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The Gelug (, also Geluk; 'virtuous')Kay, David N. (2007). Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation, p. 39. Routledge. is the youngest of the four major schools of Tibetan Buddhism.Schaik, Sam van. Tibet: A History. Yale University Press 2011, page 129. It was founded by Je Tsongkhapa (1357–1419), a Tibetan people philosopher, Vajrayana yogi and lama and further expanded and developed by his disciples (such as Khedrup Je, Gyaltsab Je, Dulzin Drakpa Gyaltsen, and Gendün Drubpa).
The Gelug school is alternatively known as Kadam ( bKa’-gdams gsar-pa), since it sees itself as a continuation of the Kadam tradition of Atisha (c. 11th century). The school of New Kadam, or New Kadampa is an offshoot of the Gelug-tradition. Furthermore, it is also called the Ganden Monastery school, after the first Gompa established by Tsongkhapa. The Ganden Tripa ("Ganden Throne Holder") is the official head of the school, though its most influential political figure is the Dalai Lama ("Ocean Teacher"). Allying themselves with the Mongol Khans, the Gelug school emerged as the dominant Buddhist school in Tibet and Mongolia since the end of the 16th century (religiously and politically). Another alternative name for this tradition is the Yellow Hat school or sect.Alexander Berzin, The Origin of the Yellow Hat, Berzin Archives, retrieved 18 September 2020.
Doctrinally, the Gelug school promotes a unique form of prasangika Madhyamaka based on the works of Tsongkhapa. According to John Powers, Tsongkhapa's work "contains a comprehensive view of Buddhist philosophy and practice that integrates sutra and tantra, analytical reasoning, and yogic meditation."Powers, John (2007) Introduction to Tibetan Buddhism, p. 467. Snow Lion Publications.
The Gelug school was also called the "New Kadam", because it saw itself a revival of the Kadam school founded by Atisha.Ray, Reginald. Indestructible Truth: The Living Spirituality of Tibetan Buddhism, Ch. 8.
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.Van Schaik. The Spirit of Tibetan Buddhism, p. 10. 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 a turning point in the history of Tibetan Buddhist philosophy.Jinpa, Thupten. Self, Reality and Reason in Tibetan Philosophy. Routledge 2002, page 10.Lama Tsongkhapa, Lamrim Chenmo V3 Pp 224–267
Tsongkhapa and his disciples founded Ganden monastery in 1409, which was followed by the founding of Drepung (1416) and Sera Monastery (in 1419), which became the "great three" Gelug monasteries (and eventually they would become some of the largest Monastery 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."Sam van Schaik (2011). Tibet: A History, p. 109. Yale University Press.
Tsongkhapa's three principal disciples were Khedrup Gelek Palsang, Gyaltsab Je and Dülzin Drakpa Gyaltsen.Jinpa, Thupten (2019). Tsongkhapa: A Buddha in the Land of Snows. Boulder, CO: Shambhala Publications. p. 365. . 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 Gyuto Order 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 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 Plateau, 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."Powers, John (2007), Introduction to Tibetan Buddhism, p. 475.
By the end of the fifteenth century, Tsongkhapa had come to be seen as a second Buddha among in the Gelug tradition, and various Hagiography 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).Sam van Schaik (2011). Tibet: A History, p. 107. Yale University Press. 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 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).Pettit, John W. (2013). Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection, p. 136. Simon and Schuster. This debate over Tsongkhapa's madhyamaka interpretation was then taken up by a trio of Sakya school thinkers: Taktsang Lotsawa, Gorampa, and Shākya Chokden.Jamgon Mipham, Padmakara Translation Group (2017). The Wisdom Chapter: Jamgön Mipham's Commentary on the Ninth Chapter of The Way of the Bodhisattva. p. 30. Shambhala Publications. 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).Jamgon Mipham, Padmakara Translation Group (2017). The Wisdom Chapter: Jamgön Mipham's Commentary on the Ninth Chapter of The Way of the Bodhisattva. p. 31. Shambhala Publications.
