New branches:
135-454: New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : The New Kadampa Tradition – International Kadampa Buddhist Union ( NKT—IKBU ) is a global Buddhist new religious movement founded by Kelsang Gyatso in England in 1991. In 2003 the words "International Kadampa Buddhist Union" (IKBU) were added to
270-542: 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
405-461: A Tibetan tradition, and explained that Kelsang Gyatso wished his followers always "to present Dharma in a way appropriate to their own culture and society without the need to adopt Tibetan culture and customs". Whereas the NKT celebrate Kelsang Gyatso as the one who "is primarily responsible for the worldwide revival of Kadampa Buddhism in our time", "critics have described The New Kadampa Tradition as
540-486: A breakaway sect or cult and argue it is not part of the ancient Kadampa Tradition but a split from the Gelug school of Tibetan Buddhism ." Tibetologist Thierry Dodin has described the NKT as a cult, "... on the basis of its organisational form, its excessive group pressure and blind obedience to its founder. The organisation's extreme fanaticism and aggressive missionary drive are typical cult features too." On their website,
675-419: A charitable company ..., and was founded by Geshe Kelsang to provide a vehicle for promoting Kadampa Buddhism throughout the world." Moreover, the NKT presents itself as being the continuation of the ancient Kadampa tradition by naming its school Kadampa Buddhism and equating this Kadampa Buddhism with the historical Kadampa School of Atisha : Kadampa Buddhism is a Mahayana Buddhist school founded by
810-436: 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
945-415: A liminal zone on the borders between fields and forests. Their rites involved the conjunction of sexual practices and Buddhist mandala visualization with ritual accoutrements made from parts of the human body, so that control may be exercised over the forces hindering the natural abilities of the siddha to manipulate the cosmos at will. At their most extreme, siddhas also represented a defensive position within
1080-617: 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
1215-532: A mantra. Vajrayāna Buddhists developed a large corpus of texts called the Buddhist Tantras , some of which can be traced to at least the 7th century CE but might be older. The dating of the tantras is "a difficult, indeed an impossible task" according to David Snellgrove . Some of the earliest of these texts, Kriya tantras such as the Mañjuśrī-mūla-kalpa ( c. 6th century ), teach
1350-674: 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 ,
1485-594: A movement called Sahaja -siddhi developed in the 8th century in Bengal . It was dominated by long-haired, wandering mahasiddhas who openly challenged and ridiculed the Buddhist establishment. The mahasiddhas pursued siddhis , magical powers such as flight and extrasensory perception as well as spiritual liberation. Ronald M. Davidson states that Buddhist siddhas demonstrated the appropriation of an older sociological form—the independent sage/magician, who lived in
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#17327720330511620-531: 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
1755-421: 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
1890-534: 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
2025-489: A rift between Lama Yeshe and his students and Geshe Kelsang Gyatso and his, and eventually the Manjushri Board of directors (comprised of Geshe Gyatso's students) severed the connection of the between institute and FPMT." According to Kay, Lama Yeshe tried at different times to reassert his authority over the institute, but his attempts were unsuccessful. The visit of Thubten Zopa in 1988 "is significant, indicating
2160-576: 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
2295-588: 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
2430-768: 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
2565-514: A time-honored tradition that for centuries has made Buddha's teachings and meditation practices available to people throughout the world. It is an association of Buddhist Centers and practitioners that derive their inspiration and guidance from the example of the ancient Kadampa Buddhist Masters and their teachings as presented by Geshe Kelsang Gyatso. The New Kadampa Tradition (NKT) is an international non-profit organization registered in England as
2700-503: 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
2835-403: 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
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#17327720330512970-525: 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 " is the Tibetan rendition of the Sanskrit name " Tushita ", the Pure land associated with Maitreya Buddha . At first, Tsongkhapa 's school
3105-609: A year in the main NKT Temple at Manjushri Kadampa Meditation Center in Cumbria (UK), Ulverston. To ordain, one must ask Kelsang Gyatso's permission, and also the permission of his or her parents. Buddha established both lay and ordained Pratimoksha vows, and established several levels of ordination vows. However, in the NKT-IKBU, Kelsang Gyatso established a simplified alternative tradition of ordination with ten vows that summarise
