The great mahasiddha Serkong Dorje Chang, whose ordination name was Ngawang Tsultrim Donden, is also considered to be the reincarnation of Marpa Lotsawa. He quickly rose to become one of the most renowned and sought-after Buddhist teachers of his time.

Serkong Dorje Chang began his studies when he was 10 years old, studying under the 81st Ganden Throne Holder, Ngawang Norbu. He then joined the renowned Gaden Jangtse Monastery, studying under many great masters during his time there. At the mere age of 24, he procured the highly respected Geshe Lharampa degree; in most cases, this degree requires more than 30 years of study before one even qualifies for the exams.

Already an unusually intelligent scholar, he was also advised by both his teacher and the 13th Dalai Lama to take on a consort, which he did much later. Though he initially received criticism for this, he followed the instructions of his teachers fully, proving later how attained he really was. He then went on to do retreats in secluded places and showed great attainments towards the end of his retreats.

It was not surprising that he became the teacher of the Bhutanese king, who invited him to Bhutan after hearing of his feats. In Bhutan, he received a cycle of teachings and initiations on longevity and other teaching cycles from a vision of Zhabdrung Ngawang Namgyal, the founder of Bhutan.

Besides giving extensive teachings on the monastic subjects, Serkong Dorje Chang was also well known for writing extensive commentaries on the tantric deity Chakrasamvara and also an extensive confession and propitiation prayer known as a kangsol for the protector Dorje Shugden. In the kangsol, Serkong Dorje Chang identifies Dorje Shugden as the principal protector of Lama Tsongkhapa, as well as the special protector of Gaden’s ear whispered lineage, the heart of the Gelug tradition.

This prayer continues to be widely used throughout monastic institutions today. Through the kangsol, the influence of Sera on Serkong Dorje Chang can also be clearly seen as he refers Dorje Shugden as being one and the same as Vajrapani, resonating completely with the views of the earlier masters that originated from Sera Monastery.

Serkong Dorje Chang is also famous for being one of the lineage holders for the Gelug chapter of the Kalachakra teachings. It was of no surprise that the Great 13th Dalai Lama soon awarded him the epithet of “Dorje Chang” for his spiritual achievements, elevating him to a level comparable to the Buddha Vajradhara.

To this day, Serkong Dorje Chang is also greatly remember and respected for combining the prominent writings on Dorje Shugden rituals by earlier masters Morchen Dorje Chang and Drubwang Drukpa Kunley into a single ritual text. Notably, within it, Serkong Dorje Chang makes direct references to Dorje Shugden’s previous incarnation as Duldzin Dragpa Gyeltsen and Shugden’s true enlightened nature.

It also makes clear references to Dorje Shugden as a special protector of Gelugpas, particularly of the healing lineage of Lama Tsongkhapa, Togden Jampel Gyatso, Duldzin Dragpa Gyeltsen, Ensapa and Panchen Lobsang Choekyi Gyaltsen. This unique text also contains a verse on offerings that has been spoken by Dorje Shugden himself.

Sang Offering Text

‘Jam mgon rgyal ba’i bstan srung Rdo-rje Shugs-ldan rtsal chen po’i bsangs mchod [dge legs mchog stsol] bzhugs so, composed by Gaden Serkong Dorje Chang

Hum, visualizing myself as the yidam, from the heart,
Light emanates clearing all faults from incense,
Scent having the five desirable qualities complete in perfection,
Granting uncontaminated bliss fills the extent of awareness.

Om Ah Hum (repeat as many times to bless)

Hum, Root and lineages gurus, Three Jewels,
Dakas, Dakinis and Dharma Protectors,
Especially Dorje Shugden and retinue,
By boundless magical power come here.

Also, birth, warrior and patron deities
Local deities, spirits and guardians with the eight classes,
Assembly of guests worthy of offering please come here.
Each happily dwelling on their seats
For the sake of fulfilling the yogi’s entrusted activities
Outer, inner clouds of offerings, commitment substances and presents,
Accept these and accomplish the entrusted activities.

Kye!
Agar, sandalwood, six medicinal ingredients and plants,
By the smoke cloud from the burning wisdom fire
Completely filling the sky
Purifies the root and lineage lamas, yidams and Three Jewels.
Purifies the dakas, dakinis and dharma protectors.

Purifies especially the Chief Dharma Protector of Conqueror Manjunatha
Dorje Shugden and four cardinal emanations.
Purifies birth, war and five patron gods.
Purifies local deities, spirits, guardians and the eight classes.

By the power of offering incense to worthy guests
May all obscurations of quarrel and samaya be purified.
May lifespan, merit and power all increase.
Pacify all diseases to humans and animals, famine, war and dispute.

May the crops be good and the rain be timely.
Conquer classes of demons of the dark side, increase the positive,
And having befriended spontaneously and effortlessly
Attain all goals just as wished.

