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92-565: The Gelug school is alternatively known as Kadam ( bKa’-gdams gsar-pa ), since it sees itself as a continuation of the Kadam tradition of Atisha (c. 11th century). The school of New Kadam, or New Kadampa 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")

184-636: 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

276-491: A firm adherence to the monastic code and with rigorous scholarship." Reting Monastery was located in Reting Tsangpo valley north of Lhasa . The nearby Phenpo Chu and Gyama Valleys were also home to many large Kadampa monasteries. Dromtön's three main students were Po to ba Rin chen gsal (Potowa), Spyan mnga’ ba Tshul khrims ’bar (Chen Ngawa), and Bu chung ba Gzhon nu rgyal mtshan (Bu chungwa). From these three come

368-428: 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

460-683: A human rebirth, impermanence, and karma. This genre was extremely influential in Tibet, and all schools of Tibetan Buddhism eventually developed their own Lamrim texts based on Atiśa’s Bodhipathapradīpa , such as Gampopa 's Jewel Ornament of Liberation and Tsongkhapa 's three Lamrim works. The Kadampa lineage was also known for an oral tradition called lojong ("mind training") which focused on developing bodhicitta through various contemplations and mental techniques, such as contemplatively taking all beings' suffering and giving them all of one's happiness (a meditation known as Tonglen ). One of

552-695: A lasting impact on Tibetan Buddhist scholasticism and by the 12th century, their study curriculum had become part of mainstream Buddhist study in Central Tibet . It was also at Sangpu that Sonam Tsemo (1142–1182), one of the founders of the Sakya tradition, studied under Chapa Chokyi Senge. Another important commentator on madhyamaka, Patsab Nyima Drakpa (1055-1145?), was also a Sangpu monastery monk who had studied in Kashmir as well. Patsab's commentary on Nagarjuna's Mulamadhyamakakarika seems to be

644-682: 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 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

736-674: 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 ,

828-613: 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

920-628: 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

1012-468: 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

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1104-409: 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

1196-822: 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

1288-519: A total of fifty-eight treatises. He also wrote many prayer books. Khedrub Je wrote an important text on Kalachakra that is still used by the current 14th Dalai Lama , as the basis for his public empowerments into the practice of the Kalachakra Tantra. Khedrub Je also wrote a root text on mahamudra . Khedrup Je was unanimously chosen as Ganden Monastery 's third abbot (after Tsongkhapa and Gyaltsab Je ) by its monks, and also became

1380-623: Is Atiśa Dīpankara Śrījñāna (982–1054), a Bengali Indian Buddhist master who was known as a great teacher at Vikramaśīla and traveled to Tibet in 1037 on the invitation of a princeling named Jangchub O. Atiśa's poem, the Lamp for the Path to Enlightenment ( Bodhipathapradīpa ; Tib. Byang chub lam sgron ) was an influential text which laid out the stages of the path to Buddhahood. He also helped translate some texts into Tibetan, taught Buddhism and wrote on Vajrayana practice. Atiśa's main teaching focus

1472-537: Is Namgyal Monastery at Dharamshala , this monastery also maintains a branch monastery in Ithaca, New York . The 14th Dalai Lama is a central leader of the modern Tibetan diaspora and continues to advocate for Tibetan autonomy and human rights as well as continuing to teach Tibetan Buddhism throughout the world. The Dalai Lama has met with numerous political and religious leaders, as well as scientists and philosophers and promotes nonviolence , interfaith dialogue , and

1564-465: 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

1656-406: 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

1748-489: 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: Kadam (Tibetan Buddhism) Samding Dorje Phagmo New branches: Tantric techniques : Fourfold division: Twofold division: Thought forms and visualisation: Yoga : The Kadam school ( Tibetan : བཀའ་གདམས་པ་ , Wylie : bka' gdams pa ) of Tibetan Buddhism , or Kadampa

1840-563: Is most remembered for his charisma as a teacher, as well as for the many excellent commentaries that he wrote on the tantric lineages which Tsongkhapa gathered together and elucidated. He played an important role in the education of the First Dalai Lama, who was the youngest of Tsongkhapa's five chief disciples. Before becoming Tsongkhapa's foremost disciple, Khedrup Je had been a learned Sakya scholar. Altogether, Khedrub Je's collected works total nine volumes in all, comprising

