View source for Gelug

{{short description|Dominant school of Tibetan Buddhism}}
{{for|the river in Romania|Gelug (river)}}
[[File:Tsonkapa, 16th century, Collection of Rubin Museum of Art.jpg|thumb|240px|An illustration of [[Je Tsongkhapa]], the founder, and his two principal students ([[Khedrup Gelek Pelzang, 1st Panchen Lama|Kédrup]] and [[Gyaltsab Je|Gyeltsap]]) on his left and right with other lineage teachers and [[Dharmapala|protectors]] of the Gelug tradition]]
[[file:DalaiLama0054 tiny.jpg|thumb|240px|[[14th Dalai Lama|The 14th Dalai Lama]] (center), the most influential figure of the contemporary Gelug tradition, at the 2003 [[Kalachakra]] ceremony, [[Bodh Gaya|Bodhgaya]] (India)]]

The '''Gelug''' ({{IPAc-en|g|ə|ˈ|l|uː|ɡ}}, also '''Geluk'''; {{literally}} 'virtuous')<ref name=":0">Kay, David N. (2007). ''Tibetan and Zen Buddhism in Britain: Transplantation, Development and Adaptation,'' p. 39. Routledge.</ref> is the newest of the four major schools of [[Tibetan Buddhism]].<ref>Schaik, Sam van. ''Tibet: A History''. Yale University Press 2011, page 129.</ref> It was founded by [[Je Tsongkhapa]] (1357–1419), a [[Tibetan people|Tibetan]] [[philosopher]], [[Vajrayana|tantric]] yogi and [[lama]] and further expanded and developed by his disciples (such as [[Khedrup Gelek Pelzang, 1st Panchen Lama|Khedrup Je]], [[Gyaltsab Je|Gyaltsap Je]], Dulzin Drakpa Gyaltsen, and [[1st Dalai Lama|Gendün Drubpa]]).<ref name=":0" />

The Gelug school is alternatively known as Kadam (''bKa’-gdams gsar-pa''), since it sees itself as a continuation of the [[Kadam (Tibetan Buddhism)|Kadam]] tradition of [[Atiśa|Atisha]] (c. 11th century). The school of New Kadam, or New Kadampa is an offshoot of the Gelug-tradition.<ref>{{cite web | url=https://info-buddhismus.de/new_kadampa_tradition.html | title=The Setting of the New Kadampa Tradition (NKT) / Kadampa Meditation Centres (KMC), Dorje Shugden & Dalai Lama protests }}</ref> Furthermore, it is also called the [[Ganden Monastery|Ganden]] school, after the first [[Gompa|monastery]] established by Tsongkhapa.<ref name=":0" /> 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 [[List of Mongol rulers|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.<ref>Alexander Berzin, [https://studybuddhism.com/en/advanced-studies/history-culture/buddhism-in-tibet/the-origin-of-the-yellow-hat The Origin of the Yellow Hat], Berzin Archives, retrieved 18 September 2020.</ref>

Doctrinally, the Gelug school promotes [[Prasaṅgika according to Tsongkhapa|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."<ref>Powers, John (2007) ''Introduction to Tibetan Buddhism'', p. 467. Snow Lion Publications.</ref>

== Etymology ==
{{Tibetan-Chinese-box
|t = '''དགེ་ལུགས་པ་'''
|w = dge lugs pa
|ipa = {{IPA|bo|ˈɡèluʔ|}}
|z = Gêlug
|to = Geluk
|e = Gelug
|tc = '''格魯派 / 黃教 / 新噶當派'''
|s = '''格鲁派 / 黄教 / 新噶当派'''
|p = Gélǔ Pài / Huáng Jiào / Xīn [[Kadam (Tibetan Buddhism)|Gádāng]] Pài
}}
"[[Ganden]]" is the Tibetan rendition of the Sanskrit name "[[Tushita]]", the [[Pure land]] associated with [[Maitreya Buddha]]. At first, [[Tsongkhapa]]'s school was called "Ganden Choluk" meaning "the Spiritual Lineage of Ganden". By taking the first syllable of 'Ganden' and the second of 'Choluk', this was abbreviated to "Galuk" and then modified to the more easily pronounced "Gelug".<ref>Mullin 2001, p.367.</ref>

The Gelug school was also called the "New Kadam", because it saw itself a revival of the [[Kadam (Tibetan Buddhism)|Kadam]] school founded by [[Atisha]].<ref>Ray, Reginald. Indestructible Truth: The Living Spirituality of Tibetan Buddhism, Ch. 8.</ref>

== History ==
{{Tibetan Buddhism}}

=== Tsongkhapa ===
The Gelug school was founded by [[Je Tsongkhapa]], an eclectic Buddhist monk and yogi who traveled Tibet studying under Kadam, [[Sakya (Tibetan Buddhist school)|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.<ref>Tsong khapa (2006). ''Ocean of Reasoning: A Great Commentary on Nagarjuna's Mūlamadhyamakakarika'', pp. ix–x</ref><ref>Powers, John (2007) ''Introduction to Tibetan Buddhism'', p. 469. Snow Lion Publications.</ref><ref name="CM6"/><ref>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. {{ISBN|0-7914-1835-9}} pg 25</ref>

A great admirer of the [[Kadam (Tibetan Buddhism)|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.<ref>Van Schaik. The Spirit of Tibetan Buddhism, p. 10.</ref> He also emphasized monasticism and a strict adherence to [[vinaya]] (monastic discipline). He combined this with extensive and unique writings on [[madhyamaka]], [[Buddhist logico-epistemology|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.<ref>Jinpa, Thupten. ''Self, Reality and Reason in Tibetan Philosophy''. Routledge 2002, page 10.</ref><ref>Lama Tsongkhapa, Lamrim Chenmo V3 Pp 224–267</ref>

Tsongkhapa and his disciples founded [[Ganden monastery]] in 1409, which was followed by the founding of [[Drepung Monastery|Drepung]] (1416) and [[Sera Monastery|Sera]] (in 1419), which became the "great three" Gelug monasteries (and eventually they would become some of the largest [[Monastery|monasteries]] in the world).<ref name=":32"/> 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."<ref>Sam van Schaik (2011). ''Tibet: A History'', p. 109. Yale University Press.</ref>

=== Early growth ===
[[File:Khedrup Je.jpg|thumb|220px|Khedrup Gelek Pelzang, 1st Panchen Lama (1385–1438 CE), the main leader of the Gelug school after Tsongkhapa's death]]
[[file:Gendun Drup, 1st Dalai Lama.jpg|thumb|220px|Gendun Drup, founder of [[Tashi Lhunpo Monastery|Tashilhunpo Monastery]], and the First Dalai Lama]]
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.<ref name=":10">Jinpa, Thupten (2019). ''Tsongkhapa: A Buddha in the Land of Snows''. Boulder, CO: Shambhala Publications. pp. 329–365. {{ISBN|978-1-61180-646-5}}.</ref> The Gelug school developed a reputation for strict adherence to monastic discipline ([[vinaya]]) and rigorous scholarship as well as for tantric practice.<ref name=":4"/> 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."<ref>Sam van Schaik (2011). ''Tibet: A History'', pp. 104–105. Yale University Press.</ref>

Tsongkhapa's three principal disciples were [[Khedrup Gelek Pelzang, 1st Panchen Lama|Khedrup Gelek Palsang]], [[Gyaltsab Je|Gyaltsap Darma Rinchen]] and Dülzin Drakpa Gyaltsen.<ref name=":2">Jinpa, Thupten (2019). ''Tsongkhapa: A Buddha in the Land of Snows''. Boulder, CO: Shambhala Publications. p. 365. {{ISBN|978-1-61180-646-5}}.</ref> 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 [[1st Dalai Lama|First Dalai Lama]]."<ref name=":2" /> Several major monastic centers were founded in Tsang, including [[Tashi Lhunpo Monastery|Tashi Lhünpo]], Segyü, Gyümé and [[Gyuto Order|Gyütö]] college.<ref name=":3"/> By the end of the fifteenth century, the collected works of Tsongkhapa had been set on [[Woodblock printing|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'').<ref name=":10" />

According to Thupten Jinpa, by the end of the fifteenth century, the "new Ganden tradition had spread through the entire [[Tibetan Plateau|Tibetan cultural area]], with monasteries upholding the tradition located in [[western Tibet]], in [[Ü-Tsang|Tsang]], in central and southern Tibet, and in [[Kham]] and [[Amdo]] in the east."<ref name=":10"/> John Powers also notes that during the following centuries the Gelug school "continued to produce an impressive number of eminent scholars and tantric adepts."<ref>Powers, John (2007), ''Introduction to Tibetan Buddhism'', p. 475.</ref>

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|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]]).<ref name=":10" /><ref>Sam van Schaik (2011). ''Tibet: A History'', p. 107. Yale University Press.</ref> 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."<ref name=":10" />

This initial period of growth also saw scholastic debates and exchanges between the new Gelug tradition and the earlier sects like the [[Sakya (Tibetan Buddhist school)|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 Gelek Pelzang, 1st Panchen Lama|Khedrup Je]]).<ref>Pettit, John W. (2013). ''Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection,'' p. 136. Simon and Schuster.</ref> This debate over Tsongkhapa's madhyamaka interpretation was then taken up by a trio of Sakya school thinkers: Taktsang Lotsawa, [[Gorampa]], and Shākya Chokden.<ref name=":10" /><ref name=":19">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.</ref> 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).<ref name=":10" /><ref name=":20">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.</ref>

=== The Dalai Lamas and spread to Mongolia ===
[[File:Sonam Gyatso.jpg|thumb|240px|The third Dalai Lama, [[3rd Dalai Lama|Sönam Gyatso]]]]
In 1577 [[3rd Dalai Lama|Sönam Gyatso]], who was considered to be the third incarnation of [[Gyalwa Gendün Drup|Gendün Drup]],{{sfn|McKay|2003|p=18}} formed an alliance with the then most powerful [[Mongols|Mongol]] leader, [[Altan Khan]].{{sfn|McKay|2003|p=18}} As a result, Sönam Gyatso was designated as the [[3rd Dalai Lama]]. "Dalai" is a translation into Mongolian of the Tibetan name "Gyatso" (ocean).{{sfn|McKay|2003|p=18}} Gendün Drup and [[Gendun Gyatso]] were posthumously recognized as the 1st and 2nd [[Dalai Lama]]s respectively.{{sfn|McKay|2003|p=19}}

Sönam Gyatso was very active in proselytizing among the [[Mongols]],{{sfn|McKay|2003|p=19}} and the Gelug tradition was to become the [[Buddhism in Mongolia|main religion of the Mongols]] in the ensuing centuries.{{sfn|McKay|2003|p=19}} Sönam Gyatso traveled to [[Mongolia]], and supported the establishment of monasteries and the translation of Buddhist texts to [[Mongolian language|Mongolian]].<ref>Laird, Thomas (2006). ''The Story of Tibet: Conversations with the Dalai Lama'', p. 144. Grove Press, N.Y. {{ISBN|978-0-8021-1827-1}}</ref> He also worked against certain [[Shamanism|shamanistic]] practices such as [[animal sacrifice]] and blood sacrifices.<ref>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. {{ISBN|0-671-20099-2}} (hbk); {{ISBN|0-671-20559-5}} (pbk).</ref>

This turn of events provided the Gelug school with powerful patrons who were to propel them to political pre-eminence in Tibet.{{sfn|McKay|2003|p=19}} 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]].{{sfn|McKay|2003|p=19}} 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."<ref name=":3">Jinpa, Thupten (2019). ''Tsongkhapa: A Buddha in the Land of Snows''. Boulder, CO: Shambhala Publications. pp. 365–372. {{ISBN|978-1-61180-646-5}}.</ref>

=== The rule of the Great Fifth ===
[[File:5th Dalai Lama having an audience with Shunzhi.png|thumb|220px|[[Qing dynasty]] painting of the 5th Dalai Lama meeting the [[Shunzhi Emperor]] in [[Beijing]], 1653]]
[[file:Potala palace - Tibet.jpg|thumb|220px|[[Potala Palace]]]]
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 [[Tsangpa|Tsang]]. According to Tibetan historian [[Samten Karmay]], [[Sonam Rapten|Sonam Chophel]]<ref>also Sonam Choephel or Sonam Rabten</ref> (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.<ref>[https://web.archive.org/web/20080408234449/http://www.iias.nl/nl/39/IIAS_NL39_1213.pdf Samten G. Karmay, ''The Great Fifth'']</ref>

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.<ref name=":3" /> From the period of the 5th Dalai Lama in the 17th century, the Dalai Lamas held political control over central Tibet.<ref>{{Cite book|title=The Buddhism of Tibet or Lamaism: with its Mystic Cults, Symbolism and Mythology, and in its Relation to Indian Buddhism|last=Waddell|first=L. Austine|date=1895|location=London|pages=63|language=en|oclc=475275688|quote="And as we have seen in the previous chapter, the Ge-lug-pa sect in 1640, under its fifth Grand Lama, leapt into temporal power as the dominant sect in Tibet, and has ever since remained the Established Church for the country."}}</ref> 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."<ref name=":3" />

The Fifth Dalai Lama was a prolific author and scholar.<ref>''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. {{ISBN|0-86171-045-2}}.</ref> According to Jinpa "the Fifth Dalai Lama was personally an ecumenist who revered Tibet’s other major Buddhist traditions, especially the [[Nyingma]]."<ref name=":3" /> In this he was influenced by his teacher Paljor Lhundrup who was a Gelug monk and master of the Nyingma [[Dzogchen|Great Perfection (Dzogchen)]] tradition.<ref>Sam van Schaik (2011). ''Tibet: A History'', p. 119. Yale University Press.</ref> 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 [[Traditional Tibetan medicine|Tibetan medicine]], astrology, biography and calligraphy.<ref name=":5">Sam van Schaik (2011). ''Tibet: A History'', p. 133. Yale University Press.</ref> 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.<ref>Sangye Desi Gyatso; Kilty, Gavin (translator) (2016) ''The Mirror of Beryl: A Historical Introduction to Tibetan Medicine,'' p. 1. Simon and Schuster.</ref><ref name=":5" />