Ki ki so so, Lha gyel lo!

Hum! Being pleased and satisfied, guests return to their abodes
Returning again upon request for activities.
By this virtue may I myself and all mother beings
Have perpetual auspiciousness of happiness and benefit.

Alexander Berzin, 1991

expanded with Tsenzhab Serkong Rinpoche II, September 2003

Original version published in “Gelug Monasteries.” Chö-Yang, Year of Tibet Edition (Dharamsala, India, 1991).

The founding of Ganden Nampar-gyelway-ling Monastery (dGa’-ldan rnam-par rgyal-ba’i gling dGon-pa) by Jey Tsongkhapa Lozang-dragpa (rJe Tsong-kha-pa Blo-bzang grags-pa) (1357-1419) was prophesied by Buddha Shakyamuni. In the Manjushri Root Tantra (‘Jam-dpal rtsa-rgyud), Buddha said, “After I have passed away from this world, when the earth becomes desolate, you will take the form of a child and enact the deeds of a Buddha. At that time there will be a great monastery called Rabga (Rab-dga’) in the Land of Snows.” “Ga” is the first syllable of “Ganden.”

On the occasion of Tsongkhapa, as a small boy in a previous life, offering the Buddha a crystal rosary, the Buddha prophesied in The Sutra Taught to King Dam-ngag-bogpa (mDo-sde gDams-ngag ‘bog-pa’i rgyal-po’i bstan-pa), “O Ananda. This small boy who has given me a crystal rosary will restore my teachings. At a degenerate time in the future, he will found a monastery called ‘Ge’ (dGe) at the border between Dri (‘Bri) and Den (lDan). His name will be Lozang.”

“Ge” is a variant of the first syllable of “Ganden.” The boy was given in return a conch shell that had been presented to the Buddha by a naga king. Buddha entrusted this shell to his disciple, Maudgalyayana, who buried it in Tibet as a treasure auspicious for the future spread of the teachings.

In 1409, Tsongkhapa instituted the Great Prayer Festival (sMon-lam chen-mo) at the Lhasa Jokang Temple (Lha-sa Jo-khang, Jokhang). Afterwards, his disciples, concerned about the effect of constant travel on their teacher’s health, offered to build him a monastery at any site of his choice.*

Tsongkhapa accepted and chose Drogri Mountain (‘Brog ri-bo-che), approximately 50 kilometers east of Lhasa. He personally consecrated the land and named the monastery Ganden, Tushita in Sanskrit, after the pure land realm of the future Buddha, Maitreya.

The main temple and over seventy buildings were completed that year, 1409, in strict adherence with the Indian monastic rules. The next year, on a hill behind Ganden, Tsongkhapa unearthed the treasure conch shell that Maudgalyayana had buried there. All the prophesies about Ganden Monastery were thus fulfilled.

In 1416, Tsongkhapa gave the Ganden conch to his disciple, Jamyang Chojey (‘Jam-dbyangs Chos-rje bKra-shis dpal-ldan) (1379-1449), who founded Drepung Monastery (‘Bras-spungs dGon-pa) later that year. The conch has been kept at Drepung ever since. Another close disciple, Jamchen Chojey (Byams-chen Chos-rje Shakya ye-shes) (1354-1435), founded Sera Monastery (Se-ra dGon-pa) in 1419, the year Tsongkhapa passed away.

Tsongkhapa stayed frequently at Ganden until the end of his life. He passed away at this monastery and his remains were kept there. His construction of Ganden’s main temple, with its large statues and three-dimensional mandalas, is counted as the fourth great deed of Tsongkhapa’s life.

Since its founding, Ganden has been the seat of the Ganden Tripa (dGa’-ldan Khri-pa), the Holder of the Golden Throne of Ganden and head of the Gelug Tradition. This tradition, traced from Tsongkhapa, is also called the Ganden Tradition (dGa’-ldan lugs), named after Ganden Monastery. “Lug” means tradition, and “Gelug” is an abbreviation of “Ganden Lug.”

The first Ganden Tripa was Gyeltsabjey (rGyal-tshab rJe Dar-ma rin-chen) (1364-1432), to whom Tsongkhapa gave his robe and staff before he passed away. The second was Kaydrubjey (mKhas-grub rJe dGe-legs dpal-bzang) (1385-1438). The present throne holder, Tri Rinpoche Yeshey-tubten (Khri Rin-po-che Ye-shes thub-bstan), is the ninety-ninth of this line. The term of office is seven years.

Ganden Monastery is comprised of two colleges, Jangtsey (Byang-rtse Grva-tshang) and Shartsey (Shar-rtse grva-tshang), meaning North Peak and East Peak respectively. According to one tradition, they were named after their location to the north and east of Ganden’s main temple.

