Difference between revisions of "Gelug"
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| − | The Gelug or Gelug-pa (or dGe Lugs Pa, dge-lugs-pa, or Dgelugspa), also known as the Yellow Hat sect, is a school of Buddhism founded by Je Tsongkhapa (1357–1419), a philosopher and Tibetan religious leader. The first monastery he established was at Ganden, and to this day the Ganden Tripa is the nominal head of the school, though its most influential figure is the Dalai Lama. Allying themselves with the Mongols as a powerful patron, the Gelug emerged as the pre-eminent Buddhist school in Tibet since the end of the 16th century. | + | The Gelug or Gelug-pa (or dGe Lugs Pa, dge-lugs-pa, or Dgelugspa), also known as the Yellow Hat sect, is a school of Buddhism founded by [[Je Tsongkhapa]] (1357–1419), a philosopher and Tibetan religious leader. The first monastery he established was at Ganden, and to this day the [[Ganden Tripa]] is the nominal head of the school, though its most influential figure is the [[Dalai Lama]]. Allying themselves with the Mongols as a powerful patron, the Gelug emerged as the pre-eminent Buddhist school in Tibet since the end of the 16th century. |
Origins and development | Origins and development | ||
| − | Tsongkhapa | + | [[Tsongkhapa]] |
| − | The Gelu-school was founded by Je Tsongkhapa. A great admirer of the Kadampa (Bka'-gdams-pa) teachings, Tsongkhapa was a promoter of the Kadam School's emphasis on the Mahayana principle of universal | + | The Gelu-school was founded by [[Je Tsongkhapa]]. A great admirer of the [[Kadampa]] (Bka'-gdams-pa) teachings, [[Tsongkhapa]] was a promoter of the Kadam School's emphasis on the [[Mahayana]] principle of universal [[Compassion]] as the fundamental spiritual orientation. He combined this with a novel interpretation of [[Madhyamaka]] containing uncommon features not found elsewhere. |
| − | Tsongkhapa said that these two aspects of the spiritual path, | + | [[Tsongkhapa]] said that these two aspects of the spiritual path, [[Compassion]] and insight into [[Wisdom]], must be rooted in a wholehearted wish for liberation impelled by a genuine sense of renunciation. He called these the "Three Principal Aspects of the Path", and asserted that it is on the basis of these three that one must embark on the profound path of vajrayāna Buddhism. |
| − | Establishment of the Dalai Lamas | + | Establishment of the [[Dalai]] Lamas |
| − | In 1577 Sonam Gyatso, who was considered to be the third incarnation of Gyalwa Gendün Drup, formed an alliance with the then most powerful Mongol leader, Altan Khan. As a result, Sonam Gyatso was designated as "Dalai" (a translation into Mongolian of the name Gyatso, meaning ocean), and Gyalwa Gendün Drup and Gendun Gyatso were posthumously recognized as the 1st and 2nd Dalai Lamas. | + | In 1577 [[Sonam Gyatso]], who was considered to be the third incarnation of Gyalwa Gendün Drup, formed an alliance with the then most powerful Mongol leader, Altan Khan. As a result, [[Sonam Gyatso]] was designated as "[[Dalai]]" (a translation into Mongolian of the name Gyatso, meaning ocean), and Gyalwa Gendün Drup and [[Gendun Gyatso]] were posthumously recognized as the 1st and 2nd [[Dalai]] Lamas. |
| − | Sonam Gyatso was very active in proselytizing among the Mongols, and the Gelug tradition was to become the main spiritual orientations of the Mongols in the ensuing centuries. This brought the Gelugpas powerful patrons who were to propel them to pre-eminence in Tibet. The Gelug-Mongol alliance was further strengthened as after Sonam Gyatso's | + | [[Sonam Gyatso]] was very active in proselytizing among the Mongols, and the Gelug tradition was to become the main spiritual orientations of the Mongols in the ensuing centuries. This brought the Gelugpas powerful patrons who were to propel them to 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. |
