Tsongkhapa

From Buddhist Encyclopedia

Je Tsongkhapa (Tsong-kha-pa) in the fifth vison of Khedrub Jey (Mkhas-'grub)

Tsongkhapa (1357 - 1419) , whose name means "The Man from Onion Valley", was the founder of the Geluk (Dge-lugs) school of Tibetan Buddhism. He also known by his ordained name Lobsang Drakpa (Blo-bzang Grags-pa) or simply as "Je Rinpoche" (Rje Rin-bo-che).

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:

• the union of Sutra and Tantra, and
• the emphasis on Vinaya (the moral code of discipline)

Early years

Statue of Tsongkhapa, founder of the Gelugpa Sect, on the altar in His Temple (His birth place) in Kumbum Monastery, near Xining, Qinghai (Amdo), China. Foto by writer Mario Biondi, july 7, 2006

Born in Amdo province of Tibet during 1357, Tsongkhapa received full lay ordination at the age of three from the 4th Karmapa, Rolpey Dorje (Rol-pa'i Rdo-rje), and was entitled "Kunga Nyingpo" (Kun-dga' Snying-po). At the age of seven he took a second set of vows from Chöjey 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 Expression of the Names of Manjushri. 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.

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 stong influence, compassion, and wisdom he is referred to as like 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, containing hundred of titles relating to all aspects of Buddhist teachings and which clarify some of the most difficult topics of sutrayana and mantrayana 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 (Drnng-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 Tsongkhapas passing his teaching were held and kept by Gyaltsab Dharma Rinchen and Khedrub Gelek Pälsang. from that on, his lineage has been held by the Ganden Tripas, the throne-holders of Ganden Monastery among the present 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 Mönlam Chenmo (Great Prayer Festival) 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

• New Kadampa

Translations of Tsongkhapas' 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 (The Berzin Archives)
• Biography of Lama Tsong Khapa by Geshe Sonam Rinchen
• Life and Teachings of Tsong Khapa by Professor R. Thurman
• Tsongkhapa's Biography (Ganden.org)