At the time of the Second Ganden Tripa, Kaydrubjey, Ganden Monastery was divided into four colleges. Later in his term, Pelden (dPal-ldan Grva-tshang) and Yardrog Colleges (Yar-’brog Grva-tshang) merged to become Jangtsey; while Panchen Shakya-shri (Pan-chen Sha-kya-shri Grva-tshang) and Chodrag Colleges (Chos-grags Grva-tshang) merged to become Shartsey.

Horton Namka-pelzang (Hor-ston Nam-mkha’ dpal-bzang), the author of Mind-Training Like the Rays of the Sun (Blo-sbyong nyi-ma’i ‘od), is considered the founder of Jangtsey College. Nayten Rinchen-gyeltsen (gNas-brtan Rin-chen rgyal-mtshan) is considered the founder of Shartsey College. During the period of the Twenty-first Ganden Tripa, Sangpu Nyarong College (gSang-phu nyag-rong Grva-tshang), which had arisen later, also merged with Shartsey.

Jangtsey College, which contained Tsongkhapa’s residence, at first had thirteen divisions (khang-tshan): Lubum (Klu-’bum Khang-tshan), Tsawa (Tsha-ba Khang-tshan), Samlo (bSam-blo Khang-tshan), Hardong (Har-gdong Khang-tshan, Hamdong Khamtsen), Serkong (gSer-skong Khang-tshan), Trehor (Tre-hor Khang-tshan), Gyelrong (rGyal-rong Khang-tshan), Bati (sBa-ti Khang-tshan), Ngari (mNga’-ri Khang-tshan), Dora (rDo-ra Khang-tshan), Dranyi (Bra-nyi Khang-tshan, Banyi Khamtsen), Gowo (Go-bo Khang-tshan), and Kongpo (Kong-po Khang-tshan) Kangtsens.

Monks joined these divisions according to their places of origin. Monks from Mongolia, for example, joined Hardong. In later times, there were only twelve. Bati and Ngari Kangtsens were dissolved, and Para Kangtsen (Pha-ra Khang-tsan) was added. Each division had several houses (mi-tshan), also divided according to the places of origin of the monks living in them.

Shartsey College has eleven divisions: Dokang (rDo-khang Khang-tshan), Pukang (Phu-khang Khang-tshan), Nyag-re (Nyag-re Khang-tshan), Lhopa (Lho-pa Khang-tshan), Zungchu (Zung-chu Khang-tshan), Tepo (The-po Khang-tshan), Choni (Co-ni Khang-tshan), Ta-on (rTa-’on Khang-tshan, rTa-dbon Khang-tshan), Ngari (mNga’-ris Khang-tshan), Sogpa (Sog-pa Khang-tshan), and Gungru (Gung-ru Khang-tshan) Kangtsens.

Both divisions of Ganden, Jangtsey and Shartsey, have a combined study program of sutra and tantra. This is in contrast with the other two main Gelug Monasteries in the Lhasa area, Sera (Se-ra dGon-pa) and Drepung. Of the four colleges at Drepung: Losel-ling (Blo-gsal gling Grva-tshang) and Gomang Colleges (sGo-mang Grva-tshang) have only sutra studies, Ngagpa College (sNgags-pa Grva-tshang) has only tantra studies, while Deyang College (bDe-dbyangs Grva-tshang) has both. Of the three colleges at Sera: Jey (Byes Grva-tshang) and May Colleges (sMad Gvra-tshang) have only sutra studies and Ngagpa College (sNgags-pa Grva-tshang) has only tantra studies. In India, Drepung Ngagpa and Sera Ngagpa Colleges have added sutra studies to their programs. Drepung Deyang College has not been reestablished.

Jangtsey College follows the sutra textbooks (yig-cha) of Jetsunpa Chokyi-gyeltsen (rJe-btsun-pa Chos-kyi rgyal-mtshan) (1469-1544), in common with Sera Jey and Sera Ngagpa Colleges. Shartsey College uses the textbooks of the Fifteenth Ganden Tripa, Panchen Sonam-dragpa (Pan-chen bSod-nams grags-pa) (1478-1554), as does Drepung Losel-ling and Drepung Ngagpa Tantric Colleges.

As for the other colleges at the three major Gelug monasteries in the Lhasa area (gdan-sa gsum), Sera May College uses the sutra textbooks written by Kaydrub Tendarwa (mKhas-grub dGe-’dun bstan-pa dar-rgyas) (1493-1568).

Drepung Gomang and Drepung Deyang Colleges use the textbooks written by Kunkyen Jamyang-zheypa the First, Ngawang-tsondru (Kun-mkhyen ‘Jam-dbyangs bzhad-pa Ngag-dbang brtson-’grus) (1648-1721). All the colleges follow the texts written by Tsongkhapa, Gyeltsabjey, and Kaydrubjey. Their various textbooks differ merely on fine points of interpretation.

