Difference between revisions of "Tsongkhapa: A Guide to His Life and Works"
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− | Next year, 2019, marks the 600th anniversary of Tsongkhapa Lobzang Drakpa (1357–1419), one of the most important figures in Tibet, historically and philosophically. | + | Next year, 2019, marks the 600th anniversary of [[Tsongkhapa Lobzang Drakpa]] (1357–1419), one of the most important figures [[in Tibet]], historically and [[philosophically]]. |
− | To mark this anniversary, we will be publishing what will be the most comprehensive, definitive biography of this great figure, written by Thupten Jinpa. The author is best known as the main translator for the Dalai Lama, but he is an author and scholar himself, having earned a Geshe degree. In the author’s words, | + | To mark this anniversary, we will be publishing what will be the most comprehensive, definitive {{Wiki|biography}} of this great figure, written by [[Thupten Jinpa]]. The author is best known as the main [[translator]] for the [[Dalai Lama]], but he is an author and [[scholar]] himself, having earned a [[Geshe degree]]. In the author’s words, |
− | this new biography of Tsongkhapa…is aimed primarily at the contemporary reader. And it seeks to answer the following key questions for them: ‘Who was or is Tsongkhapa? What is he to Tibetan Buddhism? How did he come to assume the deified status he continues to enjoy for the dominant Geluk School of Tibetan Buddhism? What relevance, if any, do Tsongkhapa’s thought and legacy have for our contemporary thought and culture? | + | this new {{Wiki|biography}} of Tsongkhapa…is aimed primarily at the contemporary reader. And it seeks to answer the following key questions for them: ‘Who was or is [[Tsongkhapa]]? What is he to [[Tibetan Buddhism]]? How did he come to assume the deified {{Wiki|status}} he continues to enjoy for the dominant [[Geluk School]] of [[Tibetan Buddhism]]? What relevance, if any, do [[Tsongkhapa’s]] [[thought]] and legacy have for our contemporary [[thought]] and {{Wiki|culture}}? |
− | In the meantime, we thought to lay out what is currently available. This is only a portion of the 210 treatises—which fill 18–20 volumes in Tibetan—that comprise Tsongkhapa's oeuvre, but more is coming out. His collected works are divided into nine parts: biographies by his students; teachings on guru yoga; lists of teachings he himself received; notes of teachings by his disciples; works of praise, letters, short teachings, prayers, poems, invocations, and other short works; works on tantra; works on Lamrim; hermeneutics; and commentaries on Indian texts including The Way of the Bodhisattva, Nagarjuna's The Root Stanzas of the Middle Way, Ornament of Reason, and others. | + | In the meantime, we [[thought]] to lay out what is currently available. This is only a portion of the 210 treatises—which fill 18–20 volumes in Tibetan—that comprise [[Tsongkhapa's]] oeuvre, but more is coming out. His collected works are divided into nine parts: {{Wiki|biographies}} by his students; teachings on [[guru yoga]]; lists of teachings he himself received; notes of teachings by his [[disciples]]; works of praise, letters, short teachings, [[prayers]], [[poems]], invocations, and other short works; works on [[tantra]]; works on [[Lamrim]]; {{Wiki|hermeneutics}}; and commentaries on [[Indian]] texts [[including]] [[The Way of the Bodhisattva]], [[Nagarjuna's]] The [[Root]] [[Stanzas]] of the [[Middle Way]], [[Ornament of Reason]], and others. |
− | As for other biographical material, Robert Thurman wrote a short book in the 1970s that was recently reissued called The Life and Teachings of Tsongkhapa which, despite the title, includes only a twenty-five-page biography of him. | + | As for other biographical material, [[Robert Thurman]] wrote a short [[book]] in the 1970s that was recently reissued called The [[Life]] and Teachings of [[Tsongkhapa]] which, despite the title, includes only a twenty-five-page {{Wiki|biography}} of him. |
− | We have a brief biography of Tsongkhapa included in Geshe Sonam Rinchen's commentary on The Three Principal Aspects of the Path, which is excerpted here. | + | We have a brief {{Wiki|biography}} of [[Tsongkhapa]] included in [[Geshe Sonam]] Rinchen's commentary on The [[Three Principal Aspects of the Path]], which is excerpted here. |
− | There is also a biography available on the excellent Treasury of Lives site. | + | There is also a {{Wiki|biography}} available on the {{Wiki|excellent}} [[Treasury of Lives]] site. |