1932-606: 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

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2024-591: 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

2116-633: Is the official head of the school, though its most influential political figure is the Dalai Lama ("Ocean Teacher"). Allying themselves with the Mongol Khans , the Gelug school emerged as the dominant Buddhist school in Tibet and Mongolia since the end of the 16th century (religiously and politically). Another alternative name for this tradition is the Yellow Hat school or sect. Doctrinally,

2208-736: 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 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

2300-540: 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

2392-496: The Madhyamaka school and he introduced the complementary study of the works of Candrakīrti and Bhāviveka . Atiśa’s Madhyamaka philosophy was a synthesis which drew on the works of Bhāviveka and Candrakīrti. Atiśa taught Madhyamaka by using Bhāviveka's Tarkajvālā and Madhyamakaratnapradīpa as an introduction and then taught advanced students Candrakīrti’s Madhyamakāvatāra . Later Kadampas (especially at Sangpu) continued

2484-467: The Panchen Lamas , he is considered to be an incarnation of Amitābha Buddha. Traditionally, there were considered to be four Indian and three Tibetan incarnations before Khedrup, starting with Subhuti , one of the original disciples of Gautama Buddha . According to the legend, after Tsongkhapa died in 1419, his disciple Khedrub Jey on five occasions met with him in mystical states. Kedrub Jey

2576-911: The Scriptural Traditions of the Six Canonical Texts . Together with Dagpo Kagyu Tradition they keep and transmit The Pith Instructions of the Sixteen Essences , and the Dagpo Kagyu Tradition keeps and transmits the Key Instructions of the Four Noble Truths . One of the most important sayings of the Kadam masters is said to be See harmony in all doctrines. Receive instructions from all teachings. In 1991, Kelsang Gyatso founded

2668-464: 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

2760-548: The "controversial" new religious movement he named the New Kadampa Tradition (NKT). Centuries earlier, Je Tsongkhapa referred to his monastic order as "the New Kadam" before the term Gelug came into use, after his death. The modern NKT-IKBU explains that they are independent of other contemporary Tibetan Buddhist centers and Tibetan politics although they claim they are in the 'same tradition' as

2852-468: 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],

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2944-548: 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

3036-639: 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

3128-638: 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

3220-583: 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

3312-669: 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),

3404-551: The Gelug school promotes a unique form of prasangika Madhyamaka based on the works of Tsongkhapa. According to John Powers, Tsongkhapa's work "contains a comprehensive view of Buddhist philosophy and practice that integrates sutra and tantra, analytical reasoning, and yogic meditation." " Ganden " is the Tibetan rendition of the Sanskrit name " Tushita ", the Pure land associated with Maitreya Buddha . At first, Tsongkhapa 's school

3496-640: The Gelug. According to the NKT's own publicist, the purpose of using the term "New Kadampa Buddhism" to refer to their teachings is not to introduce confusion about their origins but to encourage students to emulate the purity and sincerity of the original Kadam school. Buswell, Robert Jr. , ed. (2014). Princeton Dictionary of Buddhism . Princeton, NJ: Princeton University Press. ISBN   9780691157863 . Khedrup Gelek Pelzang, 1st Panchen Lama Khedrup Gelek Pelzang, 1st Panchen Lama (1385–1438 CE) – better known as Khedrup Je  – 

3588-434: The Kadam oral transmissions ( man ngag ) lineage entrusted to Phu-chungwa Shönu Gyaltsen (1031–1106) and the Kadam essential instructions ( gdams ngag ) lineage obtained by Chengawa Tsültrim Bar (1033–1103). According to Jinpa "Chengawa’s Kadam lineage of essential instructions emphasizes an approach whereby Atisa's essential instructions, rather than classical treatises, are the key basis for practice. These instructions include

