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The Historical Significance of Sera Monastery
Established in 1419 by Jamchen Chojey of Sakya Yeshe, a disciple of Tsongkhapa, the Sera Monastery in Tibet is one of the “great three” Gelug university monasteries of Tibet. It rests approximately 1.25 miles north of Lhasa and is a renowned educational institution, which has preserved the traditions of Buddhist learning and monastic codes for centuries.
The original name of the monastery, “Sera,” is attributed to the fact that it was surrounded by wild roses in bloom at the time of its construction. Initially, it started as a hermitage founded by Tsongkhapa’s disciple following his master’s suggestion. Under Jamchen Chojey’s guidance, it expanded rapidly, witnessing the construction of the Hayagriva Temple in 1409, which still stands today. Sera Monastery’s formative years spanned the 15th century, leading to its establishment as a major center of Buddhist learning, and even witnessing visits by the illustrious Ming Yongle Emperor in the early 15th century AD.
Architecture and Subsidiary Colleges
The layout of Sera Monastery is distinguishable by its impressive assembly hall, three “tratsang” (colleges), and 30 “khangtsen” (residential compounds). The Great Assembly Hall, built during the 18th century in the eastern section of the complex, serves as the primary location for communal religious activities and can accommodate up to 500 monks.
The three colleges of Sera Monastery are Sera Mey, Sera Je, and Ngagpa College, each with a specific education focus. Sera Mey specializes in fundamental precepts of Mahayanist Buddhism, Sera Je is renowned for its scholarly pursuits, and Ngagpa College focuses on tantric studies. These institutions fostered a rich academic tradition within Tibetan Buddhism. The colleges are characterized by their chapels, dormitories, and libraries, each facilitating the extensive education of monks that originally, could enroll in the thousands.
Cultural and Religious Practices
Sera Monastery has been the site of religious and cultural practices significant within the Gelug order of Tibetan Buddhism. One such practice is the “Monlam Chenmo,” also known as the “Great Prayer Festival,” originated by Tsongkhapa in 1409 and celebrated annually in the first month of the Tibetan calendar.
The “Sera Debate” is another central tradition, wherein monks engage in intense philosophical debates as a method of learning and understanding the intricate nuances of Buddhist teachings. The debates are a spectacle of precision in logical argumentation and play a crucial role in the educational system.
Historical Turbulence and Modern Adaptation
The Sera Monastery has withstood the tumult of historical events, including inversion by Mongolia during the 17th century and the Chinese invasion in 1959. These conflicts led to destruction and loss; however, the monastery underwent reparations and reconstruction, particularly under the guidance of the 14th Dalai Lama before his flight to India.
Since the 20th century, Sera Monastery has faced challenges due to political upheavals. Despite this, its practice and transmission of Tibetan Buddhism have continued even in exile. After the Dalai Lama’s exodus, a new monastery was established in Bylakuppe, India, where it serves as a diaspora for the Gelug tradition, comprising an assembly hall, debate yard, and educational facilities akin to its Tibetan progenitor.
Present-day Sera Monastery
In contemporary times, conditions at the original Sera Monastery in Tibet have undergone significant changes, especially with the Chinese government’s introduction of “work teams” and “democratic management committees” to oversee religious practices. Despite the implementation of such administrative structures, Sera Monastery remains an active religious site, continuously drawing tourists and scholars interested in its rich heritage, elaborate architecture, and unique educational debates. Its population also remains sizable, with hundreds of monks still calling it home and continuing to practice and educate in the ways of Tibetan Buddhism.
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