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.<ref name="bogd">{{cite book|last1=Chuluun|first1=Sampildondov|title=The Thirteenth Dalai Lama on the Run (1904–1906): Archival Documents from Mongolia|last2=Bulag|first2=Uradyn E.|publisher=BRILL|year=2013|isbn=978-90-04-25455-8|page=17}}</ref> This is the beginning of the [[Panchen Lama]] tulku line, who traditionally rules [[Shigatse]] and the [[Ü-Tsang|Tsang]] region from his base at [[Tashilhunpo Monastery]].<ref>{{cite book|last=Goldstein|first=Melvyn C.|url=https://archive.org/details/historyofmodernt00melv/page/267|title=A History of Modern Tibet, Volume 2: The Calm Before the Storm: 1951–1955|publisher=University of California Press|year=2007|isbn=978-0-520-24941-7|page=[https://archive.org/details/historyofmodernt00melv/page/267 267]}}</ref> The institutions of the Dalai Lama and Panchen Lama each participate in the process of recognizing each other's reincarnations.<ref name="choosing">{{cite news|title=China, Tibet and the Dalai Lama|newspaper=[[The Economist]]|url=http://www.economist.com/node/21526388}}</ref> 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'').<ref>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''.</ref>
[[file:Zanabanzar self-portrait.jpg|thumb|220px|Zanabanzar, self-portrait, late 17th or early 18th century, Museum of Fine Arts, [[Ulaanbaatar|Ulan Bator]]]]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.<ref>Wallace, Vesna A. (2015). ''Buddhism in Mongolian History, Culture, and Society'' (illustrated ed.). Oxford University Press. p. xix. {{ISBN|978-0-19-995866-5}}.</ref> 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.<ref name=":6">Sam van Schaik (2011). ''Tibet: A History'', pp. 122–123. Yale University Press.</ref> 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.<ref name=":6" /> 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.<ref>Sam van Schaik (2011). ''Tibet: A History'', p. 128. Yale University Press.</ref>

=== 17 and 18th centuries ===
The [[6th Dalai Lama|Sixth Dalai Lama]] (1683–1706) was an unconventional figure who liked to live as a layperson, refused monastic vows, drank alcohol, slept with women and write love poems and [[Erotic literature|erotic poems]].<ref>Yu Dawchyuan, "''Love Songs of the Sixth Dalai Lama''", ''Academia Sinica Monograph'', Series A, No.5, 1930</ref> His verses are an important part of Tibetan poetry.<ref>Paul D. Williams (2005)''. Songs of Love, Poems of Sadness: The Erotic Verse of the Sixth Dalai Lama.'' I. B. Tauris.</ref> His successor, the [[7th Dalai Lama]], was also a noted poet, but he wrote mainly on Buddhist and spiritual themes. The 7th Dalai Lama Kelzang Gyatso was a highly learned Buddhist scholar and wrote hundreds of titles on various Buddhist topics.<ref>Thubten Samphel and Tendar. Roli & Janssen (2004). ''The Dalai Lamas of Tibet'', p. 101.  New Delhi.</ref><ref>Mullin, Glenn H. (2001). ''The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation''. pp. 302–308. Clear Light Publishers. Santa Fe, NM. {{ISBN|1-57416-092-3}}.</ref> During the time of the 7th, Tibet also became a protectorate of the [[Qing Empire]] under the [[Kangxi Emperor]] (r. 1661–1722).<ref>Sam van Schaik (2011). ''Tibet: A History'', pp. 140–141. Yale University Press.</ref>

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.<ref>Mullin, Glenn H. (2001). ''The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation''. Clear Light Publishers. Santa Fe, NM. {{ISBN|1-57416-092-3}}.</ref>

During the 17th and 18th centuries, Gelug figures continued to produce new scholastic works. The development of the "tenets" ([[Tibetic languages|Tib]]. ''grub mtha''', [[Sanskrit|Skt]]. ''[[siddhanta]]'') genre (a form of [[doxography]]) became a particularly important element of Gelug education and scholarship.<ref name=":4">Powers, John (2007), ''Introduction to Tibetan Buddhism'', p. 476.</ref><ref>Changkya Rölpai Dorjé; Lopez, Donald (translator) (2019). ''Beautiful Adornment of Mount Meru'', Introduction. Simon and Schuster.</ref> Perhaps the most influential Gelug doxographer was the great scholar [[Jamyang Zhepa|Jamyang Shéba]] (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).<ref>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.</ref> 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.<ref name=":4" />

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''.<ref name=":4" />

[[Changkya Rölpé Dorjé]] is also known for his knowledge of languages and translation work and for being the main teacher in the [[Qing dynasty|Qing court]] of the [[Qianlong Emperor]]. Changkya oversaw the translation of the [[Tibetan Buddhist canon]] into [[Classical Mongolian language|Mongolian]] and [[Manchu language|Manchu]], 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.<ref>[[Geoffrey Samuel|Samuel, Geoffrey]] (2012). ''Introducing Tibetan Buddhism''. Introducing World Religions. Abingdon: Routledge. p. 249. {{ISBN|978-0-415-45664-7}}.</ref>

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 [[Religion in China|Chinese religions]] as well as [[Indian philosophy|Indian]], [[Religion in Mongolia|Mongolian]] and [[Kingdom of Khotan|Khotanese]] religious systems.<ref>Thuken Losang Chokyi Nyima, Jackson, Roger (editor) (2017). ''The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought.'' Simon and Schuster.</ref>

=== The 19th century ===
[[File:Shabkar_detail.jpg|thumb|285x285px|[[Shabkar Tsokdruk Rangdrol]]]]
The 19th century saw the great figure of [[Shabkar Tsokdruk Rangdrol]] (1781–1851) who was an influential Gelug monk, poet and [[Dzogchen]] yogi who is particularly known for his non-sectarian study of various Tibetan Buddhist traditions, especially the Gelug and [[Nyingma]] traditions. His writings on non-sectarianism prefigure the rise of the [[Rimé movement|Rime movement]] by about three decades.<ref>Rachel H. Pang, ''[http://himalaya.socanth.cam.ac.uk/collections/journals/ret/pdf/ret_30_01.pdf “The Rimé Activities of Shabkar Tsokdruk Rangdrol (1781–1851)”],'' Revue d’Etudes Tibétaines, no. 29, Avril 2014, pp. 5–30.</ref> His autobiography and other works integrate the teachings of the Gelug tradition with that of the Nyingma school.<ref>Pettit, John W. (2013). ''Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection,'' p. 12. Simon and Schuster.</ref> Another Gelug master who was associated with non-sectarian activity was Minyak Kunzang Sonam (1823–1905). He was a Dzogchen practitioner and one of the four great Dharma heirs of the Nyingma master [[Patrul Rinpoche]].<ref>{{Cite web|title=Minyak Kunzang Sonam|url=http://treasuryoflives.org/biographies/view/Minyak-Kunzang-Sonam/6470|access-date=2021-10-17|website=The Treasury of Lives|language=en}}</ref><ref>Kunzang Pelden (2010). ''The Nectar of Manjushri's Speech: A Detailed Commentary on Shantideva's Way of the Bodhisattva'', p. xiv. Shambhala Publications.</ref>

