitution. Thus, awakening comes about through the purification of the pranas. Kālacakra also refers to a specific deity who appears as

9102-471: The aspects of Buddhahood : the non-dual ( advaya ) union of compassion and emptiness, the union of prajña and upaya, as well as the mahasukha (great bliss) of enlightenment. Since Kālacakra is time and everything is the flow of time, Kālacakra knows all. Kālacakri, his spiritual consort and complement, is aware of everything that is timeless, not time-bound or out of the realm of time. The two deities are thus temporality and atemporality conjoined. Similarly,

9225-405: The atomic particles that make up the various inanimate things of the world and the bodies of sentient beings. A key element of the Kālacakratantra is the correspondence between macrocosmic processes and microcosmic processes . The Kālacakratantra maps the various features and developmental processes of the world system to various features of the human body. The phrase "as it is outside, so it

9348-478: The basis of both samsara and nirvana." Similarly, there is an ambiguity in the way the deity Kālacakra is explained in the tantra. According to Hammar, sometimes Kālacakra refers to the Adibuddha (which is uncreated, beyond time, eternal, the origin of the world, omniscient, non-dual and beyond causality), while sometimes the name Kālacakra refers specifically to the male figure in union with Visvamata. Regarding

9471-539: 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 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

9594-418: The body," which is linked with the 12 aspects of dependent origination and the 12 signs of the zodiac. These different cycles are interconnected and correspond to each other. In the first chapter, it is stated that the world emerges from emptiness and the force of time, which is a kind of power that originates the universe: Because of time ( kalat ), from the voids ( sunyesu ), originate wind, fire, water,

9717-518: The commentary Vimalaprabhā is usually studied from the 1733 Derge Kangyur edition of the Tibetan canon , vol. 40, text no. 1347. This was published by Dharma Publishing, Berkeley, US, in 1981. David Reigle noted, in a discussion in the INDOLOGY forum of 11 April 2020, that, "the Tibetan translation of the Kālacakra-tantra made by Somanātha and 'Bro lotsawa as revised by Shong ston is found in

9840-483: 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

9963-422: The cycles of the planets, to the cycles of human breathing and subtle energies in the body. Regarding the outer or external aspect of conventional reality, the wheel of time refers to the passage of days, month, and years (as well as the cycles of the zodiac ) while with regard to the individual or inner aspect, it refers to "the circulation of pranas [vital airs] within the wheel of the nadis [subtle channels] in

10086-520: 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 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

10209-406: The earth; the continents, mountains, and oceans; the constellations, the sun, the moon, the host of star-planets, and the sages; gods , bhutas, and nagas ; animals that have four types of birthplace; humans and hell beings also, on the manifold earth and below -originate in the middle of void ( sunyamadhye ), like salt in water, and the egg-born in the middle of an egg. Chakra , in turn, refers to

10332-415: 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 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

10455-440: The efficacy of the habitual propensities of the minds of beings. In this sense, the cosmos is like a cosmic replica of a sentient being's body. Thus, one can say that the cosmos and the individual are nondual and mutually pervasive, even in terms of their conventional existence. They are interconnected and they influence each other. The basic reason for this exposition is that a proper understanding of conventional reality provides

10578-473: 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 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

10701-878: The following three texts: The Vimalaprabhā (an 11th-century Indian commentary on the Kalacakra tantra ), the Hevajrapiṇḍārthaṭīkā (Toh 1180, a commentary on the Hevajra tantra in 6000 lines), and the Laksabhidhanaduddhrtalaghutantrapindarthavivarana (Toh 1402), a commentary on the Chakrasamvara tantra by Vajrapani. The Jonang tradition also relies on several important Indian and Tibetan śāstras (treatises), including: Gelug The Gelug ( / ɡ ə ˈ l uː ɡ / , also Geluk ; lit. 'virtuous')

10824-616: 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 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