Study is by means of memorization, logic, and debate. Monks study the preliminary subjects of logic for three years. The main study of the five major texts takes eleven further years. At the end of each year of study, monks must pass an examination (rgyugs-sprod) to go on to the next class. Those who end their sutra studies at the completion of these eleven years and present a formal debate to the mixed assembly of their entire college (gling-bsre dam-bca’) receive the degree of Geshe Tsogrampa (dGe-bshes Tshogs-ram-pa).

Those who study for a further five years and present a formal debate before the collected assembly of monks from all three major Gelug monasteries of the Lhasa area during the Great Prayer Festival at the Lhasa Jokang receive the title Geshe Lharampa (dGe-bshes Lha-ram-pa). Monks who merely pass examinations on memorization of the major texts, but without completing their Geshe education receive the degree Kyerimpa (bsKyed-rim-pa).

Geshe Tsogrampas and Geshe Lharampas must then pursue their tantric studies at either Gyumay Lower Tantric College (rGyud-smad Grva-tshang) or Gyuto Upper Tantric College (rGyud-stod Grva-tshang). To which one they go depends on their places of origin. Upon completion of their tantra studies, also through the medium of debate, and presentation of a tantra formal debate, they receive the degree Geshe Ngagrampa (dGe-bshes sNgags-ram-pa). They may either stay on at the Tantric College or return to Ganden. If they return, they must present another tantra formal debate at their home college.

[See: A Brief History of Gyumay and Gyuto, Lower and Upper Tantric Colleges.]

Monks with merely the Kyerimpa degree may study tantra at their own college. Those at Jangtsey follow the textbooks of Gyumay, written by rGyu Sherab-senggey (rGyud Shes-rab seng-ge) (1383-1445). Those at Shartsey follow the textbooks of Gyuto, written by Gyuchen Kunga-dondrub (rGyud-chen Kun-dga’ don-grub) (1419-1486). Those from Jangtsey who present the tantra formal debate also receive the degree Geshe Ngagrampa. Those from Shartsey receive the degree Uma-shayring (dBu-ma bshad-ring).

[See: Overview of the Gelug Monastic Education System.]

Jangtsey College as a whole is responsible for maintaining the annual performance of the full rituals of the Akshobhya (Mi-bskyod-pa) form of the Guhyasamaja (gSang-ba ‘dus-pa), while Shartsey for mainitaining Thirteen-Couple Vajrabhairava (rDo-rje ‘Jigs-byed Lha bcu-gsum). In addition, each division within the two colleges is responsible for the annual performance of the full rituals of specific tantric deities from the four classes of tantra.

At Ganden Jangtsey, within the anuttaryoga (rnal-’byor bla-med rgyud) class of tantra, Para, Kongpo, and Dranyi maintain the Akshobhya form of Guhyasamaja, while Hardong maintains the Mahachakra form of Vajrapani (Phyag-rdor ‘Khor-chen). Within yoga tantra (rnal-byor rgyud), Lumbum and Tsawa maintain the rituals of Vajradhatu (rDor-dbyings). Within charya (behavior) tantra (spyod-rgyud), Serkong, Dora, and Samlo maintain Vairochana Abhisambodhi (rNam-snang mngon-byang). Within kriya (action) tantra (bya-rgyud), Gowo, Trehor, and Gyelrong maintain Akshobhya (Mi-’khrugs-pa).

At Ganden Shartsey, within the anuttaryoga class of tantra, Dokang, Ta-on, and Gungru maintain Thirteen-Couple Vajrabhairava; Tepo and Lhopa maintain the Luipa (Lu’i-pa) lineage of Chakrasamvara (bDe-mchog); and Nyag-re maintains Kalachakra (Dus-’khor). Within the yoga class, Choni and Sogpa maintain Samvid (Kun-rig). Within the kriya class, Zungchu maintains the Nine-Deity form of Amitayus (Tshe-dpag-med lha-dgu); Ngari maintains the Eight Sugata practice of Bhaishaja (Medicine Buddha) (sMan-lha bDe-gshegs-brgyad), and Pukang maintains the Sixteen Arhats (gNas-brtan phyag-spyod).

The special protector (srung-ma) of the Common Assembly of Ganden Monastery as a whole (dGa’-ldan Bla-spyi) is Chogyel (Chos-rgyal, Dharmaraja). The special protector of Ganden Jangtsey is Pelden Lhamo (dPal-ldan Lha-mo). The Jangtsey monks perform daily, and more extensively on special occasions, the rituals of this protector for the benefit of His Holiness the Dalai Lama and for the Tibetan Government.

His Holiness the Dalai Lama’s special protectors are Pelden Lhamo and Nechung (gNas-chung), while those of the Tibetan Government are Pelden Lhamo and Jamsing (‘Jam-sing). Both pairs are called the Black and Red Pair (dMar-nag gnyis) – Pelden Lhamo is black in color, while Nechung and Jamsing are both red. The special protector of Ganden Shartsey is Setrab (Se-khrab).