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 [[Thubten Choekyi Nyima, 9th Panchen Lama|9th Panchen Lama]] fled for China after losing a power struggle with the Dalai lama.<ref>Sam van Schaik (2011). ''Tibet: A History'', pp. 196–200. Yale University Press.</ref> The 13th Dalai Lama also launched a new modern printing of the Tibetan Buddhist canon.<ref>Sam van Schaik (2011). ''Tibet: A History'', pp. 200–201. Yale University Press.</ref>

The 20th century saw several influential figures emerge from Gelug institutions, including [[Gendün Chöphel]] (1903–1951) and [[Pabongkhapa Déchen Nyingpo|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.<ref>Kay, David N. (2004). ''Tibetan and Zen Buddhism in Britain: Transplantation, development and adaptation'', p. 43. London: Routledge Curzon. pp. 44–52. {{ISBN|0-415-29765-6}}.</ref> 13th Dalai Lama (who himself practiced [[Nyingma]] Dzogchen and the deity [[Vajrakilaya]]) opposed this sectarianism.<ref>Natanya, Eva (2018). ''Open Mind: View and Meditation in the Lineage of Lerab Lingpa''. Simon and Schuster.</ref><ref>Bultrini, Raimondo (2013). ''The Dalai Lama and the King Demon,'' Part Five, The Old Togen, note 121''.'' Hay House.</ref>

=== PRC era, diaspora and the West ===
[[File:Rajesh_Kasturirangan_at_Mind_and_Life.jpg|thumb|240x240px|[[Rajesh Kasturirangan]] with the 14th Dalai Lama, [[Geshe Thupten Jinpa|Thupten Jinpa]] and [[Richard Davidson]] at [[Mind and Life Institute]] XXVI conference, 2013. The Mind and Life institute has been a series of dialogues on Buddhism and science, and these have influenced the field of [[Contemplative neuroscience|contemplative science]].]]
After the [[Annexation of Tibet by the People's Republic of China]] and thousands of Tibetan monasteries were destroyed or damaged (mainly during the [[1959 Tibetan uprising]] and the [[Cultural Revolution]] of 1966–1976), and many Gelug monks, including the [[14th Dalai Lama]] fled the country to [[India]] as part of the [[Tibetan diaspora]]. The three major Gelug monastic colleges (Sera, Drepung and Ganden) were recreated in India. The Dalai Lama's current seat is [[Namgyal Monastery]] at [[Dharamshala]], this monastery also maintains a branch monastery in [[Ithaca, New York]].<ref>{{Cite web|title=Overview of Namgyal Ithaca – Namgyal Monastery Institute of Buddhist Studies|url=https://www.namgyal.org/about/overview-of-namgyal-ithaca/|access-date=2021-05-17|language=en-US|archive-date=2021-05-17|archive-url=https://web.archive.org/web/20210517161630/https://www.namgyal.org/about/overview-of-namgyal-ithaca/|url-status=dead}}</ref>

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]].<ref>{{cite news|last1=Koch|first1=Christof|date=July 1, 2013|title=Neuroscientists and the Dalai Lama Swap Insights on Meditation|publisher=Scientific American|url=https://www.scientificamerican.com/article/neuroscientists-dalai-lama-swap-insights-meditation/|access-date=5 May 2021}}</ref><ref>{{cite news|last1=Foley|first1=Ryan J.|date=May 14, 2010|title=Scientist, Dalai Lama Share Research Effort|publisher=NBC News|agency=Associated Press|url=http://www.nbcnews.com/id/37157160/ns/technology_and_science-science/t/scientist-dalai-lama-share-research-effort/|archive-url=https://web.archive.org/web/20191011235656/http://www.nbcnews.com/id/37157160/ns/technology_and_science-science/t/scientist-dalai-lama-share-research-effort/|url-status=dead|archive-date=October 11, 2019|access-date=5 May 2021}}</ref><ref>[http://www.indianexpress.com/news/im-messenger-of-indias-ancient-thoughts-dalai-lama/541448 I'm messenger of India's ancient thoughts: Dalai Lama], [https://archive.today/20120903155544/http://www.hindustantimes.com/rssfeed/arunachalpradesh/I-m-messenger-of-India-s-ancient-thoughts-the-Dalai-Lama/Article1-476436.aspx I'm messenger of India's ancient thoughts: The Dalai Lama – Hindustan Times], [http://content.usatoday.com/topics/quote/Religion+and+beliefs/Leaders,+Experts/Dalai+Lama/07vj4sKh2wbTR/06zWaNQ1qJ3u0/1 Dalai Lama Story Page – USATODAY.com] {{Webarchive|url=https://web.archive.org/web/20121003140427/http://content.usatoday.com/topics/quote/Religion+and+beliefs/Leaders,+Experts/Dalai+Lama/07vj4sKh2wbTR/06zWaNQ1qJ3u0/1 |date=3 October 2012 }}, [http://tibet.ca/en/newsroom/wtn/7998 Canada Tibet Committee|Newsroom|WTN] {{Webarchive|url=https://web.archive.org/web/20120302160117/http://tibet.ca/en/newsroom/wtn/7998 |date=2012-03-02 }} "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&nbsp;– USATODAY.com; Official website; [http://www.thehindu.com/news/national/article439859.ece Signs of change emanating within China: Dalai Lama]; By Shoumojit Banerjee; 27 May 2010; ''The Hindu'' newspaper</ref> The [[Dalai Lama]] has become one of the world's most admired religious figures.<ref>{{cite web|author1=Regina A. Corso|date=29 May 2013|title=The Dalai Lama, President Obama and Pope Francis at Highest Levels of Popularity in U.S. and Five Largest European Countries|url=http://www.harrisinteractive.com/NewsRoom/HarrisPolls/tabid/447/ctl/ReadCustom%20Default/mid/1508/ArticleId/1199/Default.aspx|url-status=dead|archive-url=https://web.archive.org/web/20150405165043/http://www.harrisinteractive.com/NewsRoom/HarrisPolls/tabid/447/ctl/ReadCustom%20Default/mid/1508/ArticleId/1199/Default.aspx|archive-date=5 April 2015|access-date=1 May 2015|publisher=Harris, A Nielsen Company|location=New York}}</ref><ref>{{cite web|author=Matthew Smith|date=22 September 2020|title=World's most admired 2020|url=https://yougov.co.uk/topics/international/articles-reports/2020/09/23/worlds-most-admired-2020|publisher=[[YouGov]]}}</ref>

Numerous other Gelug teachers now teach in the West and Gelug centers have become a regular part of [[Buddhism in the West|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 (France)|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]], [[Kyabje Choden Rinpoche|Choden Rinpoche]], [[Ling Rinpoche|Kyabje Yongzin Ling Rinpoche]], [[Geshe Lhakdor]], and [[Dhardo Rimpoche|Dhardo Rinpoche.]] Some Gelug lamas also went on to receive a modern western [[Higher education|university education]] and became [[Academic publishing|published academics]], such as [[Gelek Rimpoche|Gelek Rinpoche]], [[Thupten Jinpa|Geshe 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 (scholar)|Alexander Berzin]], [[B. Alan Wallace]], [[Robert Thurman]], [[Robina Courtin]], [[Jeffrey Hopkins]], [[Donald S. Lopez Jr.]], José Cabezón, [[Guy Newland|Guy Martin Newland]], [[Nicholas Vreeland]], [[Barry Kerzin]], [[Glenn H. Mullin]], and [[Gareth Sparham]].

