Gelug

This source names Gelug directly: "rather than a specialist study of Gelug thangka iconography or of this specific painting's workshop origin."

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The text is a root of the Gelug teaching on the bodhisattva's conduct, and its chapter on wisdom is the ground on which the school's Madhyamaka is taught.

Danced at the great Gelug monasteries at the turn of the year, before the assembled lay population.

The geshe has completed the long scholastic curriculum of the Gelug monasteries, a training in debate and doctrine that can take twenty years.

Held with the sceptre in the ordinary paired gesture of the tradition.

The Lamrim Chenmo, completed by Tsongkhapa in 1402, is this school's foundational text and remains its curriculum's master map of practice.

Recited before study and before examination, in a school whose whole training is formal debate and examination.

The palace was the winter residence of the Dalai Lamas, who are the most prominent line of incarnate teachers in the school.

The Gelug scholastic tradition treats the outcome as settled doctrine, since Kamalashila stages of meditation are foundational to its account of the path.

The sceptre is held in the Gelug ritual as in the other Tibetan schools, the school's distinctiveness lying in its curriculum and its discipline rather than in its implements.

The Tibetan robe is maroon rather than saffron, worn with a sleeveless upper garment and a heavy shawl, and in the Gelug assembly with the yellow crested hat that gave the school its common name.

The perfections are held in the Gelug school and are the content of the middle scope of the lamrim.

The office of the Dalai Lama has stated that the recognition of a successor rests with the institutions of the tradition and not with a state administration.

He trained at Drepung, took the Lharampa degree, and served the Thirteenth Dalai Lama as debate partner and envoy.

Buddhahood through the graded path culminating in tantra is this school's organizing goal, per its Lamrim curriculum.

Buddha-nature is affirmed and read by the Gelug as the mind's emptiness of inherent existence rather than as a positive presence within it.

Senior leadership office of Gelug.

Tsongkhapa's Great Treatise on the Stages of the Path sets out the Gelug curriculum as a graduated sequence, and the school's character as a scholastic order follows from taking that order seriously.

The Lamrim Chenmo, completed by Tsongkhapa in 1402, is this school's foundational text and remains its curriculum's master map of practice.

Senior leadership office of Gelug.

The Gelug position is rangtong: emptiness is the absence of inherent existence in a thing itself, and any account making buddha-nature empty only of what is extraneous to it is rejected as a self under another name.

The Gelug school holds firmly to the gradual side of the question settled at Samye, that awakening is reached by staged analysis and cultivation and not by a single non-conceptual leap.

Emptiness is affirmed without residue, including of the ultimate itself, which is what the rangtong position amounts to.

Founded in 1447 by Gendun Drup, later recognized as the first Dalai Lama, within the Gelug school he helped establish.

The Two Truths structure this school's systematic philosophical curriculum, studied through its monastic debate tradition.

Tantric practice is undertaken in this school only after its extensive sutra-based philosophical training is complete.

Staffed since its 1744 conversion by Gelug monks from Mongolia and Tibet.

Recognised in 1650 by the Fifth Dalai Lama and the Panchen Lama.

The Gelug school was founded in central Tibet.

The three poisons are held in the Gelug school.

Not-self is held in the Gelug school, and the school reads it through Prasangika Madhyamaka as the absence of inherent existence rather than as the absence of a person.

Impermanence is held in the Gelug school and is the second of the four thoughts that turn the mind.

The intermediate state is held in the Gelug school, and the completion stage of highest yoga tantra is described as taking the three bodies onto the path of death, the intermediate state and rebirth.

The bodhisattva motivation is held in the Gelug school and is taught in the lamrim as the gate to the great vehicle.

Giving is held in the Gelug school as the first of the perfections.

Dependent origination is held in the Gelug school, and Tsongkhapa treats it as the reason for emptiness rather than as a consequence of it, which is the hinge of his whole reading.

Dharma is held in the Gelug school in the Mahayana sense, with the tantras counted among the Buddha's word.

Suffering is held in the Gelug school as the first of the four truths.

Karma is held in the Gelug school, and Tsongkhapa's insistence that emptiness leaves cause and effect intact rather than dissolving it is the school's characteristic emphasis on the point.

Mahamudra is held in the Gelug school in a transmission of its own, the Ganden oral tradition, distinct from the Kagyu presentations and read in the school's own Prasangika terms.

Nirvana is held in the Gelug school as the cessation the Mahayana path passes through on the way to full buddhahood, which is the goal the school actually sets.

Collected absorption is held in the Gelug school, taught as calm abiding paired with insight and treated at length in the lamrim.

Samsara is held in the Gelug school, and the contemplation of its defects is one of the four thoughts that turn the mind at the head of the lamrim.

The five aggregates are held in the Gelug school as the analysis of a person.

The four immeasurables are held in the Gelug school and are cultivated in the lamrim sequence that leads to the bodhisattva vow.

The four truths are held in the Gelug school.

The eightfold path is held in the Gelug school as the content of the fourth truth.

The six realms are held in the Gelug school.

The six sense bases are held in the Gelug school.

The three jewels and going for refuge are held in the Gelug school and open the lamrim.

The three marks are held in the Gelug school.

The Prasangika reading, taken as the school's settled interpretation.

The three realms of desire, form and the formless are held in the Gelug school.

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