On the 29th and 30th of each Tibetan month, the Jangtsey monks perform for an entire day and evening the full rituals of their protector, while Shartsey does the same on the 28th and 29th. Each kangtsen division also has its own special protector. On the 15th of each Tibetan month, each khangtsen performs for an entire day and evening the full rituals of its protector.

As for the two other main Gelug monasteries in the Lhasa area, the special protector of the Common Assembly of Drepung is Nechung, that of Drepung Losel-ling is also Nechung, and that of Drepung Gomang is Six-Armed Mahakala (dGon-po phyag-drug). The special protector of the Common Assembly of Sera is Jamsing, that of Sera Jey is also Jamsing as well as the Yangsang (Yang-gsang, Especially Hidden) form of Hayagriva (rTa-mgrin), and that of Sera May is Teu (The’u).

Since the time of the Eighth Ganden Tripa, the position of Ganden Tripa has alternated between the Jangtsey Chojey (Byang-rtse Chos-rje) and the Shartsey Chojey (Shar-rtse Chos-rje). The Jangtsey Chojey, or Dharma Master of Jangtsey, is the senior-most Retired Abbot (mKhan-zur Rin-po-che) of Gyumay Lower Tantric College (rGyud-smad Grva-tshang). His seat is at Jangtsey College. The Shartsey Chojey, Dharma Master of Shartsey, is the senior-most Retired Abbot of Gyuto Upper Tantric College (rGyud-stod Grva-tshang). He has his seat at Shartsey College.

Ganden Monastery, as well as Sera and Drepung, follows the early summer retreat (dbyar-gnas snga-ma), from the 16th of the sixth Tibetan month to the 30th of the seventh month. During the retreat, a discourse is traditionally given on Tsongkhapa’s Lam-rim chen-mo (Great Exposition on the Graded Stages of the Path). The initial scope teachings are given by the junior of the Jangtsey and Sharjey Chojeys, the intermediate scope by the senior of the two, and the advanced scope by the Ganden Tripa.

The monk population of Ganden was officially listed as 3,300, but by 1959 it was 7,500. The monastery was totally destroyed by the Chinese. At present, it is being partially reconstructed in Tibet. In India, Ganden Monastery has been relocated in Mundgod, Karnataka State.

* The main student requesting not mentioned in the article is Duldzin Drakpa Gyeltsen (Dorje Shugden). Hence, Dorje Shugden literally built Gaden Monastery for his Guru, Lama Tsongkhapa.

Gaden Monastery in its original form in Tibet

Gaden Monastery after destruction by the Chinese communists, with partial restoration

Gaden Monastery today in Tibet

Not only did Dorje Shugden built Gaden. He also composed the textbooks that they debate in Gaden Shartse, Drepung Loseling and the Tantric Colleges of Drepung to become a Geshe. These textbooks were composed by the incomparable Panchen Sonam Drakpa, whose prolific works are indisputable commentaries of the highest order and equivalent only to Je Tsongkhapa’s own works. Hence, if someone is able to write the textbooks that will lead you to full Enlightenment, he must be enlightened himself!

extracted from http://www.berzinarchives.com/web/en/archives/study/history_buddhism/buddhism_tibet/gelug/overview_gelug_monastic_education.html

Textbooks

All colleges within the Gelug monasteries follow the commentaries to these texts written by Tsongkhapa and his two main disciples, Gyeltsabjey (rGyal-tshab rJe Dar-ma rin-chen) (1364-1432) and Kaydrubjey (mKhas-grub rJe dGe-legs dpal-bzang) (1385-1438). In addition, each follows one of several textbooks (yig-cha) that developed to explain the fine points. The textbooks differ in interpretation of many details.

The first set of textbooks to develop were written by Jetsunpa Chokyi-gyeltsen (rJe-btsun-pa Chos-kyi rgyal-mtshan) (1469-1544), called “the Jetsunpa textbooks” for short. Ganden Jangtsey (dGa’-ldan Byang-rtse Grva-tshang), Sera Jey (Se-ra Byes Grva-tshang), and Sera Ngagpa Colleges (Se-ra sNgags-pa Grva-tshang) follow them.

The next two sets were written by two disciples of Jetsunpa. According to popular tradition, Jetsunpa asked the two to write commentaries explaining some of the major texts slightly differently than he had, so that future disciples would be able to sharpen their intelligence by debating their discrepancies. One set was written by Kaydrub Tendarwa (mKhas-grub dGe-‘dun bstan-pa dar-rgyas) (1493-1568). They are used by Sera May College (Se-ra sMad Grva-tshang).

