Geshe Tenzin Legtsok at Sera IMI House, Sera Monastery, India. Photo courtesy of Geshe Tenzin Legtsok.

Ordained by His Holiness the Dalai Lama in 2001, Geshe Tenzin Legtsok is an American Buddhist monk who just completed the Geshe Studies Program at Sera Je Monastic University in Karnataka, South India. This means he has studied the five classic Indian Buddhist treatise from the Ornament for Clear Realizations by Maitreya Buddha to the Vinaysutra by Gunaprabha and their Tibetan commentaries in the tradition of ancient Nalanda University. 

Geshe Legtsok is the first US citizen and first Western monk from Kopan Monastery to receive the geshe degree from Sera Je Monastery; joining several other Westerners and non-Tibetan/Himalayan monks to receive geshe degrees before him.  This is an auspicious result of mutual appreciation between two distinct cultures that didn’t have much interface before. As Geshe Legtsok notes, “In the past fifty years the Tibetan monastic community has become much more open and supportive of non-Tibetans studying in their midst and now point to them with pride. Also, interest in the Tibetan lineages of Buddhism has grown steadily during that time.”

Born in Virginia, US, in 1973, he obtained a Bachelor of Arts from Kenyon College in 1995. Asking himself the question, “What makes for the most happy and meaningful life?” compelled him to major in philosophy during college and gradually led him to study meditation and philosophy with teachers among the exiled Tibetan communities in India and Nepal from 1999 until the present.

In a recent interview, Geshe Legtsok shared:

Until about five years ago I was never really concerned with attaining the geshe degree. My interest was always just to learn and practice in the way the geshe program affords. When I was a new monk, I just wanted to meditate and wasn’t very inclined to study Buddhist philosophical topics. But as I learned more about the lamrim and lojong teachings it gradually dawned on me that if I wanted to actually develop realizations on the path to enlightenment like the past saints of ancient Nalanda University, Nagarjuna, Shantideva, