Gelugpa(Geluk) - Ge Monastery Tradition School is one of the four (the newest school) leading schools of Tibetan Buddhism. Founded by Je Tsongkhapa at the turn of the 14th-15th centuries; currently prevails in Tibet, Mongolia, as well as in Russia - in Buryatia, Kalmykia and Tyva.
During the XV-XVI centuries. The influence of the Gelug-pa school created by Tsongkhapa grew steadily, and its political influence also strengthened. The Gelug people gradually created a powerful network of datsan monasteries, in which up to several tens of thousands of monks lived. There were also datsans
educational centers. The largest datsans had three faculties:
- general (philosophical - tsanid),
- medical (HU) and
- tantric (jud);
in small datsans there was only a general faculty; Only monks who had received general philosophical training were accepted into the tantric faculty, and only the most capable of those admitted to the study of tantras were accepted into groups for the study of “Kalachakra Tantra”.
The Tsanid system involved the sequential study of five disciplines, which took about fifteen years (as a rule, parents sent their children to monasteries at a very early age):
- Logics(pramana) - according to the writings of Dharmakirti;
- Paramita(the path of the “classical” Mahayana) - according to the text of Maitreya Asanga (“Abhisamayalankara”);
- Madhyamaka(based on Chandrakirti’s treatise “Madhyamakavatara”);
- Vinaya(primarily the Vinaya Mulasarvastivadins);
- Abhidharma(based on “Abhidharmakosha” by Vasubandhu and “Abhidharmasamucchaya” by Asanga).
The Gelugpa school considers the radical Madhyamaka Prasangika to be the highest form of Buddhist philosophy.
By the beginning of the 17th century. The Gelugpa school became a force that dominated both the spiritual and political life of Tibet. In addition, from the second half of the 16th century. With the support of a number of Mongol rulers, primarily Altan Khan, Buddhism quickly spread in Mongolia, and the authorities there provided patronage exclusively to the Gelug-pa school. Altan Khan's grandson became the IV Dalai Lama, making the power of these Gelug hierarchs a real political force for the first time.
Later, the Mongol ruler Gushi Khan, who invaded Tibet in 1640, provided great assistance to the V Dalai Lama in strengthening the latter’s power throughout Tibet.
Thus, at the same time, Tibetan Buddhism not only spread outside the Land of Snows, but also the most important institutions for the emerging Tibetan theocracy, the Dalai Lamas and Panchen Lamas, were formed.
Under the 5th Dalai Lama the Great Ngawan Lobsan Gyatso (1617-1682), Gelug-pa not only became the dominant school of Tibetan Buddhism, pushing the old schools to the periphery of spiritual life and pushing them to the cultural outskirts of Tibet, but also uniting almost all of Tibet under the rule of its hierarchs (some princes managed to maintain their independence both from the Gelug Dalai Lamas and from the “yellow hats” themselves; the most striking example is the Tibetan kingdom of Bhutan, where one of the small directions of the Kagyu-pa school dominates).
The Dalai Lama V was undoubtedly an outstanding personality: he combined the talents of a religious leader, an experienced politician, a subtle diplomat, a successful commander, a scientist-historian and a tantric yogi practicing mysterious Nyingma rituals. Skillfully maneuvering between the political forces of the region (the Mongols of Tushetu Khan,
the Manchus, who conquered China after 1644 and established the power of their Qing dynasty there until 1911, various feudal clans of Tibet), the V Dalai Lama was not only able to strengthen his power and centralized control of Tibet, but also maintain his country virtually independent: although The Qing emperors of China considered Tibet their vassal, representing their power in it as a special official - the amban, however, in reality the Dalai Lama remained a completely independent sovereign. The trip of the 5th Dalai Lama to Beijing to meet with the patron of Buddhism, Emperor Shun-chih (1644-1662), further strengthened the prestige and authority of the Tibetan hierarch.
Tibetan Buddhism belongs to one of the branches of Mahayana Buddhism. In the 5th - 7th centuries, Buddhism, which previously spread along trade routes through Kashmir and Turkestan, i.e. bypassing Tibet, he began to penetrate into territories inhabited by the then warlike Tibetan tribes. Buddhism adapted to the Tibetan mentality, interacting with local religions, mainly the Bon teachings. The teachings of Vajrayana or Buddhist Tantrism became the most popular. Approximately in the 5th century AD, Buddhism appeared in Tibet, then spread to the north of China, and in the 16th-17th centuries it penetrated into Mongolia, Siberia, Tuva, and Kalmykia.