3240-466: 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
3375-407: Is "obscured by discursive thought". This doctrine is often associated with the idea of the inherent or natural luminosity ( Skt: prakṛti-prabhāsvara-citta , T. ’od gsal gyi sems ) or purity of the mind ( prakrti-parisuddha ). Another fundamental theory of Tantric practice is that of transformation. In Vajrayāna, negative mental factors such as desire, hatred, greed, pride are used as part of
3510-677: Is a Buddhist tradition of tantric practice that developed in Medieval India . Tantrism, which originated within Hinduism during the first millennium CE, significantly influenced South Asian Mahāyāna Buddhism, giving rise to distinct Buddhist tantric traditions. Emerging in the 7th century CE, these traditions spread across Southeast, East, and Central Asia, leading to distinct East Asian and Tibetan practices. Vajrayāna practices are connected to specific lineages in Buddhism, through
3645-431: 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
3780-523: Is a method which works faster. Various classifications are possible when distinguishing Vajrayāna from the other Buddhist traditions. Vajrayāna can be seen as a third yana , next to Śrāvakayāna and Mahayana . Vajrayāna can be distinguished from the Sutrayana . The Sutrayana is the method of perfecting good qualities, where the Vajrayāna is the method of taking the intended outcome of Buddhahood as
3915-615: Is a mythical weapon associated with Indra which was said to be indestructible and unbreakable (like a diamond) and extremely powerful (like thunder). Thus, the term is variously translated as Diamond Vehicle, Thunderbolt Vehicle, Indestructible Vehicle and so on. Chinese Esoteric Buddhism it is generally known by various terms such as Zhēnyán ( Chinese : 真言, literally "true word", referring to mantra), Tángmì or Hanmì (唐密 - 漢密, " Tang Esotericism" or " Han Esotericism") , Mìzōng (密宗, "Esoteric Sect") or Mìjiao (Chinese: 密教; Esoteric Teaching). The Chinese term mì 密 ("secret, esoteric")
4050-553: Is a translation of the Sanskrit term Guhya ("secret, hidden, profound, abstruse"). In Japan , Buddhist esotericism is known as Mikkyō ( 密教 , secret teachings) or by the term Shingon (a Japanese rendering of Zhēnyán ), which also refers to a specific school of Shingon-shū ( 真言宗 ) . The term "Esoteric Buddhism" is first used by Western occultist writers, such as Helena Blavatsky and Alfred Percy Sinnett , to describe theosophical doctrines passed down from "supposedly initiated Buddhist masters." Tantric Buddhism
4185-574: 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 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
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4320-553: Is associated with groups of wandering yogis called mahasiddhas in medieval India . According to Robert Thurman , these tantric figures thrived during the latter half of the first millennium CE. According to John Myrdhin Reynolds, the mahasiddhas date to the medieval period in North India and used methods that were radically different from those used in Buddhist monasteries, including practicing on charnel grounds . Since
4455-494: Is bound, by passion too it is released, but by heretical Buddhists this practice of reversals is not known. The Hevajra further states that "one knowing the nature of poison may dispel poison with poison." As Snellgrove notes, this idea is already present in Asanga 's Mahayana-sutra-alamkara-karika and therefore it is possible that he was aware of Tantric techniques, including sexual yoga. According to Buddhist Tantra, there
4590-506: Is described as being "very successful at disseminating its teachings" and Geshe Kelsang's books have been called "very popular". The NKT-IKBU has expanded more rapidly than any other Buddhist tradition in Great Britain , and has spread across the globe with 1,200 affiliated centres over more than 40 countries. In 2003, Daniel Cozort (2003: 231) described the NKT as one of the largest and fastest growing Tibetan Buddhist organizations in
4725-530: Is developed. Other early tantras include the Mahāvairocana Abhisaṃbodhi and the Guhyasamāja (Gathering of Secrets). The Guhyasamāja is a Mahayoga class of Tantra, which features forms of ritual practice considered "left-hand" ( vamachara ) such as the use of taboo substances like alcohol, consort practices, and charnel ground practices which evoke wrathful deities . Ryujun Tajima divides
4860-519: Is formulated According to a disciple of Lama Yeshe from this time, Lama Yeshe intended the institute "to become the central monastery of the FPMT ... one of the early jewels of the FPMT crown" and "the pioneer among the western centres". Kay sees the opening of Madhyamaka Centre in 1978 as the beginning of a conflict between Thubten Yeshe and Kelsang Gyatso. However, according to Kelsang Gyatso, "the opening of