10947-487: 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

11070-431: The interconnectedness of all phenomena and for training the mind to perceive the world in a nondual fashion" and thus by using them one can "diminish the habitual propensities of an ordinary, dualistic mind." This view of interconnectedness is also applied among all human beings and all sentient beings and contains methods to train the mind so as to perceive all sentient beings as nondual from oneself. According to Wallace,

11193-472: 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 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

11316-458: The manifestations of cyclic existence and nirvana , as well as its causes. Kālacakra therefore represents a single unified reality (also called Adibuddha , Sahajakaya, Jñanakaya, Sahajananda and Vajrayoga). When this reality manifests itself as numerous phenomena, it is called samsara. Vesna Wallace notes how the idea of time as a universal creative reality has precursors in Vedic literature and in

11439-401: The mind (the buddha-nature ) is real (and not empty of inherent existence) , while all other phenomena are empty in this way. The buddha-nature can be described empty, but not of its own-nature, rather it is empty of all defiled and illusory phenomena. Thus, in Jonang, the emptiness of ultimate reality should not be characterized in the same way as the emptiness of relative phenomena. This

11562-494: The most important of which are the following: Another Jonang list of sutras of definitive meaning, i.e. which teach the ultimate truth , not the relative or provisional meaning (neyārtha) for the Jonang traditions is the following: The most important Buddhist tantra in the Jonang tradition is the Kālacakra tantra . Regarding tantric commentaries, Jonang relies on The Bodhisattva Trilogy (sems 'grel skor gsum), which comprises

11685-462: 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 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

11808-470: The nonduality of two facets of a single reality—namely, wisdom ( prajña ), or emptiness ( sunyata ), and method ( upaya ), or compassion ( karuna ). The word "time" refers to the gnosis of imperishable bliss ( aksara-sukha-jñana ), which is a method consisting of compassion; and the word "wheel" designates wisdom consisting of emptiness. Their unity is the Buddha Kālacakra. Thus, Kālacakra refers to

11931-475: The one who has the bliss of the unchanging and who has abandoned the pleasures of laughter and so forth; to the progenitor of the Buddhas, without origination and annihilation, possessing the three bodies, rightly knowing the three times – the omniscient Bhagavan Paramadhibuddha, I worship that very non-duality. Vesna Wallace notes that in this tantra, the Adibuddha is spoken of in two distinct ways. The first one

12054-589: The original Sanskrit texts of the Kālacakra tradition "originated during the early decades of the 11th century CE , and we know with certainty that the Śrī Kālacakra and the Vimalaprabhā commentary were completed between 1025 and 1040 CE." Kālacakra remains an active tradition of Buddhist tantra in Tibetan Buddhism, particularly within the Jonang tradition, and its teachings and initiations have been offered to large public audiences, most famously by

12177-516: The origination due to the twelve-limbed dependence, the Four Truths , the eighteen unique qualities of the Buddha, the five psycho-physical aggregates , the three bodies and the Sahajakaya, and animate emptiness. The system in which these are taught is the clear and definite instruction of the Vajri. According to Vesna Wallace, the Kālacakra tradition has a unique interpretation of emptiness which

12300-450: The path, since it is a kind of facsimile of the realization of emptiness and it produces mental joy. It also stresses the importance of retaining one's semen during sexual union, as well as the importance of proper motivation and not-grasping at blissful states. The goal of Kālacakra is also described as access to gnosis or knowledge ( jñana , also called vajra-yoga , prajñaparamita , vidya "spiritual knowledge" and Mahamudra ) which

12423-658: The philosophy of shentong ("empty of other") madhyamaka , and the Dro lineage of the Kalachakra Tantra . The origin of this combination in Tibet is traced to the master Yumo Mikyö Dorjé (c. 11th-12th century), a pupil of the Kashmiri master Somanātha, whose treatises compiled sources emphasizing the unique approach to emptiness of the Kalachakra Tantra. The shentong view holds that the non-dual nature of

12546-466: The second of 'Choluk', this was abbreviated to "Galuk" and then modified to the more easily pronounced "Gelug". The Gelug school was also called 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