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 the establishment of monasteries and the translation of Buddhist texts to Mongolian.Laird, Thomas (2006). The Story of Tibet: Conversations with the Dalai Lama, p. 144. Grove Press, N.Y. He also worked against certain Shamanism practices such as animal sacrifice and blood sacrifices.Norbu, Thubten Jigme and Turnbull, Colin M. (1968). Tibet: An account of the history, religion and the people of Tibet, p. 219. Touchstone Books, New York. (hbk); (pbk).
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 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."Jinpa, Thupten (2019). Tsongkhapa: A Buddha in the Land of Snows. Boulder, CO: Shambhala Publications. pp. 365–372. .
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 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 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. Tibet is My Country: Autobiography of Thubten Jigme Norbu, Brother of the Dalai Lama as told to Heinrich Harrer, p. 249. English translation by Edward Fitzgerald, published 1960. Reprint, with updated new chapter, (1986): Wisdom Publications, London. . 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 a Gelug monk and master of the Nyingma Dzogchen tradition.Sam van Schaik (2011). Tibet: A History, p. 119. Yale University Press. 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.Sam van Schaik (2011). Tibet: A History, p. 133. Yale University Press. 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.Sangye Desi Gyatso; Kilty, Gavin (translator) (2016) The Mirror of Beryl: A Historical Introduction to Tibetan Medicine, p. 1. Simon and Schuster.
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. (2025). 9789004254558, BRILL. ISBN 9789004254558 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 the Conquerors and its auto-commentary Lamp re-illuminating Mahamudra).Jackson, Roger, "The dGe ldan-bKa' brgyud Tradition of Mahamudra How Much dGe ldan? How Much bKa' brgyud?" in Newland, Guy, Changing Minds: Contributions to the Study of Buddhism and Tibet in Honor of Jeffrey Hopkins 2001 p. 155.
]]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 a renaissance of Mongolian culture in the seventeenth century, with having created the Soyombo script and with widely promoting Buddhism among the Mongols.Wallace, Vesna A. (2015). Buddhism in Mongolian History, Culture, and Society (illustrated ed.). Oxford University Press. p. xix. . 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.Sam van Schaik (2011). Tibet: A History, pp. 122–123. Yale University Press. 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 the Mindroling monastery and their leaders Terdag Lingpa and Lochen Dharmashri.Sam van Schaik (2011). Tibet: A History, p. 128. Yale University Press.
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.Mullin, Glenn H. (2001). The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation. Clear Light Publishers. Santa Fe, NM. .
During the 17th and 18th centuries, Gelug figures continued to produce new scholastic works. The development of the "tenets" (Tib. grub mtha', Sanskrit. siddhanta) genre (a form of doxography) became a particularly important element of Gelug education and scholarship.Powers, John (2007), Introduction to Tibetan Buddhism, p. 476.Changkya Rölpai Dorjé; Lopez, Donald (translator) (2019). Beautiful Adornment of Mount Meru, Introduction. Simon and Schuster. Perhaps the most influential Gelug doxographer was the great scholar Jamyang Zhepa (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 the most comprehensive of the tenets texts" (in Tibetan Buddhism).Blo-bzaṅ-dkon-mchog, Daniel Cozort, Craig Preston (2003). Buddhist Philosophy: Losang Gönchok's Short Commentary to Jamyang Shayba's Root Text on Tenets, pp. xi–xii. Snow Lion Publications. 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 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 dynasty of the Qianlong Emperor. Changkya oversaw the translation of the Tibetan Buddhist canon into Mongolian and Manchu language, 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.Geoffrey Samuel (2012). Introducing Tibetan Buddhism. Introducing World Religions. Abingdon: Routledge. p. 249. .
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.Thuken Losang Chokyi Nyima, Jackson, Roger (editor) (2017). The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought. Simon and Schuster.
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 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.Sam van Schaik (2011). Tibet: A History, pp. 196–200. Yale University Press. The 13th Dalai Lama also launched a new modern printing of the Tibetan Buddhist canon.Sam van Schaik (2011). Tibet: A History, pp. 200–201. Yale University Press.