3680-640: The Lojong ( Wylie : blo sbyong ) teachings into their lineages. Gampopa ( Wylie : sgam po pa ), who studied for six years within the Kadam Tradition and became later the main disciple of Milarepa ( Wylie : mi la ras pa ), included the Lojong and Lamrim teachings in his lineage, the Karma Kagyu ( Wylie : ka rma bka' brgyud ). Nowadays the Gelug tradition keeps and transmits the Kadam lineage of

3772-601: The Mind ( Wylie : blo sbyong thun brgyad ma ), Langri Tangpa 's (1054–1123) Eight Verses for Training the Mind ( Wylie : blo sbyong tshig brgyad ma ), Sangye Gompa's A Public Explanation ( Wylie : tshogs bshad ma ) and Chekawa Yeshe Dorje 's (1102–1176) Seven Points for Training the Mind ( Wylie : blo sbyong don bdun ma ). From Khamlungpa, Langri Tangpa and Chekawa Yeshe Dorje onwards they became public and later they were integrated into all four Tibetan Buddhist Schools. (These Kadampa-Lojong texts were brought together into

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3864-534: 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

3956-616: 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

4048-622: 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

4140-560: The anthology A Hundred Texts on Training the Mind ( Wylie : blo byong brgya rtsa ). The Kadam practiced Vajrayana Buddhism and thus included tantric practices in their tradition, which were considered as an advanced practice for those of higher aptitude. The Kadampa's higher yoga tantra practice was based on Guhyasamaja and Chakrasamvara . Meanwhile, Tibetan sources mention that Atiśa’s main meditation deities were Śākyamuni , Avalokiteśvara , Acala , and Tārā . The Kadam school also seems to have created their own tantric system called

4232-537: 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

4324-513: The centre of the renaissance in Tibetan Buddhist scholasticism." It maintained a curriculum which covered Prajñāpāramita , pramāṇa , vinaya and abhidharma . Another influential Kadam monastery for Buddhist scholarship was Narthang Monastery , which was established in 1153 by Tumtön Lodrö Drak (ca. 1106-66). According to Thupten Jinpa , these two scholastic centers "came to dominate the study of classical Indian Buddhist learning, especially in epistemology, abhidharma psychology and phenomenology,

4416-520: The close study of six classic Indian Buddhist texts: Furthermore, according to Thupten Jinpa, "the studies of these treatises are complemented with further Indian Buddhist classics like Nagarjuna’s (second century) Fundamental Wisdom of the Middle Way , his Seventy Stanzas on Emptiness , and Atisa’s Entry into the Two Truths and An Instruction on the Middle Way ." Atiśa was a follower of

4508-481: 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

4600-518: 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

4692-1263: The dialogue between Buddhism and science . The Dalai Lama has become one of 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

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4784-412: The doctrine” ( bstan rim ). They typically divided Buddhist practitioners into three types, culminating with tantra and Buddhahood . Atiśa’s Bodhipathapradīpa is the locus classicus for this genre, other works include the “Short Treatises of Atiśa” ( Jo bo’i chos chung ). Many later Kadampas composed various works on the graduated path. These works usually begin with contemplations on the rarity of

4876-554: The earliest examples of a lojong text is Atiśa's Bodhisattva’s Jewel Garland. Lojong teachings are also known as The Instructions for Training the Mind in the Mahayana Tradition ( Wylie : theg chen blo sbyong ). According to Gendun Druppa , Atiśa had received three lines of Lojong transmission, but there are conflicting accounts of from whom. It is agreed that he received teachings in Sumatra from Dharmakīrtiśrī ( Wylie : gser gling pa ), and sometimes as Dharmarakṣita . In

4968-413: 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

5060-418: 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

5152-428: The first Tibetan commentary on this work. His interpretation was based on Candrakirti 's method (which Patsab labeled thal 'gyur ba i.e. prāsaṅgika ) and this differed from that of Ngog and Chaba's rang rgyud pa or svātantrika . One of Patsab's students, Mabja Changchub Tsöndrü , became known for his influential commentary on Nagarjuna's Mulamadhyamakakarika . Two other important early Kadampa lineages were