4995-534: Is more common for a yogi or yogini to use an imagined consort (a buddhist tantric deity, i.e. a yidam). These later tantras such as the Hevajra Tantra and the Chakrasamvara are classed as " Yogini tantras" and represent the final form of development of Indian Buddhist tantras in the ninth and tenth centuries. The Kalachakra tantra developed in the 10th century. It is farthest removed from
5130-444: Is more complex than a simple process of religious imitation and textual appropriation. There can be no question that the Buddhist tantras were heavily influenced by Kapalika and other Saiva movements, but the influence was apparently mutual. Perhaps a more nuanced model would be that the various lines of transmission were locally flourishing and that in some areas they interacted, while in others they maintained concerted hostility. Thus
5265-496: Is no strict separation of the profane or samsara and the sacred or nirvana , rather they exist in a continuum. All individuals are seen as containing the seed of enlightenment within, which is covered over by defilements . Douglas Duckworth notes that Vajrayana sees Buddhahood not as something outside or an event in the future, but as immanently present. Indian Tantric Buddhist philosophers such as Buddhaguhya , Vimalamitra , Ratnākaraśānti and Abhayakaragupta continued
5400-672: Is not specifically Buddhist, Shaiva or Vaishnava . According to Alexis Sanderson , various classes of Vajrayāna literature developed as a result of royal courts sponsoring both Buddhism and Shaivism. The relationship between the two systems can be seen in texts like the Mañjusrimulakalpa , which later came to be classified under Kriya tantra , and states that mantras taught in the Shaiva, Garuda and Vaishnava tantras will be effective if applied by Buddhists since they were all taught originally by Manjushri . Sanderson notes that
5535-632: Is said to be the purpose of all the various tantric techniques practiced in the Vajrayana. Gelugpa 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), 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
New Kadampa Tradition - Misplaced Pages Continue
5670-607: 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
5805-592: 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
5940-522: Is the superiority of Tantric methods, which provide a faster vehicle to liberation and contain many more skillful means ( upaya ). The importance of the theory of emptiness is central to the Tantric Buddhist view and practice. The Buddhist emptiness view sees the world as being fluid, without an ontological foundation or inherent existence, but ultimately a fabric of constructions. Because of this, tantric practice such as self-visualization as
6075-466: Is to become a Sammāsambuddha (fully awakened Buddha ); those on this path are termed Bodhisattvas . As with the Mahayana, motivation is a vital component of Vajrayāna practice. The Bodhisattva-path is an integral part of the Vajrayāna, which teaches that all practices are to be undertaken with the motivation to achieve Buddhahood for the benefit of all sentient beings. In the vehicle of Sutra Mahayana,
6210-463: The Hīnayāna ) and Mahāyāna (a.k.a. Pāramitāyāna ). There are several Buddhist tantric traditions that are currently practiced, including Tibetan Buddhism , Chinese Esoteric Buddhism , Shingon Buddhism and Newar Buddhism . Historically, there were also other esoteric Buddhist traditions, such as that of maritime Southeast Asia , which are no longer practiced today. In India, the initial term
6345-644: 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
6480-642: The Four Noble Truths , developing renunciation, and the training of moral discipline, concentration and wisdom ", followed by "becoming a compassionate bodhisattva (by developing bodhicitta and the six perfections ), understanding the ultimate truth of emptiness and finally attaining Buddhahood ." The NKT-IKBU's teachings are based exclusively on the teachings and published works of Kelsang Gyatso, which in turn are commentaries on Gelug works, especially those of its founder Je Tsongkhapa 's texts. According to Helen Waterhouse, Kelsang Gyatso followed
6615-712: The Guhyasiddhi of Padmavajra, a work associated with the Guhyasamaja tradition , which prescribes acting as a Shaiva guru and initiating members into Saiva Siddhanta scriptures and mandalas. Sanderson says that the Samvara tantra texts adopted the pitha list from the Shaiva text Tantrasadbhāva , introducing a copying error where a deity was mistaken for a place. Ronald M. Davidson meanwhile, argues that Sanderson's arguments for direct influence from Shaiva Vidyapitha texts are problematic because "the chronology of
6750-602: 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
6885-606: The Mantrayana leads one to Buddhahood in a single lifetime. According to the literature, the mantra is an easy path without the difficulties innate to the Paramitayana . Mantrayana is sometimes portrayed as a method for those of inferior abilities. However the practitioner of the mantra still has to adhere to the vows of the Bodhisattva . The goal of spiritual practice within the Mahayana and Vajrayāna traditions
