JE TSONGKHAPA

BIOGRAPHY OF JE TSONGKHAPA : Je Tsongkhapa Lobzang Drakpa(Wylie:

rje tsong kha pa blo bzang grags pa, 1357-1419), also known as Lama
Tsongkhapa or by the honorific title Je Rinpoche (rje rin po che, Precious
Lord) was born in 1357 at Tsongkha valley, Amdo region of northeastern
Tibet. His birthplace is marked by the famous Kubum (sKu bum) Monastery.
Education and Studies: At the age of three, Je Tsnogkhapa took lay vows
from the 4th Karmapa Rolpay Dorje. Afterwards, he started his education
with the Kadam master Choje Dondrub Rinchen, from whom he received
numerous teachings and tantric initiations. Je Tsongkhapa is said to have
been so sharp that he easily understood and memorized even the most
complicated texts. When he was seven, he received novice vows from Choje
Dondrub Rinchen and was given the ordination name of Lobzang Drakpa. Je
Tshongkhapa continued studying with Choje Dondrub Rinchen until the age
of sixteen when he left Amdo to pursue his quest for philosophical
knowledge and trainings in central and southern Tibet, where he received
teachings
from
more
than
fifty
prominent
teachers.
Je Tsongkhapa arrived in Central Tibet at the end of the Chi-Dar period (phyi
dar, the Later Diffusion) of the long flowering of Buddhist intellectual
activities. He started his studies with Tibetan medicine, followed by Buddhist
texts and topics including Abhidharma, tenets focusing on Madhyamaka (the
Middle Way) and Cittamtra (the Mind Only) views, Perfection of Wisdom,
Five Treatises of Maitreya, and Prama (Valid Cognition). He also studied
and practiced tantra extensively.He gained a rigorous intellectual training
and a wide knowledge of both sutra and tantra during this period.At the age
of 20, Je Tsongkhapa received the bhikshu vows of fully ordained monk. By
studying intensively the works on valid cognition by Dignga and
Dharmakrti, Je Tsongkhapa was deeply impressed and moved by the
efficacy of Dharmakirtis system of reasoning.It was Je Tsongkhapas
emphasis on philosophical study and logic that would eventually become
some of the defining characteristics of the Gelug tradition.
Je Tsongkhapas studies were mainly focused on the existing scholarly
traditions of the time, of which the most significant being the Sakya tradition
and the tradition of Sangphu, an important Kadam monastery. With a
determination of combining scholarship with the practice of both tantra and
sutra, Je Tsongkhapa also continuously received tantric teachings and
initiations from, in addition to Choje Dondrub Rinchen while in Amdo, a
number of important masters of different lineages, including those of Kagyu,
Jonang,
Sakya,
and
Nyingma.
Lamas: One of Je Tsongkhapas main teachers was JetsunRedawa Zhnu

Lodr (1349-1412)who was a strong proponent of the Prsagika view of

Madhyamaka.Out of great devotion, Je Tsongkhapa wrote the famous verse,
Migtsema (dMigs-brtse-ma), in praise of Jetsun Redawa, but this master rededicated it to Je Tsongkhapa thinking that the verse was more applicable
and descriptive of Je Tsongkhapas qualities.It later became the verse recited
for the Guru Yoga of Je Tsongkhapa or to invoke the blessings of Je
Tsongkhapa.
At the age of thirty-three, Je Tsongkhapa encountered the remarkable Lama
Umapa Pawo Dorje, with whom he studied Candrakrtis Madhyamakvatra
(Entry to the Middle Way).Being able to have pure visions of Majur, Lama
Umapa became the intermediaryof Je Tshonkhapa in communicating with
this Bodhisattva who would provide advices and responses to Je
Tsongkhapas numerous questions concerning the correct understanding of
the reality. Eventually,Je Tsongkhapa himself began to experience pure
visions and was able to communicate with Majur to receivedirect
instructions and tantric initiations. Over the course of his life, Je Tsongkhapa
continued to experience pure visions of Majur as well as a host of other
deities and masters such as Asaga and Ngrjuna. It is believed that many
of Je Tshongkhapas works were composed through the instructions and
inspiration of deities and masters appearing in thepure visions, particularly
Majur,
as
described
in
his
secret
biography.

MEDITATION AND RETREAT: Tsongkhapa combined studies with practice

from a very early age. After completing his Golden Garland of Eloquence in
1388-1389, Je Tsongkhapa spend a period of some ten years engaging in
meditation and retreats, including undertaking tantric retreats, doing an
extensive retreat on Majur with Lama Umapa, and, as advised by
Majur, going into a long, extensive retreat with his eight disciples at
Chadrel Hermitage and Wlkha Cholung from 1392 to1398. Je Tsongkhapa is
reputed to have performed millions of prostrations, mandala offerings and
other forms of purification practice during the long retreat. Meanwhile, he
simultaneously continued to study the most important texts dealing with the
nature
of
reality.
WRITINGS AND TEACHINGS : Je Tsongkhapa began to teach in his 20s. He
also started composing essays and treatises in these early years, including
his most major early work, the Golden Garlandof Eloquence (Legs bshad
gser phreng), a commentary on Maitreyas Ornament for Clear Realization,
completed
at
the
age
of
32.
During the last year of his retreat in Wlkha Cholung in 1398, Je Tsongkhapa
is believed to have attained the highest realization and a perfect
understanding of the ultimate reality. Upon this experience, he composedIn
Praise of Dependent Origination to praise and pay homage to Buddha