5244-493: The former case, Dharmarakṣita is identified as a scholar at the monastic university of Odantapuri . He is also known as the author of the Wheel of Sharp Weapons (Tib. blo-sbyong mtshon-cha 'khor-lo ), another one of the earliest lojong works. The final main Lojong teacher was the Indian master Maitriyogi. Atiśa secretly transmitted them to his main disciple, Dromtön, who passed them on to figures like Potowa, who in turn transmitted

5336-470: The graduated teachings on the Mahayana path. These special presentations became known as lojong (mind training) and lamrim (stages of the path). Kadam masters like Atiśa also promoted the study of madhyamaka philosophy. According to Ronald M. Davidson, "Atiśa's coming to Tibet in 1042 was the threshold moment in the efflorescence of Buddhism and provided a stable foundation for monastic scholarship for

5428-613: 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

5520-415: The guide on the four truths as transmitted through Chengawa, the guide on the two truths as transmitted through Naljorpa, and the guide on dependent origination as transmitted through Phuchungwa." Phu-chungwa's oral transmission lineage focused on studying the teachings found in The Book of Kadam . These instructions were passed down only to one student in each generation in a single transmission until

5612-486: 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

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5704-438: The lineage to Sharawa (1070–1141). During the time of the Three Noble Kadampa Brothers (Dromtön's main students), many of these oral teachings were collected together and compiled into the Lamrim . Yet at the time the lineages from Suvarṇadvipi Dharmakīrti were still kept secret. When the time was sufficiently mature, the Lojong Teachings were publicly revealed. Kadam Lojong texts include Kham Lungpa's Eight Sessions for Training

5796-495: The main teaching lineages of Kadam: (1) the authoritative treatises (gzhung) lineage, (2) the essential instruction (gdams ngag) lineage, and (3) the oral instruction (man ngag) lineage, respectively. These "three brothers" as they became known, traveled Central Tibet teaching and promoting the Kadampa order. During the 11th and 12th centuries especially, the monastery at Sangpu became the dominant Kadampa institution, known for its scholarship. According to Van Schaik, "Sangpu became

5888-421: 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

5980-408: 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

6072-399: The next thousand years." With the rise of new Tibetan Buddhist schools like Sakya and Gelug , Kadam ceased to exist as an independent school, and its monasteries, lineages and traditions were absorbed into all major schools of Tibetan Buddhism. Because of this, Kadampa lineages remained strong long after the school disappeared. The most important founding figure of the Kadam tradition

6164-451: The reign of the 13th Dalai Lama, the so-called " Dorje Shugden controversy " began, spearheaded by the sectarian tendencies of Pabongkha. This division within the Gelug order was based on the worship of a protector deity 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

6256-452: The scholastic inquiry into the perfection of wisdom literature , and the Middle Way philosophy of emptiness." Due to influence and prominence of other Tibetan Buddhist schools like Sakya, Gelug and Kagyu, the Kadampa ceased to exist as an independent tradition by the end of the 16th century and their monasteries and lineages were absorbed into the other schools. The Authoritative Treatises lineage of Putowa Rinchensél (1031–1106) emphasized

6348-742: The scholastic study of Indian Buddhist philosophy. At Sangpu, Kadampas also studied Indian Buddhist pramāṇavāda philosophers like Dharmakirti . However, unlike Dharmakirti and other Tibetan Buddhists who followed the Yogacara-Madhyamaka of Śāntarakṣita (725–788), the Kadampas (following Candrakirti) instead defended a form of realism regarding conventional truth. Thus they accepted the existence of external objects conventionally. Kadam madhyamika philosopher-translators from Sangpu, like Ngog Loden Sherab (1059–1109) and Chaba Chokyi Senge (1109–1169) translated and produced works on madhyamaka and on epistemology ( pramāṇa ). These philosophical works were influential on later Tibetan Buddhist philosophy. Their work had

6440-404: The secrecy was lifted at the time of Narthang Shönu Lodrö. Later these teachings were incorporated into the Karma Kamtsang Kagyu lineage by Pal Tsuglak Trengwa and into the Gelug lineage by the 1st Dalai Lama . The Kadam school was also known for their gradual step by step schema to the Mahayana Buddhist path, which are recorded in texts known as “steps of the path” ( lam rim ) or “stages of