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#17327720330517020-614: The Medicine Buddha . Bluck notes that "All these sādhanas have either been 'compiled from traditional sources' by Geshe Kelsang or translated under his supervision." From its inception, NKT-IKBU Dharma centres followed a common calendar for religious observances, including some of the traditional Buddhist religious days. These include the following: Monthly observances of Buddha Tara , Je Tsongkhapa, Eight Mahayana Precepts , and Dorje Shugden practices: Annual holidays common to other Buddhist traditions: Annual holidays unique to
7155-664: 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
7290-452: The Tibetan Buddhist custom of studying texts through the teacher's commentaries. With respect to the contents of the teachings she states that "NKT doctrine is not different from that of mainline Gelugpa ", with a Prasangika Madhyamaka philosophical orientation, and emphasising the teachings on dependent arising and emptiness . The main practice in the NKT-IKBU is Lamrim (the Stages of
7425-519: 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
7560-561: The Vidyapitha tantras is by no means so well established" and that "the available evidence suggests that received Saiva tantras come into evidence sometime in the ninth to tenth centuries with their affirmation by scholars like Abhinavagupta (c. 1000 c.e.)" Davidson also notes that the list of pithas or sacred places "are certainly not particularly Buddhist, nor are they uniquely Kapalika venues, despite their presence in lists employed by both traditions." Davidson further adds that like
7695-488: The "path of the cause" is taken whereby a practitioner starts with his or her potential Buddha-nature and nurtures it to produce the fruit of Buddhahood. In the Vajrayāna, the "path of the fruit" is taken whereby the practitioner takes his or her innate Buddha-nature as the means of practice. The premise is that since we innately have an enlightened mind, practicing seeing the world in terms of ultimate truth can help us to attain our full Buddha-nature. Experiencing ultimate truth
7830-545: 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
7965-600: The Buddhist teacher Venerable Geshe Kelsang Gyatso, the Founder of the New Kadampa Tradition ~ International Kadampa Buddhist Union." Bluck lists the specific traditional teachings that are seen as important in the NKT-IKBU: "the nature of the mind , karma and reincarnation , the preciousness of human life, the role of meditation, death, and the commitments of going for refuge ", as well as "understanding
8100-447: The Buddhist tradition, adopted and sustained for the purpose of aggressive engagement with the medieval culture of public violence. They reinforced their reputations for personal sanctity with rumors of the magical manipulation of various flavors of demonic females ( dakini , yaksi , yogini ), cemetery ghouls ( vetala ), and other things that go bump in the night. Operating on the margins of both monasteries and polite society, some adopted
8235-521: The Buddhists, the Shaiva tradition was also involved in the appropriation of Hindu and non-Hindu deities, texts and traditions, an example being "village or tribal divinities like Tumburu". Davidson adds that Buddhists and Kapalikas as well as other ascetics (possibly Pasupatas ) mingled and discussed their paths at various pilgrimage places and that there were conversions between the different groups. Thus he concludes: The Buddhist-Kapalika connection
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#17327720330518370-583: The Centre in York caused not one moment of confusion or disharmony". Both Kay and Cozort describe the management committee of Manjushri Institute from 1981 onwards as made up principally of Kelsang Gyatso's closest students, also known as "the Priory group". According to Kay, "The Priory Group became dissatisfied with the FPMT's increasingly centralized organisation." Cozort stated that different disagreements "led to
8505-491: 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
8640-599: 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
8775-432: 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
8910-542: 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)
9045-635: 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
9180-638: The NKT-IKBU are what distinguishes it from all other Buddhist traditions. Giving an overview of the purpose of the programs, the NKT-IKBU says: "Venerable Geshe Kelsang Gyatso has designed three special Study Programs for the systematic study and practice of Kadampa Buddhism that are especially suited to the modern world." It is believed by NKT-IKBU followers that the teachings transmit the pure lineage of Je Tsongkhapa in its entirety. The three spiritual programs are: NKT-IKBU meditation practices include traditional Lamrim subjects such as "precious human life, death and rebirth , karma and samsara , taking refuge ,
9315-538: The NKT-IKBU: In 2004, the dates of lunar month observances were changed to the respective days in the common calendar. NKT Day commemorates the founding of the NKT-IKBU, while International Temples Day is an opportunity to reflect on the importance of building Kadampa Buddhist Temples throughout the world. Three annual Buddhist NKT Festivals are held each year: (1) The Spring Festival – held at Manjushri KMC in UK; (2) The Summer Festival – held at Manjushri KMC in UK; (3) The Fall Festival – held at various locations outside