An [[United States|American]] Gelug [[Bhikkhunī|bhiksuni]], [[Thubten Chodron]], is the founder and abbess of [[Sravasti Abbey]], the only Tibetan Buddhist training monastery for Western [[Bhikkhunī|bhiksunis]] (fully ordained female monastics) and [[bhikkus]] (fully ordained male monastics) in the United States.<ref name=":02">{{Cite web|title=Home – Sravasti Abbey – A Buddhist Monastery|url=https://sravastiabbey.org//|access-date=2017-07-28|website=Sravasti Abbey|language=en-US}}</ref>

After the brutal repression of Buddhism during the [[History of the People's Republic of China (1949–1976)|Maoist]] period, three Gelug scholars became important figures in the revival of Tibetan studies in the [[China|People's Republic of China]]. These were known as the “Three Polymaths”, which were Tséten Zhabdrung (1910–1985), Mugé Samten (1914–1993), and Dungkar Lozang Trinlé (1927–1997).<ref>Willock, Nicole (2021). ''Lineages of the Literary: Tibetan Buddhist Polymaths of Socialist China''. Columbia University Press.</ref>

The Mongolian Gelug school under by the [[9th Jebtsundamba Khutughtu]], led [[Buddhism in Mongolia#Democracy since the 1990 revolution|the revival of Mongolian Buddhism]] after the [[Mongolian Revolution of 1990|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]].

==Teachings==
[[File:Thanka - Google Art Project (434620).png|thumb|Gelug Lineage [[Refuge Tree]] [[thangka]] depicting Je Tsongkapa at the center of the tree surrounded by Indian and Tibetan Buddhist masters. Thangkas like these are often used as a focus for taking [[Refuge in Buddhism|refuge]].]]

===Steps of the path (''lam rim'')===
Tsongkhapa's works contain a systematic synthesis of Buddhist doctrine which provides a comprehensive vision of the Buddhist path, based on classical Indian Mahayana and Vajrayana.<ref>Powers, John (2007) ''Introduction to Tibetan Buddhism'', p. 481. Snow Lion Publications.</ref> The main Mahayana teachings are found in various texts such as Tsongkhapa's the ''Great Exposition of the Graded Path'' (''Lam rim chen mo''), the ''Middling Graded Path (Lam rim ‘bring ba),'' and the ''Small Graded Path'' (''Lam rim chung ngu'')''.<ref name=":1" />'' Other related works include ''The Three Principles of the Path, The Foundation of All Good Qualities.'' There are also various other expositions of the Lamrim by other figures such as the [[3rd Dalai Lama]]'s ''Essence of Refined Gold'' and [[Lobsang Chökyi Gyaltsen, 4th Panchen Lama|Panchen Losang Chökyi Gyaltsen]]'s ''Easy Path'' (''de lam'').

These Lamrim works are based on the teachings of the Indian master [[Atiśa]] (c. 11th century) in ''[[Bodhipathapradīpa|A Lamp for the Path to Awakening]]'' as well on the works of [[Shantideva]] and other Indian Madhyamaka authors.<ref name=":1">Ruegg, D.. Seyfort, ''Introduction'' in "Tsong-Kha-Pa (2015)'', The Great Treatise on the Stages of the Path to Enlightenment (Volume 1).''" Shambhala Publications.</ref> 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|Asanga's]] presentation of the path (as taught to him by [[Maitreya]]).<ref>Powers, John (2007) ''Introduction to Tibetan Buddhism'', p. 484. Snow Lion Publications.</ref>

The presentation of [[samatha]] and [[vipaśyanā]] in Tsongkhapa's ''Lamrim'' is also based on eighth-century Indian teacher [[Kamalaśīla]]'s ''[[Bhāvanākrama]]'' (Stages of Meditation).<ref>Harvey, Peter. An Introduction to Buddhism: Teachings, History and Practices (Introduction to Religion) 2nd Edition, page 341.</ref> 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 [[Dromtön|Dromton]].<ref>Thubten Jinpa (translator). The Book of Kadam: The Core Texts</ref>

==== The schema of the three motivations ====
As the name indicates, this is a gradual path model in which the practitioner accomplishes varying stages of contemplation and training based on classical Indian [[Mahayana]] Buddhism. The presentation of the Buddhist path begins with beings on the lowest level (those who have [[View (Buddhism)|wrong view]] and are filled with [[Kleshas (Buddhism)|afflictions]]) and provides a gradual, step by step path out of this state through diligent training, ethical action and contemplation.<ref name=":15">Powers, John (2007) ''Introduction to Tibetan Buddhism'', p. 482. Snow Lion Publications.</ref> According to Powers "the path is envisioned as proceeding in hierarchically arranged stages, and trainees are expected to complete each level before moving on to the next one."<ref name=":15" />

The Lamrim teachings are commonly organized based on three main graduated scopes of motivation:<ref name=":1" /><ref>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.</ref><ref>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.</ref><ref>[[Alexander Berzin (scholar)|Berzin, Alexander]]. ''[https://studybuddhism.com/en/tibetan-buddhism/path-to-enlightenment/the-graded-path/introduction-to-the-graded-path Introduction to the Graded Path.] studybuddhism.com''</ref><ref>[[Tsenzhab Serkong Rinpoche]]. ''[https://studybuddhism.com/en/tibetan-buddhism/path-to-enlightenment/the-graded-path/traditional-presentation-of-the-lam-rim-graded-path Traditional Presentation of the Lam-rim Graded Path]'' Transcription of a seminar, Dharamsala, India, October 1976; translated by Alexander Berzin.</ref><ref>Powers, John (2007) ''Introduction to Tibetan Buddhism'', pp. 485–90.</ref>