Historical sources of Tibetan Buddhism are available starting from the reign of Songtsen Gampo (6 20–650 BC) in Tibet, who, for political reasons, adopted Buddhism as the state religion.
Nyingma School
In the 8th century AD. King Trisong Detsen invited Indian scientists Vimalamitra and Shantarakshita, and then the great teacher Padmasambhava (Guru Rinpoche), to his Land of Snows. During this period, the first monasteries and large educational institutions appeared, and a school began to take shape Nyingma "Old Tradition", the oldest of the 4 main schools of Tibetan Buddhism. However, this first wave of Buddhism in Tibet was destined to almost completely disappear during the reign of King Langdarma, who tried to destroy everything associated with the teachings of the Buddha. Fortunately, Padmasambhava and his enlightened wife Yeshe Tsogyal managed to hide many sacred texts in various inaccessible places in Tibet, also leaving predictions about who should discover them and when.
The Nyingma tradition is represented by three lineages: the main lineage, the Dzogchen oral transmission lineage, and the treasure lineage. The most significant of them is the Dzogchen lineage. Six monasteries located in three different regions of Tibet carry this tradition. These are Dorje Drak and Mindrol Ling in Upper Tibet, Dzogchen and Sechen in Central Tibet, and Katok and Palyul in Lower Tibet. Dzogchen. Currently, thanks to the efforts of the main leader of the Nyingma school, His Holiness Penor Rinpoche, thousands of Nyingma organizations have emerged around the world with millions of followers practicing Dzogchen. Dzogchen literally means "great perfection". If Tantrism follows the path of transforming mental and subtle energies to escape the wheel of endless rebirths, based on the idea that every person has the nature of a Buddha, then Dzogchen claims that we are already perfect. The ideological basis of Dzogchen lies in the doctrine of the Primordial state of being, which is perfect in itself, i.e. human nature is perfect. The teacher’s task is to introduce the student to this Primordial state, which is characterized by non-duality, i.e. non-distinction between “I” and the world.
Kagyu school
Almost three hundred years later, with the translator Marpa, a teaching came to Tibet that formed the basis of another school - Kagyu or "Transmission of the Teachings (of the Buddha)." Marpa walked from Tibet to India three times, crossing the snowy passes of the Himalayas to study and practice the secret tantric teachings and then pass them on to his compatriots. Beginning in the 12th century, one of the main surviving sub-schools of this school is led by the Gyalwa Karmapa, the first Lama in the history of Buddhism, who consciously accepts rebirths for the benefit of beings. Shortly before his death, the Karmapa leaves instructions, written or oral, to his closest disciples as to when and where to look for his next incarnation. Enlightened Lamas preserve and transmit the teachings and experiences of enlightenment to their students. Therefore, this school is an oral tradition, a direct transmission of the teachings of Mahamudra from teacher to student. The Kagyu teachings have been transmitted in this way continuously until today.
Sakya School
Around the same time as the Karma Kagyu, a school was created Sakya, which gave the world many great scientists, masters of Buddhist philosophy and theory of knowledge. The name comes from the area Gray (Light) Earth. The Sakya tradition is associated with the Khon family. Khon Lui Wangpo Sungwa was a disciple of Guru Rinpoche in the eighth century. For the next thirteen generations, the Dharma spread through the Khon clan. In 1073, Khon Konchok Gyalpo built the Sakya Monastery and founded the Sakya tradition in Tibet.
Gelug School
Fourth School of Tibetan Buddhism - Gelug "Tradition of Virtue" or the "yellow cap" school, so named because of the color of the monks' headdress. Founded in the XIV-XV centuries. Gyalwa Tsongkhapa (1357-1419), who is revered as the embodiment of the bodhisattva Manjushri, personifying wisdom and omniscience. Tsongkhapa created a multi-volume work integrating many teachings and containing the manual “Stages of the Path” (Tibetan “Lam-rim”), which. is still studied in detail and carefully by both monks and laity. Gelug has developed an extensive multi-year educational program and a system of academic degrees for teachers. Tsongkhapa's disciple Gyalwa Gedun Drukpa became the first of fourteen rebirths of the Dalai Lama. According to tradition, the Dalai Lama, who is the spiritual leader of Tibet, has always been a representative of this school and is also considered an emanation of Avalokiteshvara - the Bodhisattva of Compassion. The fourteenth Dalai Lama, Tenzin Gyatso, was awarded the Nobel Prize in 1989 in recognition of his heroic efforts as a peacemaker to alleviate the suffering of the Tibetan people under the genocidal Chinese government. All existing datsans in Buryatia, Kalmykia and Tyva belong to the Gelug school.