Emergence as dominant school | Emergence as dominant school | ||
[[File:Monks-autos.jpg|thumb|250px|]] | [[File:Monks-autos.jpg|thumb|250px|]] | ||
| − | By the end of the 16th century, following violent strife among the sects of Tibetan Buddhism, the Gelug school emerged as the dominant one. 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 | + | By the end of the 16th century, following violent strife among the sects of [[Tibetan Buddhism]], the Gelug school emerged as the dominant one. 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]]. |
| − | From the period of Lozang Gyatso, 5th Dalai Lama in the 17th century, the Dalai Lamas held political control over central Tibet. | + | From the period of Lozang Gyatso, [[5th Dalai Lama]] in the 17th century, the [[Dalai]] Lamas held political control over central Tibet. |
Teachings | Teachings | ||
| − | Lamrim and Sunyata | + | [[Lamrim]] and [[Sunyata]] |
| − | The central teachings of the Gelug School are the Stages of the Path ( | + | The central teachings of the Gelug School are the Stages of the Path ([[Lamrim]]), based on the teachings of the Indian master [[Atiśa]] (c. 11th century), and the systematic cultivation of the view of [[Emptiness]]. |
Vajrayāna Practice | Vajrayāna Practice | ||
| − | This is combined with the yogas of highest yoga tantra deities such as Guhyasamāja, Cakrasaṃvara, Yamāntaka and Kālacakra, where the key focus is the direct experience of the indivisible union of bliss and | + | This is combined with the yogas of highest yoga tantra deities such as Guhyasamāja, Cakrasaṃvara, Yamāntaka and Kālacakra, where the key focus is the direct experience of the indivisible union of bliss and [[Emptiness]]. |
| − | Guhyasamāja is the principal one. As the Dalai Lama remarks, | + | Guhyasamāja is the principal one. As the [[Dalai Lama]] remarks, |
There is a saying in the Gelug, 'If one is on the move it is Guhyasamāja. If one is still, it is Guhyasamāja. If one is meditating, it should be upon Guhyasamāja.' Therefore, whether one is engaged in study or practice, Guhyasamāja should be one's focus." | There is a saying in the Gelug, 'If one is on the move it is Guhyasamāja. If one is still, it is Guhyasamāja. If one is meditating, it should be upon Guhyasamāja.' Therefore, whether one is engaged in study or practice, Guhyasamāja should be one's focus." | ||
| − | Vinaya | + | [[Vinaya]] |
[[File:Ladakh.jpg|thumb|250px|]] | [[File:Ladakh.jpg|thumb|250px|]] | ||
| − | The Gelug school focuses on ethics and monastic discipline of the | + | The Gelug school focuses on ethics and monastic discipline of the [[Vinaya]] as the central plank of spiritual practice. In particular, the need to pursue spiritual practice in a graded, sequential manner is emphasized. Arguably, Gelug is the only school of vajrayāna Buddhism that prescribes monastic ordination as a necessary qualification and basis in its teachers (lamas / gurus). Lay people are usually not permitted to give initiations if there are teachers with monastic vows within close proximity. |
Texts | Texts | ||
| − | Six commentaries by Tsongkhapa are the prime source for the studies of the Gelug tradition, as follows: | + | Six commentaries by [[Tsongkhapa]] are the prime source for the studies of the Gelug tradition, as follows: |
The Great Exposition of the Stages of the Path (Lam-rim chen-mo) | The Great Exposition of the Stages of the Path (Lam-rim chen-mo) | ||
| Line 45: | Line 45: | ||
The Golden Rosary (gSer-phreng) | The Golden Rosary (gSer-phreng) | ||