The other set was written by Panchen Sonam-dragpa (Pan-chen bSod-nams grags-pa) (1478-1554), called “the Panchen textbooks” for short. They are followed by Ganden Shartsey (dGa’-ldan Shar-rtse Grva-tshang), Drepung Losel-ling (‘Bras-spungs Blo-gsal gling Grva-tshang), and Drepung Ngagpa Colleges (‘Bras-spungs sNgags-pa Grva-tshang).

A fourth set was written several centuries later by Kunkyen Jamyang-zheypa (the First), Ngawang-tsondru (Kun-mkhyen ‘Jam-dbyangs bzhad-pa Ngag-dbang brtson-‘grus) (1648-1721), called “the Kunkyen textbooks” for short. They are followed by Drepung Gomang (‘Bras-spungs sGo-mang Grva-tshang) and Drepung Deyang Colleges (‘Bras-spungs bDe-dyangs Grva-tshang). Labrang Monastery (Bla-brang dGon-pa) in far-eastern Amdo (founded by Jamyang-zheypa) and most monasteries in Inner and Outer Mongolia, Buryatia, Kalmykia, and Tuva also follow them.

Each of the textbook traditions includes several additional texts written by later scholars.

In Tibet, this particular exam tradition was unknown to the general populace. Instead, they had the Geshe Debate Test that was conducted during the Lhasa Monlam Chenmo (The Great Prayer Festival) which is the equivalent of the contemporary exam with the exception of the philosophical writing test and grammatical discourse. The Geluk Exam was founded after 1959 (post Tibetan diaspora) and several modifications were later implemented in order to increase the scope of the exam.

The current general board of the Gelug Exam, which consists of the general supervisory staff from each monastic college: Shar Gaden and Serpom Monastery. Their responsibilities are to organise the most suitable time and venue for the exam. These board members are appointed with the consent and mutual agreement from the monastic colleges in order to ensure the successful continuation of the tradition so that it will be joyfully savored by future generations.

Currently, the exam is a 4-year course, and the final exam is held once a year during the Yarne season. In the past, it used to be a 6-year course but later reduced to 2 years in the wake of the segregation in 2008, which caused a sudden drop in participants. But that’s no longer a problem.

A participant who manages to pass consistently for these four years will be conferred the Geshe Lharampa Degree (a monastic equivalent of the Phd in Buddhist studies) and he may spend a couple of years either in the Upper or Lower Tantric University (Gyuto / Gyume) for intensive Tantric experimentation thereafter in accordance with the Gelug tradition. Therefore, we prefer our own extraordinary tradition.

This year’s Gelug Exam will be held at Shar Gaden with many participants from Serpom monastery. This event traditionally begins from the 4th of September to 17th September 2011. We wish all the participants a great success and may their wholesome deeds cause eternal tranquility amongst all beings.

Source :
http://shargadenpa.org/the-geluk-exam-2011

Khen Rinpoche Geshe Lobsang Tharchin

Khen Rinpoche Geshe Lobsang Tharchin was born in Lhasa, Tibet in 1921 and entered Sera Monastery there at an early age. He proceeded through the rigorous 25-year programme of monastic studies under the guidance of Pabongka Rinpoche and Kyabje Trijang Rinpoche.

Upon successful completion of public examination by the best scholars of the day, Rinpoche was awarded the highest degree of Lharampa Geshe (Doctor of Theology) with honours, and is one of the last living Lharampa Geshes educated in Tibet. He proved to be the best debater of his graduation year in all of Tibet, making him the “First among the First.”

Khen Rinpoche then entered Gyu Mey Tantric College, where he completed its course of advanced tantric studies and attained a high-ranking administrative position. In 1959 Rinpoche escaped from Tibet into India along with His Holiness the Dalai Lama. He became actively involved in resettlement, and compiled a series of textbooks used in the Tibetan refugee schools.

Khen Rinpoche came to the United States in 1972 and became Abbot of Rashi Gempil Ling Temple in New Jersey. After going to South India in 1991 and serving as Abbot of Sera Mey monastery for some time, he returned to the United States. Khen Rinpoche Geshe Lobsang Tharchin was a lifetime director and an abbot emeritus of Sera Mey monastery. Khen Rinpoche passed on from this life on Je Tsongkapa Day, Dec. 7, 2004.

Like Ribur Rinpoche, Khen Rinpoche was an actual disciple of Je Pabongka, so his words are very precious, giving us a direct impression of this extraordinary master…
(From the Forward to The Principal Teachings of Buddhism by Tsongkhapa, with a commentary by Pabongka Rinpoche, translated by Geshe Lobsang Tharchin, Mahayana Sutra and Tantra Press, 1998, all emphasis and formatting mine…)

…the sage foretold that if the child were placed in Gyalrong House, something wonderful would happen with him in the future.