6532-550: The spread of artistic representations teaching these ideals at sites available to all, and the generation of easily memorized verses set to song. Davidson further adds that the Kadampas promoted a more egalitarian ideal to counter "the elite bias of most forms of Buddhism spread throughout Tibet at the time". According to Davidson: In their literature, they retain a teaching attributed to Atisa, that monks “from this day forward, pay no attention to names, pay no attention to clans, but with compassion and loving kindness always meditate on

6624-497: 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

6716-467: The thought of awakening (bodhicitta).” This ideal was widespread throughout Indian Buddhism and given lip service in eleventh-century Tibet, but its implementation meant a fundamental change of pedagogical method, for monks would have to deliver Buddhist ideas to the populace. Eventually the change was effected by Chennga and Potoba, who devised a style of teaching that included popular images and anecdotes in their presentations. Potoba (Putowa) in particular

6808-539: 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

6900-446: 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

6992-451: 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

7084-527: The “sixteen spheres” (thig le bcu drug), based on thousand-armed Avalokiteśvara as the central deity. This system is still practiced at Reting monastery . According to Ronald M. Davidson, the Kadampa masters pioneered popular strategies for integrating the Tibetan laity into daily Buddhist activities. These included the promotion of popular teaching methods, the development of the cults featuring loving Buddhist divinities (especially Avalokitesvara and Tara),

7176-549: 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

7268-401: Was also introduced by Kadampas. Je Tsongkhapa , a Tibetan reformer, collected all the three Kadam lineages and integrated them, along with Sakya , Kagyu and other teachings into a new synthesis. The Kadampas that followed him were known as "New Kadampas" or, more commonly, as Gandenpas or " Gelugpas ". The three other Tibetan Buddhist schools ( Nyingma , Sakya , Kagyu ) also integrated

7360-437: 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

7452-409: Was an 11th century Buddhist tradition founded by the great Bengali master Atiśa (982–1054) and his students including Dromtön (1005–1064), a Tibetan Buddhist lay master. The Kadampa stressed compassion , pure discipline and study. By the 15th century, Tsongkapa is credited with synthesizing and folding Kadampa lineages into the Gelug school. The most evident teachings of that tradition were

7544-539: 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

7636-435: 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 the Tibetan state through developing

7728-647: 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 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

7820-401: 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

7912-457: 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 ,

8004-481: Was known for being attentive to popular expressions and made use of stories and illustrative examples in his teaching which appealed to a mass audience. Several hundred stories and anecdotes were collected in Potoba's Teaching by Examples. A Profusion of Gems ( dPe chos rin chen spungs pa ). Many of these examples remain in use today by Tibetan teachers. Popular fasting programs ( smyung gnas ) based on Avalokitesvara

8096-403: Was on presenting a comprehensive Buddhist Mahayana system, and his numerous works explain basic topics such as bodhicitta , the six perfections , the two truths, dependent origination , karma , and Madhyamaka philosophy. Over time he drew several students around him, including the influential Dromtönpa Gyelwé Jungné , who convinced Atiśa to stay in Tibet indefinitely. This Buddhist circle

8188-474: Was one of the main disciples of Je Tsongkhapa , whose reforms to Atiśa 's Kadam tradition are considered the beginnings of the Gelug school of Tibetan Buddhism . Khedrub Je is considered to be an emanation of Manjusri , the Buddha of Wisdom. Khedrub Je was posthumously decided by the 5th Dalai Lama to have been a previous incarnation of Lobsang Chökyi Gyaltsen, 4th Panchen Lama (1570–1662). Like all

8280-561: Was part of the "later diffusion" of Buddhism in Tibet. The tradition became known as Kadampa over time. The name means those who teach the Buddhist scriptures ( bka ) through personal instructions ( gdams ). After the death of Atiśa in 1054, his main disciple Dromtön was the main leader of the Kadam tradition. He founded Radreng Monastery in 1056. Another important student was Ngog Legpai Sherab, he founded Sangpu Neutog in 1071. According to Sam Van Schaik, "both monasteries followed Atiśa's principle of combining tantric meditation practice with

8372-543: 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

8464-514: 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,

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