− | The categories below are somewhat arbitrary—the Lamrim genre encompasses much of Tsongkhapa's sutrayana teachings including Abhidharma, Mahayana, etc. and Madhyamaka is part of Mahayana. But this seemed the clearest way to present what is available is English. | + | The categories below are somewhat arbitrary—the [[Lamrim]] genre encompasses much of [[Tsongkhapa's]] [[sutrayana]] teachings [[including]] [[Abhidharma]], [[Mahayana]], etc. and [[Madhyamaka]] is part of [[Mahayana]]. But this seemed the clearest way to {{Wiki|present}} what is available is English. |
− | The Lamrim | + | The [[Lamrim]] |
− | The Lamrim genre, present in many Tibetan Buddhist traditions, stems from Atisha’s classic, The Lamp for the Path to Enlightenment. Tsongkhapa wrote several works in this class of teachings. | + | The [[Lamrim]] genre, {{Wiki|present}} in many [[Tibetan Buddhist traditions]], stems from [[Atisha’s]] classic, The [[Lamp for the Path to Enlightenment]]. [[Tsongkhapa]] wrote several works in this class of teachings. |
− | The Lamrim Chenmo (completed 1402) [Lam gyi gtso bo rnam gsum] | + | The [[Lamrim Chenmo]] (completed 1402) [Lam gyi [[gtso bo]] [[rnam]] [[gsum]]] |
− | Tsongkhapa's main contribution to this genre is the famous Lamrim Chenmo or The Great Treatise on the Stages of the Path to Enlightenment. It is also generally considered his most influential work, studied and practiced by tens of thousands today. | + | [[Tsongkhapa's]] main contribution to this genre is the famous [[Lamrim Chenmo]] or The [[Great Treatise on the Stages of the Path to Enlightenment]]. It is also generally considered his most influential work, studied and practiced by tens of thousands today. |
− | The background to this work is on one of Tsongkhapa’s own letters to a lama, included in Art Engle's The Inner Science of Buddhist Practice, where he describes it as building on Atisha’s Lamp for the Path to Enlightenment: “It is clear that this instruction [introduced] by Dīpaṃkara Śrījnāna on the stages of the path to enlightenment . . . teaches [the meanings contained in] all the canonical scriptures, their commentaries, and related instruction by combining them into a single graded path. One can see that when taught by a capable teacher and put into practice by able listeners it brings order, not just to some minor instruction, but to the entire [body of] canonical scriptures. Therefore, I have not taught a wide variety of [other] instructions.” | + | The background to this work is on one of [[Tsongkhapa’s]] [[own]] letters to a [[lama]], included in [[Art]] Engle's The [[Inner Science]] of [[Buddhist Practice]], where he describes it as building on [[Atisha’s]] [[Lamp for the Path to Enlightenment]]: “It is clear that this instruction [introduced] by [[Dīpaṃkara]] Śrījnāna on the [[stages of the path to enlightenment]] . . . teaches [the meanings contained in] all the [[Wikipedia:canonical|canonical]] [[scriptures]], their commentaries, and related instruction by [[combining]] them into a single [[graded path]]. One can see that when [[taught]] by a capable [[teacher]] and put into practice by able [[listeners]] it brings order, not just to some minor instruction, but to the entire [[[body]] of] [[Wikipedia:canonical|canonical]] [[scriptures]]. Therefore, I have not [[taught]] a wide variety of [other] instructions.” |
− | In other places Tsongkhapa referred to the Ornament of Realization or Abhisamayalamkara, as the other basis for the Lamrim. | + | In other places [[Tsongkhapa]] referred to the [[Ornament of Realization]] or [[Abhisamayalamkara]], as the other basis for the [[Lamrim]]. |
− | Engle describes Tsongkhapa's Lamrim in Inner Science of Buddhist Practice, discussed below: | + | Engle describes [[Tsongkhapa's]] [[Lamrim]] in [[Inner Science]] of [[Buddhist Practice]], discussed below: |
− | Thus, a key point to recognize about the Lamrim teaching is that at its heart it is a systematic collection of oral instructions that make use of the entire range of Buddhist literature to present a comprehensive program for spiritual transformation. In addition to copious citations from traditional Indian Buddhist literature, Je Tsongkapa’s Great Treatise includes many pithy and insightful sayings of the early Tibetan teachers known as followers of the Kadampa School. The instructions begin with the most fundamental elements of Buddhist doctrine and then gradually introduce the student to the requisite meditation practices that will enable him or her eventually to become fully engaged in the vast and profound tradition that is Mahāyāna Buddhism. | + | Thus, a key point to [[recognize]] about the [[Lamrim]] [[teaching]] is that at its [[heart]] it is a systematic collection of [[oral instructions]] that make use of the entire range of [[Buddhist literature]] to {{Wiki|present}} a comprehensive program for [[spiritual]] [[transformation]]. In addition to copious citations from [[traditional]] [[Indian Buddhist literature]], [[Je Tsongkapa’s]] [[Great Treatise]] includes many pithy and [[insightful]] sayings of the early [[Tibetan]] [[teachers]] known as followers of the [[Kadampa School]]. The instructions begin with the most fundamental [[elements]] of [[Buddhist doctrine]] and then gradually introduce the [[student]] to the requisite [[meditation practices]] that will enable him or her eventually to become fully engaged in the vast and profound [[tradition]] that is [[Mahāyāna Buddhism]]. |
− | Here is a short video of His Holiness the Dalai Lama discussing how this is the one work he personally carried out on his escape from Tibet in 1959. | + | Here is a short video of [[His Holiness the Dalai Lama]] discussing how this is the one work he personally carried out on his escape from [[Tibet]] in 1959. |
This text is, of course, three volumes, so you may prefer to start with an introduction to it that is a bit more concise, and there are several good options. | This text is, of course, three volumes, so you may prefer to start with an introduction to it that is a bit more concise, and there are several good options. | ||
− | One is His Holiness the Dalai Lama’s From Here to Enlightenment: An Introduction to Tsong-kha-pa's Classic Text The Great Treatise on the Stages of the Path to Enlightenment. | + | One is [[His Holiness]] the [[Dalai Lama’s]] From Here to [[Enlightenment]]: An Introduction to [[Tsong-kha-pa's]] Classic Text The [[Great Treatise on the Stages of the Path to Enlightenment]]. |
− | The other is Introduction to Emptiness: As Taught in Tsong-kha-pa's Great Treatise on the Stages of the Path, which presents one of the more challenging aspects of Mahayana Buddhism using contemporary examples. | + | The other is Introduction to [[Emptiness]]: As [[Taught]] in [[Tsong-kha-pa's]] [[Great Treatise on the Stages of the Path]], which presents one of the more challenging aspects of [[Mahayana Buddhism]] using contemporary examples. |
− | Three Principal Aspects of the Path (Lam gyi gtso bo rnam gsum) | + | [[Three Principal Aspects of the Path]] (Lam gyi [[gtso bo]] [[rnam]] [[gsum]]) |
− | This is the shortest Lamrim text Tsongkhapa composed. Tsongkhapa wrote the fourteen stanzas of this classic distillation of all the paths of practice that lead to enlightenment. The three principal elements of the path referred to are: (1) renunciation, tied to the wish for freedom from cyclic existence; (2) the motivation to attain enlightenment for the benefit of others; (3) cultivating the correct view that realizes emptiness. | + | This is the shortest [[Lamrim]] text [[Tsongkhapa]] composed. [[Tsongkhapa]] wrote the fourteen [[stanzas]] of this classic distillation of all the [[paths]] of practice that lead to [[enlightenment]]. The three [[principal]] [[elements]] of the [[path]] referred to are: (1) [[renunciation]], tied to the wish for freedom from [[cyclic existence]]; (2) the [[motivation]] to [[attain enlightenment]] for the [[benefit]] of others; (3) [[cultivating]] the [[correct view]] that realizes [[emptiness]]. |
− | The Three Principal Aspects of the Path: An Oral Teaching | + | The [[Three Principal Aspects of the Path]]: An Oral [[Teaching]] |
− | In this book, Geshe Sonam Rinpoche, the teacher of countless Westerners for decades in Dharamsala, unpacks these verses and explains how to put them into practice. | + | In this [[book]], [[Geshe Sonam]] [[Rinpoche]], the [[teacher]] of countless [[Westerners]] for decades in {{Wiki|Dharamsala}}, unpacks these verses and explains how to put them into practice. |
− | This text is also included in Cutting Through Appearances: Practice and Theory of Tibetan Buddhism in which Geshe Sopa annotates the Fourth Panchen Lama’s instructions on how to practice this text in a meditation session. | + | This text is also included in Cutting Through [[Appearances]]: Practice and {{Wiki|Theory}} of [[Tibetan Buddhism]] in which [[Geshe Sopa]] annotates the [[Fourth Panchen]] [[Lama’s]] instructions on how to practice this text in a [[meditation]] session. |
