Difference between revisions of "Tibetan Buddhist Monastic Studies"
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| − | [[Lama Zopa Rinpoche]] writes in response to a student’s question, giving information on the studies of [[Tibetan]] [[Buddhist monks]] in the [[monasteries]] and asking the student’s mother to discuss this on her radio show. | + | [[Lama Zopa Rinpoche]] writes in response to a student’s question, giving [[information]] on the studies of [[Tibetan]] [[Buddhist monks]] in the [[monasteries]] and asking the student’s mother to discuss this on her radio show. |
| − | In his response, [[Rinpoche]] includes an article on life in [[Sera Je Monastery]] written by [[Geshe Thubten Sherab]], who currently lives at [[Kopan Monastery]] in [[Nepal]]. | + | In his response, [[Rinpoche]] includes an article on [[life]] in [[Sera Je Monastery]] written by [[Geshe Thubten Sherab]], who currently [[lives]] at [[Kopan Monastery]] in [[Nepal]]. |
| − | The article provides information about the [[monks’]] study programs, the texts they use, and the attainment of the [[Geshe degree]]. | + | The article provides [[information]] about the [[monks’]] study programs, the texts they use, and the [[attainment]] of the [[Geshe degree]]. |
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My very dear one, | My very dear one, | ||
| − | The [[mantras]] that I recorded can be played at the beginning of each talk, then your mother can read the benefits in Chinese. You could also play them at the end of the talk. | + | The [[mantras]] that I recorded can be played at the beginning of each talk, then your mother can read the benefits in {{Wiki|Chinese}}. You could also play them at the end of the talk. |
| − | I have already sent you the benefits of the mantras. The main thing to read out is the benefits, rather than the actual practice. | + | I have already sent you the benefits of the [[mantras]]. The main thing to read out is the benefits, rather than the actual practice. |
| − | It is good to also start to give some introduction to the four traditions of Tibetan Buddhism. You can get this from these books: | + | It is good to also start to give some introduction to the four [[traditions]] of [[Tibetan Buddhism]]. You can get this from these [[books]]: |
| − | His Holiness the [[Dalai Lama]] – The World of Tibetan Buddhism, pp. 9-13, pp. 15–30. | + | [[His Holiness]] the [[Dalai Lama]] – {{Wiki|The World of Tibetan Buddhism}}, pp. 9-13, pp. 15–30. |
| − | His Holiness the [[Dalai Lama]] – Essence of the Heart Sutra, pp. 41-48. | + | [[His Holiness]] the [[Dalai Lama]] – [[Essence]] of the [[Heart Sutra]], pp. 41-48. |
| − | If you can translate these and read them out, that would be good. Also, there may be other parts in these books that give a very good general idea. | + | If you can translate these and read them out, that would be good. Also, there may be other parts in these [[books]] that give a very good general [[idea]]. |
| − | Also, here is some information about how much study the [[Tibetan]] [[geshes]] do. The point here is to explain to people how much extensive knowledge the [[Tibetan lamas]] have, so they know the extensive study the [[lamas]] and [[geshes]] do in the [[monasteries]], study not only of [[sutras]] but also of [[tantra]]. They study the [[sutras]] for 16 years (see more details below). There are [[five major sutras]] studied and their commentaries. | + | Also, here is some [[information]] about how much study the [[Tibetan]] [[geshes]] do. The point here is to explain to [[people]] how much extensive [[knowledge]] the [[Tibetan lamas]] have, so they know the extensive study the [[lamas]] and [[geshes]] do in the [[monasteries]], study not only of [[sutras]] but also of [[tantra]]. They study the [[sutras]] for 16 years (see more details below). There are [[five major sutras]] studied and their commentaries. |
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| − | and also commentaries by other [[Indian]] and [[Tibetan]] masters. | + | and also commentaries by other [[Indian]] and [[Tibetan]] [[masters]]. |
| − | It is important to give a clear idea so people understand how much study the [[Tibetan lamas]] and [[geshes]] undergo, and how qualified they are to teach all of [[Buddha’s teachings]]. All the studies come from [[Buddha’s teachings]], from the [[sutras]], also the teachings of the great [[pandits]] and [[yogis]], which are the commentaries. These commentaries support [[Buddha’s teachings]]. They help to explain the [[root texts]] and [[sutras]]. | + | It is important to give a clear [[idea]] so [[people]] understand how much study the [[Tibetan lamas]] and [[geshes]] undergo, and how qualified they are to teach all of [[Buddha’s teachings]]. All the studies come from [[Buddha’s teachings]], from the [[sutras]], also the teachings of the great [[pandits]] and [[yogis]], which are the commentaries. These commentaries support [[Buddha’s teachings]]. They help to explain the [[root texts]] and [[sutras]]. |
| − | The [[monasteries]] also put a lot of emphasis on understanding the teachings by doing [[debate]]. After the [[sutra studies]] are finished, then the [[lamas]] and [[geshes]] study the [[tantras]]. This includes study on the meanings behind art. You can see it is not just [[chanting mantras]]. There is a lot of study on the [[mantra paths]] and the extensive [[tantric teachings]], taught by [[Buddha]] in [[deity]] form. | + | The [[monasteries]] also put a lot of {{Wiki|emphasis}} on [[understanding]] the teachings by doing [[debate]]. After the [[sutra studies]] are finished, then the [[lamas]] and [[geshes]] study the [[tantras]]. This includes study on the meanings behind [[art]]. You can see it is not just [[chanting mantras]]. There is a lot of study on the [[mantra paths]] and the extensive [[tantric teachings]], [[taught]] by [[Buddha]] in [[deity]] [[form]]. |
| − | [[Buddha]] manifested in different places to teach the [[tantras]], for instance, the [[Kalachakra]], [[Yamantaka]], [[Heruka]], and [[Guhyasamaja]] [[tantras]]. All the history is there, the details are in the [[tantras]], where they were taught. It is incorrect to think that [[Tibetan Buddhism]] is just [[tantra]] and that [[tantra]] was not taught by [[Buddha]]. | + | [[Buddha]] [[manifested]] in different places to teach the [[tantras]], for instance, the [[Kalachakra]], [[Yamantaka]], [[Heruka]], and [[Guhyasamaja]] [[tantras]]. All the history is there, the details are in the [[tantras]], where they were [[taught]]. It is incorrect to think that [[Tibetan Buddhism]] is just [[tantra]] and that [[tantra]] was not [[taught]] by [[Buddha]]. |
| − | This confusion can happen if people have not received teachings from His Holiness the [[Dalai Lama]] and have not heard the extensive teachings on the origins of the [[tantras]] and the [[sutra teachings]], if they have not received teachings from the great [[abbots]], or if they have not researched the studies and looked at the [[texts]]. Then people can have wrong views. This is just a very brief explanation to help show how extensive the studies are. | + | This [[confusion]] can happen if [[people]] have not received teachings from [[His Holiness]] the [[Dalai Lama]] and have not heard the extensive teachings on the origins of the [[tantras]] and the [[sutra teachings]], if they have not received teachings from the great [[abbots]], or if they have not researched the studies and looked at the [[texts]]. Then [[people]] can have [[wrong views]]. This is just a very brief explanation to help show how extensive the studies are. |
| − | Therefore, it is very, very important for people to have a clear idea. In the past, [[Tibetan Buddhism]] was mistakenly called “[[Lamaism]]”. This was translated by some Western people. | + | Therefore, it is very, very important for [[people]] to have a clear [[idea]]. In the {{Wiki|past}}, [[Tibetan Buddhism]] was mistakenly called “[[Lamaism]]”. This was translated by some [[Western]] [[people]]. |
| − | This is totally wrong. Also, His Holiness the [[Dalai Lama]] often explains that all of [[Tibetan Buddhism]] came from [[Buddha]], from the great pandits of [[India]]. His Holiness actually often refers to [[Tibetan Buddhism]] as the [[Nalanda tradition]], coming from [[Nalanda Monastery]] in [[India]]. | + | This is totally wrong. Also, [[His Holiness]] the [[Dalai Lama]] often explains that all of [[Tibetan Buddhism]] came from [[Buddha]], from the great [[pandits]] of [[India]]. [[His Holiness]] actually often refers to [[Tibetan Buddhism]] as the [[Nalanda tradition]], coming from [[Nalanda Monastery]] in [[India]]. |
| − | If you can, introduce a little regarding Tibetan Buddhism (you can get this from Essence of the Heart Sutra, pp. 21-48). After that, give a little introduction to Lama Tsongkhapa. Lama Tsongkhapa himself is an enlightened being, meaning the embodiment of all Buddha’s wisdom. Lama Tsongkhapa took teachings directly from Manjrushri himself. | + | If you can, introduce a little regarding [[Tibetan Buddhism]] (you can get this from [[Essence]] of the [[Heart Sutra]], pp. 21-48). After that, give a little introduction to [[Lama Tsongkhapa]]. [[Lama Tsongkhapa]] himself is an [[enlightened being]], meaning the [[embodiment]] of all [[Buddha’s wisdom]]. [[Lama Tsongkhapa]] took teachings directly from Manjrushri himself. |
| − | Lama Tsongkhapa was always checking any questions or clarifying teachings with Manjrushri. He would check all the extremely difficult points with him. He received clarification from Manjrushri himself, directly, just like a guru and disciple. This was not in a vision or in meditation, not like an appearance, he saw Manjrushri directly with his eyes. | + | [[Lama Tsongkhapa]] was always checking any questions or clarifying teachings with Manjrushri. He would check all the extremely difficult points with him. He received clarification from Manjrushri himself, directly, just like a [[guru]] and [[disciple]]. This was not in a [[vision]] or in [[meditation]], not like an [[appearance]], he saw Manjrushri directly with his [[eyes]]. |
| − | Lama Tsongkhapa gave the most profound and in-depth teachings on the tantras, making the teachings so clear and possible to understand, such as the teachings on the three kayas, and on the illusory body. Some of the most profound teachings and clarifications of tantra have been given by Lama Tsongkhapa. | + | [[Lama Tsongkhapa]] gave the most profound and in-depth teachings on the [[tantras]], making the teachings so clear and possible to understand, such as the teachings on the [[three kayas]], and on the [[illusory body]]. Some of the most profound teachings and clarifications of [[tantra]] have been given by [[Lama Tsongkhapa]]. |
| − | The tantras are extremely precious because by practicing them one is able achieve enlightenment in one brief lifetime of this degenerate time. If one only practices sutra, then it takes three countless eons to achieve enlightenment. You can see how incredibly precious the tantras are. | + | The [[tantras]] are extremely [[precious]] because by practicing them one is able achieve [[enlightenment]] in one brief [[lifetime]] of this degenerate time. If one only practices [[sutra]], then it takes three countless [[eons]] to achieve [[enlightenment]]. You can see how incredibly [[precious]] the [[tantras]] are. |
| − | Lama Tsongkhapa composed 18 volumes in his lifetime. Some of these are: | + | [[Lama Tsongkhapa]] composed 18 volumes in his [[lifetime]]. Some of these are: |
| − | The Lam-rim Chen-mo – the great commentary on the stages of the path to enlightenment. (This has been translated now into Chinese and English.) | + | The [[Lam-rim Chen-mo]] – the [[great commentary]] on the [[stages of the path to enlightenment]]. (This has been translated now into {{Wiki|Chinese}} and English.) |
| − | Commentary on the 50 Stanzas of Guru Devotion | + | Commentary on the 50 [[Stanzas]] of [[Guru Devotion]] |
| − | Commentary on Nagabodhi’s Means of Achieving Guhyasamaja | + | Commentary on Nagabodhi’s Means of Achieving [[Guhyasamaja]] |
| − | Great Exposition of Secret Mantra | + | [[Great Exposition of Secret Mantra]] |
| − | Commentary to Fundamental Stanza on the Middle Way by Nagarjuna | + | Commentary to Fundamental [[Stanza]] on the [[Middle Way]] by [[Nagarjuna]] |
| − | Essence of the Eloquent Analysis of the Interpretive and Definitive Teachings (which differentiates between the interpretive and definitive teachings of the Buddha) | + | [[Essence]] of the Eloquent Analysis of the Interpretive and Definitive Teachings (which differentiates between the interpretive and [[definitive teachings]] of the [[Buddha]]) |
| − | Commentary on a Guide Entering the Middle Way | + | Commentary on a Guide [[Entering the Middle Way]] |
| − | Lama Tsongkhapa also composed a host of commentaries to the tantras, such as the Guhyasamaja and Heruka tantras, and so forth. So, it can be said that Lama Tsongkhapa’s teachings actually come from Manjrushri. You can say they were taught by Manjrushri himself. | + | [[Lama Tsongkhapa]] also composed a host of commentaries to the [[tantras]], such as the [[Guhyasamaja]] and [[Heruka]] [[tantras]], and so forth. So, it can be said that [[Lama]] [[Tsongkhapa’s]] teachings actually come from Manjrushri. You can say they were [[taught]] by Manjrushri himself. |
| − | Also, Lama Tsongkhapa studied not only the extensive sutras and tantras, but also the three schools of Tibetan Buddhism: the Nyingma, Kagyu, and Sakya traditions. He analyzed all the tantras, checking all the root tantras and commentaries by the great pandits and yogis. In this way, he formed the most complete teachings on sutra and tantra. | + | Also, [[Lama Tsongkhapa]] studied not only the extensive [[sutras]] and [[tantras]], but also the three [[schools of Tibetan Buddhism]]: the [[Nyingma]], [[Kagyu]], and [[Sakya traditions]]. He analyzed all the [[tantras]], checking all the [[root tantras]] and commentaries by the great [[pandits]] and [[yogis]]. In this way, he formed the most complete teachings on [[sutra]] and [[tantra]]. |
| − | The Lam-rim Chen-mo, composed by Lama Tsongkhapa, is one of the most important texts, which has the most essential and clear teachings in order to subdue one’s mind. Lama Tsongkhapa’s teachings cover the whole path to enlightenment. He was not just a great scholar, but had all the realizations. Even the head of the Nyingma school, His Holiness Dudjom Rinpoche, said that Lama Tsongkhapa gave the clearest teachings on emptiness. | + | The [[Lam-rim Chen-mo]], composed by [[Lama Tsongkhapa]], is one of the most important texts, which has the most [[essential]] and clear teachings in order to subdue one’s [[mind]]. [[Lama]] [[Tsongkhapa’s]] teachings cover the whole [[path to enlightenment]]. He was not just a great [[scholar]], but had all the realizations. Even the [[head of the Nyingma school]], [[His Holiness]] [[Dudjom Rinpoche]], said that [[Lama Tsongkhapa]] gave the clearest teachings on [[emptiness]]. |
| − | Lama Tsongkhapa’s teachings on emptiness are very important. They give a very good explanation of the interpretive meaning. Also, his teachings on the Madhyamaka – middle way view – are excellent teachings, with an extremely clear view, as well his teachings on the middle lam-rim. His teachings on the tantras and their commentaries give extremely detailed explanation on the five stages, as well as clarifying all the extremely subtle points. | + | [[Lama]] [[Tsongkhapa’s]] teachings on [[emptiness]] are very important. They give a very good explanation of the interpretive meaning. Also, his teachings on the [[Madhyamaka]] – [[middle way view]] – are {{Wiki|excellent}} teachings, with an extremely clear view, as well his teachings on the middle [[lam-rim]]. His teachings on the [[tantras]] and their commentaries give extremely detailed explanation on the [[five stages]], as well as clarifying all the extremely {{Wiki|subtle}} points. |
| − | Please find below more details regarding the specific studies that are done in the monasteries. | + | Please find below more details regarding the specific studies that are done in the [[monasteries]]. |
| − | With much love and prayers, | + | With much [[love]] and [[prayers]], |
| − | Lama Zopa | + | [[Lama Zopa]] |
| − | LIFE IN SERA JE MONASTERY by Geshe Thubten Sherab | + | LIFE IN SERA JE MONASTERY by [[Geshe]] Thubten Sherab |
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| − | Monks in Sera range in age from 7 to 90. Anyone who wishes to join Sera Je Monastery is accepted only after investigating their background according to the Vinaya, such as whether they have their parents' permission to be ordained, have reached at least the age of seven, and so on. Having met those requirements, the monastery accepts anyone regardless of their race, or social or family background; nobody is turned away. | + | [[Monks]] in [[Sera]] range in age from 7 to 90. Anyone who wishes to join [[Sera Je Monastery]] is accepted only after investigating their background according to the [[Vinaya]], such as whether they have their [[parents]]' permission to be [[ordained]], have reached at least the age of seven, and so on. Having met those requirements, the [[monastery]] accepts anyone regardless of their race, or {{Wiki|social}} or [[family]] background; nobody is turned away. |
| − | Therefore, it is easy to see why the number of monks is increasing by hundreds every year. Each year, at least a few hundred come from Tibet and others from all over the world. At the moment, Sera Je has slightly more than 3,000 monks. | + | Therefore, it is easy to see why the number of [[monks]] is increasing by hundreds every year. Each year, at least a few hundred come from [[Tibet]] and others from all over the [[world]]. At the [[moment]], [[Sera Je]] has slightly more than 3,000 [[monks]]. |
| − | Studies in the Monastery | + | Studies in the [[Monastery]] |
| − | Within Sera Je Monastery there are two divisions for study. Young monks of ages 7 to 18 attend the Sera Je School, which provides general modern education, with subjects such as English, Mathematics, Science, and Arts, in addition to Tibetan Grammar, Buddhist Philosophy, etc. At the moment, there are around 500 to 600 students in the school in Grades 1 to 12. | + | Within [[Sera Je Monastery]] there are two divisions for study. Young [[monks]] of ages 7 to 18 attend the [[Sera Je School]], which provides general {{Wiki|modern}} [[education]], with [[subjects]] such as English, [[Mathematics]], [[Science]], and [[Arts]], in addition to [[Tibetan]] {{Wiki|Grammar}}, [[Buddhist Philosophy]], etc. At the [[moment]], there are around 500 to 600 students in the school in Grades 1 to 12. |
| − | Once they have graduated from the school, they proceed to join the monastery's main university to study Buddhist philosophy in more detail. The system of study in Sera Je is similar to that of Nalanda Monastery in ancient India. Nalanda was the largest monastery and university in India for the study of Buddhism during its peak. | + | Once they have graduated from the school, they proceed to join the [[monastery's]] main {{Wiki|university}} to study [[Buddhist philosophy]] in more detail. The system of study in [[Sera Je]] is similar to that of [[Nalanda Monastery]] in {{Wiki|ancient India}}. [[Nalanda]] was the largest [[monastery]] and {{Wiki|university}} in [[India]] for the study of [[Buddhism]] during its peak. |
| − | The monastery produced many great masters and practitioners, such as Nagarjuna, Shantideva, and Dharmakirti, to mention just a few. This system involves debating in order to understand the texts correctly, to dispel any misconceptions or misunderstanding of the subject, and particularly to help to understand their essential points. | + | The [[monastery]] produced many great [[masters]] and practitioners, such as [[Nagarjuna]], [[Shantideva]], and [[Dharmakirti]], to mention just a few. This system involves [[debating]] in order to understand the texts correctly, to dispel any misconceptions or {{Wiki|misunderstanding}} of the [[subject]], and particularly to help to understand their [[essential]] points. |
| − | The Five Great Scriptures Studied in the Monastic University | + | The Five Great [[Scriptures]] Studied in the [[Monastic]] {{Wiki|University}} |
| − | Five great scriptures or texts are studied in the monastery. | + | Five great [[scriptures]] or texts are studied in the [[monastery]]. |
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| − | 1) Abhidharmakosha by Vasubandhu | + | 1) [[Abhidharmakosha]] by [[Vasubandhu]] |
| − | 2) Pramanavarttika by Dharmakirti | + | 2) [[Pramanavarttika]] by [[Dharmakirti]] |
| − | 3) Abhisamayalamkara by Maitreya Buddha | + | 3) [[Abhisamayalamkara]] by [[Maitreya Buddha]] |
| − | 4) Madhyamaka by Chandrakirti | + | 4) [[Madhyamaka]] by [[Chandrakirti]] |
| − | 5) Vinaya (Root Sutra) by Buddha Shakyamuni | + | 5) [[Vinaya]] ([[Root Sutra]]) by [[Buddha Shakyamuni]] |
| − | and also commentaries by other Indian and Tibetan masters. | + | and also commentaries by other [[Indian]] and [[Tibetan masters]]. |
| − | The Abhidharmakosha has eight chapters. | + | [[The Abhidharmakosha]] has eight chapters. |
| − | The first chapter explains about the elements; | + | The first [[chapter]] explains about the [[elements]]; |
| − | the second chapter is about the faculties; | + | the second [[chapter]] is about the [[faculties]]; |