The teachings of all these schools lead to the same result, the state of enlightenment. But the methods are somewhat different: they are intended for different people. It is usually said that the Nyingma school focuses on methods that transform, first of all, anger and pride, because this school is practiced by people who have the strongest feelings. First of all, those who are most dependent on desires and affection come to the Karma Kagyu school. In the Gelugpa school, ignorance is transformed, and in the Sakya school, an approximately equal proportion of these interfering feelings is transformed.
Movement in Rome. "Non-sectarian"
This is an eclectic movement that emerged in the 19th century in Western Tibet, where at that time the study and unification of all schools of Tibetan Buddhism was encouraged by such famous figures of the time as: Jamyang Khyentse Wangpo, Jamgon Kongtrul Lodro Thaye, Chogyur Dechen Lingpa, and Ju Mipham Gyatso . Rime unites the Nyingma, Sakya and Kagyu schools for educational and missionary purposes. The main feature of the Rome movement was the emergence of new literature. It consisted mainly of a collection of the most significant works of large and small schools of Tibetan Buddhism, sharing a common doctrinal basis. Adherents of any of the schools can visit the libraries of the other two and master their practices.
BON teaching
Exists three different types of Bon tradition. This is old Bon - entirely shamanic; Yundrung (or Eternal) Bon, and the new or reformed one that arose in response to competition from other Buddhist schools.
Followers Eternal Bon Yundrung claim to represent the pre-Buddhist civilization of Tibet. At least part of this religious tradition does not originate in Tibet, but was brought to central Tibet before the seventh century from the then independent country of Zhang-zhung to the west of Tibet, and there from the more remote areas of Tajik or Iranian-speaking Central Asia to the north. -west.
This form of Bon is known as Yungdrung Bon, the "Eternal Teaching", a term whose equivalent in Sanskrit would be "Swastika-dharma", where the swastika or solar cross is the symbol of the eternal and indestructible, corresponding in almost every way to the Buddhist term "vajra" or diamond . In addition to the ritual texts relating to shamanic and animistic practice, this ancient tradition possesses a large number of texts also claiming pre-Buddhist origin, relating to the higher teachings of Sutra, Tantra and Dzogchen. The Bonpo lamas, instead of turning to the northern Indian prince Siddhartha Gautama as their Buddha and the source of the highest teachings of Sutra, Tantra and Dzogchen, turn to another prince who lived in earlier times, Sherab Miwoche, originally from Olmo Lungring in distant Central Asia, as their Buddha and the source of their teachings. Consequently, the latter was given the title Tonpa or Teacher, literally "one who reveals [secrets]." The Bonpo tradition ascribes a truly incredible dating to Tonpa Shenrab, claiming that he flourished some eighteen thousand years ago.
It is believed that, beginning with the reign of the second king of Tibet, Mitri Tsangpo, some Bonpo texts, especially the Father Tantras, were brought from Zhang Zhung to Central Tibet and translated into Tibetan.
The Bonpos suffered two successive cycles of persecution, the first during the reign of the eighth king of Tibet, Drigum Tsangpo, and then the second during the reign of the great Buddhist king of Tibet, Trisong Detsan in the eighth century AD. According to tradition, in both cases, the persecuted Bonpo sages hid their books in various places in Tibet and surrounding areas such as Bhutan. These caches began to be rediscovered starting in the tenth century. Therefore they are known as newly discovered texts or "hidden treasures" (terma).
Some other texts were never hidden, but remained in circulation and were transmitted in an unbroken line from the eighth century onwards. These texts are known as snyan-rgyud, literally "oral tradition", even though they existed as written texts from an early period. This variety of Old Bon flourished in Western and Central Tibet until the present day. The idea that many of the teachings originated in the western part of the Tibetan plateau rather than in the Indian subcontinent, and that this predated the time of the historical Buddha, seems almost incredible to those accustomed to the generally accepted story of the penetration of Buddhism into Tibet in the seventh century.
