The history of Buddhism in Tibet has been turbulent, going through periods of revival and decline. Lama Tsongkhapa (1357-1419) was a Buddhist scholar and saint who lived in Tibet during a time when Buddhist teachings had degenerated. Through deep study, profound practice and high attainments, Lama Tsongkhapa led a renaissance of pure Buddhist teachings by emphasizing study, morality and distilling the best teachings from the existing schools of Buddhism in Tibet and from Indian Buddhist masters. His teachings became the basis for the establishment of the Gelug monastery, a monastic institution which survives to this day although it has since relocated to South India.

Revered as an emanation of the three great Bodhisattvas;Avalokiteshvara, Manjushri and Vajraprani, Lama Tsongkhapa embodied the respective profound qualities of enlightened compassion, wisdom and spiritual power of all three Beings.

Among the many renowned teachings he gave and dharma texts he composed, Lama Tsongkhapa’s Lamrim Chenmo, translated as The Graded Stages of the Path to Enlightenment, is considered one of his greatest works and is widely studied today, by both ordained Sangha and laypeople all over the world.

Despite his high attainments and enlightened qualities, Lama Tsongkhapa never exhibited any public display of miraculous powers, such as clairvoyance, and expressly prohibited his disciples from doing so. Instead, Lama Tsongkhapa focused on studying and teaching pure Buddhadharma, and was a role model of pure virtue. The Gelug school of Buddhism, which means “Virtuous” tradition, arose out of his teachings, and has become one of the fastest growing Buddhist schools on the world today.

 

The Prophecies

Countless eons ago, during the time of the Buddha Peak-of-Power, the being who was the same mind-stream as the future Lama Tsongkhapa was the main disciple of the Buddha of wisdom, Manjushri, and became known as the Bodhisattva Strength-of-Mind. The Buddha Peak-of-Power predicted that the Bodhisattva Strength-of-Mind would manifest in the future as an enlightened Buddha known as Tathagata-Lion’s Roaring or Tathagatha Simhananda.

During the time of the Lord Buddha Shakyamuni, the Bodhisattva Strength-of-Mind had incarnated as the son of a Brahmin, the highest of the social classes in Indian society. On meeting Lord Buddha, the young boy was moved and immediately made an aspiration to free all beings from the sufferings of samsara. The young boy went up to Lord Buddha, prostrated and offered a clear crystal mala, or rosary, up to the Buddha.

When Lord Buddha received the mala, he placed his holy golden hands on that boy’s head and predicted to his disciple Ananda that 1,500 years in the future, approximately, in the land to the North, of the red-faced barbarians, this young boy who offered this rosary will revitalize the teachings of the Buddha when it has become degenerated. Lord Buddha also prophesied that the boy’s future incarnation would be an emanation of Manjushri and he would be called Sumati Kirti, also known as Losang Drakpa, and he would establish a monastery called “Ge“, which meant “Virtues“, between the areas of Dri and Den,and that he would also offer a crown to a Buddha statue in Lhasa.

He would also bring all the correct lineages and correct teachings together, he would study, contemplate and meditate. He would gain the results, pass the teachings to many and make the teachings very strong and very powerful in the Land of the Snows, Tibet.

“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.”

-Buddha Shakyamuni in the Root Tantra of Manjushri

After Lord Buddha made that prediction, Lord Buddha summoned one of his disciples, Mahamaudgalyayana, who was a highly attained Arhat. Mahamaudgalyayana had the power of speed, which was the ability to walk very fast over vast distances. Lord Buddha gave a conch shell to his disciple and directed him to bury the conch shell in a certain place. This conch shell was none other than the precious shell which had been presented to Lord Buddha by the Naga King, Anavatapta, and had been used to announce the teaching of the Buddha.

Anavatapta, the king of the nagas, offered a white conch to the Bhagavan. The Bhagavan gave it to (his disciple) Mahamaudgalyayana and said: “Go and hide this in the Kokpa mountains. In the future, the Bhikkshu named Lotus-Scent will discover it”
 As written in the Lankavatara-sutra

A conch shell symbolizes the spreading of the Dharma, and when it is blown, a deep pervading sound reverberates and touches all who hear it. A conch shell also represents the speech of a Buddha, so Lord Buddha was indicating that the young boy would be instrumental in the spread of the Doctrine and that he would do great work to spread Dharma in the future.

Mahamaudgalyayana walked immediately to Tibet, to a place just a little distance from Lhasa and buried the conch shell under an area that is shaped like a conch shell. In 1409, when Lama Tsongkhapa started building Gaden Monastery, this very same conch shell was unearthed which fulfilled Lord Buddha Shakyamuni’s prophecy. It was later moved to Drepung Monastery where it could be seen until 1959.