| − | the third chapter is on the universe and sentient beings dwelling in it; | + | the third [[chapter]] is on the [[universe]] and [[sentient beings]] dwelling in it; |
| − | the fourth chapter is on karma; | + | [[the fourth]] [[chapter]] is on [[karma]]; |
| − | the fifth is about afflictive emotions; | + | the fifth is about [[afflictive emotions]]; |
| − | the sixth is on the Buddhist paths and persons engaging in those paths; | + | the sixth is on the [[Buddhist paths]] and persons engaging in those [[paths]]; |
| − | the seventh talks about exalted wisdom and Buddha's qualities; | + | the seventh talks about [[exalted wisdom]] and [[Buddha's]] qualities; |
| − | the final eighth chapter explains about the concentrations, and so on. All these explanations are according to the Vaibhashika system (one of the four main schools of Buddhist philosophy). | + | the final eighth [[chapter]] explains about the concentrations, and so on. All these explanations are according to the [[Vaibhashika]] system (one of the four main schools of [[Buddhist philosophy]]). |
| − | Pramanavarttika has four chapters. It explains mainly about mind and its functions, past and future lives, valid and invalid cognitions/persons, direct and inferential cognitions, the Four Noble Truths, love, compassion, and the basis, the path, and its results according to the Sautrantika (Sutra School) and Cittamatra (Mind Only School), but mainly according to the Cittamatra School. | + | [[Pramanavarttika]] has four chapters. It explains mainly about [[mind]] and its functions, [[past and future lives]], valid and invalid cognitions/persons, direct and inferential [[cognitions]], the [[Four Noble Truths]], [[love]], [[compassion]], and the basis, the [[path]], and its results according to the [[Sautrantika]] ([[Sutra]] School) and [[Cittamatra]] ([[Mind Only School]]), but mainly according to the [[Cittamatra]] School. |
| − | Abhisamayalamkara has eight chapters. It explains about mind and its functions, valid and invalid cognitions, direct and inferential cognitions, the Four Noble Truths, love, compassion, bodhicitta, the six perfections, five paths, ten bhumis (grounds), and qualities of the buddhas and spiritual teachers, etc. In brief, it is about the basis, which is the two truths, the path, which is method and wisdom, and result, which is the two kayas, emphasizing more on the method side. This scripture explains mainly according to the Svatantrika Madhyamaka (Autonomous Middle Way School). | + | [[Abhisamayalamkara]] has eight chapters. It explains about [[mind]] and its functions, valid and invalid [[cognitions]], direct and inferential [[cognitions]], the [[Four Noble Truths]], [[love]], [[compassion]], [[bodhicitta]], the [[six perfections]], [[five paths]], [[ten bhumis]] (grounds), and qualities of the [[buddhas]] and [[spiritual teachers]], etc. In brief, it is about the basis, which is the [[two truths]], the [[path]], which is [[method and wisdom]], and result, which is the [[two kayas]], {{Wiki|emphasizing}} more on the method side. This [[scripture]] explains mainly according to the [[Svatantrika Madhyamaka]] (Autonomous [[Middle Way School]]). |
| − | Madhyamaka has ten chapters. It explains about love, compassion, bodhicitta, the two and four truths, five paths, ten bhumis, six perfections, and the qualities of bodhisattavas and buddhas in great detail, particularly about emptiness and interdependence, as well as the wisdom realizing emptiness in every detail. | + | [[Madhyamaka]] has ten chapters. It explains about [[love]], [[compassion]], [[bodhicitta]], the two and [[four truths]], [[five paths]], [[ten bhumis]], [[six perfections]], and the qualities of [[bodhisattavas]] and [[buddhas]] in great detail, particularly about [[emptiness]] and [[interdependence]], as well as the [[wisdom realizing emptiness]] in every detail. |
| − | In summary, it is about the basis, which is the two truths, the path, which is method and wisdom, and result, which is the two kayas, emphasizing more on the wisdom side. This scripture explains mainly according to the Prasangika Madhyamaka (Consequences Middle Way School). | + | In summary, it is about the basis, which is the [[two truths]], the [[path]], which is [[method and wisdom]], and result, which is the [[two kayas]], {{Wiki|emphasizing}} more on the [[wisdom]] side. This [[scripture]] explains mainly according to the [[Prasangika Madhyamaka]] (Consequences [[Middle Way School]]). |
| − | Vinaya explains about all the eight Pratimoksha vows, Yarne (monk's summer retreat), Gaye (break after the retreat), and Sojong (restoring and purifying ceremony). It explains all the things that ordained people should avoid and things that they should practice. | + | [[Vinaya]] explains about all the eight [[Pratimoksha vows]], Yarne ([[monk's]] [[summer retreat]]), Gaye (break after the [[retreat]]), and [[Sojong]] (restoring and purifying {{Wiki|ceremony}}). It explains all the things that [[ordained]] [[people]] should avoid and things that they should practice. |
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| − | It takes at least 16 years of intensive studies to complete these five great scriptures. There are 13 grades within the university. The first seven grades require a year of study in each grade: two to three years for the eighth grade, three to four years for the ninth grade, two to four years for the tenth and eleventh grades, and several years for the final twelfth and thirteenth grades. | + | It takes at least 16 years of intensive studies to complete these five great [[scriptures]]. There are 13 grades within the {{Wiki|university}}. The first seven grades require a year of study in each grade: two to three years for the eighth grade, three to four years for the ninth grade, two to four years for the tenth and eleventh grades, and several years for the final twelfth and thirteenth grades. |
| − | During the first seven grades, the monks study various preparation texts for the major scriptures, such as the three collected topics: Lo-rig, Ta-rig, and parts of the Abhisamayalamkara and Pramanavarttika. | + | During the first seven grades, the [[monks]] study various preparation texts for the major [[scriptures]], such as the three [[collected topics]]: Lo-rig, Ta-rig, and parts of the [[Abhisamayalamkara]] and [[Pramanavarttika]]. |
| − | During the eighth grade, the monks study the complete Abhisamayalamkara in detail. | + | During the eighth grade, the [[monks]] study the complete [[Abhisamayalamkara]] in detail. |
| − | During the ninth grade, they study Madhyamaka. During the tenth grade, they study Vinaya. During the eleventh grade, they study Abhidharmakosha. During the twelfth and thirteenth grades, they review all the scriptures and particularly Vinaya and Abhidharmakosha again and again. | + | During the ninth grade, they study [[Madhyamaka]]. During the tenth grade, they study [[Vinaya]]. During the eleventh grade, they study [[Abhidharmakosha]]. During the twelfth and thirteenth grades, they review all the [[scriptures]] and particularly [[Vinaya]] and [[Abhidharmakosha]] again and again. |
| − | Studying the Pramanavarttika is from Grade 3 till 13 for two months every year. | + | Studying the [[Pramanavarttika]] is from Grade 3 till 13 for two months every year. |
| − | Once the monks have completed their studies and passed the various examinations, they receive their geshe degree, which is the equivalent of a PhD in Buddhist Philosophy. | + | Once the [[monks]] have completed their studies and passed the various examinations, they receive their [[geshe degree]], which is the {{Wiki|equivalent}} of a PhD in [[Buddhist Philosophy]]. |
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| − | A typical daily schedule of a monk in Sera Je: | + | A typical daily schedule of a [[monk]] in [[Sera Je]]: |
5.00 am. Wake up and wash. | 5.00 am. Wake up and wash. | ||
| − | 5.30 am. Morning prayers. Breakfast will be served during prayer session if there is a sponsor. | + | 5.30 am. Morning [[prayers]]. Breakfast will be served during [[prayer]] session if there is a sponsor. |
| − | 7.30 to 9.00 am. Memorizing prayers and scriptures. | + | 7.30 to 9.00 am. Memorizing [[prayers]] and [[scriptures]]. |
| − | 9.00 to 10.00 am. Debating class. | + | 9.00 to 10.00 am. [[Debating]] class. |
| − | 10.00 to 10.30 am. Chanting sutras and reciting prayers as preliminary practices, as well as to eliminate obstacles to one's study and practices. | + | 10.00 to 10.30 am. [[Chanting]] [[sutras]] and reciting [[prayers]] as [[preliminary practices]], as well as to eliminate [[obstacles]] to one's study and practices. |
| − | 10.30 to 11.30 am. Debating class. | + | 10.30 to 11.30 am. [[Debating]] class. |
| − | 11.30 to 12.30 pm. Lunch with prayers and dedications for sponsors and all sentient beings. | + | 11.30 to 12.30 pm. Lunch with [[prayers]] and dedications for sponsors and all [[sentient beings]]. |
12.30 to 1.00 pm. Break time. | 12.30 to 1.00 pm. Break time. | ||
| − | 1.00 to 2.00 pm. Receiving teachings from teachers. | + | 1.00 to 2.00 pm. Receiving teachings from [[teachers]]. |
| − | 2.00 to 4.00 pm. Homework. Reading, reflecting, and discussing the subjects, particularly covered by the teacher on that day. | + | 2.00 to 4.00 pm. Homework. Reading, {{Wiki|reflecting}}, and discussing the [[subjects]], particularly covered by the [[teacher]] on that day. |
| − | 4.00 to 5.00 pm. Receiving teachings from teachers. | + | 4.00 to 5.00 pm. Receiving teachings from [[teachers]]. |
| − | 5.00 to 5.30 pm. Dinner with prayers. | + | 5.00 to 5.30 pm. Dinner with [[prayers]]. |
5.30 to 6.00 pm. Break time. | 5.30 to 6.00 pm. Break time. | ||
| − | 6.00 to 7.00 pm. Evening debating class. | + | 6.00 to 7.00 pm. Evening [[debating]] class. |
| − | 7.00 to 8.30/9.00 pm. Prayers and meditation. Reciting the Heart Sutra and 21 Taras praises many times, and reciting many other prayers as preliminary practices and to eliminate obstacles to one's study and practices. | + | 7.00 to 8.30/9.00 pm. [[Prayers]] and [[meditation]]. Reciting the [[Heart Sutra]] and [[21 Taras]] praises many times, and reciting many other [[prayers]] as [[preliminary practices]] and to eliminate [[obstacles]] to one's study and practices. |
| − | 9.00 to 10/11.00 pm. Debating class (Some of the monks will continue until midnight or 1 am). | + | 9.00 to 10/11.00 pm. [[Debating]] class (Some of the [[monks]] will continue until midnight or 1 am). |
| − | 10/11.00 to 12.00 am. Reciting the prayers and scriptures which have been memorized so that one does not forget. | + | 10/11.00 to 12.00 am. Reciting the [[prayers]] and [[scriptures]] which have been memorized so that one does not forget. |
| − | 12.00 am. Bed time, but many monks will study till 1 or 2 am. | + | 12.00 am. Bed time, but many [[monks]] will study till 1 or 2 am. |