The second type of Bon tradition is shamanistic Bon. The Tibetan term bon probably comes from the ancient verb "bond-pa", which means "to call upon the gods." In this case, Bon means the native pre-Buddhist shamanistic and animistic culture of Tibet, a culture that had much in common with other shamanistic tribal cultures of Central Asia and Siberia. Although these cultures included different types of religious practices and beliefs, at the center of them there was always a practitioner known as a shaman. The activity of the shaman was characterized by entering an altered state of consciousness through rhythmic singing, beating a drum, dancing, and so on.
The main social function of such a practitioner was healing. A traditional form of Central Asian shamanism, including spirit possession, is widely practiced in Tibet today among both Buddhist and Bon populations, as well as among Tibetan refugees living in Ladakh, Nepal and Bhutan.
In fact, according to the Bonpo tradition, some of these practices, such as invoking gods and rituals to exorcise evil spirits, were taught by Tonpa Sherab himself in prehistoric times during his short stay in Kongpo in Southeast Tibet.
These shamanic varieties of practices are today known as the "Causal Paths of Bon." The teachings and practices contained in the Causal Paths are considered dualistic in their philosophical views. That is, the gods representing the forces of light and order, called Ye, and the demons, representing the forces of darkness and chaos, called Ngam, have an independent existence, and the practitioner is mainly engaged in performing rituals that call upon the positive energies of the gods and avert negative influences of demons and evil spirits.
However, like Buddhism in general, Yungdrung Bon completely rejects the practice of blood sacrifices, for the origin of these practices is attributed to the cannibal demons Shinpo, and not Tonpa Shenrab. Thus, the Bonpo lamas are unwilling to identify even the Causal Paths of Bon with Jangkris shamanism or shamans who still exist in the mountains of Nepal to this day.
New Bon arose in the fourteenth century and continues to the present day. It was based on the discovery of the Therma system. In general, this system is quite similar to the Nyingmapa, and Guru Rinpoche (Padmasambhava) is also considered a significant person in it. In fact, some tertons (those who discover the termas), such as Dorje Lingpa, discovered both the Nyingmapa and the Bonpo termas. New Bon flourishes mainly in Eastern Tibet.
Like the Nyingmapa among Tibetan Buddhists, the Bonpo tradition contains as its highest teaching a system of thought known as Dzogchen, "Great Perfection." These teachings reveal in direct experience the Primordial State of man, in other words, the essential innate Buddha nature or Boddhichitta, which is beyond time, conditioning and conceptual limitations. This Natural State is described in terms of its essential pristine purity and its spontaneous perfection in manifestation. Both the Nyingma and Bonpo schools of Buddhism claim that their Dzogchen traditions were brought to central Tibet in the eighth century: the Nyingmapa tradition was from the Mahasiddha Srisimha, who lived in Northern India, and the Bonpo tradition was derived from the line of Mahasiddhas who lived in the vicinity of Mount Kailash and the lake country of Zhangzhung to the west and north of Tibet. Thus, there are obviously two different historically authentic lines of transmission of these teachings.
Modern Bon contains a monastic system very similar to that of the Buddhists, as well as a Madhyamika philosophy that is completely comparable to other schools of Tibetan Buddhism. According to the Bonpo lamas themselves, the main difference between the schools of Bon and Buddhism is rather a difference not in teaching and doctrines, but in the lines of transmission, since the Bonpos consider Tonpa Sherab their founder, and Buddhists consider Shakyamuni. In fact, both of these outstanding individuals are manifestations of the Buddha's enlightenment in our world, an insight technically known as the Nirmanakaya. His Holiness the Dalai Lama recognized Bon as the fifth school of Tibetan Buddhism, along with Nyingma, Sakya, Kagyu and Gelug, and provided a seat for Bon representatives on the Council of Religious Affairs at Dharmasala.
Greetings, dear readers.
Our conversation today will be devoted to one of the branches of Buddhism - Mahayana or the “Great Vehicle”, as its followers call it. Today it represents the main form of this religion in North Asia and the Far East, including China, Korea, Japan, Mongolia and Tibet.
