His direct source of inspiration was the Kadampa (Bka'-gdams-pa) tradition, the legacy of Atiśa. Based on Tsongkhapa's teaching, the two distinguishing characteristics of the Gelug tradition are:
(1357-1419) Born in Tsongkha, located in Amdo. His main
teachers were: the Sakya masters Rendawa (red mda ba), Rinchen
Dorje (rin chen rdo rje), the Kagyu master: Chenga Rinpoche (sPyans
snga rin po che) and the Jonangpa masters: Bodong Chakle Namgyal
(Bo dong Phyags las rNam rgyal), Khyungpo Hlepa (Khyung po Lhas
pa) and Chokyi Palpa (Chos kyi dPal pa). Tsongkhapa is the
founder of the Gelukpa school of Tibetan Buddhism. His
ordination name was bLo bZang Grags pa. His main two disciples
were: Dharma Rinchen (dhar ma rin chen) and Khedrup Je (mkhas
grub je). They are frequently depicted together in thangkas and
statues. So called master-disciple threesome (yab sras gsum).
Early years
Born in Amdo province of Tibet during 1357, Tsongkhapa received the layman ordination (skt. Upasaka) at the age of three from the 4th Karmapa, Rolpe Dorje (Rol-pa'i Rdo-rje), and was entitled "Kunga Nyingpo" (Kun-dga' Snying-po). At the age of seven he took the novice ordination (skt. Sramanera, tib. Getsul) from Choje Dhondup Rinchen (Chos-rje Don-'grub Rin-chen) and was entitled "Lobsang Drakpa" (Slob-bsang Graks-pa). It was to his credit then, that at such an early age, he was able to receive the empowerments of Heruka Chakrasamvara, Hevajra, and Yamantaka, three of the most prominent wrathful deities of Tibetan Buddhism, as well as being able to recite a great many sutras, not the least of which was Manjushri-nama-samgiti. Additionally, he would go on to be a great student of the Buddhist Vinaya, the doctrine of behaviour, and even later the Six Yogas of Naropa, the Kalachakra Tantra, and the acclaimed practice of Mahamudra. At the age of 24 Tsongkhapa received the ordination of a full monk (skt. Bhikshu, tib. Gelong) in the Sakya Tradition.
Tsongkhapa travelled extensively in search of knowledge and studied with more than 100 teachers of all the existing traditions all topics of the doctrine, including Dzogchen. In addition to his studies, he engaged in extensive meditation retreats. He is reputed to have performed millions of prostrations, mandala offerings and other forms of purification practice. Tsongkhapa had often visions of meditational deities and especially of Manjushri, with whom he could communicate directly to clarify difficult points of the scriptures.
As such an accomplished scholar and practitioner, he was therefore quite effective as a teacher in Tibetan Buddhism, and became a leading figure amongst his peers as well as his students. Most of his teachers became also his students, like Rendawa, Umapa, the Nyingma Lama Lhodrak and they taught and revered each other. Out of his strong influence, compassion, and wisdom he is referred to as a second Buddha.
Tsongkhapa's legacy
Tsongkhapa would go on to found the Geluk (Dge-lugs-pa) order, built on the foundations of the Kadampa (Bka'-gdams-pa) tradition, with an emphasis on the Vinaya and scholarly pursuits. He had studied at Sakya (Sa-skya), Kadam (Bka'-gdams) and Drikung Kagyu monasteries, built up his knowledge, received many empowerments, and was one of the foremost authorities of Tibetan Buddhism at the time. Further, it is said that the Buddha Sakyamuni spoke of his coming as an emanation of the Bodhisattva Manjusri in the short verse from the Root Tantra of Manjushri:
"After I pass away
And my pure doctrine is absent,
You will appear as an ordinary being,
Performing the deeds of a Buddha
And establishing the Joyful Land, the great Protector,
In the Land of the Snows."
Although Tsongkhapa would finally pass away in 1419 at the age of sixty, he left to the world 18 volumes of collected teachings, with the largest amount being on Guhyasamāja tantra. These 18 volumes contain hundred of titles relating to all aspects of Buddhist teachings and clarify some of the most difficult topics of sutrayana and vajrayana teachings.