| − | The schedule changes a little during different times of year. For example, in December, there will be a week of prayers and meditation, which start at 2.30 in the morning and go till 9.30 in the evening. There will be short debating classes within that period, and many monks will be studying after 9.30 pm. The schedule also changes during the Mon-lam chen-mo (the Great Prayers Festival) or during the geshe graduation ceremonies, etc. | + | The schedule changes a little during different times of year. For example, in December, there will be a [[week]] of [[prayers]] and [[meditation]], which start at 2.30 in the morning and go till 9.30 in the evening. There will be short [[debating]] classes within that period, and many [[monks]] will be studying after 9.30 pm. The schedule also changes during the Mon-lam chen-mo (the Great [[Prayers]] {{Wiki|Festival}}) or during the [[geshe]] graduation {{Wiki|ceremonies}}, etc. |
| − | The Geshes | + | The [[Geshes]] |
| − | Four levels of geshe degree are awarded after a monk has completed his studies in the monastery: Lharampa, Tsogrampa, Rigrampa, and Lingse. There are some monks who, even though they have the knowledge and qualifications to become a Lharampa Geshe (the highest level), choose to get one of the lower level geshe degrees, or even sometimes decide not to get a geshe degree for various reasons. After obtaining a geshe degree, a monk will be called a geshe. | + | Four levels of [[geshe degree]] are awarded after a [[monk]] has completed his studies in the [[monastery]]: [[Lharampa]], [[Tsogrampa]], Rigrampa, and Lingse. There are some [[monks]] who, even though they have the [[knowledge]] and qualifications to become a [[Lharampa Geshe]] (the [[highest]] level), choose to get one of the lower level [[geshe]] degrees, or even sometimes decide not to get a [[geshe degree]] for various [[reasons]]. After obtaining a [[geshe degree]], a [[monk]] will be called a [[geshe]]. |
| − | Nowadays, Sera Je produces around ten Lharampas, six to eight Tsogrampas, Rigrampas, and Lingses, a total of around 34 geshes every year. | + | Nowadays, [[Sera Je]] produces around ten [[Lharampas]], six to eight Tsogrampas, Rigrampas, and Lingses, a total of around 34 [[geshes]] every year. |
| − | Most of the geshes will then join either the Gyume or Gyuto Tantric College for at least one year. At these tantric colleges, they study different texts on Vajrayana or tantra, such as the Tantric Grounds and Paths, commentaries on the generation and completion stages of various tantric Buddhist practices, focusing mainly on Guhyasamaja, Chakrasamvara, and Yamantaka. | + | Most of the [[geshes]] will then join either the [[Gyume]] or [[Gyuto Tantric College]] for at least one year. At these [[tantric colleges]], they study different texts on [[Vajrayana]] or [[tantra]], such as the [[Tantric]] Grounds and [[Paths]], commentaries on the [[generation and completion]] stages of various [[tantric Buddhist]] practices, focusing mainly on [[Guhyasamaja]], [[Chakrasamvara]], and [[Yamantaka]]. |
| − | They also learn about all the rituals, including the drawing of mandalas and so on. The schedule there is very tight and long; practices or pujas will sometimes last for 12 to 16 hours a day. Sometimes the pujas start around 2.30 in the early morning and last until 6 or 8 in the evening, with only half an hour’s break for lunch and dinner, and about 10 minutes’ break in between sessions. | + | They also learn about all the [[rituals]], [[including]] the drawing of [[mandalas]] and so on. The schedule there is very tight and long; practices or [[pujas]] will sometimes last for 12 to 16 hours a day. Sometimes the [[pujas]] start around 2.30 in the early morning and last until 6 or 8 in the evening, with only half an hour’s break for lunch and dinner, and about 10 minutes’ break in between sessions. |
| − | After completing their studies in one of the tantric colleges, some geshes will return to Sera Monastery to become teachers there. The teachers teach the monks for five to eight hours a day, six days a week. No salary or pocket money is provided to these teachers. Occasionally, some students who get extra money make an offering to their teachers. But as most of the monks are poor, it is usually the teachers who help the students instead. Therefore, it is clear that the teachers teach purely out of compassion, without any expectations from their students. | + | After completing their studies in one of the [[tantric colleges]], some [[geshes]] will return to [[Sera Monastery]] to become [[teachers]] there. The [[teachers]] teach the [[monks]] for five to eight hours a day, six days a [[week]]. No salary or pocket [[money]] is provided to these [[teachers]]. Occasionally, some students who get extra [[money]] make an [[offering]] to their [[teachers]]. But as most of the [[monks]] are poor, it is usually the [[teachers]] who help the students instead. Therefore, it is clear that the [[teachers]] teach purely out of [[compassion]], without any expectations from their students. |
| − | A few years ago, Lama Zopa Rinpoche started a fund called the Lama Tsongkhapa Fund to support these kind teachers in the various monasteries of India and Nepal. The fund has been able to provide a small amount of money as an offering for their kindness in educating the young monks. | + | A few years ago, [[Lama Zopa Rinpoche]] started a fund called the [[Lama Tsongkhapa]] Fund to support these kind [[teachers]] in the various [[monasteries]] of [[India]] and [[Nepal]]. The fund has been able to provide a small amount of [[money]] as an [[offering]] for their [[kindness]] in educating the young [[monks]]. |
| − | Many geshes are invited to teach in Buddhist organizations around the world. Currently, in FPMT centers alone, there are over 30 resident geshes and lamas. There are also geshes being requested to teach in monasteries, schools, or universities in Tibetan settlements in countries such as Nepal, India, Bhutan, and Tibet. | + | Many [[geshes]] are invited to teach in [[Buddhist organizations]] around the [[world]]. Currently, in [[FPMT]] centers alone, there are over 30 resident [[geshes]] and [[lamas]]. There are also [[geshes]] being requested to teach in [[monasteries]], schools, or [[universities]] in [[Tibetan]] settlements in countries such as [[Nepal]], [[India]], [[Bhutan]], and [[Tibet]]. |
| − | Some geshes may decide to remain in their monasteries, such as Sera Je, to offer their services in different departments, like the Health Care Committee, Education Committee, and Ritual Practice Committee, etc. A few of them will eventually be appointed as the abbot of their monasteries or another monastery. | + | Some [[geshes]] may decide to remain in their [[monasteries]], such as [[Sera Je]], to offer their services in different departments, like the [[Health]] Care Committee, [[Education]] Committee, and [[Ritual Practice]] Committee, etc. A few of them will eventually be appointed as the [[abbot]] of their [[monasteries]] or another [[monastery]]. |
| − | Then there are also some geshes who do short or long retreats (such as the three-year retreat or even for the rest of their life) in the monastery or in the mountains. | + | Then there are also some [[geshes]] who do short or long [[retreats]] (such as the [[three-year retreat]] or even for the rest of their [[life]]) in the [[monastery]] or in the [[mountains]]. |
| − | Ganden Tripa | + | [[Ganden Tripa]] |
| − | A qualified geshe may also eventually become the Ganden Tripa (Head of the Gelug lineage in Tibetan Buddhism). To become the Ganden Tripa, one needs to have obtained the highest lharampa geshe degree, then one must enter into one of the two tantric colleges. After studying the tantric texts for at least one year, one needs to take the exams. Having completed the exams, one will at a later stage be appointed as the disciplinarian of the college. | + | A qualified [[geshe]] may also eventually become the [[Ganden Tripa]] (Head of the [[Gelug lineage]] in [[Tibetan Buddhism]]). To become the [[Ganden Tripa]], one needs to have obtained the [[highest]] [[lharampa geshe]] [[degree]], then one must enter into one of the two [[tantric colleges]]. After studying the [[tantric]] texts for at least one year, one needs to take the exams. Having completed the exams, one will at a later stage be appointed as the disciplinarian of the {{Wiki|college}}. |
| − | During that time, the disciplinarian has to recite from memory the whole commentary of the root tantra text, and at times serve as the ritual master as well. Having completed his term as the disciplinarian, one then naturally becomes a candidate for the Lama Utzse – the head lama of ritual ceremonies. | + | During that time, the disciplinarian has to recite from [[memory]] the whole commentary of the [[root tantra]] text, and at times serve as the [[ritual]] [[master]] as well. Having completed his term as the disciplinarian, one then naturally becomes a candidate for the [[Lama]] Utzse – the [[head lama]] of [[ritual]] {{Wiki|ceremonies}}. |
| − | The post is appointed by His Holiness the Dalai Lama from a list of candidates provided by the monastery, which is the same procedure for the appointment of the abbots of Sera, Drepung, Ganden, and various monasteries. The appointed Lama Utse will serve his three-year term followed by three more years as the abbot of the tantric college. | + | The post is appointed by [[His Holiness the Dalai Lama]] from a list of candidates provided by the [[monastery]], which is the same procedure for the appointment of the [[abbots]] of [[Sera]], [[Drepung]], [[Ganden]], and various [[monasteries]]. The appointed [[Lama]] Utse will serve his three-year term followed by three more years as the [[abbot]] of the [[tantric college]]. |
| − | Every ex-abbot of Gyume and Gyuto Tantric colleges becomes in line to be appointed as the Jangtse or Shartse Choje, respectively. The Jangtse and Shartse Choje alternate to finally become the Ganden Tripa. There is a saying in the monasteries, "If a mother's child has the knowledge/wisdom, then there is no ownership of the Ganden's throne," which means that any ordinary monk who has the intelligence and makes the effort could eventually become the Ganden Tripa. | + | Every ex-abbot of [[Gyume]] and [[Gyuto]] [[Tantric colleges]] becomes in line to be appointed as the [[Jangtse]] or [[Shartse]] Choje, respectively. The [[Jangtse]] and [[Shartse]] Choje alternate to finally become the [[Ganden Tripa]]. There is a saying in the [[monasteries]], "If a mother's child has the knowledge/wisdom, then there is no ownership of the [[Ganden's]] [[throne]]," which means that any ordinary [[monk]] who has the [[intelligence]] and makes the [[effort]] could eventually become the [[Ganden Tripa]]. |