9450-461: The New Kadampa Tradition have countered the claims by Tibetan Buddhists that they are a cult. Bluck remarked that there remains an apparent contradiction between claiming a pure Tibetan lineage and separating completely from contemporary Tibetan tradition. While the NKT strongly emphasises its unbroken 'lineage', it has no Tibetan followers and claims to stand outside current Tibetan Buddhism. A legally binding document entitled The Internal Rules, §1,
9585-485: The New Kadampa Tradition ~ International Kadampa Buddhist Union. In 1998 Kelsang Gyatso stated in an interview: We are pure Gelugpas . The name Gelugpa doesn't matter, but we believe we are following the pure tradition of Je Tsongkhapa. We are studying and practicing Lama Tsongkhapa's teachings and taking as our example what the ancient Kadampa lamas and geshes did. All the books that I have written are commentaries on Lama Tsongkhapa's teachings. We try our best to follow
9720-561: The Path to Enlightenment), Lojong (Training the Mind), and Vajrayana Mahamudra (the practices of Highest Yoga Tantra). The books studied in the NKT are published by the Buddhist publishing house Tharpa Publications . NKT-IKBU offers three study programs: "the open and introductory General Programme, the Foundation Programme for more committed practitioners, and the demanding Teacher Training Programme." The study programs of
9855-617: 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
9990-472: 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
10125-452: 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
10260-694: The UK. These are taught by the General Spiritual Director of the New Kadampa Tradition, currently Gen-la Kelsang Dekyong, and include teachings and empowerments from the Spiritual Director, reviews and meditations led by senior NKT Teachers, chanted meditations and offering ceremonies, and meditation retreats. They are attended by between 2000 and 6000 people from around the world. Within the NKT-IKBU community there are over 700 monks and nuns. Ordination ceremonies are usually held twice
10395-600: The Vajrayāna Yogini tantras draw extensively from the material also present in Shaiva Bhairava tantras classified as Vidyapitha . Sanderson's comparison of them shows similarity in "ritual procedures, style of observance, deities, mantras, mandalas, ritual dress, Kapalika accouterments like skull bowls, specialized terminology, secret gestures, and secret jargons. There is even direct borrowing of passages from Shaiva texts." Sanderson gives numerous examples such as
10530-538: The Vinaya, and a single ordination ceremony. Tantra techniques (Vajrayana) Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : Vajrayāna ( Sanskrit : वज्रयान ; lit. ' vajra vehicle'), also known as Mantrayāna ('mantra vehicle'), Mantranāya ('path of mantra'), Guhyamantrayāna ('secret mantra vehicle'), Tantrayāna ('tantra vehicle'), Tantric Buddhism , and Esoteric Buddhism ,
10665-435: The adherents and texts of Vajrayāna claim these teachings have been passed down by an unbroken lineage going back to the historical Buddha ( c. the 5th century BCE ) or to other mythical Buddhas and bodhisattvas (e.g. Vajrapani ). According to Vajrayāna scriptures, the term Vajrayāna refers to one of three vehicles or routes to enlightenment , the other two being the Śrāvakayāna (also known pejoratively as
10800-523: The behaviors associated with ghosts ( preta , pisaca ), not only as a religious praxis but also as an extension of their implied threats. Tantrism originated within Hinduism and significantly influenced early South Asian Mahāyāna Buddhist practices, contributing to the emergence of unique Buddhist tantric traditions. These Buddhist tantric traditions, which developed in the 7th century CE, spread quickly across Southeast, East, and Central Asia, resulting in
10935-406: The common auspices of the NKT and their spiritual guide, distinguishing and disassociating themselves from other Tibetan Buddhist traditions, especially the Gelug school from which Kelsang Gyatso originated. Cozort describes this as unusual in the Tibetan tradition. The NKT described themselves as being "an entirely independent Buddhist tradition with no political affiliations... that is appropriate to
11070-483: 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
11205-490: The deity is seen as being no less real than everyday reality, but a process of transforming reality itself, including the practitioner's identity as the deity. As Stephan Beyer notes, "In a universe where all events dissolve ontologically into Emptiness, the touching of Emptiness in the ritual is the re-creation of the world in actuality". The doctrine of Buddha-nature , as outlined in the Ratnagotravibhāga of Asanga ,