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 a protector deity named Dorje Shugden who was said to punish Gelugs who entered into practices from other Buddhist schools.Kay, David N. (2004). Tibetan and Zen Buddhism in Britain: Transplantation, development and adaptation, p. 43. London: Routledge Curzon. pp. 44–52. . 13th Dalai Lama (who himself practiced Nyingma Dzogchen and the deity Vajrakilaya) opposed this sectarianism.Natanya, Eva (2018). Open Mind: View and Meditation in the Lineage of Lerab Lingpa. Simon and Schuster.Bultrini, Raimondo (2013). The Dalai Lama and the King Demon, Part Five, The Old Togen, note 121 . Hay House.
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 the dialogue between Buddhism and science. I'm messenger of India's ancient thoughts: Dalai Lama, I'm messenger of India's ancient thoughts: The Dalai Lama – Hindustan Times, Dalai Lama Story Page – USATODAY.com , Canada Tibet Committee|Newsroom|WTN "I'm messenger of India's ancient thoughts": Dalai Lama; 14 November 2009; Itanagar. Indian Express Newspaper; Hindustan Times Newspaper; PTI News; Dalai Lama Quotes Page – USATODAY.com; Official website; Signs of change emanating within China: Dalai Lama; By Shoumojit Banerjee; 27 May 2010; The Hindu newspaper 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, Ling Rinpoche, Geshe Lhakdor, and Dhardo Rimpoche Some Gelug lamas also went on to receive a modern western Higher education and became published academics, such as Gelek Rimpoche, 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 Newland, Nicholas Vreeland, Barry Kerzin, Glenn H. Mullin, and Gareth Sparham.
An United States Gelug bhiksuni, Thubten Chodron, 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 China. These were known as the “Three Polymaths”, which were Tséten Zhabdrung (1910–1985), Mugé Samten (1914–1993), and Dungkar Lozang Trinlé (1927–1997).Willock, Nicole (2021). Lineages of the Literary: Tibetan Buddhist Polymaths of Socialist China. Columbia University Press.
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.
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.Ruegg, D.. Seyfort, Introduction in "Tsong-Kha-Pa (2015) , The Great Treatise on the Stages of the Path to Enlightenment (Volume 1)." Shambhala Publications. According to Gelug scholastics, Tsongkhapa's presentation of 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 presentation of the path (as taught to him by Maitreya).Powers, John (2007) Introduction to Tibetan Buddhism, p. 484. Snow Lion Publications.
The presentation of samatha and vipaśyanā in Tsongkhapa's Lamrim is also based on eighth-century Indian teacher Kamalaśīla's Bhāvanākrama (Stages of Meditation).Harvey, Peter. An Introduction to Buddhism: Teachings, History and Practices (Introduction to Religion) 2nd Edition, page 341. Another important text in Gelug is the Book of Kadam also known as the Kadam Emanation Scripture which includes teachings from Kadam masters like Atisha and Dromton.Thubten Jinpa (translator). The Book of Kadam: The Core Texts
The Lamrim teachings are commonly organized based on three main graduated scopes of motivation:Geshe Lhundup Sopa, David Patt, Beth Newman (2004). Steps on the Path to Enlightenment: A Commentary on Tsongkhapa's Lamrim Chenmo, pp. 2–5. Simon and Schuster.Pabongka Rinpoche; Trijang Rinpoche (editor); Richards, Michael (translator). Liberation in the Palm of Your Hand: A Concise Discourse on the Path to Enlightenment (New Revised Edition) 2006. Wisdom Publications. Boston.Berzin, Alexander. Introduction to the Graded Path. studybuddhism.comTsenzhab Serkong Rinpoche. Traditional Presentation of the Lam-rim Graded Path Transcription of a seminar, Dharamsala, India, October 1976; translated by Alexander Berzin.Powers, John (2007) Introduction to Tibetan Buddhism, pp. 485–90.
The highest scope of Lamrim culminates in 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.Harvey, Peter. An Introduction to Buddhism: Teachings, History and Practices (Introduction to Religion) 2nd Edition, page 208.
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 is "the point-by-point contemplation of the logical arguments of the teachings, culminating in those for the voidness of self and all phenomena."Ray, Reginald. Indestructible Truth The Living Spirituality of Tibetan Buddhism, page 196-197
According to John Powers:Powers, John (2007) Introduction to Tibetan Buddhism, pp. 490–91. Snow Lion Publications.
The initial use of reasoning enables the meditator to recognize that all phenomena are empty of inherent existence, and the fact that one is able to demonstrate this through reasoned proofs makes the conviction unshakable. Merely gaining a conceptual apprehension, however, is not enough: one must deepen the understanding of emptiness through repeated familiarization. The more one trains in emptiness, the deeper one’s discernment becomes, until one transcends the need for conceptual thought, and one’s awareness of emptiness reaches the level of direct perception, such that when one considers a phenomenon in meditation, one immediately apprehends its absence of inherent existence.For Tsongkhapa, the training in insight and wisdom is closely associated with training in compassion. Training in insight into emptiness deepens compassion and vice verse. Both reinforce and strengthen each other.Powers, John (2007) Introduction to Tibetan Buddhism, p. 490. Snow Lion Publications.
For Tsongkhapa, Vajrayana practice requires bodhicitta and insight into emptiness (through vipaśyanā meditation) as a foundation, and thus, non-tantric Mahayana (and its three principal aspects of renunciation, bodhicitta and insight into emptiness) is seen as indispensable for Vajrayana in Gelug.Arnold, Edward A. (2021). Tsongkhapa’s Coordination of Sūtra and Tantra: Ascetic Performance, Narrative, and Philosophy in the Creation of the Tibetan Buddhist Self,. p. 286. Doctoral Thesis, Columbia University. Indeed, according to Tsongkhapa, without having ascertained emptiness, one cannot practice the tantric yogas of Vajrayana.Tsongkhapa (translated by Gavin Kilty) (2012), A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra, pp. 98. Simon and Schuster
The Gelug school also follows Tsongkhapa's view that Vajrayana is only differentiated from sutra by its special method, the esoteric practice of deity yoga, which is considered to be a much faster method than the practice of the six perfections alone.Tsongkhapa, The Dalai Lama, Hopkins, Jeffrey (2016), pp. viii, 189–194.
Tsongkhapa's tantric practice and theory focuses on the Guhyasamāja tantra, a text which he considered to be the "king of tantras".Tsongkhapa, The Dalai Lama, Hopkins, Jeffrey (2016), p. vii.Tsongkhapa (translated by Gavin Kilty) (2012), A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra, pp. 11–12, 14. Simon and Schuster Tsongkhapa referred to himself as a " Guhyasamāja yogi" and saw himself as a reviver and reformer of the tradition.Tsongkhapa (translated by Gavin Kilty) (2012), A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra, p. 12. Simon and Schuster. As such, the Guhyasamāja tantra is the principal tantra for the Gelug school. As the Dalai Lama remarks: Speech to the Second Gelug Conference by the Dalai Lama (06-12-2000), retrieved 03-23-2010).
Tsongkhapa also incorporated the tantric practice of the Six Yogas of Naropa, and Mahamudra, from the Dagpo Kagyu lineages. This tradition was continued by the first Panchen Lama, who composed A Root Text for the Precious Gelug/Kagyü Tradition of Mahamudra.Berzin, Alexander; Dalai Lama. The Gelug/Kagyu Tradition of Mahamudra, 1997
The Gelug tradition also maintains Dzogchen teachings; Lozang Gyatso, 5th Dalai Lama (1617–1682), Thubten Gyatso, 13th Dalai Lama ( 1876–1933), and Tenzin Gyatso, 14th Dalai Lama are some Gelug-pa Dzogchen masters. Georges Dreyfus, The Shugden Affair: Origins of a Controversy (Part I). Official website of the Office of His Holiness the 14th Dalai Lama. Likewise the practice of Chöd was taught by Gelug-pas such as Kyabje Zong Rinpoche.