| − | However, the need to have a great amount of merit is also emphasized in order to become a Ganden Tripa. Therefore, both merit and knowledge is required to accomplish this goal. | + | However, the need to have a great amount of [[merit]] is also emphasized in order to become a [[Ganden Tripa]]. Therefore, both [[merit]] and [[knowledge]] is required to accomplish this goal. |
| − | How the Lam-rim (Graduated Path to Enlightenment) is Integrated in the Monastery | + | How the [[Lam-rim]] ([[Graduated Path to Enlightenment]]) is Integrated in the [[Monastery]] |
| − | Integrating lam-rim in the studies and practices at Sera Je Monastery is as follows: | + | Integrating [[lam-rim]] in the studies and practices at [[Sera Je Monastery]] is as follows: |
| − | Preliminary Practices | + | [[Preliminary Practices]] |
| − | When a monk first joins the monastery, the rule is that one has to attend all the classes, pujas, and all other practices, without missing any of them, for at least three years for purification and accumulating merit. Also, the monks have to serve the Sangha (community of monks) by helping in the kitchen, the canteens, fields, etc to accumulate merit all year round while they are studying, particularly during the first three years. | + | When a [[monk]] first joins the [[monastery]], the {{Wiki|rule}} is that one has to attend all the classes, [[pujas]], and all other practices, without missing any of them, for at least three years for [[purification]] and accumulating [[merit]]. Also, the [[monks]] have to serve the [[Sangha]] ([[community of monks]]) by helping in the kitchen, the canteens, fields, etc to [[accumulate]] [[merit]] all year round while they are studying, particularly during the first three years. |
| − | When it’s their turn to serve the meals or tea to the Sangha, they practice doing them very respectfully, with the motivation that one is making these offerings to the monks oneself. | + | When it’s their turn to serve the meals or tea to the [[Sangha]], they practice doing them very respectfully, with the [[motivation]] that one is making these [[offerings]] to the [[monks]] oneself. |
| − | When they clean the prayer halls and the monastery's compounds, they do it with the motivation to purify and accumulate merit. The teachers, abbot, and disciplinarian always remind the monks about the importance of purification and accumulating merit through services to the monastery and Sangha, as well as the recitation of prayers, great scriptures, and sutras, etc. | + | When they clean the [[prayer]] halls and the [[monastery's]] compounds, they do it with the [[motivation]] to {{Wiki|purify}} and [[accumulate]] [[merit]]. The [[teachers]], [[abbot]], and disciplinarian always remind the [[monks]] about the importance of [[purification]] and accumulating [[merit]] through services to the [[monastery]] and [[Sangha]], as well as the {{Wiki|recitation}} of [[prayers]], great [[scriptures]], and [[sutras]], etc. |
| − | There is a saying, "for one handful of study or practice, one needs two handfuls of prayers and recitation of scriptures and sutra as purification and accumulation of merit." That is why there are so many long sessions of prayers, scriptures, and sutra recitations every day. | + | There is a saying, "for one handful of study or practice, one needs two handfuls of [[prayers]] and {{Wiki|recitation}} of [[scriptures]] and [[sutra]] as [[purification]] and [[accumulation of merit]]." That is why there are so many long sessions of [[prayers]], [[scriptures]], and [[sutra]] [[recitations]] every day. |
| − | Each day, during the recitation sessions between the debating lessons, for about two hours, they recite the Heart Sutra more than seven times: the first time very slowly to meditate on the meaning, faster for the second and third times, and even faster for the last four times. | + | Each day, during the {{Wiki|recitation}} sessions between the [[debating]] lessons, for about two hours, they recite the [[Heart Sutra]] more than seven times: the first time very slowly to [[meditate]] on the meaning, faster for the second and third times, and even faster for the last four times. |
| − | The Praises to the Twenty-one Taras are recited more than 21 times for purification, White Umbrella mantra is recited, half a rosary of Snow Lion-face Dakini's mantra, and the Three Long-life Deity's mantras, as well as many other prayers and mantras for the accumulation of merit. The Kangyur and Tengyur texts are also read. In addition, there are prayers and pujas every morning, and many other pujas and prayers requested by sponsors. | + | The Praises to the [[Twenty-one Taras]] are recited more than 21 times for [[purification]], [[White Umbrella]] [[mantra]] is recited, half a rosary of Snow Lion-face [[Dakini's]] [[mantra]], and the Three Long-life [[Deity's]] [[mantras]], as well as many other [[prayers]] and [[mantras]] for the [[accumulation of merit]]. The [[Kangyur]] and [[Tengyur]] texts are also read. In addition, there are [[prayers]] and [[pujas]] every morning, and many other [[pujas]] and [[prayers]] requested by sponsors. |
| − | By the time the monks finish their studies, they would have recited the Heart Sutra more than 40,000 times, the Twenty-one Taras Praises more than 1,100,000 times, the Kangyur and Tengyur many times, plus a few hundred thousand of Snow Lion-face Dakini and the Three Long-life Deities' mantras, and thousands of other prayers and mantras, not to mention those recited individually at home or when requested by sponsors. Many monks also individually do the Vajrasattava retreat, 100,000 prostrations, 100,000 mandala offerings, and many other preliminary practices. | + | By the time the [[monks]] finish their studies, they would have recited the [[Heart Sutra]] more than 40,000 times, the [[Twenty-one Taras]] Praises more than 1,100,000 times, the [[Kangyur]] and [[Tengyur]] many times, plus a few hundred thousand of Snow [[Lion-face Dakini]] and the Three Long-life [[Deities]]' [[mantras]], and thousands of other [[prayers]] and [[mantras]], not to mention those recited individually at home or when requested by sponsors. Many [[monks]] also individually do the Vajrasattava [[retreat]], [[100,000 prostrations]], 100,000 [[mandala offerings]], and many other [[preliminary practices]]. |
| − | Guru Devotion | + | [[Guru Devotion]] |
| Line 411: | Line 411: | ||
| − | When a new monk joins the monastery he would be under the care of one senior monk, who then recommends a list of teachers he thinks best for the new monk. However, it is up to the monk to decide who he wants to take as his teacher through thorough investigation before attending any teachings from the teacher. | + | When a [[new monk]] joins the [[monastery]] he would be under the [[care]] of one [[senior monk]], who then recommends a list of [[teachers]] he [[thinks]] best for the [[new monk]]. However, it is up to the [[monk]] to decide who he wants to take as his [[teacher]] through thorough [[investigation]] before attending any teachings from the [[teacher]]. |
| − | Once he has decided, he would request that teacher to accept him as his disciple and teach him. Even if it is only for a month, the disciple would practice seriously devoting to his teacher through thought and action, regardless of whether he has received any initiation from the teacher. The monks would investigate even more before they receive any initiations from any lamas or teachers. | + | Once he has decided, he would request that [[teacher]] to accept him as his [[disciple]] and teach him. Even if it is only for a month, the [[disciple]] would practice seriously devoting to his [[teacher]] through [[thought]] and [[action]], regardless of whether he has received any [[initiation]] from the [[teacher]]. The [[monks]] would investigate even more before they receive any [[initiations]] from any [[lamas]] or [[teachers]]. |
| − | Meditation | + | [[Meditation]] |
| − | Although there are many monks who do silent meditation in their own rooms, there is no silent group meditation with all the monks together. Instead, the whole system of the studies emphasizes analytical meditation. The monks receive teachings, read, memorize, reflect, discuss, and debate on whatever subject one is studying at that time, for example, analyzing a specific topic like Death and Impermanence through many different reasonings or logic. There are many stories about how many geshes, lamas, and monks developed realizations while they were debating or studying. | + | Although there are many [[monks]] who do [[silent]] [[meditation]] in their [[own]] rooms, there is no [[silent]] group [[meditation]] with all the [[monks]] together. Instead, the whole system of the studies emphasizes [[analytical meditation]]. The [[monks]] receive teachings, read, memorize, reflect, discuss, and [[debate]] on whatever [[subject]] one is studying at that time, for example, analyzing a specific topic like [[Death and Impermanence]] through many different reasonings or [[logic]]. There are many stories about how many [[geshes]], [[lamas]], and [[monks]] developed realizations while they were [[debating]] or studying. |
| Line 430: | Line 430: | ||
| − | The monks study the precious human rebirth, death and impermanence, the three lower realms, and refuge in mainly the first and second chapters of Pramanavarttika, in the first chapter of Abhisamayalamkara, and much more detail about the lower realms in Abhidharmakosha. | + | The [[monks]] study the [[precious human rebirth]], [[death]] and [[impermanence]], the [[three lower realms]], and [[refuge]] in mainly the first and second chapters of [[Pramanavarttika]], in the first [[chapter]] of [[Abhisamayalamkara]], and much more detail about the [[lower realms]] in [[Abhidharmakosha]]. |
| − | Medium Scope | + | {{Wiki|Medium}} Scope |
| − | The monks study, debate, and meditate about the law of karma, the nature of samsara, nirvana, delusions and their antidotes, the second and fourth Noble Truths, and particularly the Truth of the Path in great detail in the first and second chapters of Pramanavarttika and in the first four chapters in Abhisamayalamkara. Karma and delusions and their antidotes are studied in more detail in Abhidharmakosha. The Three Higher Trainings are covered in Abhisamayalamkara and Madhyamaka, with greater detail on the Training of Higher Morality in Vinaya. | + | The [[monks]] study, [[debate]], and [[meditate]] about the [[law of karma]], the [[nature]] of [[samsara]], [[nirvana]], [[delusions]] and their [[antidotes]], the second and fourth [[Noble Truths]], and particularly the [[Truth of the Path]] in great detail in the first and second chapters of [[Pramanavarttika]] and in the first four chapters in [[Abhisamayalamkara]]. [[Karma]] and [[delusions]] and their [[antidotes]] are studied in more detail in [[Abhidharmakosha]]. The [[Three Higher Trainings]] are covered in [[Abhisamayalamkara]] and [[Madhyamaka]], with greater detail on the Training of Higher [[Morality]] in [[Vinaya]]. |