A thousand years after Buddha Shakyamuni’s prophecy, another prophecy of Tsongkhapa came by way of the Lotus Born Guru Rinpoche, Padmasambhava, who had arrived in Tibet during the 8th century and aided in the establishment of Buddhism as the state religion. Renowned for his mystical divinational abilities and subjugation of evil spirits and demons, Padmasambhava foretold that a fully ordained Buddhist monk named Lobsang Drakpa would appear in the east, near the land of China who would be regarded as an emanation of a Bodhisattva of the greatest renown and would attain the Complete Enjoyment Body of Buddha – Enlightenment.

Lama Tsongkhapa has emanated in many holy forms throughout time. According to the second Dalai Lama, Gedun Gyatso (1476-1542), Lama Tsongkhapa, the Eight Century Nyingma Master Padmasambhava and Atisha (980-1054) are one and the same Being. Lama Tsongkhapa is also said to be an incarnation of Nagarjuna.

“In his youth, while Lama Umapa was an herdsman in the countryside, it sometimes happened that the Mantra of Manjushri (OM AH RA BA TSA NA DHI) was emitted by his heart. Each time, all the hair of his body was bristling and he felt like he could not control his heart. During these frequent encounters, Manjushri told him the past lives of Lama Tsongkhapa”

Khedrup Je – One of the heart son of Lama Tsongkhapa

It would be difficult to list all previous lives of Lama Tsongkhapa, but below are some of prominent incarnations.
 
 Nagarjuna – Nagarjuna was the Great Pioneer of the Middle Way who appeared in South India, four hundred years after the Nirvana of Buddha Shakyamuni. Lama Tsongkhapa was also Dombi Heruka. This great Siddha was the king of the Indian Kingdom of Magadha in the Ganges plain. Practicing Tantras while still on his throne he achieved great realizations. But because of his unconventional behaviour and more particularly because he had taken an outcaste class woman as his consort, his subjects made him leave his royal position. The king went to the forest with his queen. But later realizing his value, the people requested him to come back. He and his consort rode out of the forest on the back of a pregnant tiger. As a condition for his return, the king requested that he and his consort be put to the purification through fire, from which they both emerged inside a lotus bud.
 
 Padmasambhava – Later on, thus attesting his particular link with Tibet, Lama Tsongkhapa was Padmasambhava, the great Indian Master that played such a fundamental role in the first spread of the Teaching of the Buddha in the Land of the Snow. Following the advice of the Indian Master Shantaraksita who had already come to Tibet but did not succeed in thoroughly spreading Buddhism, the Dharma king Trisong De-u Tsen (755-797) had invited this pre-eminent tantric master to Tibet. Padmasambhava remained there for several years, taming the demons and tirelessly giving teachings on the Tantras. He notably erected Samye, the first Tibetan monastery that was built as a vast mandala.
 
 Atisha Dipamkara Srijnana – Lama Tsongkhapa was also Atisha Dipamkara Srijnana (982-1054), one of the foremost Buddhist Masters in India during the first half of the eleventh century. Coming from a noble family of Bengal, he studied and practiced at the feet of the most celebrated teachers of this period and resided for long in the prestigious Buddhist university of Nalanda. In 1042, he was invited by the Tibetan king of Western Tibet to assist the renewal of Buddhism in this country. He taught without weariness and composed A Lamp for the Path to Awakening (Bodhipathapradipa) one of the most influential Indian text received by Tibetans.

 

Auspicious Birth

Tsongkhapa was born on the 25th day of the tenth month in the year 1357 CE in the Tsongkha, a region of Amdo, presently integrated in the Chinese province of Qinghai, an area bordering Tibet and China, There were many auspicious signs around his birth.

From the time of his conception in his mother’s womb, his mother had continuous dreams and signs. A mother having dreams and signs before giving birth to someone special is not anything special to the Tibetan tradition. It is a phenomenon that can be seen in all traditions, all around the world, in all religions and for all people. When these mothers are about to bear someone special in their body, someone who will have a highly beneficial impact on many beings, they will receive many great signs before and during pregnancy.

Dara Katche Lubum-gue, – Tsongkhapa’s father, was from the tribe of Mel. He is described as a good man, brave and intrepid. He had great faith in the Three Jewels and his veneration for the Dharma Masters was deep. Dara Katche was also known for his regularly recitation of the prayer of the Praises of the Names of Manjushri (Manjushri nama samgiti).
 