Mahayana followers have traditionally viewed their teaching as a complete revelation of the nature and teachings of the Buddha. , the previous tradition, they characterize as the Lesser Vehicle (Hinayana). What distinguishes the Great Vehicle from the relatively conservative early Buddhist schools is its wide range of practices, its mythological concept of the Buddha, and its varied philosophical concerns.
Tibetan Mahayana Buddhism (Geluk) is perhaps the most famous branch of this religion today.
Origin and development
It is difficult to say exactly when and where Mahayana arose in India, but its origins can be traced back to the 2nd century. BC. and I century. AD The early growth of this movement was facilitated by the philosopher Nagarjuna, who founded the Madhyamika school. His writings contain the most compelling early formulations of the Mahayana.
The Madhyamika school was divided into sects and by the 5th century. AD spread to China through the efforts of the missionary Kumarajiva, who translated Nagarjuna's work. Subsequently, within 200 years, Mahayana became the leading Buddhist school in East Asia. Its influence spread to Sri Lanka, Indonesia and other countries in Southeast Asia. But already from the 11th century. in this region it began to be replaced by Theravada, Islam and Hinduism.
Mahayana reached its greatest flowering in Tibet. Its Indian form penetrated into the Himalayas around the 7th century. Modern Tibetan Buddhism combines 4 main schools:
- . The oldest tradition, which appeared around the 8th century.
- . This school arose 300 years after Nyingmapa.
- Sakyapa. The origin dates back to the 11th century, when Tibetan Buddhism not only held a strong position, but also became more politicized.
- Gelug. This school appeared in the 15th century. as a purer form of religion, and by the 17th century. became the dominant sect.
Followers of different schools can be distinguished by the crescent-shaped headdresses they wear during ceremonies. So, among the members of the Kagyupa school they are white, and among the Nyingma they are red. Gelug followers have yellow ones.
Doctrine
The basic principles of the Mahayana include the possibility of universal liberation of all beings from dukkha and the existence of Buddhas and bodhisattvas who embody Buddha nature.
Theravada followers considered him a man who had achieved extraordinary enlightenment. In Mahayana it represents the manifestation of a divine being. This view was formulated as the doctrine of the threefold nature (trikaya) of the Buddha. So it has 3 bodies:
- Nirmanakaya. A material body that appears in the transitory world of death and rebirth to lead sentient beings to enlightenment.
- Dharmakaya. The sum of spiritual qualities that make him a Buddha.
- Sambhogakaya. The body of communal bliss or pleasure is the divine form revealed during contemplation.
Mahayana establishes an infinite number of Buddhas appearing in countless worlds. They are accompanied by bodhisattvas who postpone their final transition to nirvana. Instead, they help others achieve enlightenment.
In their practice, Mahayana followers are guided by 6 paramitas:
- The perfection of generosity. It is a sincere desire to benefit others without expectation of reward or recognition.
- Perfection of morality. This does not imply unquestioning obedience to a list of rules. The commandments only help a person find his balance. Morality for a Buddhist is selfless compassion.
- The perfection of patience. It begins by recognizing the Four Noble Truths, as well as the difficult truths about ourselves and the illusory nature of existence.
- Perfection of energy. To achieve enlightenment, one must make courageous, heroic efforts.
- The perfection of meditation. Concentration helps you achieve clarity of mind and look inside yourself.
- Perfection of wisdom. For a Buddhist, this is the direct and intimate realization of emptiness (shunya).
Organization
In Mahayana, the concept of monastic community () is quite extensive and has fewer restrictions compared to early Buddhism. The ideal is considered to be the path of striving for enlightenment. Both laymen and monks can follow it. The latter follow the rules of one of the Vinayas (prescriptions for monastic life) in the Tipitaka, the sacred canon of Theravada.
Although monks generally abstain from money and sex, some organizations, such as the Pure Land sect in Japan, allow marriage.
Non-ordained lay people are people who observe bodhisattva vows and do not become monks. Some lead ordinary households, others join religious communities with their own specific vows or tantric initiation.
Schools
Mahayana is the largest Buddhist tradition today, far outnumbering Theravada and Vajrayana in numbers of followers. It combines the following areas:
- Chan;
- Zen;
- Pure Land;
- Nichiren.
It also includes the traditions of Tiantai, Tendai, Shingon and Tibetan Buddhism (Lamaism), known for its esoteric teachings.
Mahayana has always had many followers throughout the centuries. This is because it offers more hope of enlightenment for the believer than Theravada, for example:
In Japan, Pure Land Buddhism spread widely among the people and periodically contributed to the birth of millennia-old movements. Another sect in this country, Nichiren, also focused on ordinary people, and many lay people joined it. Pure Land followers in China were associated with secret societies and peasant uprisings.
Spiritual leader
The Dalai Lama is considered the ambassador of Buddhism throughout the world. This is the highest figure in the Tibetan branch of religion, an iconic figure who represents boundless compassion. His role embodies many layers that can be understood psychologically, physically, mythologically, historically, culturally, doctrinally and spiritually.
Each Dalai Lama is considered to be the reincarnation of the previous one. This does not mean that the soul of one passed from one body to another over the centuries. Buddhists, including Tibetans, understand that the individual does not have a "self" or soul to transmigrate.
Rather, it is the great compassion and devoted vows of each Dalai Lama that causes the next one to be born. The new teacher is not the same person as the previous one, but he is not different either.
Current, Tenzin Gyatso, 14th. He was born in 1935, 2 years after the death of the 13th spiritual master. When he was 3 years old, he was found through signs and visions by senior monks in a farming family in northeastern Tibet. He was declared the 14th Dalai Lama and began his monastic training at the age of 6.
Throughout his life, he had to endure many trials associated with exile and difficult relations with China. Today, the 14th Dalai Lama is not only a disseminator of Gelug ideas, but also a defender of the Tibetan people, the author of books, the hero of publications and films, and a Nobel Prize laureate.
He rises every day at 3:30 am to meditate, recite mantras, make prostrations and study texts. He spends his life in the demanding study of Buddhist philosophy and metaphysics and mastery of the esoteric mysticism of Lamaism.
Conclusion
This is where we end today and say goodbye to you, dear readers. Don’t forget to share your new knowledge on social networks and subscribe to our blog to receive new interesting articles in your mail.
Gelug monastic system
The Gelug school places great emphasis on both monasticism and traditional learning. It is a well-structured monastic order with various hierarchical levels of scholarship. First of all, as in all schools of Tibetan Buddhism, a distinction must be made between ordinary monks and incarnate lamas or “tulkus”. The latter are recognized reincarnations of past lamas. They usually begin their monastic life at an early age.
A novice monk is called a “getsul” (dge tshul) and only after studying the rules of monastic behavior does he apply for full ordination, after which he receives the name “gelong” (dge slong, bhikshu). You cannot become a Gelong before reaching the age of 20.
Having been ordained, monks undergo training in Buddhism in accordance with the standard program. As a rule, at each stage, a monk’s knowledge and skills are tested by his mentor, and only then is he allowed to move on to the next stage of training. At the basic level, all monks study: (1) the monastic code of conduct (Vinaya); (2) abhidharma, which is based on Vasubandhu's Treasure of Abhidharma; (3) epistemology, which is based on Dharmakirti’s treatise “Commentary to a Brief Guide to Real Knowledge” and considers such teachings as: logic, evidence and argumentation, the nature of the mind, etc.; (4) the School of the Middle Way (Madhyamika), which is based on Chandrakirti's work "Entering the Middle Way" and considers such concepts as: emptiness, ten perfections and the theory of evidence; (5) perfection of wisdom, based on Maitreya's "Ornament for Clarity of Realization".
Geshe degree
A monk who successfully completes all stages of training can then apply for the degree of "geshe" (lit. "spiritual mentor"), which is recognition of the highest learning. Very few people, going through the entire training cycle over 15 or 25 years, can obtain this degree. The main examination method is oral debate, in which the monk must very quickly present complex philosophical arguments for or against a particular position. The purpose of such tests is to test the monk's intelligence and the depth of his knowledge.
Geshe Examination
Candidates for the Geshe degree must first pass oral examinations in their own monasteries in all of the 5 sections listed above. Only then are they allowed to take exams for this academic degree. Those candidates who expect to obtain the Geshe Hlarampa degree, the highest level of those who receive the Geshe degree, must also pass the most difficult of all examinations in the Gelug school. Such candidates are examined in the Potala by the highest masters of the school: the Dalai Lama; the master seated on the throne at Ganden Monastery; the senior guardian of the Dalai Lama, the junior guardian and seven assistant guardians, "Jangtse Choje" and "Sharpoy Choje". These assistant guardians are drawn from the seven main monastic colleges of the Gelug school, each of which appoints one such guardian. They are appointed by the responsible abbots of monasteries and geshes who have been selected for their outstanding abilities and skills.
