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SHORT OUTLINE OF THE GELUG TEACHINGS
The curriculum of the studies involves five major topics: Perfection of Wisdom Sutras (Prajnaparamita),
the Philosophy of the Middle Way (M_dhyamika), Valid Cognition (Pram_na), Phenomenology
(Abhidharma) and Monastic Discipline (Vinaya). Since there is a very strong emphasis on monastic
tradition and on morality as a basis for spiritual education and practice, teachers are mostly ordained
monks, rarely lay people. Furthermore, scholarship is regarded as an important means for meditation,
and hence a great emphasis is placed on a rigorous analysis of different topics by means of dialectical
debate. Consequently, the tools of analysis and dialectical debate are employed for a thorough
investigation of the above-mentioned topics.
The main texts studied in all Gelugpa monasteries are the same, and include the Indian originals as well
as the interpretations by Tsongkhapa. The writings used as commentaries and as explanations of the
general meaning of the central texts vary according to the monastery. These writings, so called yig-cha,
are textbook-like explanations of the fine and often more difficult points of Buddhist philosophy, and
were written by eminent Tibetan scholars. Each college follows its own particular yig-cha, and they
represent the somewhat individual interpretations of their authors.
After having studied for a number of years - between sixteen and twenty years, depending on the
monastery - a monk is allowed to take a final examination. According to his level of scholarship he
receives one of three levels of Geshe (equivalent to a Doctorate on Buddhist Philosophy), Dorampa,
Tsogrampa or Lharampa, the last being the highest degree. To attain the Lharampa degree, one has
to debate and pass the examinations before the assemblies of all three major monasteries.
Up to this point the studies have primarily been focusing on the sutras. If the person wishes, upon
receiving a Geshe degree, the studies can be deepened in one of the Tantric colleges (Gyumed or
Gyutö), and the focus of study is on the tantras. The main subjects of study within these two colleges
are the tantras of Guhyasamaja, Chakrasamvara, and Yamantaka. The tantric colleges also have
monks who did not make a Geshe degree, and who study tantric rituals, art, music, and do meditation
retreats. A Geshe who is fully educated according to this procedure is then authorized and qualified to
teach at a monastery, retire into a retreat, and may be requested to assume the function of an abbot.
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From the doctrinal point of view, the ultimate position of the Gelug is Prasangika M_dhyamika, the
Middle Way Consequence School. It is considered the Buddha’s most profound view, and was formulated
by Nagarjuna. During the studies much emphasis is placed on the three points of refuting others
systems, establishing one’s own system and defending objections with respect to one’s own system.
These positions are clarified through debates, using scriptures, quotes and one’s own conclusions.
For a debate, it is very important to be at ease with definitions.
The definition of a M_dhyamika in general is: ‘A proponent of Buddhist tenets who totally refutes all
extremes of permanence (that any phenomenon ultimately exists), and refutes all extremes of
annihilation (that phenomena do no exist conventionally).’ The definition of a Prasangika is:
‘A M_dhyamika who does not assert that phenomena exist by way of their own character even
conventionally.’
According to the schools of the newer translation period, tantras are divided into four orders: Action,
Performance, Yoga and Highest Yoga (Kriyayoga, Caryayoga, Yogatantra, and Anuttarayoga Tantra).
Some divide Highest Yoga into father tantra, mother tantra, and non-dual tantra, making six. According
to Tsonkhapa, non-dual tantra refers to a non-duality of method and wisdom - great bliss and
emptiness; therefore, he says that all Highest Yoga tantras are non-dual tantras. However, some assert
that the Kalachakra Tantra is a non-dual tantra because it emphasizes the fourth initiation which is
concerned with the union of supreme immutable bliss and totally supreme emptiness. For them the
other two dualistic tantras emphasize either one of these two (bliss or emptiness).
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