Shin-mo A-chös – Tsongkhapa’s mother, was full of kindness and spoke frankly. She had respect for everyone and showed a particularly great benevolence for those who were exhausted or unprotected. Having always in mind the six syllables mantra of Avalokiteshvara “Om Mani Padme Hum,” she was vigilant in solely performing virtuous deeds.
 
Dara Katche Lubum-gue and Shin-mo A-chös had six children. Lama Tsongkhapa was the fourth.

The biographies of Lama Tsongkhapa reveal that there were many, many great signs heralding his birth. For example, his mother dreamt that Lord Vajrapani threw vajras from the heavens, which landed softly and gently on her womb. She had frequent dreams of Lord Manjushri appearing and casting his sword towards the direction of her womb and stomach. who was princely and wore six ornaments; he came forth in her dream, washed her body with pure crystal water, dressed and adorned her up and told her, “Someone special is coming to you.” Just before she gave birth, she dreamt that many monks came to make offerings and were looking for the Buddha. They asked where the Buddha’s shrine was. A young boy appeared and pointed to Tsongkhapa’s mother’s womb. The young boy had a key which opened up a box in her womb and within was Chenrezig.

On the evening of the 10th day of the first lunar month of the fire bird year (1357), Shin-mo A-chös, the mother of Lama Tsongkhapa, dreamt of a vast number of monks and laics. Men and women, holding victory banners and beating drums, were moving forward toward Shin-mo A-Chös. They explained they came to welcome Avalokiteshvara.

These were very powerful portents of the Lord of Power, Vajrapani, the Lord of Compassion, Chenrezig (or Avalokiteshvara), and the Lord of Wisdom, Manjushri. They showed many signs that it was not just one holy being or an emanation of a holy being that would be entering Lama Tsongkhapa’s mother’s womb, but the actual three Bodhisattvas themselves.

When Lama Tsongkhapa was born, his mother suffered no pain. Many dakinis and dakas – celestial beings likened to angels – were heard singing outside with incredible voices. Rainbows appeared. After Tsongkhapa’s birth, his placenta was buried in the ground. From that exact spot, a very large and splendid sandalwood tree sprung up with more than hundred thousand leaves featuring images of the Buddha Simhananda and the mantras of Manjushri. Every autumn, when the leaves fell onto the ground, pilgrims would reverently collect and keep them. When those leaves were crushed and made into medicine, people who ate it would become healed. That tree became known as the Tree of Kumbum, with Kumbum meaning “a hundred thousand Buddha images” and is preserved until today. Later, Kumbum Monastery was built on that sacred spot and has been visited by several of the Dalai Lamas throughout history. It remains a highly revered pilgrimage site today.

In the course of time, Kumbum became a great monastery. Especially when in the 1583 the third Dalai Lama spent some time there and officially established the Hall of Maitreya where a huge statue of the future Buddha had been erected several years before. Since then it has been called “Maitreya’s monastery of one hundred thousand representations“

 

Extraordinary Child

 The day after Lama Tsongkhapa was born, the Kadampa Master Choje Dondrup Rinchen Rinpoche (1309-1385) sent some gifts to Tsongkhapa and his family, with explanations on how to protect the baby. When asked by Tsongkhapa’s father at a later date how he knew of Tsongkhapa’s birth, Dondrup Rinchen said that he had dreamt of Yamantaka a while before the birth of Tsongkhapa and when Dondrup Rinchen requested for blessings from Yamantaka, Yamantaka indicated that he would come to the area of Tsong Kha in a year’s time.

Having noted that he was an extraordinary child, Lama Tsongkhapa’s father sent him to receive layman ordination when he was only three years old from H.H. the Fourth Karmapa, Rolpay Dorje (1340-1383). Tsongkhapa then received the name Kunga Nyingpo. This illustrious Master, Rolpay Dorje, predicted that his boy would be referred to as the Second Buddha.

At the age of seven, Lama Tsongkhapa received his novice ordination vows from Dondrup Rinchen, who was to become Tsongkhapa’s first teacher, and from whom he received the ordination name Losang Drakpa.

Lama Tsongkhapa’s parents recognized their son’s superior qualities and when Dondrup Rinchen requested his father to entrust his son to him, Tsongkhapa’s father agreed. Without being taught, Tsongkhapa could read and write Buddhist texts, just by observing his teacher. Even at this young age he had received many teachings and initiations of Heruka, Yamantaka and Hevajra, and could recite texts like Expression of the Names of Manjushri from memory. Tsongkhapa also had frequent dreams of Atisha, which indicated that he would follow Atisha’s footsteps in restoring the purity of the Dharma and excel in the practices of Sutra and Tantra.