11340-526: The development of equanimity, kindness and compassion towards all beings, bodhicitta , understanding emptiness , and relying on a spiritual guide ." Chanted prayers follow "a traditional Tibetan format": While the Je Tsongkhapa and Dorje Shugden practices are recited daily, NKT-IKBU practitioners also regularly perform a number of other ritual practices , including Avalokiteshvara , Heruka , Vajrayogini , Tara , Manjushri , Amitayus and
11475-424: The earlier Buddhist traditions, and incorporates concepts of messianism and astrology not present elsewhere in Buddhist literature. According to Ronald M. Davidson, the rise of Tantric Buddhism was a response to the feudal structure of Indian society in the early medieval period (ca. 500–1200 CE) which saw kings being divinized as manifestations of gods. Likewise, tantric yogis reconfigured their practice through
11610-555: 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
11745-482: 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
11880-448: 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
12015-554: The example of the ancient Kadampa Tradition and use the name Kadampa to remind people to practice purely. According to an NKT brochure, written by James Belither while secretary of the NKT: Geshe Kelsang first introduced the title 'New Kadampa Tradition' to give the centres under his spiritual direction a distinct identity within the wider Buddhist world. Although the Gelugpas were sometimes referred to as new Kadampas ,
12150-527: 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
12285-756: The formation of various distinct traditions in East Asia and Tibet. There are other Mahāyāna sutras which contain "proto-tantric" material such as the Gandavyuha and the Dasabhumika which might have served as a central source of visual imagery for Tantric texts. Later Mahāyāna texts like the Kāraṇḍavyūha Sūtra ( c. 4th –5th century CE) expound the use of mantras such as Om mani padme hum , associated with vastly powerful beings like Avalokiteshvara . The popular Heart Sutra also includes
12420-487: The great Indian Buddhist Master Atisha (AD 982–1054)... The great Kadampa Teachers are famous not only for being great scholars but also for being spiritual practitioners of immense purity and sincerity. The lineage of these teachings, both their oral transmission and blessings, was then passed from Teacher to disciple, spreading throughout much of Asia, and now to many countries throughout the Western world... Kadampa Buddhism
12555-454: 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
12690-487: 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
12825-409: The influence was both sustained and reciprocal, even in those places where Buddhist and Kapalika siddhas were in extreme antagonism. Davidson also argues for the influence of non-Brahmanical and outcaste tribal religions and their feminine deities (such as Parnasabari and Janguli). According to several Buddhist tantras as well as traditional Tibetan Buddhist sources, the tantras and the Vajrayana
12960-413: The metaphor of being consecrated ( abhiśeka ) as the overlord ( rājādhirāja ) of a mandala palace of divine vassals, an imperial metaphor symbolizing kingly fortresses and their political power. The question of the origins of early Vajrayāna has been taken up by various scholars. David Seyfort Ruegg has suggested that Buddhist tantra employed various elements of a “pan-Indian religious substrate” which
13095-465: The modern world. From a NKT viewpoint, Geshe Kelsang has played a unique role in the transmission of Tsongkhapa's pure teachings, and the organisation and study structures he has created in the West are now believed to protect and preserve a tradition that is all but lost in its indigenous Eastern context. The defining and governing document for the NKT is called A Moral Discipline Guide—The Internal Rules of
13230-475: 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
13365-406: The name New Kadampa Tradition had never been used previously in a formal sense. Nevertheless, by using this title Geshe Kelsang is making it clear that practitioners of this tradition are principally following the teachings and example of Je Tsongkhapa . The word 'New' is used not to imply that it is newly created, but is a fresh presentation of Buddhadharma in a form and manner that is appropriate to
13500-469: The needs and conditions of the modern world". David Kay comments: In defining the movement in this way, the organisation is not simply maintaining that it represents Buddhism adapted for westerners; it is also striving to underline its separation from the Tibetan Gelug sect and emphasize the point that the West – via the NKT – is now the guardian and custodian of the pure tradition of Tsongkhapa in
13635-463: The needs and conditions of the modern world. Furthermore, by using the title 'Kadampa', Geshe Kelsang encourages his disciples to follow the perfect example of simplicity and purity of practice shown by the Kadampa Geshes." Nowadays the New Kadampa Tradition describes Kelsang Gyatso's presentation of Buddhism to the West as Kadampa Buddhism with the following statement: Kadampa Buddhism is
13770-568: 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
13905-472: The ongoing devotion of the students to this lama and their desire to leave the negativity of the schism with the FPMT in the past." With the foundation of the New Kadampa Tradition (NKT) by Kelsang Gyatso, he established a new and independent religious movement aiming to "principally follow the teachings and example of Je Tsongkhapa". This also gave a new identity to his followers. The many NKT centres which were built up rapidly by his followers could gather under
14040-1087: The original name "New Kadampa Tradition". The NKT-IKBU is an international organisation registered in England as a charitable, or non-profit, company. It currently lists more than 200 centres and around 900 branch classes/study groups in 40 countries. founded by the Tibetan-born Geshe Kelsang Gyatso, the BBC describes the New Kadampa Tradition as "one of the major Buddhist schools in the UK". The NKT-IKBU describes itself as "an entirely independent Buddhist tradition" inspired and guided by "the ancient Kadampa Buddhist Masters and their teachings, as presented by Kelsang Gyatso". Its founder, Kelsang Gyatso , sought to make Buddhist meditation and teaching more readily accessible to twenty-first century living. He also wanted to ensure that people did not simply study Tibetan Buddhism from an academic point of view, but learned how to extend this knowledge through meditation and practical Buddhist experience . The NKT-IKBU
14175-533: 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
14310-439: The parochialism of local place and ethnic identity” (2014: 16). The attempt to transcend the parochialism of Tibet and Tibetan politico-ethnic identity is high-priority for the NKT. Considered in the context of the movement’s global missionary efforts, the NKT is clearly a form of global Buddhism." October: Four new Trustees of Manjushri Institute are appointed, two chosen by FPMT and two by Manjushri Institute. A new constitution
14445-453: The path. As noted by French Indologist Madeleine Biardeau, the tantric doctrine is "an attempt to place kama , desire, in every meaning of the word, in the service of liberation." This view is outlined in the following quote from the Hevajra tantra : Those things by which evil men are bound, others turn into means and gain thereby release from the bonds of existence. By passion the world
14580-471: The path. Vajrayāna can also be distinguished from the paramitayana. According to this schema, Indian Mahayana revealed two vehicles ( yana ) or methods for attaining enlightenment: the method of the perfections ( Paramitayana ) and the method of mantra ( Mantrayana ). The Paramitayana consists of the six or ten paramitas , of which the scriptures say that it takes three incalculable aeons to lead one to Buddhahood. The tantra literature, however, says that
14715-569: The practice of Tantra focuses on the transformation of poisons into wisdom, the yogic circles came together in tantric feasts , often in sacred sites ( pitha ) and places ( ksetra ) which included dancing, singing, consort practices and the ingestion of taboo substances like alcohol, urine, and meat. At least two of the mahasiddhas cited in the Buddhist literature are comparable with the Shaiva Nath saints ( Gorakshanath and Matsyendranath ) who practiced Hatha Yoga . According to Schumann,
14850-650: The revelation of Buddhist tantras to Padmasambhava , saying that he was an emanation of Amitabha and Avaloketishvara and that his arrival was predicted by the Buddha. Some accounts also maintain Padmasambhava is a direct reincarnation of Buddha Shakyamuni. According to Alex Wayman , the philosophical view of the Vajrayana is based on Mahayana Buddhist philosophy , mainly the Madhyamaka and Yogacara schools. The major difference seen by Vajrayana thinkers
14985-636: 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 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
15120-499: 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
15255-532: The tantras into those which were "a development of Mahāyānist thought" and those "formed in a rather popular mould toward the end of the eighth century and declining into the esoterism of the left", this "left esoterism" mainly refers to the Yogini tantras and later works associated with wandering yogis. This practice survives in Tibetan Buddhism, but it is rare for this to be done with an actual person. It
15390-455: The tantric view continued to be debated in medieval Tibet. Tibetan Buddhist Rongzom Chokyi Zangpo (1012–1088) held that the views of sutra such as Madhyamaka were inferior to that of tantra, which was based on basic purity of ultimate reality. Tsongkhapa (1357–1419) on the other hand, held that there is no difference between Vajrayāna and other forms of Mahayana in terms of prajnaparamita (perfection of insight) itself, only that Vajrayāna
15525-422: The teachings of lineage holders. Others might generally refer to these texts as the Buddhist Tantras . It includes practices that make use of mantras , dharanis , mudras , mandalas and the visualization of deities and Buddhas. According to contemporary historical scholarship, Vajrayāna practice originated in the tantric era of medieval India ( c. the 5th century CE onwards ). However, traditionally,