It was at this time that the glorious Pabongka Rinpoche, the author of the commentary you are about to read, came into my life. Like me, he had as a young man taken his course of studies at the Sera Mey College of Sera Monastery; in fact, he was from the same house, Gyalrong. Pabongka Rinpoche was born in 1878, at a town called Tsawa Li in the Yeru Shang district of the state of Tsang, north of Lhasa.

Later on, the youngster was found to be a reincarnation of the Changkya line, which included the illustrious scholar Changkya Rolpay Dorje (1717-1786). The lamas of this line had done much teaching in the regions of Mongolia and China – even in the court of the Chinese emperor himself – and the name “Changkya” had very strong Chinese connotations.

Pabongka Rinpoche

Already in those days the Tibetan government and people were sensitive to the pressures put on us by our powerful neighbour to the east, so the name “Changkya” was ruled out, and the boy declared to be “Pabongka” instead. Pabongka, also known as Parongka, is a large and famous rock-formation about three miles’ walk from our Sera Monastery. The very word “pabong” means in our language a large boulder, or mass of rock.

His family were of the nobility and owned a modest estate called Chappel Gershi. As a child he exhibited unusual qualities and in his seventh year was taken before Sharpa Chuje Lobsang Dargye, one of the leading religious figures of the day. The lama felt sure that the boy must be a reincarnated saint, and even went so far as to examine him to see if he were the rebirth of his own late teacher. He was not, but the sage foretold that if the child were placed in the Gyalrong House of Sera Mey College, something wonderful would happen with him in the future.

Source: 9 March 2009, truthaboutshugden (http://truthaboutshugden.wordpress.com)

Kyabje Ling Rinpoche (1903-1983), 97th Ganden Throne Holder, and yongs ‘dzin to the 14th Dalai Lama was born 1903 in Yabphu near Lhasa. Yabphu is a holy place of Chakrasamvara and Vajrayogini, being shaped like a double triangle.

It also contained a precious image of Naropa’s Vajrayogini that was to known to have spoken many times. Since the previous life of Ling Rinpoche was a yongs ‘dzin to the 13th Dalai Lama, his reincarnation was confirmed by 13th Dalai Lama and he was enthroned in Lhasa at an early age.

When he was 10 he entered Drepung Loseling and began studying the five major texts. At 13 he received novice ordination from the 13th Dalai Lama. Regarding the study of the five major texts Ling Rinpoche writes:

These basic texts of each of the five main texts, as well as the commentaries by Je Rinpoche, his son-like disciples, and Panchen Sonam Dagpa are memorized. We were expected to comprehend the meaning of both the root texts and their commentaries, to discuss all their difficult points, and to clearly analyze and understand the different points of view of the principal Indian and Tibetan masters. Thus I studied thoroughly, debated with wise and intelligent dharma friends and gained considerable knowledge.
In his autobiography Ling Rinpoche gives a long list of specific texts that were studied and debated during this time. First Ling Rinpoche mentions the study of Prajnaparamita in relation to Maitreya’s Five Treatises given to Asanga, supplemented by Abhisamayalamkara.

Also studied were relevant texts by Haribhadra, Jamgon Tsongkhapa, Gyaltsab Je and Panchen Sonam Dragpa. This also included “the eight hidden meanings of the Prajnaparamita which are the eight categories and seventy topics.”

He also recollects that Gomang and Loseling colleges (both part of Drepung) held regular debate sessions together that he attended. In one case he debated with Geshe Gomang Gagshing on Nagarjuna’s Six Logic Texts of Madhyamika philosophy.

According to Ling Rinpoche these texts “establish the direct meaning of emptiness as presented in the Prajnaparamita Sutra.” For studying Madhyamika texts additional to those by Nagarjuna were by Je Tsongkhapa and Panchen Sonam Dragpa.

Yet, Ling Rinpoche states “in order to adequately understand the profound view of Madhyamika philosophy one must also study Pramana (valid cognition).” To this end, among other texts Dharmakirti was studied in the higher logic class, Ling Rinpoche states Dharmakirti’s commentary on Pramana “logically proves the non-deceptive nature of the Enlightened Ones and their teachings which lead to liberation and omniscience.”

Traditionally in Tibet Jang was the place for studying Pramana during the winter, involving long debate sessions, as related by Ling Rinpoche “it was extremely cold at Jang our hands cracked, but we could hardly feel the blood dripping because our concentration was totally involved in the debate.” According to Ling Rinpoche the most important commentaries to Dharmakirti’s Pramanavartika are by Panchen Sonam Dragpa and Gyaltsab Dharma Rinchen.

Next, of the five great subjects is Vinaya, which according to Ling Rinpoche: “teaches the way to obtain vows for those who have not yet obtained them, and how to restore when they are broken. The teachings on the three points of advice, the objections, the practices and the permissions are clearly revealed in Gunaprabha’s root and commentary texts on the Vinaya Sutra.” According to Ling Rinpoche in this additional texts by Kunkhyen Tsonawa, Gendun Drup, Panchen Sonam Dragpa are studied.