As a child, his recitation of Manjushri’s mantra was said to be so strong and powerful that the letters of his mantra magically appeared on the walls of his room as if the characters had been carved there.

Lama Tsongkhapa stayed with Dhondrup Rinchen until he went to U-tsang for further study at the age of sixteen.

 

In Search of his Guru

In 1373, Lama Tsongkhapa left his teacher Dhondrup Rinchen to start his extraordinary journey in search of Dharma. As a parting offering to his Guru, Tsongkhapa made a mandala offering to Dhondrup Rinchen, which looked like sparkling jewels. Tsongkhapa then recited the Praises of the names of Manjushri to his Guru as he walked away from him. He had a strong feeling then that he would never come back to his hometown again.

Dhondrup Rinchen advised him to focus on Yamantaka, Vajrapani, Manjushri and Amitayus and to propitiate three Dharma Protector; Vaisravana, Mahakala and Dharmaraja to ensure conducive conditions for his practice. At first, the young Tsongkhapa followed his teacher’s instructions diligently and practised regularly but at a certain point in time, he stopped practising. He later explained to his disciples that the physical illness he suffered and difficulties he encountered during certain studies thereafter were the result of his neglect of his Guru’s advice.

In the autumn of 1373, he travelled to central Tibet, to Drikung Kagyu Monastery where he trained with Chennga Chokyi Galpo and studied the five sections of the “Great Seal” (Mahamudra) and Bodhicitta. From there, he travelled on to Nyetang, one of the largest monasteries of the day and was tutored by Tashi Sengi and Densapa Gekong.

These are only a few examples of the extensive study he did with very prominent teachers of the time. Tsongkhapa’s ability to memorize and comprehend great texts was astounding. Through the course of his study, he gained great respect from both his teachers and fellow students for his vast abilities to absorb and expound some of the most profound teachings.

From 1373-1393, Tsongkhapa would travel all over Tibet, studying under 45 of the greatest teachers from different Buddhist lineages. He mastered not just the Buddhist teachings of Sutra and Tantra and engaged in countless deep retreats, but also excelled in medicine, astrology and poetry.

 

Meeting Rendawa and composing Migtsema

Lama Tsongkhapa had studied extensively with the Sakya teacher, Nyapon Kungpa Pel. However, as Tsongkhapa came to request for teachings from him one day, Nyapon Kungpa Pel was struck by an illness and unable to teach. He referred Tsongkhapa instead to his chief disciple, Jetsun Rendawa.

The Sakya Master, Rendawa, and Lama Tsongkhapa’s Guru-student relationship became legendary and they were very close. In Tsongkhapa’s search for Dharma, Rendawa was also impressed by his young student’s immediate grasp and in depth understand of the teachings, and Rendawa never had to repeat himself.

Lama Tsongkhapa studied intensely and continuously; not just the main scriptural texts but also the commentaries, His capacity to memorize was phenomenal and his skill at debate legendary. His attainments were reflected in the fact that despite the reverence and respect gained from the spiritual community and renowned teachers, Tsongkhapa never had the slightest sense of arrogance or pride.

In honour of his Guru, Lama Tsongkhapa offered a prayer to Rendawa. Tsongkhapa had earlier received a prayer from Manjushri and so, he altered two lines to suit his Guru and offered it to him. However, Rendawa then altered the verse to include Tsongkhapa’s name instead and offered the prayer back to Tsongkhapa. This prayer, containing the blessings of both Lama Tsongkhapa and Master Rendawa, is now known as the Migtsema mantra, one of the most important prayers for Gelugpa practitioners and devotees of Tsongkhapa. It is the heart of Lama Tsongkhapa’s Guru Yoga, which was composed by Pelden Sangpo.

From Tsongkhapa to Rendawa:

Lord of stainless wisdom, Manjushri,
Objectless compassion, Chenrezig,
Crown jewel of the Sages of the Land of Snows,
O Rendawa Zhonnu Lodro, at your feet I make this request;
Grant protection to me; a fly seeking liberation.

Revised by rendawa and offered back to Tsongkhapa:

Objectless compassion, Chenrezig,
Lord of stainless wisdom, Manjushri,
Congquering mara’s hordes, Vajrapani,
Crown jewel of the Sages of the Land of Snows,
Losang Drakpa, at your feet, I pray.

 

 

Renunciation

At the age of 23, Tsongkhapa went to the region of U to meet up with some people from his hometown, Amdo. His friends entreated him to return to Amdo and they also gave him a letter from his mother. She also requested him to return to Amdo and had slipped one of her white hairs in the letter too.