15660-551: 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
15795-457: The temples of the New Kadampa Tradition are referred to as Kadampa Buddhist Temples, and more recently, NKT teachers are named Kadampa teachers . Additionally, the Dharma centres of the New Kadampa Tradition are called Kadampa Buddhist Centres . James Belither, the former secretary of the NKT, described the NKT as "a Mahayana Buddhist tradition with historical connections with Tibet", rather than
15930-554: 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
16065-655: The tradition of Buddhist philosophy and adapted it to their commentaries on the major Tantras. Abhayakaragupta's Vajravali is a key source in the theory and practice of tantric rituals. After monks such as Vajrabodhi and Śubhakarasiṃha brought Tantra to Tang China (716 to 720), tantric philosophy continued to be developed in Chinese and Japanese by thinkers such as Yi Xing and Kūkai . Likewise in Tibet , Sakya Pandita (1182–28 – 1251), as well as later thinkers like Longchenpa (1308–1364) expanded on these philosophies in their tantric commentaries and treatises. The status of
16200-547: 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
16335-621: 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
16470-482: The use of mantras and dharanis for mostly worldly ends including curing illness, controlling the weather and generating wealth. The Tattvasaṃgraha Tantra ( Compendium of Principles ), classed as a "Yoga tantra", is one of the first Buddhist tantras which focuses on liberation as opposed to worldly goals. In another early tantra, the Vajrasekhara (Vajra Peak), the influential schema of the five Buddha families
16605-1134: 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
16740-657: The world, and as “a Western order that draws primarily upon the teachings of the Gelukpa tradition but is not subordinate to Tibetan authorities. Some Tibetans have described it as a "controversial organization" and a "controversial" new religious movement, or a breakaway Buddhist sect . Modern Buddhism , one of Kelsang Gyatso's most popular books, says: "Today we can see many different forms of Buddhism, such as Zen and Theravada Buddhism. All these are equally precious, they are just different presentations." According to Harding, Hori, and Soucy, “Global Buddhism... attempts to transcend
16875-452: 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
17010-480: Was Mantranāya (Path of Mantras), and Mantrayāna (Mantra Vehicle). Later, other terms were adopted, like Vajrayāna. In Tibetan Buddhism practiced in the Himalayan regions of India , Nepal , and Bhutan , Buddhist Tantra is most often termed Vajrayāna (Tib. རྡོ་རྗེ་ཐེག་པ་, dorje tekpa , Wyl. rdo rje theg pa ) and Secret mantra (Skt. Guhyamantra , Tib. གསང་སྔགས་, sang ngak , Wyl. gsang sngags ). The vajra
17145-457: Was also an important theory which became the basis for Tantric views. As explained by the Tantric commentator Lilavajra, this "intrinsic secret (behind) diverse manifestation" is the utmost secret and aim of Tantra. According to Wayman this "Buddha embryo" ( tathāgatagarbha ) is a "non-dual, self-originated Wisdom ( jnana ), an effortless fount of good qualities" that resides in the mindstream but
17280-464: 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
17415-478: Was approved by the UK Charity Commission in 2020 and indicates the tradition is democratic. The NKT is defined as follows: "the union of Kadampa Buddhist Centers, the international association of study and meditation centers that follow the tradition of Mahayana Buddhism derived from the Buddhist meditators and scholars Atisha (982-1054 AD) and Je Tsongkhapa (1357-1419 AD), introduced into the West by
17550-468: 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 the "New Kadam", because it saw itself a revival of the Kadam school founded by Atisha . Samding Dorje Phagmo The Gelug school
17685-409: 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
17820-422: Was first introduced into the West in 1977 by the renowned Buddhist Master, Venerable Geshe Kelsang Gyatso. Since that time, he has worked tirelessly to spread Kadampa Buddhism throughout the world by giving extensive teachings, writing many profound texts on Kadampa Buddhism, and founding the New Kadampa Tradition – International Kadampa Buddhist Union. Followers of the NKT refer to themselves as Kadampa Buddhists ,
17955-526: 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, the Kadam mystic Lama Umapa, the Jonang master Bodong Chokley Namgyal and the Dzogchen master Drupchen Lekyi Dorje. A great admirer of
18090-545: Was taught by the Buddha Shakyamuni , but only to some individuals. There are several stories and versions of how the tantras were disseminated. The Jñana Tilaka Tantra , for example, has the Buddha state that the tantras will be explained by the bodhisattva Vajrapani . One of the most famous legends is that of king Indrabhuti (also known as King Ja) of Oddiyana (a figure related to Vajrapani, in some cases said to be an emanation of him). Other accounts attribute
18225-483: 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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