− | His Holiness the Dalai Lama teaches on this text, and this is included as the chapter “The Path to | + | [[His Holiness the Dalai Lama]] teaches on this text, and this is included as the [[chapter]] “The [[Path to Enlightenment]]” in [[Kindness]], Clarity, and [[Insight]]. |
− | Lotsawa House also includes a translation of these fourteen stanzas. | + | [[Lotsawa House]] also includes a translation of these fourteen [[stanzas]]. |
− | Another work where Tsongkhapa’s Lamrim is featured is in Changing Minds: Contributions to the Study of Buddhism and Tibet in Honor of Jeffrey Hopkins. There are three chapters devoted to Tsongkhapa: | + | Another work where [[Tsongkhapa’s]] [[Lamrim]] is featured is in Changing [[Minds]]: Contributions to the Study of [[Buddhism]] and [[Tibet]] in [[Honor]] of [[Jeffrey Hopkins]]. There are three chapters devoted to [[Tsongkhapa]]: |
<poem> | <poem> | ||
− | Guy Newland’s Ask a Farmer: Ultimate Analysis and Conventional Existence in Tsongkhapa’s Lam Rim Chen Mo | + | Guy Newland’s Ask a Farmer: {{Wiki|Ultimate}} Analysis and [[Conventional]] [[Existence]] in [[Tsongkhapa’s]] [[Lam Rim Chen Mo]] |
− | Daniel Cozort’s Cutting the Roots of Virtue: Tsongkhapa on the Results of Anger | + | Daniel Cozort’s Cutting the [[Roots]] of [[Virtue]]: [[Tsongkhapa]] on the Results of [[Anger]] |
− | Elizabeth Napper’s Ethics as the Basis of a Tantric Tradition: Tsongkhapa and the Founding of the Gelugpa Order | + | [[Elizabeth]] Napper’s [[Ethics]] as the Basis of a [[Tantric Tradition]]: [[Tsongkhapa]] and the Founding of the [[Gelugpa Order]] |
</poem> | </poem> | ||
Line 72: | Line 72: | ||
− | Abhidharma | + | [[Abhidharma]] |
− | One of the components of The Great Treatise is Abhidharma; indeed, understanding some Abhidharma is highly valued in the Lamrim teaching system. This connection is explored in Art Engle’s Inner Science of Buddhist Practice: Vasubandhu's Summary of the Five Heaps with Commentary by Sthiramati which has nearly 100 references to him. | + | One of the components of The [[Great Treatise]] is [[Abhidharma]]; indeed, [[understanding]] some [[Abhidharma]] is highly valued in the [[Lamrim]] [[teaching]] system. This [[connection]] is explored in [[Art]] Engle’s [[Inner Science]] of [[Buddhist Practice]]: [[Vasubandhu's]] Summary of the [[Five Heaps]] with Commentary by [[Sthiramati]] which has nearly 100 references to him. |
− | Teachers of the Lamrim tradition viewed learning at least some Abhidharma material as essential to one’s spiritual practice. In his Great Treatise on the Stages of the Path, Je Tsongkapa makes a passing reference to Sthiramati’s work when he states, “I have explained these ten mental afflictions according to the descriptions that are found in The Compendium of Higher Learning [i.e., Asaṅga’s Abhidharmasamuccayaḥ], The Levels of Spiritual Practice [Asaṅga’s Yogācārabhūmiḥ], and [Sthiramati’s] commentary to the Summary of the Five Heaps.” Je Tsongkapa also quotes the early Kadampa teacher Gönbawa Wangchuk Gyeltsen (1016–1082) as saying, in part, “To learn the essential characteristics of the mental afflictions, you must listen to teachings on the Abhidharma. At a minimum, you must receive instruction on A Summary of the Five Heaps. | + | [[Teachers]] of the [[Lamrim tradition]] viewed {{Wiki|learning}} at least some [[Abhidharma]] material as [[essential]] to one’s [[spiritual practice]]. In his [[Great Treatise on the Stages of the Path]], [[Je Tsongkapa]] makes a passing reference to [[Sthiramati’s]] work when he states, “I have explained these ten [[mental afflictions]] according to the descriptions that are found in The Compendium of Higher {{Wiki|Learning}} [i.e., [[Asaṅga’s]] Abhidharmasamuccayaḥ], The Levels of [[Spiritual Practice]] [[[Asaṅga’s]] Yogācārabhūmiḥ], and [[[Sthiramati’s]]] commentary to the Summary of the [[Five Heaps]].” [[Je Tsongkapa]] also quotes the early [[Kadampa]] [[teacher]] Gönbawa [[Wangchuk]] [[Gyeltsen]] (1016–1082) as saying, in part, “To learn the [[essential]] [[characteristics]] of the [[mental afflictions]], you must listen to teachings on the [[Abhidharma]]. At a minimum, you must receive instruction on A Summary of the [[Five Heaps]]. |
Latest revision as of 21:22, 11 February 2020
Next year, 2019, marks the 600th anniversary of Tsongkhapa Lobzang Drakpa (1357–1419), one of the most important figures in Tibet, historically and philosophically.
To mark this anniversary, we will be publishing what will be the most comprehensive, definitive biography of this great figure, written by Thupten Jinpa. The author is best known as the main translator for the Dalai Lama, but he is an author and scholar himself, having earned a Geshe degree. In the author’s words,
this new biography of Tsongkhapa…is aimed primarily at the contemporary reader. And it seeks to answer the following key questions for them: ‘Who was or is Tsongkhapa? What is he to Tibetan Buddhism? How did he come to assume the deified status he continues to enjoy for the dominant Geluk School of Tibetan Buddhism? What relevance, if any, do Tsongkhapa’s thought and legacy have for our contemporary thought and culture?
In the meantime, we thought to lay out what is currently available. This is only a portion of the 210 treatises—which fill 18–20 volumes in Tibetan—that comprise Tsongkhapa's oeuvre, but more is coming out. His collected works are divided into nine parts: biographies by his students; teachings on guru yoga; lists of teachings he himself received; notes of teachings by his disciples; works of praise, letters, short teachings, prayers, poems, invocations, and other short works; works on tantra; works on Lamrim; hermeneutics; and commentaries on Indian texts including The Way of the Bodhisattva, Nagarjuna's The Root Stanzas of the Middle Way, Ornament of Reason, and others.
As for other biographical material, Robert Thurman wrote a short book in the 1970s that was recently reissued called The Life and Teachings of Tsongkhapa which, despite the title, includes only a twenty-five-page biography of him.
We have a brief biography of Tsongkhapa included in Geshe Sonam Rinchen's commentary on The Three Principal Aspects of the Path, which is excerpted here.
There is also a biography available on the excellent Treasury of Lives site.
The categories below are somewhat arbitrary—the Lamrim genre encompasses much of Tsongkhapa's sutrayana teachings including Abhidharma, Mahayana, etc. and Madhyamaka is part of Mahayana. But this seemed the clearest way to present what is available is English.
The Lamrim
The Lamrim genre, present in many Tibetan Buddhist traditions, stems from Atisha’s classic, The Lamp for the Path to Enlightenment. Tsongkhapa wrote several works in this class of teachings. The Lamrim Chenmo (completed 1402) [Lam gyi gtso bo rnam gsum]
Tsongkhapa's main contribution to this genre is the famous Lamrim Chenmo or The Great Treatise on the Stages of the Path to Enlightenment. It is also generally considered his most influential work, studied and practiced by tens of thousands today.
The background to this work is on one of Tsongkhapa’s own letters to a lama, included in Art Engle's The Inner Science of Buddhist Practice, where he describes it as building on Atisha’s Lamp for the Path to Enlightenment: “It is clear that this instruction [introduced] by Dīpaṃkara Śrījnāna on the stages of the path to enlightenment . . . teaches [the meanings contained in] all the canonical scriptures, their commentaries, and related instruction by combining them into a single graded path. One can see that when taught by a capable teacher and put into practice by able listeners it brings order, not just to some minor instruction, but to the entire [[[body]] of] canonical scriptures. Therefore, I have not taught a wide variety of [other] instructions.”
In other places Tsongkhapa referred to the Ornament of Realization or Abhisamayalamkara, as the other basis for the Lamrim.
