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A great admirer of the Kadampa (Bka'-gdams-pa) teachings, Tsongkhapa was an enthusiastic promoter of the Kadam School's emphasis on the Mahayana principles of universal compassion as the fundamental spiritual orientation. He combined this with a strong emphasis on the cultivation of in-depth insight into the doctrine of emptiness as propounded by the Indian masters Nagarjuna (2nd century) and Candrakirti (7th century). Tsongkhapa said that these two aspects of the spiritual path, compassion and insight into wisdom, must be rooted in a wholehearted wish for liberation, all impelled by a genuine sense of renunciation. He called these the "Three Principal Aspects of the Path", and suggested that it is on the basis of these three that one must embark on the profound path of Vajrayana Buddhism.

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  • Gelug
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  • A great admirer of the Kadampa (Bka'-gdams-pa) teachings, Tsongkhapa was an enthusiastic promoter of the Kadam School's emphasis on the Mahayana principles of universal compassion as the fundamental spiritual orientation. He combined this with a strong emphasis on the cultivation of in-depth insight into the doctrine of emptiness as propounded by the Indian masters Nagarjuna (2nd century) and Candrakirti (7th century). Tsongkhapa said that these two aspects of the spiritual path, compassion and insight into wisdom, must be rooted in a wholehearted wish for liberation, all impelled by a genuine sense of renunciation. He called these the "Three Principal Aspects of the Path", and suggested that it is on the basis of these three that one must embark on the profound path of Vajrayana Buddhism.
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abstract
  • A great admirer of the Kadampa (Bka'-gdams-pa) teachings, Tsongkhapa was an enthusiastic promoter of the Kadam School's emphasis on the Mahayana principles of universal compassion as the fundamental spiritual orientation. He combined this with a strong emphasis on the cultivation of in-depth insight into the doctrine of emptiness as propounded by the Indian masters Nagarjuna (2nd century) and Candrakirti (7th century). Tsongkhapa said that these two aspects of the spiritual path, compassion and insight into wisdom, must be rooted in a wholehearted wish for liberation, all impelled by a genuine sense of renunciation. He called these the "Three Principal Aspects of the Path", and suggested that it is on the basis of these three that one must embark on the profound path of Vajrayana Buddhism. The central teachings of the Gelug School are Lamrim, or the "Stages of the Path", based on the teachings of the Indian master Atisha (circa 11th century) and the systematic cultivation of the view of emptiness. This is combined with the deity yogas of Highest Yoga Tantra deities such as Guhyasamaja, Cakrasamvara, Yamantaka and Kalacakra, where the key focus is the realization of the indivisible union of bliss and emptiness. Six scriptures by Tsongkhapa are the prime source for the studies of the Gelug tradition, as follows: * The Great Exposition of the Stages of the Path (Lam-rim chen-mo), * The Great Exposition of Tantras (sNgag-rim chenmo), * The Essence of Eloquence on the Interpretive and Definitive Teachings (Drnng-nges legs-bshad snying-po), * The Praise of Relativity (rTen-'brel bstodpa), * The Clear Exposition of the Five Stages of Guhyasamaja (gSang-'dus rim-lnga gsal-sgron) and * The Golden Rosary (gSer-phreng). Each Gelug monastery uses its own set of commentarial texts by different authors, known as monastic manuals (Tib. yigcha). The teachings of Tsongkhapa are seen as a protection against misconceptions in Mahayana and Vajrayana Buddhism. It is said that his followers take The Great Exposition of the Stages of the Path as their heart teaching. The Gelug school has placed Vinaya ethics and monastic discipline 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 Vajrayana Buddhism that prescribes monastic ordination as a necessary qualification and basis in its teachers (lamas / gurus). Lay people are usually not permitted to give initiations if there are teachers with monastic vows within close proximity. This discipline was laid down by Tsongkhapa as a mechanism to prevent Buddhist teachings from further degenerating. One of the profound (but not necessarily distinguishing) features of the Gelug tradition is that it teaches the outward calm and controlled demeanour of the hearer, whilst at the same time the internal poise associated with the two stages of the yogic practitioner. Tsongkhapa's explanation adopts both Sutra and Tantra as mutually complementary paths.
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