| − | Each Gelug monastery uses its own set of commentarial texts by different authors, known as monastic manuals (Tib. yigcha). The teachings of Tsongkhapa are seen as a | + | Each Gelug monastery uses its own set of commentarial texts by different authors, known as monastic manuals (Tib. yigcha). The teachings of [[Tsongkhapa]] are seen as a [[Protection]] against developing misconceptions in understanding and practice of [[Mahāyāna]] and vajrayāna Buddhism. It is said that his true followers take The Great Exposition of the Stages of the Path as their [[Heart]] teaching. |
Monasteries and Lineage Holders | Monasteries and Lineage Holders | ||
Gelug monks in Spituk Monastery during the Gustor Festival | Gelug monks in Spituk Monastery during the Gustor Festival | ||
Monasteries | Monasteries | ||
[[File:Large_Gathering_of_Monks.jpg|thumb|250px|]] | [[File:Large_Gathering_of_Monks.jpg|thumb|250px|]] | ||
| − | Tsongkhapa founded the monastery of Ganden in 1409 as his main seat. | + | [[Tsongkhapa]] founded the monastery of Ganden in 1409 as his main seat. |
Drepung Monastery was founded by Jamyang Choje, Sera Monastery was founded by Chöje Shakya Yeshe and the Gyalwa Gendün Drup founded Tashi Lhunpo Monastery. | Drepung Monastery was founded by Jamyang Choje, Sera Monastery was founded by Chöje Shakya Yeshe and the Gyalwa Gendün Drup founded Tashi Lhunpo Monastery. | ||
| − | Labrang Monastery, in Xiahe County in Gansu province (and in the traditional Tibetan province of Amdo), was founded in 1709 by the first Jamyang Zhaypa, Ngawang Tsondru. Many Gelug monasteries were built throughout Tibet as well as in China and Mongolia. | + | [[Labrang Monastery]], in Xiahe County in Gansu province (and in the traditional Tibetan province of Amdo), was founded in 1709 by the first Jamyang Zhaypa, Ngawang Tsondru. Many Gelug monasteries were built throughout Tibet as well as in China and Mongolia. |
Lineage holders | Lineage holders | ||
| − | Tsongkhapa had many students, his two main disciples being Gyaltsab Je (1364–1431) and Khedrub Je (1385–1438). Other outstanding disciples were Togden Jampal Gyatso, Jamyang Choje, Jamchenpa Sherap Senge and Gyalwa Gendün Drup, the 'first' Dalai Lama (1391–1474). | + | [[Tsongkhapa]] had many students, his two main disciples being [[Gyaltsab Je]] (1364–1431) and Khedrub Je (1385–1438). Other outstanding disciples were Togden Jampal Gyatso, Jamyang Choje, Jamchenpa Sherap Senge and Gyalwa Gendün Drup, the 'first' [[Dalai Lama]] (1391–1474). |
| − | After Tsongkhapa's passing, his teachings were held and spread by Gyaltsab Je and Khedrub Je who were his successors as abbots of Ganden monastery. The lineage is still held by the Ganden Tripas – the throne-holders of Ganden Monastery – among whom the present holder is Thubten Nyima Lungtok Tenzin Norbu, the 102nd Ganden Tripa (and not, as often misunderstood, by the Dalai Lama). | + | After [[Tsongkhapa]]'s passing, his teachings were held and spread by [[Gyaltsab Je]] and Khedrub Je who were his successors as abbots of Ganden monastery. The lineage is still held by the Ganden Tripas – the throne-holders of Ganden Monastery – among whom the present holder is Thubten Nyima Lungtok Tenzin Norbu, the 102nd [[Ganden Tripa]] (and not, as often misunderstood, by the [[Dalai Lama]]). |
Among the main lineage holders of the Gelug are: | Among the main lineage holders of the Gelug are: | ||
| − | The successive incarnations of the Dalai Lama (also commonly referred to as 'Gyalwa Rinpoche') | + | The successive incarnations of the [[Dalai Lama]] (also commonly referred to as 'Gyalwa [[Rinpoche]]') |
| − | The succession of the Panchen Lama, the Chagkya Dorje Chang, Ngachen Könchok Gyaltsen, Kyishö Tulku Tenzin Thrinly, Jamyang Shepa, Phurchok Jampa Rinpoche, Jamyang Dewe Dorje, Takphu Rinpoche, Khachen Yeshe Gyaltsen | + | The succession of the [[Panchen Lama]], the Chagkya Dorje Chang, Ngachen Könchok Gyaltsen, Kyishö [[Tulku]] Tenzin Thrinly, Jamyang Shepa, Phurchok Jampa [[Rinpoche]], Jamyang Dewe Dorje, Takphu [[Rinpoche]], Khachen Yeshe Gyaltsen |