Touched by this, Tsongkhapa considered returning to Amdo for a while. However, when he contemplated deeper. he realized that if he left for Amdo, he would be disrupting his practices of mental discipline. As there was no benefit, he sadly decided not to return to his homeland. Instead he sent a thangka of a painting of himself to his mother in Amdo. When his mother opened it, the picture spoke to her and it was as if Tsongkhapa was there with her, which brought her great joy. In a letter accompanying the thangka, Tsongkhapa requested his mother and sister to build a stupa around the sandalwood tree which had sprung up at his birth. His mother and sister complied and from that stupa, the holy monastery of Kumbum developed.

 

Full Ordination

In his twenties, Lama Tsongkhapa was already gaining great renown for his sharp comprehension and skilled speech. The number of his disciple was growing and Tsongkhapa decided that it was time to become a fully ordained monk. He went to Namgyel Monastery in the region of Yarlung, where he took his ordination vows from the Sakya Master, Kashipa Tsultrim Rinchen, in the presence of 20 members of the Sangha.

Tsongkhapa kept his vows strictly throughout his entire life, and always held the vows in the highest regard.

Umapa and Manjushri

Tsongkhapa began to focus on studying Tantra when he was 34 years old. At this time, he met a Karma Kagyu Lama called Umapa who had come to him to get authorization of Saraswati. During their discussion, Lama Umapa told Tsongkhapa that he had a vision of Manjushri in which Manjushri had asked him to see Tsongkhapa for Saraswati’s empowerment initiation. Lama Umapa explained that he had experienced regular visions of Manjushri since his childhood but he was unsure if it was really Manjushri. He requested Tsongkhapa to investigate. Tsongkhapa thus examined thoroughly and concluded that Lama Umapa and Manjushri were of the same mind. Checking the authenticity of visions is critical as visions can be misrepresented by demons. Demons can appear as holy beings to manipulate us, therefore out of humility, even highly attained monks would usually ask another qualified being to check the authenticity of a vision.

Tsongkhapa greatly wished to learn the practices of Manjushri and requested Lama Umapa to be his teacher. Through the mediation of Lama Umapa, Tsongkhapa began to receive teachings from Manjushri. Tsongkhapa would ask Manjushri questions through Lama Umapa who would relay the answers from Manjushri himself.

In 1392, Tsongkhapa went to Lhasa with Umapa and made abundant offerings to the famed Jowo Rinpoche statue in Jokhang Monastery. During a very intensive Manjushri retreat there, he gained a very clear vision where Manjushri appeared within a mandala. On Manjushri’s chest was written a red mantra. However, out of deep humility, he did not speak about his visions until his Lama Umapa asked him about them.

 

Purification Retreats

It was while Lama Tsongkhapa was engaging in many meditations, Manjushri appeared and spoke to Lama Umapa, advising him to tell Tsongkhapa that he was doing too much meditation. Manjushri advised Lama Tsongkhapa that he would not gain realizations by meditation alone. This was because although meditation practice helps a practitioner to collect positive merits and purify negative karma, it would not purify all of Tsongkhapa’s negative karma at the rate that was necessary for him to become enlightened. Manjushri thus advised Tsongkhapa to see his Guru as being of the same nature as his Yidam,and to make requests and increase purification practices to clear the accumulated faults and mistakes he had previously committed. If Tsongkhapa was to give teachings at that time, the benefits would not be as significant as if he were to go into purification retreat.

Therefore, at 36 years old, Lama Tsongkhapa went into a four-year retreat with eight disciples who had been selected by Manjushri; four were from the region of U, Pelden Sangpo, Tokden Djang-sen, Neten Rinchin Gyeltsen and Neten Sangkyong. The other four were from Amdo, who were Lama Tokden Jampel Gyatso, Geshe Sherap Drak, Geshe Djam-pel Trashi and Geshe Pel-kyong.

The site of their retreat was a cave called Wolka Cholung, which remains a highly revered pilgrimage site today. There, he and his eight disciples engaged in a four-year retreat, which became among his most famous retreats. Within the four years, he performed 100,000 prostrations to each of the 35 Confessional Buddhas, completing a total of 3.5 million prostrations. Normally, practitioners would only perform 100,000 prostrations to all of the 35 Confessional Buddhas at once; this would take approximately six to seven months. Lama Tsongkhapa took his practice much further by doing 100,000 not just to the collective 35 Buddhas, but to each individual Buddha to purify his negative karma. Imprints of his body could be seen onto the ground after the retreat. Because of this ardent practice, he gained direct visions of the 35 Confessional Buddhas.