* The lowest scope suitable for those who delight in cyclic existence (''[[Saṃsāra|samsara]]'') and desire to seek a good [[Rebirth (Buddhism)|rebirth]] in higher realms. Spiritual practices that are taught for this motivation include contemplating the preciousness of our human rebirth, turning away from the eight worldly concerns, contemplating the suffering of lower rebirths, [[Maraṇasati|contemplation of death]], the preciousness of human life, and [[impermanence]], [[Refuge (Buddhism)|taking refuge in the three jewels]] and contemplating the karmic law of cause and effect. Another important element for this level is the practice of [[Buddhist ethics|<abbr>ethical self-discipline</abbr>]] (''sila'') by avoiding the ten harmful actions and cultivating [[Buddhist ethics#Ten wholesome actions|the ten wholesome actions]].
* The middle scope of those who are seeking [[Enlightenment in Buddhism|liberation]] from the round of rebirths for themselves (the [[Śrāvakayāna|Sravaka]] or [[Hinayana]] motivation). The focus of this middle scope is cultivating [[Nekkhamma|renunciation]] and a desire for true freedom. This comes from contemplating how all forms of rebirth (even the highest forms) are unsatisfactory (''[[duḥkha]]'') as well as practicing the three trainings of ethics (''sila''), meditative stabilization (''[[samadhi]]'') and insight (''[[Vipassanā|vipasyana]]''). This level also includes contemplating the [[Kleshas (Buddhism)|six root delusions]] (''kleśa'') that give rise to samsara (attachment, anger, pride, ignorance, wrong views, and doubt) as well as the analysis of samsara contained in the 12 links of [[Pratītyasamutpāda|dependent origination]]. Though this level also includes insight into emptiness (''[[Śūnyatā|shunyata]]''), it is not as thoroughly explained as in the Mahayana.
* The highest scope suitable for those who have great compassion and thus seek to attain [[Buddhahood|full Buddhahood]] so as to aid the liberation of others ([[Mahāyāna]] motivation). This begins with the generation of the mind of awakening (''[[bodhicitta]]''), and the cultivation of love (''[[maitrī]]'') and compassion (''[[karuṇā]]'') towards all beings, and proceeds on to the cultivation of practices like the [[Lojong|seven point mind training]], "exchanging ourselves and others", [[tonglen]], the [[bodhisattva vow]]s and the six ''[[Pāramitā|paramitas]]'' (including [[samatha]] and [[Vipassanā|vipasyana]] meditation), culminating with the direct realization of emptiness.

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.<ref>Harvey, Peter. An Introduction to Buddhism: Teachings, History and Practices (Introduction to Religion) 2nd Edition, page 208.</ref>

==== Three main elements ====
In his ''The Three Principles of the Path'', Tsongkhapa outlines the three main elements of the path to awakening as follows:<ref>Je Tsongkhapa, Lama Zopa Rinpoche (translator) (2010) [https://jangchuplamrim.org/wp-content/uploads/Archive-Texts/JCLR-ENGLISH-10-20100725-ThreePrinciplesPath-FPMT.pdf ''The Three Principles of the Path''.]</ref><ref>Powers, John (2007) ''Introduction to Tibetan Buddhism'', p. 482.</ref><ref>Geshe Lhundup Sopa, David Patt, Beth Newman (2004). ''Steps on the Path to Enlightenment: A Commentary on Tsongkhapa's Lamrim Chenmo,'' p. 3.</ref>

# The intention definitely to leave cyclic existence, i.e. [[renunciation]] (''[[Nekkhamma|naiṣkramya]]'')
# Generating the intention to attain [[Buddhahood]] for the sake of all sentient beings (''[[bodhicitta]],'' the awakening mind)
# The correct view (''[[View (Buddhism)|samyak dṛṣṭi]]''), i.e. a proper understanding of emptiness (''[[shunyata]]'').
According to Tsongkhapa, these three elements contain the essence of all Buddhist teachings and practices and are the common goal of all scriptures, treatises and tantras.<ref name=":15" /> Furthermore, according to Tsongkhapa, these are not just introductory or partial elements, but essential foundations for all Buddhist practices, sutric (i.e. non-tantric Mahayana) or tantric.<ref>Powers, John (2007) ''Introduction to Tibetan Buddhism'', p. 483. Snow Lion Publications.</ref>

=== Reasoning and meditating on emptiness ===
In Gelug, the achievement of the perfection of wisdom (''[[Prajnaparamita|prajñaparamita]]'') requires a proper understanding of the view of [[Śūnyatā|emptiness]]. In the ''Lamrim chenmo,'' Tsongkhapa rejects the idea that all intellectual effort, concepts, and mental activity are obstacles to spiritual understanding. He also rejects certain views of emptiness, particularly the [[Rangtong-Shentong|''shentong'']] (other emptiness) view, which is seen as a kind of [[Sassatavada|eternalism]] or [[Essence|essentialism]].<ref name=":1" /> The proper view of emptiness in the Gelug school is considered to be the [[Svatantrika-Prasaṅgika distinction|prāsangika]] [[mādhyamika]] philosophy of Nagarjuna and [[Chandrakirti]] as [[Je Tsongkhapa#Philosophy|interpreted by Tsongkhapa]]. According to Jay Garfield, Tsongkhapa's view is "a synthesis of the epistemology and logic of [[Dharmakirti]] with the metaphysics of [[Nagarjuna]]."<ref>Garfield, Jay L.; Geshe Ngawang Samten; Tsong khapa (2006). ''Ocean of Reasoning: A Great Commentary on Nagarjuna's Mulamadhyamakakarika,'' p. x. Oxford University Press.</ref>

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 (''[[Vipassanā|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."<ref>Ray, Reginald. Indestructible Truth The Living Spirituality of Tibetan Buddhism, page 196-197</ref>

According to John Powers:<ref>Powers, John (2007) ''Introduction to Tibetan Buddhism'', pp. 490–91. Snow Lion Publications.</ref><blockquote>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.</blockquote>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.<ref>Powers, John (2007) ''Introduction to Tibetan Buddhism'', p. 490. Snow Lion Publications.</ref>

===Vinaya===
The Gelug school focuses on ethics and monastic discipline of the ''[[vinaya]]'' as the central plank of spiritual practice. In particular, the need to pursue spiritual practice in a graded, sequential manner is emphasized. Arguably, Gelug is the only school of vajrayāna Buddhism that prescribes monastic ordination as a necessary qualification and basis in its teachers (lamas / gurus).{{Citation needed|date=March 2010}} Lay people are usually not permitted to give initiations if there are teachers with monastic vows within close proximity.

===Vajrayāna (Secret Mantra)===
[[File:Manjuvajramandala_con_43_divinità_-_Unknown_-_Google_Cultural_Institute.jpg|right|thumb|[[Guhyasamāja Tantra|Guhyasamāja]] mandala with Mañjuvajra as the central deity]]
The [[Tibetan tantric practice|tantric practices]] of the Gelug school are also integrated into the stages of the path model by Tsongkhapa's ''The Great Exposition of Secret Mantra''. This is combined with the [[Deity yoga|tantric deity yogas]] of [[Anuttarayoga Tantra]]s such as the ''[[Guhyasamāja tantra|Guhyasamāja]], [[Cakrasaṃvara Tantra|Cakrasaṃvara]], [[Yamantaka|Yamāntaka]]'' and [[Kalachakra|''Kālacakra'']] tantras.<ref name="CM6">Crystal Mirror VI : 1971, Dharma Publishing, page 464, 0-913546-59-3</ref><ref name=":32">Sparham, Gareth, [https://plato.stanford.edu/archives/fall2017/entries/tsongkhapa/ "Tsongkhapa"], ''The Stanford Encyclopedia of Philosophy'' (Fall 2017 Edition), Edward N. Zalta (ed.).</ref>

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.<ref>Arnold, Edward A. (2021). ''[https://academiccommons.columbia.edu/doi/10.7916/d8-c3ht-bt53 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.</ref> Indeed, according to Tsongkhapa, without having ascertained emptiness, one cannot practice the tantric yogas of Vajrayana.<ref>Tsongkhapa (translated by Gavin Kilty) (2012), ''A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra'', pp. 98. Simon and Schuster</ref>

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 [[Pāramitā|six perfections]] alone.<ref name=":32" /><ref name=":14">Tsongkhapa, The Dalai Lama, Hopkins, Jeffrey (2016), pp. viii, 189–194.</ref>