| − | Successive incarnations of Kyabje Yongzin Ling Rinpoche | + | Successive incarnations of Kyabje Yongzin [[Ling Rinpoche]] |
| − | Successive incarnations of Kyabje Yongzin Trijang Rinpoche | + | Successive incarnations of Kyabje Yongzin [[Trijang Rinpoche]] |
| − | Criticism | + | [[Criticism]] |
Mekong Valley | Mekong Valley | ||
| − | Scottish Botanist George Forrest, who witnessed the 1905 Tibetan Rebellion led by the Gelug Lamas, wrote that the majority of the people in the Mekong valley in Yunnan were Tibetan. According to his accounts, the Gelugpas were the dominant | + | Scottish Botanist George Forrest, who witnessed the 1905 Tibetan Rebellion led by the Gelug Lamas, wrote that the majority of the people in the Mekong valley in Yunnan were Tibetan. According to his accounts, the Gelugpas were the dominant [[Power]] in the region, with their Lamas effectively governing the area. Forrest accused them of using "force and fraud" to "terrorise the... peasantry". |
</poem> | </poem> | ||
{{W}} | {{W}} | ||
Revision as of 18:15, 26 March 2013
The Gelug or Gelug-pa (or dGe Lugs Pa, dge-lugs-pa, or Dgelugspa), also known as the Yellow Hat sect, is a school of Buddhism founded by Je Tsongkhapa (1357–1419), a philosopher and Tibetan religious leader. The first monastery he established was at Ganden, and to this day the Ganden Tripa is the nominal head of the school, though its most influential figure is the Dalai Lama. Allying themselves with the Mongols as a powerful patron, the Gelug emerged as the pre-eminent Buddhist school in Tibet since the end of the 16th century.
Origins and development
Tsongkhapa
The Gelu-school was founded by Je Tsongkhapa. A great admirer of the Kadampa (Bka'-gdams-pa) teachings, Tsongkhapa was a promoter of the Kadam School's emphasis on the Mahayana principle of universal Compassion as the fundamental spiritual orientation. He combined this with a novel interpretation of Madhyamaka containing uncommon features not found elsewhere.
Tsongkhapa said that these two aspects of the spiritual path, Compassion and insight into Wisdom, must be rooted in a wholehearted wish for liberation impelled by a genuine sense of renunciation. He called these the "Three Principal Aspects of the Path", and asserted that it is on the basis of these three that one must embark on the profound path of vajrayāna Buddhism.
Establishment of the Dalai Lamas
In 1577 Sonam Gyatso, who was considered to be the third incarnation of Gyalwa Gendün Drup, formed an alliance with the then most powerful Mongol leader, Altan Khan. As a result, Sonam Gyatso was designated as "Dalai" (a translation into Mongolian of the name Gyatso, meaning ocean), and Gyalwa Gendün Drup and Gendun Gyatso were posthumously recognized as the 1st and 2nd Dalai Lamas.
Sonam Gyatso was very active in proselytizing among the Mongols, and the Gelug tradition was to become the main spiritual orientations of the Mongols in the ensuing centuries. This brought the Gelugpas powerful patrons who were to propel them to 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.
Emergence as dominant school
By the end of the 16th century, following violent strife among the sects of Tibetan Buddhism, the Gelug school emerged as the dominant one. 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.
From the period of Lozang Gyatso, 5th Dalai Lama in the 17th century, the Dalai Lamas held political control over central Tibet.
Teachings
Lamrim and Sunyata
The central teachings of the Gelug School are the Stages of the Path (Lamrim), based on the teachings of the Indian master Atiśa (c. 11th century), and the systematic cultivation of the view of Emptiness.
Vajrayāna Practice
This is combined with the yogas of highest yoga tantra deities such as Guhyasamāja, Cakrasaṃvara, Yamāntaka and Kālacakra, where the key focus is the direct experience of the indivisible union of bliss and Emptiness.
