Material: Bronze. Consecrated and face-painted. (Set of three. Sold unassembled.)

Size: 20 cm

Description:

The Gelugpa (Yellow Sect) is one of the four major schools of Tibetan Buddhism. Founded by Tsongkhapa (1357–1419) in the 14th century, it is renowned for its strict adherence to Buddhist precepts and its integration of exoteric and esoteric practices. The Gelugpa sect holds significant influence within Tibetan Buddhism, particularly in Tibet, Mongolia, and other Tibetan areas of China, where it has become the dominant sect. Its theocratic system, exemplified by the reincarnation system of the Dalai Lama and Panchen Erdeni, has profoundly impacted Tibetan culture and politics. The following explains the influence, status, and origin of the "Gelugpa Three Deities":

1. Definition and Origin of the Gelugpa Three Deities

The "Gelugpa Three Deities" (Tib. གཙང་པ་སྐུ་གསུམ།, Tsangpa Kugsum) typically refers to Je Tsongkhapa and his two principal disciples, Gyaltsab Je and Khedrup Je. These three are revered as the core figures of the Gelugpa sect and are venerated as the Three Deities for their contributions to the founding and transmission of the sect. Their images often appear in Gelugpa monasteries and in the mandalas of practitioners as statues, thangkas, or objects of worship.

- **Origin**:

The veneration of the Three Deities stems from the Gelugpa sect's emphasis on the lineage of Tsongkhapa and his disciples. After Tsongkhapa founded the Gelugpa sect, his teachings were systematized and furthered by Gyaltsogye (responsible for the dissemination of exoteric teachings) and Kedrup Gye (master of esoteric teachings). These three are considered the founders of Gelugpa doctrine and exemplify the harmonious integration of exoteric and esoteric practices. This tradition of offering gradually took shape after Tsongkhapa founded Ganden Monastery in 1409 and later became a key symbol of Gelugpa monasteries and practitioners.

- **Symbolism**:

- Tsongkhapa: Represents the founder of the sect, integrating Kadampa teachings and emphasizing Madhyamika Prasangika philosophy and vinaya practice.

- Gyaltsogye: Symbolizes exoteric wisdom and inherits teachings such as the Lamrim (The Great Treatise on the Stages of the Path to Enlightenment).

- Kedrup Gye: Represents esoteric practice and inherits esoteric teachings such as Anuttara Yoga Tantra.

The three deities collectively embody the Gelugpa doctrine of prioritizing exoteric teachings over esoteric ones, with equal emphasis on both exoteric and esoteric teachings.

II. Influence and Status in Tibetan Buddhism

1. **Core of Doctrinal Transmission**:

The Gelugpa sect's teachings, based on Tsongkhapa's Lamrim and Tantra, systematize the stages of practice from beginner to Buddhahood. These teachings not only influenced the Gelugpa sect but also had a profound impact on other Tibetan Buddhist schools, such as the Kadampa sect, which absorbed and developed the teachings.

2. **Cultural and Political Influence**:

The Gelugpa sect rapidly developed due to the teachings of the Gelugpa sect, replacing the Kagyu sect as the dominant force in the integration of religion and politics in Tibet. The reincarnation systems of the Dalai Lama and Panchen Erdeni both originated from the Gelugpa tradition, making the images of the Gelugpa sect and the Panchen Erdeni a core symbol of Tibetan religion and culture. The six major Gelugpa monasteries (Ganden Monastery, Drepung Monastery, Sera Monastery, etc.) all enshrine the Gelugpa sect's Gelugpa sect and the Panchen Lama, strengthening their religious authority in Tibet.

3. **Cross-regional Spread**:

The Gelugpa's influence was not limited to Tibet, but also spread to Mongolia, Inner Mongolia, Qinghai, and other regions, even influencing the Tibetan Buddhist policies of the Qing Dynasty and the Republic of China. For example, the Qing Dynasty's enthronement of the Dalai Lama and Panchen Erdeni further consolidated the Gelugpa's position. The three deities of the Gelugpa, the Master and the Disciple, as symbols of the Gelugpa sect, were enshrined in monasteries in these regions, becoming a spiritual sustenance for believers.

III. Usage

1. **Offering and Worship**:

Images of the three deities (statues, thangkas, or sculptures) are often enshrined in the halls of Gelugpa monasteries or in practitioners' personal mandala. Believers express their reverence for the three deities through worship and offerings (such as flowers, lamps, and incense), praying for blessings to aid their practice. These offerings are often accompanied by chanting of sutras such as the Lamrim (The Great Treatise on the Stages of the Path to Enlightenment) or Tsongkhapa's prayers.

2. **Application in Practice**:

- **Visualization**: In Gelugpa Tantric practice, the guru and disciple deities are often visualized, particularly in Guru Yoga. Practitioners view Tsongkhapa and his disciples as emanations of the guru, Buddha, and deity. Through visualization and prayer, they receive blessings, purify karma, and enhance wisdom.

- **Dharma Assembly and Rituals**: During major Gelugpa ceremonies (such as the anniversary of Tsongkhapa's passing), the guru and disciple deities are prominent objects of offering. Monks perform special rituals (such as the Guru Puja or Tsongkhapa Guru Yoga) to commemorate the three deities and promote their teachings.

3. **Education and Transmission**:

The teachings of the guru and disciple deities are passed down through the Gelugpa monastic system of scripture study. For example, monasteries like Drepung and Sera focus on the study of Tsongkhapa's treatises. Monks deepen their understanding of the three deities' teachings through debate and study of texts such as the Lamrim (The Lamrim). These teachings have also been passed down to the modern era through the lineage of reincarnated living Buddhas and Rinpoches.

IV. Historical Background and Cultural Significance

The worship and use of the Three Deities of the Girguru and Disciple stem from the Gelugpa's inheritance and development of Kadampa teachings. Tsongkhapa, building on the Kadampa tradition and integrating the essence of Nyingma, Sakya, and other schools, founded the Gelugpa sect, emphasizing the practice of vinaya and the gradual development of exoteric and esoteric teachings. The images of the Three Deities of the Girguru and Disciple are not only objects of religious worship but also bear the historical memory of the Gelugpa's reform and standardization of Tibetan Buddhism.

Culturally, thangkas and statues depicting the Three Deities of the Girguru and Disciple have become important themes in Tibetan art, embodying the aesthetics and philosophy of Tibetan Buddhism. Furthermore, their teachings have profoundly influenced Tibetan education, monastic economy, and social organization, and remain a vital component of Tibetan culture to this day.

Conclusion

The Three Deities of the Gelugpa sect (Tsongkhapa, Gyalcho Gyal, and Khedrup Gyal) are at the core of the Gelugpa tradition and lineage, symbolizing the harmonious integration of exoteric and esoteric practices and holding a high religious and cultural status in Tibetan Buddhism. Its influence, through monastic offerings, educational transmission, and the integration of religion and politics, profoundly shaped the religious and social landscape of Tibet and surrounding areas. The use of the three deities, including offerings, visualization, and ritual ceremonies, aims to guide believers in spiritual practice, purify the mind, and pass on the teachings, and remains a core practice of the Gelugpa sect today.