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 philosopher, tantric yogi and lama and further expanded and developed by his disciples (such as Khedrup Je, Gyaltsap 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 school, after the first monastery 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.
Etymology
"Ganden" (Wylie: dga' ldan) is the Tibetan rendition of the Sanskrit name "Tushita" (IAST: tuṣita), the Pure Land associated with Maitreya Buddha. At first, Tsongkhapa's school was called gan den chö luk (Wylie: dga' ldan chos lugs) meaning "the Spiritual Lineage of Ganden". By taking the first syllable of gan den and the second of chö luk, this was abbreviated to ga luk (Wylie: dga' lugs) and then modified to the more easily pronounced "Gelug" (Wylie: dge lugs, THL Phonetic: gé luk).Mullin 2001, p.367.
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.
History
Tsongkhapa The Gelug school was founded by Je Tsongkhapa, an eclectic Buddhist monk and yogi who traveled Tibet studying under Kadam, Sakya, Drikung Kagyu, Jonang and Nyingma teachers. These include the Sakya scholar Rendawa (1349–1412), the Drikung Thil scholar Chenga Chokyi Gyalpo, the Kadam mystic Lama Umapa, the Jonang master Bodong Chokley Namgyal and the Dzogchen master Drupchen Lekyi Dorje.Tsong khapa (2006). Ocean of Reasoning: A Great Commentary on Nagarjuna's Mūlamadhyamakakarika, pp. ix–xPowers, John (2007) Introduction to Tibetan Buddhism, p. 469. Snow Lion Publications.The Life of Shabkar: The Autobiography of a Tibetan yogin by Źabs-dkar Tshogs-drug-raṅ-grol, Matthieu Ricard. State University of New York Press: 1994. pg 25
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 (in 1419), which became the "great three" Gelug monasteries (and eventually they would become some of the largest monasteries 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.
Early growth
After the death of Tsongkhapa in 1419 (who at the time was already famous and had attracted numerous disciples) the Gelug (a.k.a. Ganden) order grew extremely quickly through the efforts of Tsongkhapa's disciples who founded numerous new monasteries and spread the doctrine throughout Tibet.Jinpa, Thupten (2019). Tsongkhapa: A Buddha in the Land of Snows. Boulder, CO: Shambhala Publications. pp. 329–365. . The Gelug school developed a reputation for strict adherence to monastic discipline (vinaya) and rigorous scholarship as well as for tantric practice. According to Sam van Schaik, while Tsongkhapa himself did not work to establish a brand new school per se, it was Tsongkhapa's disciples who took up the project of formally constructing a new school of Buddhism. Furthermore, van Schaik writes that "much of the credit for defining and defending the new school must go to Tsongkhapa’s student Khedrup."Sam van Schaik (2011). Tibet: A History, pp. 104–105. Yale University Press.
Tsongkhapa's three principal disciples were Khedrup Gelek Palsang, Gyaltsap Darma Rinchen 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 Gyütö 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 cultural area, 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 hagiographies 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.
The Dalai Lamas and spread to Mongolia
In 1577 Sönam Gyatso, who was considered to be the third incarnation of Gendün Drup, formed an alliance with the then most powerful Mongol leader, Altan Khan. As a result, Sönam Gyatso was designated as the 3rd Dalai Lama. "Dalai" is a translation into Mongolian of the Tibetan name "Gyatso" (ocean). Gendün Drup and Gendun Gyatso were posthumously recognized as the 1st and 2nd Dalai Lamas respectively.
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 shamanistic 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 rule of the Great Fifth
Following violent strife among the sects of Tibetan Buddhism, the Gelug school emerged as the dominant one, with the military help of the Mongol Güshri Khan who invaded Tibet in 1642 in order to defeat the king of Tsang. According to Tibetan historian Samten Karmay, Sonam Chophelalso Sonam Choephel or Sonam Rabten (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.Samten G. Karmay, The Great Fifth