Guhyasamāja is the principal one. As the Dalai Lama remarks,
There is a saying in the Gelug, 'If one is on the move it is Guhyasamāja. If one is still, it is Guhyasamāja. If one is meditating, it should be upon Guhyasamāja.' Therefore, whether one is engaged in study or practice, Guhyasamāja should be one's focus."
Vinaya
The Gelug school focuses on ethics and monastic discipline of the Vinaya as the central plank of spiritual practice. In particular, the need to pursue spiritual practice in a graded, sequential manner is emphasized. Arguably, Gelug is the only school of vajrayāna Buddhism that prescribes monastic ordination as a necessary qualification and basis in its teachers (lamas / gurus). Lay people are usually not permitted to give initiations if there are teachers with monastic vows within close proximity.
Texts
Six commentaries by Tsongkhapa are the prime source for the studies of the Gelug tradition, as follows:
The Great Exposition of the Stages of the Path (Lam-rim chen-mo)
The Great Exposition of Tantras (sNgag-rim chenmo)
The Essence of Eloquence on the Interpretive and Definitive Teachings (Drnng-nges legs-bshad snying-po)
The Praise of Relativity (rTen-'brel bstodpa)
The Clear Exposition of the Five Stages of Guhyasamāja (gSang-'dus rim-lnga gsal-sgron) and
The Golden Rosary (gSer-phreng)
Each Gelug monastery uses its own set of commentarial texts by different authors, known as monastic manuals (Tib. yigcha). The teachings of Tsongkhapa are seen as a Protection against developing misconceptions in understanding and practice of Mahāyāna and vajrayāna Buddhism. It is said that his true followers take The Great Exposition of the Stages of the Path as their Heart teaching.
Monasteries and Lineage Holders
Gelug monks in Spituk Monastery during the Gustor Festival
Monasteries
Tsongkhapa founded the monastery of Ganden in 1409 as his main seat.
Drepung Monastery was founded by Jamyang Choje, Sera Monastery was founded by Chöje Shakya Yeshe and the Gyalwa Gendün Drup founded Tashi Lhunpo Monastery.
Labrang Monastery, in Xiahe County in Gansu province (and in the traditional Tibetan province of Amdo), was founded in 1709 by the first Jamyang Zhaypa, Ngawang Tsondru. Many Gelug monasteries were built throughout Tibet as well as in China and Mongolia.
Lineage holders
Tsongkhapa had many students, his two main disciples being Gyaltsab Je (1364–1431) and Khedrub Je (1385–1438). Other outstanding disciples were Togden Jampal Gyatso, Jamyang Choje, Jamchenpa Sherap Senge and Gyalwa Gendün Drup, the 'first' Dalai Lama (1391–1474).
After Tsongkhapa's passing, his teachings were held and spread by Gyaltsab Je and Khedrub Je who were his successors as abbots of Ganden monastery. The lineage is still held by the Ganden Tripas – the throne-holders of Ganden Monastery – among whom the present holder is Thubten Nyima Lungtok Tenzin Norbu, the 102nd Ganden Tripa (and not, as often misunderstood, by the Dalai Lama).
Among the main lineage holders of the Gelug are:
The successive incarnations of the Dalai Lama (also commonly referred to as 'Gyalwa Rinpoche')
The succession of the Panchen Lama, the Chagkya Dorje Chang, Ngachen Könchok Gyaltsen, Kyishö Tulku Tenzin Thrinly, Jamyang Shepa, Phurchok Jampa Rinpoche, Jamyang Dewe Dorje, Takphu Rinpoche, Khachen Yeshe Gyaltsen
Successive incarnations of Kyabje Yongzin Ling Rinpoche
Successive incarnations of Kyabje Yongzin Trijang Rinpoche
Criticism
Mekong Valley
Scottish Botanist George Forrest, who witnessed the 1905 Tibetan Rebellion led by the Gelug Lamas, wrote that the majority of the people in the Mekong valley in Yunnan were Tibetan. According to his accounts, the Gelugpas were the dominant Power in the region, with their Lamas effectively governing the area. Forrest accused them of using "force and fraud" to "terrorise the... peasantry".