12669-465: The shentong philosophy. After Dolpopa's time, the Jonang school generated a number of renowned Buddhist scholars, its most famous being Lama Tāranātha (1575–1634), who placed great emphasis on the Kālacakra Tantra , Sanskrit study and the history of Indian Buddhism . Tāranātha studied under various figures, such as Je Draktopa, Yeshe Wangpo, Kunga Tashi and Jampa Lhundrup, but his main teacher

12792-499: 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

12915-410: The text attempts to refute all other Buddhist and non-Buddhist systems. As noted by Wallace, the Kālacakratantra holds that "only Madhyamikas who assert the nonduality of compassion and emptiness avoid philosophical failure." The Kālacakratantra summarizes its fundamental doctrines in the following passage: Identitylessness, the maturation of karma, the three realms , the six states of existence,

13038-540: 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 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

13161-455: The universe and all things in it (i.e. the five aggregates, constituents and bases of the world), which exist as cyclical patterns powered by time. Kāla is also said to be knowledge ( jñana ) and chakra is the knowable ( jneya ). In the universal sense then, the term Kālacakra is all-inclusive and refers to the unity of the basis of reality and reality itself. According to Wallace, from the point of view of ultimate reality, "Kālacakra" refers to,

13284-469: The wheel or circle (chakra) is without beginning or end (representing timelessness), thus the term Kāla-cakra includes what is timeless and time itself. One of the key topics of the Kālacakratantra is the Adibuddha (Primordial Buddha or First Buddha). Regarding the Adibuddha, the tantra states: To the one embraced by the Bhagavati Prajña, the one who is aspectless although possessing aspect; to

13407-450: 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 was considered to be the third incarnation of Gendün Drup , formed an alliance with the then most powerful Mongol leader, Altan Khan . As

13530-1134: 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

13653-452: 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

13776-553: Was a highly learned Buddhist scholar and wrote hundreds of titles on various Buddhist topics. During 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

13899-511: Was able to spread to other regions like Golog and Ngawa . Dzamtang Tsangwa dzong (in Zamtang County , Sichuan ), established by Ngag dbang bstan ’dzin rnam rgyal (1691–1728), eventually became the school's main seat. Due to the efforts of figures like Ngag dbang blo gros grags pa (1920–1975) and Ngag dbang yon tan bzang po (1928–2002), about fifty Jonang monasteries survived the cultural revolution. The Jonang school also experienced

14022-440: 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 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

14145-491: 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 the teachings of the Gelug tradition with that of the Nyingma school. Another Gelug master who

14268-400: 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

14391-403: 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 a triumvirate of massive Gelug monasteries that would dominate the religious and political life of Central Tibet for centuries." After

14514-459: 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 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 ,

14637-577: Was known about the survival of Jonang until Tibetologists discovered around 40 monasteries, with around 5000 monks, including some in the Amdo Tibetan and rGyalgrong areas of Qinghai , Sichuan and Tibet. One of the primary supporters of the Jonang lineage in exile has been the 14th Dalai Lama . The Dalai Lama donated buildings in Himachal Pradesh state in Shimla , India for use as

14760-545: 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 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

14883-519: Was the mahāsiddha Buddhaguptanātha. Samding Dorje Phagmo In the 17th century, the Gelug school became the dominant political force in Tibet, which was now ruled by the Dalai Lamas . The Gelug school worked to suppress the Jonang school and its distinct philosophy of shentong. Modern historians have identified two other reasons which more likely led the Gelugpa to suppress the Jonangpa. First,

15006-515: 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 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,

15129-473: Was very impressed by the yogis of Jonang Monastery and eventually studied there under Khetsun Yonten Gyatso (1260–1327), receiving a complete transmission of the Jonang Kālacakra tradition. After some years in meditative retreat, Dolpopa assumed the leadership of Jonang monastery. Over the years, Dolpopa became extremely popular and was invited to teach throughout Tibet. He wrote various influential works on

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