| Line 445: | Line 445: | ||
| − | Topics within the great scope of the lam-rim, such as love, compassion, bodhicitta, buddha nature, emptiness, and the six perfections are covered in detail in Abhisamayalamkara, Pramanavarttika, and Madhyamaka. The six perfections are covered in greater detail under the small and great Salam (grounds and paths) section in the Abhisamayalamkara and the first six chapters of Madhyamaka. | + | Topics within the great scope of the [[lam-rim]], such as [[love]], [[compassion]], [[bodhicitta]], [[buddha nature]], [[emptiness]], and the [[six perfections]] are covered in detail in [[Abhisamayalamkara]], [[Pramanavarttika]], and [[Madhyamaka]]. The [[six perfections]] are covered in greater detail under the small and great [[Salam]] (grounds and [[paths]]) section in the [[Abhisamayalamkara]] and the first six chapters of [[Madhyamaka]]. |
| Line 453: | Line 453: | ||
| − | Many high lamas, including His Holiness the Dalai Lama, also frequently give teachings on different lam-rim texts at Sera, Drepung, Ganden, and other monasteries in South India, which most of the monks attend. Many monks also attend the lam-rim and other teachings given by His Holiness during the annual Losar teachings in Dharamsala. In addition, many monks also receive lam-rim teachings from their individual teachers in the monastery, so that they can read, reflect, discuss, and meditate on the various topics. | + | Many high [[lamas]], [[including]] [[His Holiness the Dalai Lama]], also frequently give teachings on different [[lam-rim]] texts at [[Sera]], [[Drepung]], [[Ganden]], and other [[monasteries]] in [[South India]], which most of the [[monks]] attend. Many [[monks]] also attend the [[lam-rim]] and other teachings given by [[His Holiness]] during the annual [[Losar]] teachings in {{Wiki|Dharamsala}}. In addition, many [[monks]] also receive [[lam-rim]] teachings from their {{Wiki|individual}} [[teachers]] in the [[monastery]], so that they can read, reflect, discuss, and [[meditate]] on the various topics. |
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| − | During Losar or summer vacations, many monks do retreats from a week to two months' long in their monastery. Recently, all the Sera Je monks have also been doing a group Hayagriva retreat together for about two weeks each year. | + | During [[Losar]] or summer vacations, many [[monks]] do [[retreats]] from a [[week]] to two months' long in their [[monastery]]. Recently, all the [[Sera Je]] [[monks]] have also been doing a group [[Hayagriva]] [[retreat]] together for about two weeks each year. |
| − | It is clear that studies at these great monasteries are not just intellectual, like any ordinary school, but rather are a combination of intellectual and experiential studies through various meditations, purification, and accumulation. | + | It is clear that studies at these great [[monasteries]] are not just [[intellectual]], like any ordinary school, but rather are a combination of [[intellectual]] and experiential studies through various [[meditations]], [[purification]], and [[accumulation]]. |
| Line 472: | Line 472: | ||
| − | The five principal treatises of the monastic academic course: | + | The five [[principal]] treatises of the [[monastic]] {{Wiki|academic}} course: |
| − | Tsel Ma Namdrel (Pramanavarttika) – Commentaries of Logic | + | [[Tsel]] Ma [[Namdrel]] ([[Pramanavarttika]]) – Commentaries of [[Logic]] |
| − | Pharchin (Paramita) – Perfection of Wisdom | + | Pharchin ([[Paramita]]) – [[Perfection of Wisdom]] |
| − | Uma (Madhyamaka) – Avoidance of Extremes | + | Uma ([[Madhyamaka]]) – Avoidance of Extremes |
| − | Dul-Ba (Vinaya) – Canons on Monastic Discipline | + | [[Dul-Ba]] ([[Vinaya]]) – Canons on [[Monastic Discipline]] |
| − | Zod (Abhidharmakosha) – Treasure house of knowledge dwelling on metaphysics and cosmology | + | Zod ([[Abhidharmakosha]]) – [[Treasure]] house of [[knowledge]] dwelling on [[metaphysics]] and [[cosmology]] |
| Line 499: | Line 499: | ||
| − | Dus-chen Elementary Philosophy 1st Stage 1 year | + | Dus-chen Elementary [[Philosophy]] 1st Stage 1 year |
| − | Dus-dring Elementary Philosophy 2nd Stage 1 year | + | Dus-dring Elementary [[Philosophy]] 2nd Stage 1 year |
| − | Dus-chen Elementary Philosophy 3rd Stage 1 year | + | Dus-chen Elementary [[Philosophy]] 3rd Stage 1 year |
| − | Shung-sar / Prajnaparamita Perfection of Wisdom 1st Stage 1 year | + | Shung-sar / [[Prajnaparamita]] [[Perfection of Wisdom]] 1st Stage 1 year |
| − | Shung-nying / Prajnaparamita Perfection of Wisdom 2nd Stage 1 year | + | Shung-nying / [[Prajnaparamita]] [[Perfection of Wisdom]] 2nd Stage 1 year |
| − | Sur-sar / Prajnaparamita Perfection of Wisdom 3rd Stage 1 year | + | Sur-sar / [[Prajnaparamita]] [[Perfection of Wisdom]] 3rd Stage 1 year |
| − | Sur-nying Lower/ Prajnaparamita Perfection of Wisdom 4th Stage 1 year | + | Sur-nying Lower/ [[Prajnaparamita]] [[Perfection of Wisdom]] 4th Stage 1 year |
| − | Sur-nying Upper/ Prajnaparamita Perfection of Wisdom 5th Stage 1 year | + | Sur-nying Upper/ [[Prajnaparamita]] [[Perfection of Wisdom]] 5th Stage 1 year |
| − | Pharchin / Prajnaparamita Perfection of Wisdom Final Stage 2 years | + | Pharchin / [[Prajnaparamita]] [[Perfection of Wisdom]] Final Stage 2 years |
| − | Uma sarpa / Madhyamaka Avoidance of Extremes / Ume Chidhon 1st Stage 2 years | + | Uma [[sarpa]] / [[Madhyamaka]] Avoidance of Extremes / Ume Chidhon 1st Stage 2 years |
| − | Uma nyingpa / Madhyamaka Avoidance of Extremes / Uma Gongpa rabsel 2nd Stage 2 years | + | Uma [[nyingpa]] / [[Madhyamaka]] Avoidance of Extremes / Uma [[Gongpa rabsel]] 2nd Stage 2 years |
| − | Dul-ba sarpa / Vinaya Canons of Monastic Discipline 1st Stage 2 years | + | [[Dul-ba]] [[sarpa]] / [[Vinaya]] Canons of [[Monastic Discipline]] 1st Stage 2 years |
| − | Dul-ba nyingpa / Vinaya Canons of Monastic Discipline 2nd Stage 2 years | + | [[Dul-ba]] [[nyingpa]] / [[Vinaya]] Canons of [[Monastic Discipline]] 2nd Stage 2 years |
| − | Zod / Abhidharmakhosha Metaphysics / Treasure of Knowledge 2 years | + | Zod / Abhidharmakhosha [[Metaphysics]] / [[Treasure of Knowledge]] 2 years |
Karam Preparatory Class 2 years | Karam Preparatory Class 2 years | ||
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| − | Lharam Perfection of the entire above course, specifically on Dul-ba and Zod 4 years | + | [[Lharam]] [[Perfection]] of the entire above course, specifically on [[Dul-ba]] and Zod 4 years |
Latest revision as of 23:48, 10 February 2020
Lama Zopa Rinpoche writes in response to a student’s question, giving information on the studies of Tibetan Buddhist monks in the monasteries and asking the student’s mother to discuss this on her radio show.
In his response, Rinpoche includes an article on life in Sera Je Monastery written by Geshe Thubten Sherab, who currently lives at Kopan Monastery in Nepal.
The article provides information about the monks’ study programs, the texts they use, and the attainment of the Geshe degree.
My very dear one,
The mantras that I recorded can be played at the beginning of each talk, then your mother can read the benefits in Chinese. You could also play them at the end of the talk.
I have already sent you the benefits of the mantras. The main thing to read out is the benefits, rather than the actual practice.
It is good to also start to give some introduction to the four traditions of Tibetan Buddhism. You can get this from these books:
His Holiness the Dalai Lama – The World of Tibetan Buddhism, pp. 9-13, pp. 15–30.
His Holiness the Dalai Lama – Essence of the Heart Sutra, pp. 41-48.
If you can translate these and read them out, that would be good. Also, there may be other parts in these books that give a very good general idea.
Also, here is some information about how much study the Tibetan geshes do. The point here is to explain to people how much extensive knowledge the Tibetan lamas have, so they know the extensive study the lamas and geshes do in the monasteries, study not only of sutras but also of tantra. They study the sutras for 16 years (see more details below). There are five major sutras studied and their commentaries.
They are:
1) Abhidharmakosha by Vasubandhu,
2) Pramanavarttika by Dharmakirti,
3) Abhisamayalamkara by Maitreya Buddha,
4) Madhyamaka by Chandrakirti,
5) Vinaya (Root Sutra) by Buddha Shakyamuni,
and also commentaries by other Indian and Tibetan masters.
It is important to give a clear idea so people understand how much study the Tibetan lamas and geshes undergo, and how qualified they are to teach all of Buddha’s teachings. All the studies come from Buddha’s teachings, from the sutras, also the teachings of the great pandits and yogis, which are the commentaries. These commentaries support Buddha’s teachings. They help to explain the root texts and sutras.
The monasteries also put a lot of emphasis on understanding the teachings by doing debate. After the sutra studies are finished, then the lamas and geshes study the tantras. This includes study on the meanings behind art. You can see it is not just chanting mantras. There is a lot of study on the mantra paths and the extensive tantric teachings, taught by Buddha in deity form.
Buddha manifested in different places to teach the tantras, for instance, the Kalachakra, Yamantaka, Heruka, and Guhyasamaja tantras. All the history is there, the details are in the tantras, where they were taught. It is incorrect to think that Tibetan Buddhism is just tantra and that tantra was not taught by Buddha.
This confusion can happen if people have not received teachings from His Holiness the Dalai Lama and have not heard the extensive teachings on the origins of the tantras and the sutra teachings, if they have not received teachings from the great abbots, or if they have not researched the studies and looked at the texts. Then people can have wrong views. This is just a very brief explanation to help show how extensive the studies are.
Therefore, it is very, very important for people to have a clear idea. In the past, Tibetan Buddhism was mistakenly called “Lamaism”. This was translated by some Western people.
This is totally wrong. Also, His Holiness the Dalai Lama often explains that all of Tibetan Buddhism came from Buddha, from the great pandits of India. His Holiness actually often refers to Tibetan Buddhism as the Nalanda tradition, coming from Nalanda Monastery in India.