Engle describes Tsongkhapa's Lamrim in Inner Science of Buddhist Practice, discussed below:
Thus, a key point to recognize about the Lamrim teaching is that at its heart it is a systematic collection of oral instructions that make use of the entire range of Buddhist literature to present a comprehensive program for spiritual transformation. In addition to copious citations from traditional Indian Buddhist literature, Je Tsongkapa’s Great Treatise includes many pithy and insightful sayings of the early Tibetan teachers known as followers of the Kadampa School. The instructions begin with the most fundamental elements of Buddhist doctrine and then gradually introduce the student to the requisite meditation practices that will enable him or her eventually to become fully engaged in the vast and profound tradition that is Mahāyāna Buddhism.
Here is a short video of His Holiness the Dalai Lama discussing how this is the one work he personally carried out on his escape from Tibet in 1959.
This text is, of course, three volumes, so you may prefer to start with an introduction to it that is a bit more concise, and there are several good options.
One is His Holiness the Dalai Lama’s From Here to Enlightenment: An Introduction to Tsong-kha-pa's Classic Text The Great Treatise on the Stages of the Path to Enlightenment.
The other is Introduction to Emptiness: As Taught in Tsong-kha-pa's Great Treatise on the Stages of the Path, which presents one of the more challenging aspects of Mahayana Buddhism using contemporary examples. Three Principal Aspects of the Path (Lam gyi gtso bo rnam gsum)
This is the shortest Lamrim text Tsongkhapa composed. Tsongkhapa wrote the fourteen stanzas of this classic distillation of all the paths of practice that lead to enlightenment. The three principal elements of the path referred to are: (1) renunciation, tied to the wish for freedom from cyclic existence; (2) the motivation to attain enlightenment for the benefit of others; (3) cultivating the correct view that realizes emptiness.
The Three Principal Aspects of the Path: An Oral Teaching
In this book, Geshe Sonam Rinpoche, the teacher of countless Westerners for decades in Dharamsala, unpacks these verses and explains how to put them into practice.
This text is also included in Cutting Through Appearances: Practice and Theory of Tibetan Buddhism in which Geshe Sopa annotates the Fourth Panchen Lama’s instructions on how to practice this text in a meditation session.
His Holiness the Dalai Lama teaches on this text, and this is included as the chapter “The Path to Enlightenment” in Kindness, Clarity, and Insight.
Lotsawa House also includes a translation of these fourteen stanzas.
Another work where Tsongkhapa’s Lamrim is featured is in Changing Minds: Contributions to the Study of Buddhism and Tibet in Honor of Jeffrey Hopkins. There are three chapters devoted to Tsongkhapa:
Guy Newland’s Ask a Farmer: Ultimate Analysis and Conventional Existence in Tsongkhapa’s Lam Rim Chen Mo
Daniel Cozort’s Cutting the Roots of Virtue: Tsongkhapa on the Results of Anger
Elizabeth Napper’s Ethics as the Basis of a Tantric Tradition: Tsongkhapa and the Founding of the Gelugpa Order
One of the components of The Great Treatise is Abhidharma; indeed, understanding some Abhidharma is highly valued in the Lamrim teaching system. This connection is explored in Art Engle’s Inner Science of Buddhist Practice: Vasubandhu's Summary of the Five Heaps with Commentary by Sthiramati which has nearly 100 references to him.
Teachers of the Lamrim tradition viewed learning at least some Abhidharma material as essential to one’s spiritual practice. In his Great Treatise on the Stages of the Path, Je Tsongkapa makes a passing reference to Sthiramati’s work when he states, “I have explained these ten mental afflictions according to the descriptions that are found in The Compendium of Higher Learning [i.e., Asaṅga’s Abhidharmasamuccayaḥ], The Levels of Spiritual Practice [[[Asaṅga’s]] Yogācārabhūmiḥ], and [[[Sthiramati’s]]] commentary to the Summary of the Five Heaps.” Je Tsongkapa also quotes the early Kadampa teacher Gönbawa Wangchuk Gyeltsen (1016–1082) as saying, in part, “To learn the essential characteristics of the mental afflictions, you must listen to teachings on the Abhidharma. At a minimum, you must receive instruction on A Summary of the Five Heaps.
Source
https://www.facebook.com/michael.gates.98229?fref=hovercard&hc_location=chat