Sakyamuni for his profound teachings of dependent origination and

emptiness. Following this spiritual experience, Je Tsongkhapa made a
dramatic change in his life, turning more towards writing and teaching what
he had realized. Most of his works were composed after that.
In 1402, at the age of forty-six, he composed the Lamrim Chenmo (The
Great Treatise on the Stages of the Path to Enlightenment), undoubtedly his
most famous masterpiece. Based on Jowo Atisha Dpakaras
Bodhipathapradpa (Lamp to the Path of Enlightenment), it describes in
detail the gradual path to enlightenment from the perspective of the
Sutrayna. Following the composition of the Lamrim Chenmo, he wrote
several other works around 1407 and 1408, specifically TheOcean of
Reasoning (rigs pai rgya mtsho), a commentary on Ngrjunas
Fundamental Treatise on the Middle Way (Mlamadhyamakakrik),and The
Essence of Eloquence (legs bshad snying po). In 1415 he composed the
Lamrim Dring (The MediumTreatise on the Stages of the Path to
Enlightenment), a condensed version of the Lamrim Chenmo, and in 1418,
one year before his death, the Elucidation of the Intention (dGongs pa Rab
gSal)on Candrakrtis Entry to the Middle Way. Influential works on monastic
codes andethical codes for bodhisattvas as well as tantric practitioners were
also
written
in
the
course
of
time.
Je Tsongkhapa was also a prolific author of tantric literature. As a companion
volume to the Lamrim Chenmo, he wrote in 1405 the Ngagrim Chenmo (The
Great Exposition of Tantra), covering all the four classes of tantra according
to the sarma (new) traditions, with a detailed explanation of the two stages
of Anuttarayoga (Highest Yoga) tantra. Other important tantric works include
his works on Guhyasamja, especially his Commentary on the
Vajrajnasamuccayanma Tantra(ye shes rdo rje kun las btus pa zhes bya
bai rgyud) in 1401and Lamp Illuminating the Five Stages of Guhyasamja
(gsang dus rim lnga gsal sgron) in 1411. Texts on the Guhyasamja Tantra
feature prominently in Je Tsongkhapas collected works, making up the
majority of his eighteen volumes of writings. During his last years, Je
Tsongkhapa devoted much of his time to giving extensive teachings.
THE FOUR GREAT DEEDS : Among Je Tsongkhapas numerous beneficial
activities,four are mentioned in particular. The first deed was the renovation
of the Maitreya statue and the subsequent great festival he organized
during the Tibetan New Year in 1400 at Dzingji (Dzingji) temple, which
housed the statue. The second deed was an extensive teaching on the
vinaya (code of monastic discipline)for the ordained that he, Jetsun Redawa
and Kyabchok Pal Zangpo gave for several months at Namtse Deng (gNam
rtse Ideng) in 1402, which is said to have revitalized the tradition of
monasticism in Tibet. The third deed was his establishment of the annual
Great Prayer Festival (Monlam Chenmo) for universal well-being during the
Tibetan new year in Lhasa in 1409, a tradition that is still performing to this
day. And the fourth deed was the founding of Gaden Monastery (dGa Idan)

in 1410 near Lhasa, which became his main seat, and the construction of
the maalas of his main three Anuttarayoga tantra deities:Guhyasamja,
YamntakaandCakrasavara.
He is perhaps best known for other amazing deeds, however. He founded
the Gelugpa tradition of Tibetan Buddhism, built on the foundations of the
Kadampa tradition, the legacy of Atisha. Based on Tsongkhapas teachings,
the two distinguishing characteristics of the Gelug tradition are the union of
sutra and tantra and the emphasis on vinaya. Having studied at Sakya,
Kadam and Drikung Kargyu monasteries, he was one of the foremost
authorities
on
Tibetan
Buddhism.
PASSING AWAY : Je Tsongkhapa passed away in 1419 at Gaden Monastery
and was succeeded by one of his chief disciples, Gyaltsab Darma Rinchen,
as the throne-holder of Gaden. His teachings were upheld and kept by
Gyaltsab Darma Rinchen and another main disciple Khedrub Gelek Palsang.
Personally and through his disciples, Je Tsongkhapa made an extremely
significant impact on the development of Buddhism in Tibet and his
influence extended to Mongolia and China. His eighteen volumes of
collected works contain hundreds of titles relating to all aspects of Buddhist
teachings and explicitly clarify some of the most difficult topics and points in
both sutra and tantra. Thanks to Je Tsongkhapas un-biased, thorough and
lucid style, his heritage ofmasterpieces and great teachings remain
illuminating, inspiring and unparalleled today.