At the conclusion of the retreat, Lama Tsongkhapa had a vision of Manjushri directly whereupon Manjushri told him that his negative karma was purified. Manjushri told Tsongkhapa, “Your last obscurations are purified. You can see me now. You do not need to go through Lama Umapa anymore. “However, Lama Tsongkhapa was so humble, he refused to believe that the vision he saw was really of Manjushri until his Guru, Lama Umapa, confirmed that his vision was true. Tsongkhapa also gained a vision of Maitreya Buddha at the end of this retreat.

During that famous retreat, Tsongkhapa also did 1.8 million mandalaofferings with his hands, and as the base of his mandala was made of rocks, his wrists and forearms became raw and bleeding. Many masters now cite this retreat as an example of how much dedication Tsongkhapa put towards his practice, although he was already so highly attained. It is a reminder to all spiritual practitioners of the faith and commitment that we should invest in our spiritual path.

 

The Lamrim Chenmo

In the early 15th Century, many scholars and lamas began requesting Lama Tsongkhapa to write books that would provide teachings about the graded path to Enlightenment. Thus, Tsongkhapa began to write the Lamrim Chenmo, or The Graded Stages of the Path to Enlightenment.

Among the many texts he composed, the Lamrim Chenmo is Tsongkhapa’s most famous work. This important treatise is based on Atisha’s text, Lamp for the Path to Enlightenment. Tsongkhapa’s Lamrim Chenmo united all Buddha’s teachings of the existing schools of Buddhism in Tibet and even of the Indian pandits, and provides a most excellent guideline for the practice of Dharma, from the moment we step onto the path all the way up to Enlightenment.

After completing the Lamrim Chenmo, Tsongkhapa then began writing the Ngarim Chenmo, or The Stages of the Path of Tantra. Among his other famous texts, Tsongkhapa also wrote many extensive commentaries on root texts such as the 50 Stanzas on Guru Devotionand the 14 Tantric vows.

 

Reviving Monastic Discipline

During the period of decline, monastic communities had not followed the rules of the Vinaya (monastic rules) conscientiously, Buddhist practices had degenerated, the Sangha had become corrupt and were abandoning themselves to worldy pleasure.

However, Tsongkhapa followed the methods of Atisha – the prominent Indian Buddhist said of the 11th Century – to revive monastic disciple. In his teachings, he particularly stressed the importance of holding vows and commitments, and adhering to discipline. Not only did he teach, he embodied the teachings and maintained excellent discipline himself.

With the guidance of his Gurus, Rendawa and Chennga Chkoyki Gyalpo, and his personal example, Tsongkhapa accomplished the enormous task of reviving the Vinaya among the Sangha. For this, he gained great respect from many people who began to follow his teachings and become his disciples. Tsongkhapa explained that the reason why he had emphasized so strongly on monastic discipline was because he did not wish for Buddha’s doctrine to degenerate again in Tibet.

…without practising
The three ethics, Enlightenment cannot be attained.
Knowing this well, please bless me to intensively
strive to train in the Bodhisatta vows.

-Yonten Shigyurma

 

The Great Monasteries

Maitreya Statue at Dzingji

Throughout his life, Lama Tsongkhapa made extensive offerings to the Three Jewels. The first of his Great Deeds was the restoration of the ruins of the Maitreya Statue in Dzingji Temple to a resplendent state. As advised by Manjushri, Tsongkhapa went to the temple and wept when he saw the dilapidated state of the buildings and the statue within. The Maitreya statue was covered in dust and dirt and Tsongkhapa resolved to restore it. However, just when construction was about to begin, Lama Tsongkhapa found that he did not have enough funds for the restoration. Tsongkhapa and his disciples then decided to make offerings and request for assistance from Vaishravana, the Protector of Wealth. As a result, resources arose and Tsongkhapa was able to carry out his task. There were many instance when Tsongkhapa requested assistance from Vaishravana with offerings and because of Tsongkhapa’s pure motivation for the Dharma, whatever Tsongkhapa needed would manifest. Many miracles happened during the renovation of this temple. When a painting of Manjushri was outlined on the wall and Tsongkhapa carried out a consecration ritual on the image, Manjushri appeared as a Wisdom Being and dissolved into the painting. This happened with all the paintings of Wisdom Beings in the temple.