If you can, introduce a little regarding Tibetan Buddhism (you can get this from Essence of the Heart Sutra, pp. 21-48). After that, give a little introduction to Lama Tsongkhapa. Lama Tsongkhapa himself is an enlightened being, meaning the embodiment of all Buddha’s wisdom. Lama Tsongkhapa took teachings directly from Manjrushri himself.
Lama Tsongkhapa was always checking any questions or clarifying teachings with Manjrushri. He would check all the extremely difficult points with him. He received clarification from Manjrushri himself, directly, just like a guru and disciple. This was not in a vision or in meditation, not like an appearance, he saw Manjrushri directly with his eyes.
Lama Tsongkhapa gave the most profound and in-depth teachings on the tantras, making the teachings so clear and possible to understand, such as the teachings on the three kayas, and on the illusory body. Some of the most profound teachings and clarifications of tantra have been given by Lama Tsongkhapa.
The tantras are extremely precious because by practicing them one is able achieve enlightenment in one brief lifetime of this degenerate time. If one only practices sutra, then it takes three countless eons to achieve enlightenment. You can see how incredibly precious the tantras are.
Lama Tsongkhapa composed 18 volumes in his lifetime. Some of these are:
The Lam-rim Chen-mo – the great commentary on the stages of the path to enlightenment. (This has been translated now into Chinese and English.)
Commentary on the 50 Stanzas of Guru Devotion
Commentary on Nagabodhi’s Means of Achieving Guhyasamaja
Great Exposition of Secret Mantra
Commentary to Fundamental Stanza on the Middle Way by Nagarjuna
Essence of the Eloquent Analysis of the Interpretive and Definitive Teachings (which differentiates between the interpretive and definitive teachings of the Buddha)
Commentary on a Guide Entering the Middle Way
Lama Tsongkhapa also composed a host of commentaries to the tantras, such as the Guhyasamaja and Heruka tantras, and so forth. So, it can be said that Lama Tsongkhapa’s teachings actually come from Manjrushri. You can say they were taught by Manjrushri himself.
Also, Lama Tsongkhapa studied not only the extensive sutras and tantras, but also the three schools of Tibetan Buddhism: the Nyingma, Kagyu, and Sakya traditions. He analyzed all the tantras, checking all the root tantras and commentaries by the great pandits and yogis. In this way, he formed the most complete teachings on sutra and tantra.
The Lam-rim Chen-mo, composed by Lama Tsongkhapa, is one of the most important texts, which has the most essential and clear teachings in order to subdue one’s mind. Lama Tsongkhapa’s teachings cover the whole path to enlightenment. He was not just a great scholar, but had all the realizations. Even the head of the Nyingma school, His Holiness Dudjom Rinpoche, said that Lama Tsongkhapa gave the clearest teachings on emptiness.
Lama Tsongkhapa’s teachings on emptiness are very important. They give a very good explanation of the interpretive meaning. Also, his teachings on the Madhyamaka – middle way view – are excellent teachings, with an extremely clear view, as well his teachings on the middle lam-rim. His teachings on the tantras and their commentaries give extremely detailed explanation on the five stages, as well as clarifying all the extremely subtle points.
Please find below more details regarding the specific studies that are done in the monasteries.
LIFE IN SERA JE MONASTERY by Geshe Thubten Sherab
Introduction
Monks in Sera range in age from 7 to 90. Anyone who wishes to join Sera Je Monastery is accepted only after investigating their background according to the Vinaya, such as whether they have their parents' permission to be ordained, have reached at least the age of seven, and so on. Having met those requirements, the monastery accepts anyone regardless of their race, or social or family background; nobody is turned away.
Therefore, it is easy to see why the number of monks is increasing by hundreds every year. Each year, at least a few hundred come from Tibet and others from all over the world. At the moment, Sera Je has slightly more than 3,000 monks.
Studies in the Monastery
Within Sera Je Monastery there are two divisions for study. Young monks of ages 7 to 18 attend the Sera Je School, which provides general modern education, with subjects such as English, Mathematics, Science, and Arts, in addition to Tibetan Grammar, Buddhist Philosophy, etc. At the moment, there are around 500 to 600 students in the school in Grades 1 to 12.
Once they have graduated from the school, they proceed to join the monastery's main university to study Buddhist philosophy in more detail. The system of study in Sera Je is similar to that of Nalanda Monastery in ancient India. Nalanda was the largest monastery and university in India for the study of Buddhism during its peak.
The monastery produced many great masters and practitioners, such as Nagarjuna, Shantideva, and Dharmakirti, to mention just a few. This system involves debating in order to understand the texts correctly, to dispel any misconceptions or misunderstanding of the subject, and particularly to help to understand their essential points.
The Five Great Scriptures Studied in the Monastic University
Five great scriptures or texts are studied in the monastery.
They are:
1) Abhidharmakosha by Vasubandhu
2) Pramanavarttika by Dharmakirti
3) Abhisamayalamkara by Maitreya Buddha
4) Madhyamaka by Chandrakirti
5) Vinaya (Root Sutra) by Buddha Shakyamuni
and also commentaries by other Indian and Tibetan masters.
The Abhidharmakosha has eight chapters.
The first chapter explains about the elements;
the second chapter is about the faculties;
the third chapter is on the universe and sentient beings dwelling in it;
the fourth chapter is on karma;
the fifth is about afflictive emotions;
the sixth is on the Buddhist paths and persons engaging in those paths;
the seventh talks about exalted wisdom and Buddha's qualities;
the final eighth chapter explains about the concentrations, and so on. All these explanations are according to the Vaibhashika system (one of the four main schools of Buddhist philosophy).
Pramanavarttika has four chapters. It explains mainly about mind and its functions, past and future lives, valid and invalid cognitions/persons, direct and inferential cognitions, the Four Noble Truths, love, compassion, and the basis, the path, and its results according to the Sautrantika (Sutra School) and Cittamatra (Mind Only School), but mainly according to the Cittamatra School.
Abhisamayalamkara has eight chapters. It explains about mind and its functions, valid and invalid cognitions, direct and inferential cognitions, the Four Noble Truths, love, compassion, bodhicitta, the six perfections, five paths, ten bhumis (grounds), and qualities of the buddhas and spiritual teachers, etc. In brief, it is about the basis, which is the two truths, the path, which is method and wisdom, and result, which is the two kayas, emphasizing more on the method side. This scripture explains mainly according to the Svatantrika Madhyamaka (Autonomous Middle Way School).
Madhyamaka has ten chapters. It explains about love, compassion, bodhicitta, the two and four truths, five paths, ten bhumis, six perfections, and the qualities of bodhisattavas and buddhas in great detail, particularly about emptiness and interdependence, as well as the wisdom realizing emptiness in every detail.
In summary, it is about the basis, which is the two truths, the path, which is method and wisdom, and result, which is the two kayas, emphasizing more on the wisdom side. This scripture explains mainly according to the Prasangika Madhyamaka (Consequences Middle Way School).
Vinaya explains about all the eight Pratimoksha vows, Yarne (monk's summer retreat), Gaye (break after the retreat), and Sojong (restoring and purifying ceremony). It explains all the things that ordained people should avoid and things that they should practice.
Number of Years to Complete the Studies
It takes at least 16 years of intensive studies to complete these five great scriptures. There are 13 grades within the university. The first seven grades require a year of study in each grade: two to three years for the eighth grade, three to four years for the ninth grade, two to four years for the tenth and eleventh grades, and several years for the final twelfth and thirteenth grades.
During the first seven grades, the monks study various preparation texts for the major scriptures, such as the three collected topics: Lo-rig, Ta-rig, and parts of the Abhisamayalamkara and Pramanavarttika.
During the eighth grade, the monks study the complete Abhisamayalamkara in detail.
During the ninth grade, they study Madhyamaka. During the tenth grade, they study Vinaya. During the eleventh grade, they study Abhidharmakosha. During the twelfth and thirteenth grades, they review all the scriptures and particularly Vinaya and Abhidharmakosha again and again.
Studying the Pramanavarttika is from Grade 3 till 13 for two months every year.
Once the monks have completed their studies and passed the various examinations, they receive their geshe degree, which is the equivalent of a PhD in Buddhist Philosophy.
Daily Schedule
A typical daily schedule of a monk in Sera Je:
5.00 am. Wake up and wash.
5.30 am. Morning prayers. Breakfast will be served during prayer session if there is a sponsor.
7.30 to 9.00 am. Memorizing prayers and scriptures.
9.00 to 10.00 am. Debating class.
10.00 to 10.30 am. Chanting sutras and reciting prayers as preliminary practices, as well as to eliminate obstacles to one's study and practices.
10.30 to 11.30 am. Debating class.
11.30 to 12.30 pm. Lunch with prayers and dedications for sponsors and all sentient beings.
12.30 to 1.00 pm. Break time.
1.00 to 2.00 pm. Receiving teachings from teachers.
2.00 to 4.00 pm. Homework. Reading, reflecting, and discussing the subjects, particularly covered by the teacher on that day.
4.00 to 5.00 pm. Receiving teachings from teachers.
5.00 to 5.30 pm. Dinner with prayers.
5.30 to 6.00 pm. Break time.
6.00 to 7.00 pm. Evening debating class.
7.00 to 8.30/9.00 pm. Prayers and meditation. Reciting the Heart Sutra and 21 Taras praises many times, and reciting many other prayers as preliminary practices and to eliminate obstacles to one's study and practices.
9.00 to 10/11.00 pm. Debating class (Some of the monks will continue until midnight or 1 am).
10/11.00 to 12.00 am. Reciting the prayers and scriptures which have been memorized so that one does not forget.
12.00 am. Bed time, but many monks will study till 1 or 2 am.
The schedule changes a little during different times of year. For example, in December, there will be a week of prayers and meditation, which start at 2.30 in the morning and go till 9.30 in the evening. There will be short debating classes within that period, and many monks will be studying after 9.30 pm. The schedule also changes during the Mon-lam chen-mo (the Great Prayers Festival) or during the geshe graduation ceremonies, etc.
The Geshes
Four levels of geshe degree are awarded after a monk has completed his studies in the monastery: Lharampa, Tsogrampa, Rigrampa, and Lingse. There are some monks who, even though they have the knowledge and qualifications to become a Lharampa Geshe (the highest level), choose to get one of the lower level geshe degrees, or even sometimes decide not to get a geshe degree for various reasons. After obtaining a geshe degree, a monk will be called a geshe.
Nowadays, Sera Je produces around ten Lharampas, six to eight Tsogrampas, Rigrampas, and Lingses, a total of around 34 geshes every year.