Tsongkhapa's tantric practice and theory focuses on the ''Guhyasamāja tantra'', a text which he considered to be the "king of tantras".<ref name=":32" /><ref>Tsongkhapa, The Dalai Lama, Hopkins, Jeffrey (2016), p. vii.</ref><ref>Tsongkhapa (translated by Gavin Kilty) (2012), ''A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra'', pp. 11–12, 14. Simon and Schuster</ref> Tsongkhapa referred to himself as a "''Guhyasamāja'' yogi" and saw himself as a reviver and reformer of the tradition.<ref>Tsongkhapa (translated by Gavin Kilty) (2012), ''A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra'', p. 12. Simon and Schuster.</ref> As such, the ''Guhyasamāja tantra'' is the principal tantra for the Gelug school. As the [[Dalai Lama]] remarks:<ref>[http://www.dalailama.com/messages/dolgyal-shugden/speeches-by-his-holiness/gelug-conference Speech to the Second Gelug Conference] {{webarchive|url=https://web.archive.org/web/20100419220848/http://www.dalailama.com/messages/dolgyal-shugden/speeches-by-his-holiness/gelug-conference |date=2010-04-19 }} by the Dalai Lama (06-12-2000), retrieved 03-23-2010).</ref>
{{blockquote|There is a saying in the Gelug, "If one is on the move it is Guhyasamāja. If one is still, it is Guhyasamāja. If one is meditating, it should be upon Guhyasamāja." Therefore, whether one is engaged in study or practice, Guhyasamāja should be one's focus.}}

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 [[Khedrup Gelek Pelzang, 1st Panchen Lama|first Panchen Lama]], who composed ''A Root Text for the Precious Gelug/Kagyü Tradition of Mahamudra''.<ref>Berzin, Alexander; Dalai Lama. The Gelug/Kagyu Tradition of Mahamudra, 1997</ref>

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.<ref group="web" name="GD">[http://www.dalailama.com/messages/dolgyal-shugden/ganden-tripa/the-shugden-affair-i Georges Dreyfus, ''The Shugden Affair: Origins of a Controversy (Part I)''. Official website of the Office of His Holiness the 14th Dalai Lama.] {{webarchive|url=https://web.archive.org/web/20131103131534/http://dalailama.com/messages/dolgyal-shugden/ganden-tripa/the-shugden-affair-i |date=2013-11-03 }}</ref> Likewise the practice of [[Chöd]] was taught by Gelug-pas such as Kyabje Zong Rinpoche.

==== Unique Oral lineage ====
[[file:Situ Panchen. Manjushri. From Painting Set of Eight Great Bodhisattvas (Palpung) 18th century Rubin Museum of Art.jpg|thumb|Mañjuśrī, 18th century, Rubin Museum of Art]]
The Gelug tradition also has a unique lineage of oral instructions which is traced back to the teachings received by Tsongkhapa from the bodhisattva [[Manjushri|Mañjuśrī]] (Tib. ''Jampalyang''). There are two main lineages of this Ganden Mañjuśrī cycle of oral instructions, these are the Ensa tradition (stemming from Gyalwa Ensapa Losang Dondrup) and the Segyu lineage (stemming from Je Sherab Sengye). The teachings of the popular Lama Chöpa practice come down through the Ensa lineage.<ref name=":7">Kachen Yeshe Gyaltsen; Gonsalez, David (2019). ''Manjushri's Innermost Secret: A Profound Commentary of Oral Instructions on the Practice of Lama Chöpa,'' pp. 1–5. Simon and Schuster.</ref>

According to David Gonsalez:<ref name=":7" /><blockquote>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.</blockquote>

== Study ==
[[File:Monks debating at Sera monastery, 2013.webm|thumb|Monks debating at [[Sera monastery]], Tibet, 2013]]

=== Main topics and texts ===
The Gelug school developed a highly structured system of scholastic study which was based on the memorization and study of key texts as well as formal debate. The primary topics and texts used in study are:<ref>Powers, John (2007) ''Introduction to Tibetan Buddhism'', pp. 477–78. Snow Lion Publications.</ref><ref name=":8">{{Cite web|last=Berzin|first=Alexander|title=The Gelug Monastic Education System|url=https://studybuddhism.com/en/advanced-studies/history-culture/monasteries-in-tibet/the-gelug-monastic-education-system|access-date=2021-10-19|website=studybuddhism.com|language=en}}</ref>

# Monastic discipline (''’dul ba'', [[vinaya]]): ''Vinaya-sutra'' by Gunaprabha
# [[Abhidharma]]: [[Vasubandhu]]’s ''[[Abhidharmakosha]]''
# [[Epistemology]] (''tshad ma'', [[pramana]]): which is based on [[Dharmakirti]]’s ''[[Pramanavarttika]]'', a Commentary on [[Dignāga|Dignaga’s]] ''‘Compendium of Pramana’,''
# [[Madhyamaka]] (''dbu-ma''): [[Chandrakirti]]’s ''[[Madhyamakāvatāra]]''.
# [[Prajnaparamita]] (''phar-phyin''): [[Maitreya-nātha|Maitreya's]] ''[[Abhisamayalankara]]''.
All Gelug colleges study commentaries to these texts written by Tsongkhapa, Gyaltsab Je and Kedrub Je.<ref name=":8" />

Six texts by Tsongkhapa are also a prime source for the studies of the Gelug tradition:
# ''The Great Exposition of the Stages of the Path'' (''Lam-rim chen-mo'')
# ''The Great Exposition of Secret Mantra'' (''sNgag-rim chenmo'')
# ''The Essence of Eloquence on the Interpretive and Definitive Teachings'' (''Drnng-nges legs-bshad snying-po'')
# ''The Praise of Dependent Origination'' (''rTen-'brel bstodpa'')
# ''The Clear Exposition of the Five Stages of Guhyasamāja'' (''gSang-'dus rim-lnga gsal-sgron'') and
# ''The Golden Rosary'' (''gSer-phreng'')

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.<ref name=":8" /> Major textbook sets include:<ref name=":8" />

* Jetsun Chokyi Gyaltsen's (1469–1544) textbooks, studied at Ganden Jangtse, [[Sera Monastery|Sera]] Je and Sera <abbr>Ngagpa</abbr>
* Kedrub Tendarwa's texts (1493–1568), studied at Sera Me College
* [[Panchen Sonam Dragpa|Panchen Sonam Dragpa's]] texts (1478–1554) which are studied at [[Drepung Monastery|Drepung]] Losel Ling, [[Ganden Monastery|Ganden]] Shartse, [[Gyuto Order|Gyütö]] and Ratö colleges,
* Kunkyen Jamyang Zhepa (1648–1721), studied at Drepung Gomang College, Drepung Deyang College, Labrang <abbr>Monastery, and most monasteries in Inner and Outer Mongolia, Buryatia, Kalmykia, and Tuva.</abbr>

=== Course of study ===
[[file:Sera Monastery7.jpg|thumb|Monks debating in Sera monastery]]
According to Georges Dreyfus,<ref>Dreyfus, Georges. The Sound of Two Hands Clapping The Education of a Tibetan Buddhist Monk, 2003, page 108.</ref>