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Gaden Monastery

As Lama Tsongkhapa’s renown grew and grew, his disciples requested him to establish a monastery. Many patrons and high lamas offered him their own monasteries and rich sponsors offered to finance the construction of a new monastery, Tsongkhapa requested guidance from the statue of Jowo Rinpoche at the Jokhang and from visions and dreams he had, Tsongkhapa decided to build Gaden monastery in 1409 at the Drok Riwo mountains. This would become the first and most central monastic institution of the Gelugpa school of Buddhism, which was also established by Tsongkhapa. Lama Tsongkhapa’s two disciples, Gyaltsab Je and Bhikkshu Gyeltsen (1375-1434) were in charge of the construction of Gaden monastery. The buildings were designed and constructed according to the Vinaya rules, such as the size of the rooms which are stipulated within the Vinaya texts. This was yet another example of how Tsongkhapa embodied the Buddhist doctrine in very part of his life.

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Drepung Monastery

Following the construction of Gaden, Tsongkhapa told one of his students, Trashi Pelden Pelsangpo, also known as Jamyang Choje (1379-1449), that if he built a monastery, it would be even bigger than Gaden. He offered the conch shell which was uncovered during the construction of Gaden to Jamyang Choje, who proceeded to build Drepung, another of the greatest Gelugpa monasteries. The conch shell remained at Drepung until the mid 20^th century. Construction began in 1416 and was completed in 1419. In his last few months, Tsongkhapa went to Drepung to give teachings, during which a rainbow appeared and an earthquake shook the lands. People felt that this was a sign that Tsongkhapa would be leaving. While he was teaching the Guhyasamaja Tantra, Rinpoche stopped teachings halfway and despite many entreaties by his disciples to complete the teachings, Tsongkhapa left. As he departed, there was a sudden earthquake and the sky became very dark; many rainbows and clear streams of light shone forth in the direction of Gaden. By Tsongkhapa leaving some teachings still be taught, he left an auspicious omen for his teachings to endure.

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Sera Monastery

In 1419, another Tsongkhapa’s disciples, Shakya Yeshe, built Sera monastery as a place dedicated to tantric teachings. Shakya Yeshe raised the necessary resources to build the monastery and supervised the its construction to ensure its accordance with the Vinaya. Together, Gaden, Drepung and Sera would become three of Tibet’s most prominent monastic institutions and housed several thousand monks. Today, these three monasteries have been re-established in india, where they continue to flourish with a rich Sangha community and produced unrivalled, highly skilful and wise Dharma teachers.
 

Back to the Pure Land

On Lama Tsongkhapa’s way back from Drepung, he visited Jokhang monastery to make many offerings and prostrations to Jowo Rinpoche. He prayed there that Dharma would exist forever. Many people thought this unusual – it is only when he was very sure that he would not be coming back to a place that Tsongkhapa would do prostrations as he left.

When Tsongkhapa returned to Gaden, he made many offerings, dedicated the merit to all sentient beings and recited a Pure Land prayer. That night, he felt great pain all over his body and the monks performed prayers for him.

On the second day, he passed his pandit’s hat to one of his foremost disciples Gyaltsab Je, requesting him to inherit the teaching throne.

On the morning of October 25, Tsongkhapa entered into samadhimeditation. He made many inner offerings and stopped his breath. Many saw his body transform back into that of a 16-year-old boy and rainbows emitting from his body. Some even saw dakas and dakinis in the sky, making a lot of offerings to welcome Tsongkhapa back into the Pure Land. He was 63 when he passed away.

Gyaltsab Je inherited Tsongkhapa’s throne, becoming the first Gaden Tripa (Gaden Throne Holder) to continue Tsongkhapa’s magnificent lineage. This is symbolic of Tsongkhapa’s presence on earth and the propagating of his teachings. The illustrious position of the Gaden Tripas continues in an unbroken lineage until today, upholding Tsongkhapa’s teachings with great fortitude and practice.

 

Lama Tsongkhapa’s Two Heart Sons

Gyaltsab Je

Gyaltseb Je (1364-1432), also known as Dharma Rinchen, was an ordained monk of the Sakya lineage who was an accomplished and eloquent scholar, famed for his intellect and knowledge. He had heard of Lama Tsongkhapa’s renown but thought that his own knowledge was superior to Tsongkhapa. Supremely confident, he went to attend a teaching by Tsongkhapa at Ratrong Monastery. When he arrived, Tsongkhapa had already started teaching. Unabashed, Gyaltsab Je walked in proudly, not even removing his hat. which he should have done as a sign of respect. He even climbed up to sit on the same throne from which Tsongkhapa was giving his teaching. Tsongkhapa was not at all perturbed, and simply moved aside to give Gyaltsab Je some space on the throne.

However, as Gyaltsab Je listened to the incomparable Tsongkhapa, he was stunned by the profundity of the teachings. Immediately, he realized the error of his arrogance and removed his hat. He quickly climbed down from the throne, made three prostrations to Tsongkhapa and sat down on the floor with the other disciples. From then on, Gyaltsab Je was completely devoted to Tsongkhapa and became one of his main disciples who supervised the construction of Gaden Monastery.