Having successfully passed the Potala examination, candidates for the degree of Geshe Hlarampa are subjected to the next round of tests. These tests are held annually during the Myeonglam Festival. During this period, monks, geshes and abbots from the three main Gelug monasteries gather in the courtyard of the Jokhang Temple in Lhasa. Candidates are asked the most challenging questions from all angles and must demonstrate the highest skill in debating. Each year, only a few geshe candidates are awarded the degree of hlarampa.
Qualifications and restrictions
Although the Gelug school recognizes certain people as tulkus (reincarnations of high lamas), obtaining an academic degree is possible for any man who successfully passes the examinations. A formal system for identifying levels of knowledge and achievement was created by the previous 13th Dalai Lama (1876 - 1934) of Tibet. Under this system, any Getsul or Gelong monk can study to obtain the degree of Geshe. Monks can come from all walks of life and be from any geographical area of Tibet or even from other areas. There are even a few Western monks in training to obtain the geshe degree and one who has already received the geshe hlarampa degree.
The only restrictions are that the candidate must be an ordained monk, be at least 25 years of age, and have studied in one of the Gelug monasteries.
Senior and junior guardians of the Dalai Lama
Having received the geshe degree, a monk can qualify for an additional level in the spiritual monastic hierarchy. He can become the assistant guardian of the Dalai Lama. Only students with outstanding abilities can apply for this place. An even higher position is that of junior guardian of the Dalai Lama. This post is usually held by one of the holders of the Geshe Hlarampa degree. The highest in the hierarchy is the post of senior guardian of the Dalai Lama. The new junior guardian is appointed by a special committee consisting of the highest lamas and two oracles: the Neichung and Gadong oracles.
Subsequent training
Monks who have received the geshe degree usually go on a long retreat lasting three years or more. The logic of this approach is based on the idea that a monk must initially receive in-depth training in Buddhist philosophy, morality and practice, and only then enter into constant meditation. It is important for people to understand exactly what they are meditating on and to be fully aware of the processes happening to them.
After such a meditation retreat, many geshes continue their training in one of the tantric monasteries of the Gelug school located near Lhasa.
Administration of tantric colleges
The next level of hierarchy in the Gelug tradition is the position of assistant abbot of one of the two main tantric monasteries. Appointment to this post is made by the Dalai Lama himself every three years from among monks holding the Geshe Hlarampa degree. After a three-year term, each assistant superior becomes a superior, and the previous superior becomes an "honorary precious superior." The new abbot receives the title "rinpoche" ("precious diamond"). One who has become the abbot of a monastery can begin a new incarnation line, and all his successors will also bear the title “Rinpoche”.
The most senior retired abbot emeritus becomes Sharpa Choje when the previous holder of the title dies, is promoted, or voluntarily cedes the title. Sharpa Choje can occupy the highest level in the spiritual hierarchy of the Gelug school by becoming the Throne Holder of Ganden Monastery.
SCHOOL OF GELUG (dGe Lugs) (Virtuous)
The emergence of the school
This school was founded by the famous scholar Tsongkhapa Lobzang Tragpa (Tsong Kha Blo bZang Grags Pa, 1357-1419). He built the Gaden Monastery (dGa" lDan) in 1410 and at first the school was known as Gadenpa, and then it became known as Gelugpa.
Kubum Monastery (sKu "Bum)
The monastery is located in Amdo province in eastern Tibet, the birthplace of Tsongkhapa. It was built with the advice and blessing of the third Dalai Lama, Sonam Gyamtso (bSod Nams rGya mTsho, 1543-1588), and is home to 3,700 monks. It has three compartments. One of the departments is medical, and the other two are for the study and practice of sutra and tantra.