Finally, particularly for metaphysics Abhidharmakosa (Treasury of Abhidharma) was studied. Abhidharmakosa was created by Vasubhandu who incorporated seven Abhidharma texts based on the practice of Hinaya. Commentaries to this that were studied included those written by Chim Jampel Yang and Gendun Drup.

In 1922 Ling Rinpoche took full ordination from the 13th Dalai Lama. He was instructed to begin his geshe degree examination at age 20, an unprecedented young age. At age 22 he obtained the Geshe Lharampa degree. He then entered the Upper Tantric College and studied all four classes of Tantra, especially Heruka, Guhyasamaja and Yamantaka.

For Guhyasamaja he relied on many texts including Panchen Sonam Dragpa’s text on the development and completion stage, commentaries by Chandrakirti and Jamgon Tsongkhapa among other texts.

He also studied Jamgon Tsongkhapa’s commentary on Chakrasamvara Clarifying Hidden Meanings. When he was 23 he was given first position in the tantric examinations. When he was 24 he became the disciplinarian for the Upper Tantric College for four months.

In addition to the classical Gelug education Ling Rinpoche also received many teachings from the greatest masters of that time. At age 12 he received Lam Rim Chenmo teachings from the 13th Dalai Lama and Solitary Hero Yamantaka and Vajrayogini initiations from Je Pabongkha. About his teachers after graduating from the Upper Tantric College Ling Rinpoche writes:

Among my teachers at this time was Je Pabong Khapa Dechen Nyingpo, manifestation of the glorious Chakrasamvara (Pal Khor Dompa). My other teachers were the great Kyabgon Yongzin Sikyong Tradag Dorje Chang, Kyabje Yongzin Trijang Dorje Chang, Kyabje Khangsar Dorje Chang, Chone Lama Rinpoche Losang Gyaltsen Palzangpo and others. In short, I studied with thirty scholars and practitioners. Their kindness cannot be repaid even by holding them on my head for infinite lifetimes.

When he was 28 he went to southern Tibet, gave teachings and visited many pilgrimage places. When the 13th Dalai Lama passed away he was involved in creating the golden stupa for his relics. Next, age 34 he was appointed as the abbot of the Upper Tantric College. Soon after he was appointed as the mtshan zhabs to the 14th Dalai Lama.

In 1941 he was appointed as the junior yongs ‘dzin to the Dalai Lama, and in 1949 he became the Sharpa Choeje. In 1953 he became the senior yongs ‘dzin to the Dalai Lama and imparted to him teachings on Lam-Rim and tantric teachings on Heruka, Guhyasamaja and Yamantaka. In 1954 he gave full ordination to the Dalai Lama during the Great Prayer Festival.

In 1954 he visited China with the Dalai Lama, after which they visited Kubum Jampa Ling in Amdo In 1956 for the 2500th anniversary of the Buddha’s Parinirvana he visited Bodh Gaya and other pilgrimage places in India with the Dalai Lama. Upon returning to Tibet he gave many teachings on tantra including on the development and completion stages of Vajrabhairava and Guhyasamaja. In 1959 he fled to India after the Chinese occupation of Tibet.

In 1960 upon the passing of the previous Ganden Throne Holder in Tibet Ling Rinpoche was appointed as the 97th Ganden Throne Holder. He ascended the throne at Gaden Phelgye Ling monastery. He visited Switzerland and England and gave many teachings.

In 1969 he gave teachings on Lam-Rim Chenmo at the request of Guru Deva Rinpoche at Gaden Phelgye Ling monastery. In 1972 he visited the three monastic seats of Sera, Ganden, and Drepung in South India and gave many teachings there. He continued to turn the wheel of dharma until his passing in 1983. In the conclusion of his autobiography, Ling Rinpoche states:
Until now I have dedicated my stay in India to the service of restoring the waning doctrine of the Buddha and to the teachings of Second Buddha’s (Jamgon Tsongkhapa) doctrine, the stainless views of both sutra and tantra which are like pure gold.

Source: The Autobiography of Kyabje Ling Rinpoche. The Tibet Journal, vol. 8, no. 3, pp. 45-61.

The ritual below was written by Kyabje Ling Rinpoche at the request of the Gelug assembly at Varanasi University for a simple way to do fulfillment, confession, request for activity and serkyem for Mahakala, Dharmaraja, Palden Lhamo, Vaishravana and Dorje Shugden. Source: Jam mgon rgyal ba’i bstan srung rdo rje shugs ldan gyi ‘phrin bcol phyogs bsdus bzhugs so. Bylakuppe, India: Ser smad gsung rab ‘phrul spar khang (1992), pp. 63-69.

Source: Trinley Kalsang’s Dorje Shugden History