Gelug School | Tibetan Buddhism

Gelug Monks 'Yellow Hats'

The Gelug ("virtuous") is the newest and most dominant school of Tibetan Buddhism. It was founded by Je Tsongkhapa (1357–1419), a Tibetan philosopher, tantric yogi and lama. The Gelug school is alternatively known as New Kadam, since it sees itself as a continuation of the Kadam tradition of Atiśa. It is also called the Ganden school, after the 1st monastery established by Tsongkhapa.

Potala Palace

The Potala palace, one of Tibet’s largest and best known landmarks, is an enormous fortress-like structure located in the Tibetan capital Lhasa. The Potala served as the winter residence of the Dalai Lamas and as the locus of the Tibetan government from the 17th century to the 14th Dalai Lama’s flight from Tibet in 1959. The name refers to Mount Potalaka in India, which is

Atiśa Dīpaṁkara (982-1054)

Atiśa Dīpaṁkara Śrījñāna (982-1054) was a Buddhist Bengali religious leader and master. Atiśa was one of the major figures in the spread of 11th century Mahāyāna and Vajrayāna Buddhism in Asia and inspired Buddhist thought from Tibet to Sumatra. Atiśa is recognised as one of the greatest figures of classical Buddhism, and the founder of the Kadampa School, one of the New Translation schools of

Je Tsongkhapa | Life & Biography

Je Tsongkhapa (1357-1419) was born in the Tsongkha region of Amdo in 1357. Today the location of Tsongkhapa's birth is marked by Kumbum Monastery, founded in 1583 by the Third Dalai Lama Sonam Gyatso (1543-1588) on the spot of the original Stūpa. At the age of 16 the young Je Tsongkhapa travelled to U-Tsang, never to return to his homeland. Tsongkhapa died in 1419 at

Je Tsongkhapa | Overview of Works

Je Tsongkhapa (1357-1419) was born during a crucial period in the second development of Tibetan Buddhism, which had started at the end of the 10th century. One of the important questions debated during this period was the relation between monasticism and tantric practice. Je Tsongkhapa devoted much of his work to the continuation of this moral tradition, and wrote Lam rim (Extensive Stages of the

Je Tsongkhapa (1357-1419)

Je Tsongkhapa (1357-1419) was born during a crucial period in the second development of Tibetan Buddhism, which had started at the end of the 10th century. One of the important questions debated during this period was the relation between monasticism and tantric practice. Je Tsongkhapa devoted much of his work to the continuation of this moral tradition, and wrote Lam rim (Extensive Stages of the

8 Verses of Mind Training | Langri Tangpa

Eight Verses of Mind Training by Langri Tangpa (1054–1123). Whatever I am doing, may I check the flow of my mind, and the moment that conceptions or disturbing emotions arise, since they debilitate myself and others, may I confront and avert them with forceful means. When others, out of envy, treat me unfairly, may I accept the loss upon myself and offer the victory to others.

37 Bodhisattva Practices

37 Bodhisattva Practices by Thogme Zangpo. This traditional Buddhist text, composed by Thogme Zangpo, contains essential and practical instructions for the development of compassion and its application in to daily life, how to turn the difficulties into training for spiritual growth. The basis for the text is the practice of Chenrezig, the embodiment of compassion. I pay heartfelt homage to you, Lokeśvara; you have true

Samye Monastery

Founded around 779 C.E., Samye was Tibet’s first Monastery. Although a few temples of worship had been built earlier in Tibet, Samye was the first fully functioning Monastery. Upon its completion, the first 7 Tibetan Buddhist monks were ordained by Śāntarakṣita (725–788), the famous abbot of the Indian monastery Vikramaśīla. Samye played a central role in Trisong Detsen’s lifelong project to make Buddhism the state

Śāntideva | 8th century

The Folder for Śāntideva (Shantideva), an 8th-century Indian Buddhist monk and scholar at Nālanda Monastery, the Author of important works on Mādhyamika and Ethics and Bodhisattva Path, such as The Seven Limb Prayer and Bodhisattvacaryāvatāra (Bodhisattva Behaviour). I take safe direction, till my purified state, from the Buddhas, the Dharma, and the Highest Assembly. By the positive force of my giving and so on, may

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