Trashi Gomang Monastery (bKra Shis sGo Mang)
This monastery was built in 1710 by Jamyang Zhedpa Ngangwang Tsondru ("Jam dByangs bZhag Pa Ngag Bang brTson" Grus, 1648-1721), a disciple of the fifth Dalai Lama. It is located in Amdo province in eastern Tibet, and is home to 3,700 monks. Many great scholars came from this monastery, such as Gong Thang Tenpai Dronme (Gong Thang bsTan Pa"i sGron Me). The monastery has four departments: one for sutra, two for tantra and one for medicine.
Gon Lung Monastery
This monastery was built by Don Yod Chos Kyi rGya mTsho in Amdo Province, eastern Tibet, in 1592. From this monastery, the great Chang sKya and Thu bKvan incarnations spread the Gelug teachings to Mongolia and parts of China. In this monastery, many Buddhist texts were translated from Tibetan into Mongolian and Chinese.
Riwo Gegyuling Monastery (Ri Bo dGe rGyas Gling or Ta Khu Ral)
This monastery was located in Hal He, outer Mongolia, and was founded by the first Jetsun Dampa, Lobzang Tenpai Gyaltsen (rJe bTsun Dam Ra, Blo bZang bs Tan Ra"i rGyal mTshan, 1635-1723), who was the incarnation of Taranatha. Jetsun Dampa was the highest lama in Mongolia and occupied a level comparable to the Dalai Lama in Tibet. This monastery was his residence. He had 27,000 monks and eleven branches.
In addition, there were also hundreds of large and small Gelug monasteries in Mongolia, until the arrival of the communists. We can also add that before 1949 there were some Gelug monasteries in China.
Gelug Doctrine
Basically, the Gelugpas adhere to the Madhyamaka Prasangika philosophical tradition, and they mainly apply the method of practice taught by Atisha in the Kadampa system. Their tantric teachings belong to the New Translations of Tantras - these are: Kriyayoga Tantra, Charyayoga Tantra, Yoga Tantra and Anuttarayoga Tantra. The method of the Kadamp school can be summarized in the following passage:
Accept all doctrines (of the Buddha) as instructions, understanding that all these instructions are the main path (or part of the path) that leads one to achieve Buddhahood, and practice the three stages of the path (highest, middle and lower) according to ability.
The Gelugpas emphasize the teachings of dependent origination as proof that all things are empty and free of conceptualization. According to the doctrine of dependent origination, all phenomena have no intrinsic nature and arise from dependent causes and conditions. Thus, phenomena are empty in the sense that they are devoid of their own nature and do not function independently of each other.
The Gelugpas practice both sutra and tantra according to the method of the "Steps of the Path", which are gradual methods, starting with the Preliminary Practices and ending with the Perfection of Transcendental Wisdom. In their tantric practices, they use two stages (Rim gNyis): Development (bsKyed Rim) and Perfection (rDzogs Rim). Through the use of these methods, they realize emptiness, through spontaneously arising bliss, and achieve completely perfect Buddhahood.
The Gelug School places special emphasis on deep and intensive study of Buddhist treatises. To study the sutras, the following texts are mainly used:
- Nyaya (logical) texts of Dignaga and Dharmakirti,
- Prajnaparamita Maithrinatha or Asanga,
- Texts of Madhyamaka Nagarjuna or Chandrakirti,
- Abhidharma Vasubandhu and Asanga, and
- Text by Vinaya Gunaprabha.
In addition to the original texts, many commentaries by Indian and Tibetan scholars are studied. For example, only in Drepung Monastery, each Tratsang (branch) has different Yigcha (text commentaries) written by Gelug scholars in the same Tratsangs. The study of the original texts took place on the basis of these comments. Next come the tantras that have been commonly studied: Guhyasamaja, Chakrasamvara, Vajrabhairava, Hevajra, Kalachakra and Vajrayogini.
The following quotations from Tsongkhapa's works indicate the main points of the Gelug teachings. In Drangs Nges Legs bShad sNying Po he said:
By affirming the inevitability of the dependent arising of samsara and nirvana,
Destroy all characteristics-conceptualizations;
Thanks to the Moon-like teachings of Chandrakirti, When the mind like the garden of Kumuda and the eyes are opened, Through seeing the path shown by Buddhapalita, Who (then) will not adhere to the excellent philosophy of Nagarjuna as the supreme?
If you do not have the wisdom of understanding nature (true state), Even if you have the experience of aversion from samsara and have generated Bodhichitta, You will not be able to cut off the root of samsara;