Before Tsongkhapa passed into clear light, he appointed Gyaltsab Je as the second Abbot of Gaden Monastery, Tsongkhapa himself being the first Abbot, as well as the first throneholder of the Gaden tradition.

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Khedrup Je

Khedrup Je (1385-1438) also known as Gelek Pelsang, was extremely accomplished in his learning and well respected for his knowledge. At the age of 16, he went to the region of Tsang to participate in the dialectical debates. There, the master Tchok-le Namgyel was challenging all the monks to a debate but no one dared accept.

Unafraid and confident despite his youth, Khedrup Je stepped up and successfully rebutted all of Tchok-le Namgyel’s positions. The points Khedrup Je brought up during his debate was noted by the scholars in attendance and later incorporated in his composition on The Seven Treatises on Valid Cognition.

Khedrup Je was ordained in the Sakya tradition by the great Master Rendawa, who advised him to meet with Tsongkhapa. When Khedrup Je met with Tsongkhapa, Tsongkhapa predicted that Khedrup Je would have great tantric achievements and benefit many. Khedrup Je became extremely devoted to Tsongkhapa and wrote Tsongkhapa’s biography after the great master passed into clear light. As the other heart son of Tsongkhapa, he became the third Abbot of Gaden and the second Gaden Tripa after Gyaltsab Je.

After Lama Tsongkhapa passed away, Khedrup Je always used to pray to him. He always thought about his Guru and was always sad. When Khedrup Je had some questions about Dharma, he could not ask any scholars because he was the best scholar in the land at the time. So, one day, he made a mandala offering to Lama Tsongkhapa and strongly request Tsongkhapa to come. The minute he made this offering, Lama Tsongkhapa appeared from the Gaden Heaven, from the heart of Maitreya and answered his questions. When Khedrup Je understood and all was clear, Lama Tsongkhapa dissolved back into Gaden Heaven. Lama Tsongkhapa appeared five times to Khedrup Je, which is now known as the five visions of Tsongkhapa.

 

The Five visions of Tsongkhapa

 

1. On an elephant

Tsongkhapa was seated on a jewelled seat, upon a white elephant with six tusks. Tsongkhapa spoke to Khedrup Je and advised him to not be consumed by sadness and that if he thinks of his Guru, he could purify the negative actions he had previously committed and accumulate much merits. Tsongkhapa also advised him to read the mystical songs by Milarepa and to work on developing the teachings.

 

2. On a Throne held by celestial beings

At another time, upon the request of Khedrup Je, Tsongkhapa appeared again, this time on a throne of gold and jewels, held by many youthful celestial beings. Tsongkhapa gave Khedrup Je teachings to clarify his questions and deepened his understanding of the doctrine.

 

3. As Manjushri on a white Lion

The next time Khedrup Je invoked his Guru, Tsongkhapa appeared – this time in the form of a 16 year old, Bodhisattva Manjushri, with a red-orange body, sitting upon a bejewelled white lion. In this form, Tsongkhapa advised Khedrup Je to spread the tantric teachings.

 

4. As a Yogi on a Tiger

In Khedrup Je’s fourth vision of his Guru, Tsongkhapa appeared in the form of a yogi with long red hair tied with green silk at the top of his head. He was riding a ferocious tiger and his right hand carried a flaming sword like Manjushri while his left held a skull cup of nectar at his heart. Tsongkhapa advised him that whenever he thought of his Guru, he should read the treatises Tsongkhapa composed on the two stages of generation and completion of the path of the Tantras.

 

5. In his normal form

The final time that Tsongkhapa appeared to Khedrup Je in a vision, he was in the form of an ordained monk, in the middle of a white cloud. Tsongkhapa told Khedrup Je that he was giving a teaching on Wu Tai Mountain in China to an assembly of more than 1800 holders of the vajra. He advised Khedrup Je to make prayers to go there too and that they would meet again soon.

On Lama Tsongkhapa’s last appearance to him, Khedrup Je cried and cried and asked his Guru, “Please may I not stay on Earth anymore. May I join you in Gaden Heaven, please?”

Khedrup Je had already asked Lama Tsongkhapa this many times previously and each time, Lama Tsongkhapa had told him not to come yet.

However, on that last occasion, Lama Tsongkhapa said to him, “Yes, you may come.”

Khedrup Je went into meditation, passed into clear light and was born in Gaden Heaven with his Guru, Lama Tsongkhapa. These disciples were not just ordinary disciples but enlightened Beings themselves.