Most of the geshes will then join either the Gyume or Gyuto Tantric College for at least one year. At these tantric colleges, they study different texts on Vajrayana or tantra, such as the Tantric Grounds and Paths, commentaries on the generation and completion stages of various tantric Buddhist practices, focusing mainly on Guhyasamaja, Chakrasamvara, and Yamantaka.
They also learn about all the rituals, including the drawing of mandalas and so on. The schedule there is very tight and long; practices or pujas will sometimes last for 12 to 16 hours a day. Sometimes the pujas start around 2.30 in the early morning and last until 6 or 8 in the evening, with only half an hour’s break for lunch and dinner, and about 10 minutes’ break in between sessions.
After completing their studies in one of the tantric colleges, some geshes will return to Sera Monastery to become teachers there. The teachers teach the monks for five to eight hours a day, six days a week. No salary or pocket money is provided to these teachers. Occasionally, some students who get extra money make an offering to their teachers. But as most of the monks are poor, it is usually the teachers who help the students instead. Therefore, it is clear that the teachers teach purely out of compassion, without any expectations from their students.
A few years ago, Lama Zopa Rinpoche started a fund called the Lama Tsongkhapa Fund to support these kind teachers in the various monasteries of India and Nepal. The fund has been able to provide a small amount of money as an offering for their kindness in educating the young monks.
Many geshes are invited to teach in Buddhist organizations around the world. Currently, in FPMT centers alone, there are over 30 resident geshes and lamas. There are also geshes being requested to teach in monasteries, schools, or universities in Tibetan settlements in countries such as Nepal, India, Bhutan, and Tibet.
Some geshes may decide to remain in their monasteries, such as Sera Je, to offer their services in different departments, like the Health Care Committee, Education Committee, and Ritual Practice Committee, etc. A few of them will eventually be appointed as the abbot of their monasteries or another monastery.
Then there are also some geshes who do short or long retreats (such as the three-year retreat or even for the rest of their life) in the monastery or in the mountains.
A qualified geshe may also eventually become the Ganden Tripa (Head of the Gelug lineage in Tibetan Buddhism). To become the Ganden Tripa, one needs to have obtained the highest lharampa geshe degree, then one must enter into one of the two tantric colleges. After studying the tantric texts for at least one year, one needs to take the exams. Having completed the exams, one will at a later stage be appointed as the disciplinarian of the college.
During that time, the disciplinarian has to recite from memory the whole commentary of the root tantra text, and at times serve as the ritual master as well. Having completed his term as the disciplinarian, one then naturally becomes a candidate for the Lama Utzse – the head lama of ritual ceremonies.
The post is appointed by His Holiness the Dalai Lama from a list of candidates provided by the monastery, which is the same procedure for the appointment of the abbots of Sera, Drepung, Ganden, and various monasteries. The appointed Lama Utse will serve his three-year term followed by three more years as the abbot of the tantric college.
Every ex-abbot of Gyume and Gyuto Tantric colleges becomes in line to be appointed as the Jangtse or Shartse Choje, respectively. The Jangtse and Shartse Choje alternate to finally become the Ganden Tripa. There is a saying in the monasteries, "If a mother's child has the knowledge/wisdom, then there is no ownership of the Ganden's throne," which means that any ordinary monk who has the intelligence and makes the effort could eventually become the Ganden Tripa.
However, the need to have a great amount of merit is also emphasized in order to become a Ganden Tripa. Therefore, both merit and knowledge is required to accomplish this goal.
How the Lam-rim (Graduated Path to Enlightenment) is Integrated in the Monastery Integrating lam-rim in the studies and practices at Sera Je Monastery is as follows:
When a monk first joins the monastery, the rule is that one has to attend all the classes, pujas, and all other practices, without missing any of them, for at least three years for purification and accumulating merit. Also, the monks have to serve the Sangha (community of monks) by helping in the kitchen, the canteens, fields, etc to accumulate merit all year round while they are studying, particularly during the first three years.
When it’s their turn to serve the meals or tea to the Sangha, they practice doing them very respectfully, with the motivation that one is making these offerings to the monks oneself.
When they clean the prayer halls and the monastery's compounds, they do it with the motivation to purify and accumulate merit. The teachers, abbot, and disciplinarian always remind the monks about the importance of purification and accumulating merit through services to the monastery and Sangha, as well as the recitation of prayers, great scriptures, and sutras, etc.
There is a saying, "for one handful of study or practice, one needs two handfuls of prayers and recitation of scriptures and sutra as purification and accumulation of merit." That is why there are so many long sessions of prayers, scriptures, and sutra recitations every day.
Each day, during the recitation sessions between the debating lessons, for about two hours, they recite the Heart Sutra more than seven times: the first time very slowly to meditate on the meaning, faster for the second and third times, and even faster for the last four times.
The Praises to the Twenty-one Taras are recited more than 21 times for purification, White Umbrella mantra is recited, half a rosary of Snow Lion-face Dakini's mantra, and the Three Long-life Deity's mantras, as well as many other prayers and mantras for the accumulation of merit. The Kangyur and Tengyur texts are also read. In addition, there are prayers and pujas every morning, and many other pujas and prayers requested by sponsors.
By the time the monks finish their studies, they would have recited the Heart Sutra more than 40,000 times, the Twenty-one Taras Praises more than 1,100,000 times, the Kangyur and Tengyur many times, plus a few hundred thousand of Snow Lion-face Dakini and the Three Long-life Deities' mantras, and thousands of other prayers and mantras, not to mention those recited individually at home or when requested by sponsors. Many monks also individually do the Vajrasattava retreat, 100,000 prostrations, 100,000 mandala offerings, and many other preliminary practices.
When a new monk joins the monastery he would be under the care of one senior monk, who then recommends a list of teachers he thinks best for the new monk. However, it is up to the monk to decide who he wants to take as his teacher through thorough investigation before attending any teachings from the teacher.
Once he has decided, he would request that teacher to accept him as his disciple and teach him. Even if it is only for a month, the disciple would practice seriously devoting to his teacher through thought and action, regardless of whether he has received any initiation from the teacher. The monks would investigate even more before they receive any initiations from any lamas or teachers.
Although there are many monks who do silent meditation in their own rooms, there is no silent group meditation with all the monks together. Instead, the whole system of the studies emphasizes analytical meditation. The monks receive teachings, read, memorize, reflect, discuss, and debate on whatever subject one is studying at that time, for example, analyzing a specific topic like Death and Impermanence through many different reasonings or logic. There are many stories about how many geshes, lamas, and monks developed realizations while they were debating or studying.
Small Scope
The monks study the precious human rebirth, death and impermanence, the three lower realms, and refuge in mainly the first and second chapters of Pramanavarttika, in the first chapter of Abhisamayalamkara, and much more detail about the lower realms in Abhidharmakosha.
Medium Scope
The monks study, debate, and meditate about the law of karma, the nature of samsara, nirvana, delusions and their antidotes, the second and fourth Noble Truths, and particularly the Truth of the Path in great detail in the first and second chapters of Pramanavarttika and in the first four chapters in Abhisamayalamkara. Karma and delusions and their antidotes are studied in more detail in Abhidharmakosha. The Three Higher Trainings are covered in Abhisamayalamkara and Madhyamaka, with greater detail on the Training of Higher Morality in Vinaya.
Great Scope
Topics within the great scope of the lam-rim, such as love, compassion, bodhicitta, buddha nature, emptiness, and the six perfections are covered in detail in Abhisamayalamkara, Pramanavarttika, and Madhyamaka. The six perfections are covered in greater detail under the small and great Salam (grounds and paths) section in the Abhisamayalamkara and the first six chapters of Madhyamaka.
Lam-rim Teachings
Many high lamas, including His Holiness the Dalai Lama, also frequently give teachings on different lam-rim texts at Sera, Drepung, Ganden, and other monasteries in South India, which most of the monks attend. Many monks also attend the lam-rim and other teachings given by His Holiness during the annual Losar teachings in Dharamsala. In addition, many monks also receive lam-rim teachings from their individual teachers in the monastery, so that they can read, reflect, discuss, and meditate on the various topics.
Retreats
During Losar or summer vacations, many monks do retreats from a week to two months' long in their monastery. Recently, all the Sera Je monks have also been doing a group Hayagriva retreat together for about two weeks each year.
It is clear that studies at these great monasteries are not just intellectual, like any ordinary school, but rather are a combination of intellectual and experiential studies through various meditations, purification, and accumulation.
Sera Je Curriculum
The five principal treatises of the monastic academic course:
Tsel Ma Namdrel (Pramanavarttika) – Commentaries of Logic
Pharchin (Paramita) – Perfection of Wisdom
Uma (Madhyamaka) – Avoidance of Extremes
Dul-Ba (Vinaya) – Canons on Monastic Discipline
Zod (Abhidharmakosha) – Treasure house of knowledge dwelling on metaphysics and cosmology
COURSE
SUBJECT
DURATION
Dus-chen Elementary Philosophy 1st Stage 1 year
Dus-dring Elementary Philosophy 2nd Stage 1 year
Dus-chen Elementary Philosophy 3rd Stage 1 year
Shung-sar / Prajnaparamita Perfection of Wisdom 1st Stage 1 year
Shung-nying / Prajnaparamita Perfection of Wisdom 2nd Stage 1 year
Sur-sar / Prajnaparamita Perfection of Wisdom 3rd Stage 1 year
Sur-nying Lower/ Prajnaparamita Perfection of Wisdom 4th Stage 1 year
Sur-nying Upper/ Prajnaparamita Perfection of Wisdom 5th Stage 1 year
Pharchin / Prajnaparamita Perfection of Wisdom Final Stage 2 years
Uma sarpa / Madhyamaka Avoidance of Extremes / Ume Chidhon 1st Stage 2 years
Uma nyingpa / Madhyamaka Avoidance of Extremes / Uma Gongpa rabsel 2nd Stage 2 years
Dul-ba sarpa / Vinaya Canons of Monastic Discipline 1st Stage 2 years
Dul-ba nyingpa / Vinaya Canons of Monastic Discipline 2nd Stage 2 years
Zod / Abhidharmakhosha Metaphysics / Treasure of Knowledge 2 years
Karam Preparatory Class 2 years
Lharam Perfection of the entire above course, specifically on Dul-ba and Zod 4 years
Source
https://www.lamayeshe.com/article/tibetan-buddhist-monastic-studies