Major works among them are:
- 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 (Drang-nges legs-bshad snying-po),
- The Praise of Relativity (rTen-'brel bstodpa),
- The Clear Exposition of the Five Stages of Guhyasamaja (gSang-'dus rim-lnga gsal-sgron) and
- The Golden Rosary (gSer-phreng).
These scriptures are the prime source for the studies of the Gelugpa (Dge-lugs-pa) tradition and these and other teachings of Tsongkhapa endured into the modern age and are seen as a protection against misconceptions in Mahayana and Vajrayana Buddhism.
Tsongkhapa founded the monastery of Ganden in 1409, and it became his main seat. He had many students, among whom Gyaltsab Dharma Rinchen (1364-1431), Khedrup Gelek Pelzang (1385-1438), Togden Jampal Gyatso, Jamyang Choje, Jamchenpa Sherap Senge and Gyalwa Gendün Drup, the first Dalai Lama (1391-1474) were the most outstanding. After Tsongkhapa's passing his teachings were held and kept by Gyaltsab Dharma Rinchen and Khedrub Gelek Pälsang. From then on, his lineage has been held by the Ganden Tripas, the throne-holders of Ganden Monastery, among whom the present one is Khensur Lungri Namgyal, the 101st Ganden Tripa.
After the founding of Ganden Monastery by Tsongkhapa, Drepung Monastery was founded by Jamyang Choje, Sera Monastery was founded by Chöje Shakya Yeshe and the Gyalwa Gendün Drup founded Tashi Lhunpo Monastery. Many Gelug monasteries were built throughout Tibet but also in China and Mongolia.
Among the many lineage holders of the Yellow Hat Tradition (Gelugpas) there are the successive incarnations of the Gyalwa Rinpoche (commonly known as the Dalai Lama), and the succession of the Panchen Lama as well as the Chagkya Dorje Chang, Ngachen Könchok Gyaltsen, Kyishö Tulku Tenzin Thrinly, Jamyang Shepa, Phurchok Jampa Rinpoche, Jamyang Dewe Dorje, Takphu Rinpoche, Khachen Yeshe Gyaltsen and many others.
The annual Tibetan prayer festival Monlam Prayer Festival (Mönlam Chenmo) was established by Tsongkhapa. There he offered service to ten thousand monks. The establishment of the Great Prayer Festival is seen as one of his Four Great Deeds. It celebrates the miraculous deeds of Buddha Shakyamuni.
See also
Translations some of Tsongkhapa's Scriptures into English
- The Great Treatise On The Stages Of The Path To Enlightenment, Vol. 1, Snow Lion, ISBN 1-55939-152-9
- The Great Treatise On The Stages Of The Path To Enlightenment, Vol. 2, Snow Lion, ISBN 1-55939-168-5
- The Great Treatise On The Stages Of The Path To Enlightenment, Vol. 3, Snow Lion, ISBN 1-55939-166-9
- Ocean of Eloquence: Tsong Kha Pa's Commentary on the Yogacara Doctrine of Mind, State University of New York Press, ISBN 0-7914-1479-5
- Ocean of Reasoning : A Great Commentary on Nagarjuna's Mulamadhyamakakarika, Oxford University Press, ISBN 0-19-514733-2
- Tantric Ethics : An Explanation of the Precepts for Buddhist Vajrayana Practice, Wisdom Publications, ISBN 0-86171-290-0
- The Splendor of an Autumn Moon : The Devotional Verse of Tsongkhapa, Wisdom Publications, ISBN 0-86171-192-0
- The Fulfillment of All Hopes: Guru Devotion in Tibetan Buddhism, Wisdom Publications, ISBN 0-86171-153-X
References
- The Ri-Me Philosophy of Jamgon Kongtrul the Great: A Study of the Buddhist Lineages of Tibet by Ringu Tulku, ISBN 1-59030-286-9, Shambhala Publications
External links
- A Short Biography by Alexander Berzin (The Berzin Archives)
- The History of Gelug Tradition by the Government of Tibet in Exile
- Biography of Lama Tsong Khapa by Geshe Sonam Rinchen
- Life and Teachings of Tsong Khapa by Professor R. Thurman
- Tsongkhapa's Biography (Ganden.org)
- Tsongkhapa -- Bogd Zonkhov to Mongolians