<blockquote>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]].</blockquote>

After the study of the exoteric texts, a monk may then enter the esoteric study and practice of [[Tantras (Buddhism)|tantric]] texts, particularly the Guhyasamāja, Yamāntaka, and [[Cakrasaṃvara Tantra|Cakrasamvara]] tantras.<ref>Dreyfus, Georges. The Sound of Two Hands Clapping The Education of a Tibetan Buddhist Monk, 2003, page 118.</ref>

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.<ref name=":9">Powers, John (2007) ''Introduction to Tibetan Buddhism'', p. 478. Snow Lion Publications.</ref> According to [[John Powers (academic)|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."<ref name=":12">Powers, John (2007) ''Introduction to Tibetan Buddhism'', p. 479. Snow Lion Publications.</ref> 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.<ref name=":12" />

[[John Powers (academic)|Powers]] also writes that:<ref name=":9" /> <blockquote>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.</blockquote>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)."<ref name=":8" />

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."<ref>Powers, John (2007) ''Introduction to Tibetan Buddhism'', p. 480. Snow Lion Publications.</ref>

==Monasteries and lineage holders==
[[File:Ganden_monastery,_2013.jpg|thumb|[[Ganden monastery]], Tibet, 2013]]
[[File:Sera Mey.jpg|thumb|Sera Mey, [[Sera Monastery]], India]]

===Monasteries===
Tsongkhapa founded the monastery of [[Ganden Monastery|Ganden]] in 1409 as his main seat. [[Drepung Monastery]] was founded by Jamyang Choje, [[Sera Monastery]] was founded by Chöje Shakya Yeshe, and [[Tashi Lhunpo Monastery]] was founded by [[Gedun Drub, 1st Dalai Lama|Gyalwa Gendün Drup]], the 1st Dalai Lama. These four were the largest and most powerful Gelug monasteries in Tibet. Before the Chinese occupation Ganden and Sera each had about 5,000 monks, while Drepung housed over 7,000.{{citation needed|date=July 2020}}

[[Labrang Monastery]], in Xiahe County in [[Gansu|Gansu province]] (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,<ref>{{cite web |title=Lithang Monastery: Cycles of Destruction and Renewal|date=9 Jan 2021|url=https://www.pamela-logan.com/history/lithang-monastery-cycles-of-destruction-and-renewal/}}</ref> Bathang, [[Sershul Monastery|Sershul]], and [[Dargye Monastery|Dargye]]. In the [[Gyalrong]] region one finds some of the oldest Gelug monasteries on the eastern plateau such as Dhe-Tsang.<ref>{{cite web |title=Built Heritage on the Eastern Tibetan plateau: Dhe-Tsang Monastery|date=8 July 2024|url=https://www.pamela-logan.com/history/dhe-tsang-monastery}}</ref>

===Administration and lineage===
[[File:6th ganden tripa.jpg|thumb|6th ganden tripa Chokyi Gyeltsen (1402–1473)]]
After Tsongkhapa's passing, his teachings were held and spread by Gyaltsab Je and Khedrup Gelek Pelzang, who were his successors as abbots of [[Ganden Monastery]]. These were the first "[[Ganden Tripa]]" (''dGa’-ldan khri-pa'', Ganden Throne Holder), an office which became the official head of the entire Gelug school. The lineage is still held by the present holder is [[Thubten Nyima Lungtok Tenzin Norbu]],<ref>{{cite web|title=Loselingmonastery -|url=http://www.loselingmonastery.org/index.php?id=48&type=p|url-status=dead|archive-url=https://archive.today/20120804125310/http://www.loselingmonastery.org/index.php?id=48&type=p|archive-date=2012-08-04|access-date=2014-11-26|website=Loselingmonastery}}</ref> the 102nd Ganden Tripa (and not, as often misunderstood, by the Dalai Lama).

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.<ref name=":13">{{Cite web|last=Berzin|first=Alexander|title=Special Features of the Gelug Tradition|url=https://studybuddhism.com/en/advanced-studies/abhidharma-tenet-systems/the-tibetan-traditions/special-features-of-the-gelug-tradition|access-date=2021-10-20|website=studybuddhism.com|language=en}}</ref> This is in contrast to the other Tibetan schools, who are led either by specific [[tulku]]s (reincarnation lineages like the [[Karmapa]]s) or by a specific clan (like the [[Sakya (Tibetan Buddhist school)|Sakya]] school, led by the [[Khön family]]).<ref name=":13" />

Among the main lineage holders of the Gelug are:
* The successive incarnations of the [[Dalai Lama]] (also commonly referred to as "Gyalwa Rinpoche")
* The succession of the [[Panchen Lama]], the Chagkya Dorje Chang, Ngachen Könchok Gyaltsen, Kyishö Tulku Tenzin Thrinly, Jamyang Shepa, Phurchok Jampa Rinpoche, Jamyang Dewe Dorje, Takphu Rinpoche, Khachen Yeshe Gyaltsen
* The [[Jebtsundamba Khutuktu]]s, the spiritual heads of Mongolian Buddhism
* The [[Changkya Khutukhtu]]s
* The [[Tatsag|Tatsag Rinpoches]]
* The [[Reting Rinpoche]]s
* Successive incarnations of Kyabje Yongzin [[Ling Rinpoche]]
* Successive incarnations of Kyabje Yongzin [[Trijang Lobsang Yeshe Tenzin Gyatso]]

== See also ==
{{Portal|China|Asia}}
* [[Schools of Buddhism]]
** [[Tibetan Buddhism]]
* [[Dalai Lama]] and [[Panchen Lama]]
* [[History of Tibet]]
** [[List of rulers of Tibet]]
* [[Gyuto Order]]
* [[Foundation for the Preservation of the Mahayana Tradition]]
* [[Ushnishasitatapattra]]
* [[Yellow shamanism]]

==Notes==
{{reflist|group=web}}

== References ==

=== Citations ===
{{Reflist}}

=== Sources ===
* 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
* [http://www.abuddhistlibrary.com/Buddhism/A%20-%20Tibetan%20Buddhism/Authors/Ringu%20Tulku/The%20Rime%20Movement/THE%20RIME%20(%20Ris-med%20)%20MOVEMENT.htm Ringu Tulku: The Rimé (Ris-med) movement of Jamgon Kongtrul the Great] Paper given on 7th Conference of International Association For Tibetan Studies in June 1995
* {{Citation |editor-last = McKay |editor-first = A. |year =2003 |title = History of Tibet |publisher = RoutledgeCurzon |isbn = 0-7007-1508-8}}
* Mullin, Glenn H. (2001). ''The Fourteen Dalai Lamas: A Sacred Legacy of Reincarnation''. Clear Light Publishers. Santa Fe, NM. {{ISBN|1-57416-092-3}}.

== External links ==
{{Commons category|Gelug}}
* [https://www.dalailama.com/ The Dalai Lama]
* [https://web.archive.org/web/20110727110130/http://www.namgyalmonastery.org/ The Dalai Lama's Namgyal Monastery]
* [https://www.encyclopedia.com/religion/dictionaries-thesauruses-pictures-and-press-releases/geluk Dictionary definition of Geluk]

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