Manjushri instructed Tsongkhapa to combine the teachings on the clear light and illusory body from the Guhyasamāja Tantra, the teachings on inner fire and the use of an action mudra from the Cakrasaṃvara Tantra, and the practice of Vajrabhairava, using these as a means of increasing wisdom and overcoming obstacles. With this as the foundation for his tantric practice he should establish a basis of lamrim and lojong that is centered on the practice of guru yoga. Manjushri proceeded to give Tsongkhapa detailed teachings on all aspects of the aforementioned teachings and advised him to consolidate them all into a single practice. This was the impetus for the origins of Lama Chöpa. From these instructions there arose a very secret system of guru yoga that was transmitted orally from guru to disciple.
Six texts by Tsongkhapa are also a prime source for the studies of the Gelug tradition:
Each Gelug monastery also uses its own set of commentarial textbooks ( yig-cha) which were written to explain further scholastic details and interpretative issues. The various sets of Gelug textbooks differ on numerous fine points of interpretation. Major textbook sets include:
For each topic studied, the procedure is similar. The process starts with the heuristic memorization of the root text and sometimes of its commentaries. It continues with the interpretation of the root text through commentaries, and culminates in dialectical debate.
After the study of the exoteric texts, a monk may then enter the esoteric study and practice of tantric texts, particularly the Guhyasamāja, Yamāntaka, and Cakrasamvara tantras.Dreyfus, Georges. The Sound of Two Hands Clapping The Education of a Tibetan Buddhist Monk, 2003, page 118.
A monk who has completed all his studies may then attempt a geshe degree, a title rare and difficult to obtain which can take 15 to 25 years to complete.Powers, John (2007) Introduction to Tibetan Buddhism, p. 478. Snow Lion Publications. According to John Powers, "although the Gélukpa tradition recognizes some people as tülkus—beings who are reincarnations of great lamas—the various levels of scholarly achievement are open to any male who is able to complete the program successfully."Powers, John (2007) Introduction to Tibetan Buddhism, p. 479. Snow Lion Publications. There are no major restrictions on a monk's ability to attain the various scholastic ranks and geshe degrees other than skill, and they may come from any social class, family or region. Several Westerners have completed the degree in the modern era.
the primary method of examination is oral debate, in which a monk must be able quickly to evaluate a wide range of philosophical positions, defend any of them against any other, and triumph (or at least hold his own) in a no-holds-barred intellectual contest. The debates are generally very lively...The stated purpose of the exercise is to develop the intellects of the monks, and it is felt that direct dialectical confrontation accomplishes this goal by training them to defend philosophical positions, to think on their feet, and to critically examine their doctrines and positions.Alexander Berzin notes that in Tibet, there used to only be two examinations (rgyugs-sprod): memorization exam (blo-rgyugs) and debate exams (rtsod-rgyugs). However, according to Berzin, "since the reforms of the Fourteenth Dalai Lama in India, they must also pass each year a written exam (bri-rgyugs), a poetry composition exam (rtsom-bri), and a Tibetan culture and religious history exam (rgyal-rabs chos-byung)."
After attaining a monastic degree, it is common to enter a long meditation retreat, often lasting three years or proceed to tantric (Vajrayana) studies. According to Powers "the logic behind this system is based on the idea that one should first gain a thorough grounding in Buddhist scriptures, philosophy, doctrines, and practice before engaging in full-time meditation. Trainees who thoroughly understand what they are meditating on will be less likely to go astray in meditation than those whose understanding is merely superficial."Powers, John (2007) Introduction to Tibetan Buddhism, p. 480. Snow Lion Publications.
Labrang Monastery, in Xiahe County in Gansu (and in the traditional Tibetan province of Amdo), was founded in 1709 by the first Jamyang Zhaypa, Ngawang Tsondru. Many Gelug monasteries and temples were also built throughout Tibet as well as in China and Mongolia. Notable Gelug monasteries in Kham include Lithang, Bathang, Sershul, and Dargye Monastery. In the Gyalrong region one finds some of the oldest Gelug monasteries on the eastern plateau such as Dhe-Tsang.
Ganden Tripa is an elected position held by the most senior ex-abbots of Gyume and Gyuto Upper and Lower Tantric Colleges. The office lasts for seven years only. This is in contrast to the other Tibetan schools, who are led either by specific (reincarnation lineages like the ) or by a specific clan (like the Sakya school, led by the Khön family).
Among the main lineage holders of the Gelug are:
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