From Scripture Study to the Gaqin Degree

An account published for the thirtieth anniversary of the current Panchen Lama’s enthronement says he began formal scripture study in 1996 and cultural study in 1997. It names teachers Pomi, Mima Shida, Gaqin Tshering and Jamyang Gyatso, and says ten assistants from Tashilhunpo and Labrang supported his study. The story gives one documented example of learning over time: instruction in a monastery, guidance from teachers and a parallel program of cultural study. Tashilhunpo itself has four monastic colleges, which the Ministry of Culture and Tourism describes as teaching both exoteric and esoteric Buddhism.

The official account names five texts studied by the Panchen Lama: the Pramāṇavārttika, the Ornament of Clear Realization, the Madhyamakāvatāra, the Treasury of Abhidharma and a foundational work on monastic discipline. Together, the titles point to different strands of Buddhist scholarship, including logic, philosophical interpretation and monastic rules. The account says he studied these works under the guidance of teachers and took part in repeated formal debates. The curriculum emerges through named texts and teaching relationships rather than a single ceremonial moment.

On 16 October 2021, the Panchen Lama completed a formal debate at Tashilhunpo involving core texts from the Five Major Treatises, according to the account. The examination lasted two hours and concluded with the Gaqin degree, which the article describes as the monastery’s highest scholastic recognition for monks. The debate shows learning taking a public form: arguments are presented and examined before a qualification is awarded. It also ties advanced study to the monastery where the scholastic tradition is taught. The dates trace a 25-year path from the beginning of formal scripture study to the final examination, with the Gaqin qualification marking a defined point in that scholastic journey.

The Ministry’s description of four colleges and combined exoteric and esoteric teaching gives institutional context to this individual biography. The account traces more than two decades between the start of formal study and the Gaqin examination, with cultural learning, teachers, canonical works and debate all part of the path. It is a particular study history, tied to named instructors and dates. Tashilhunpo’s colleges provide the broader setting where structured learning has a place alongside collective prayer, devotional halls and the monastery’s memorial architecture.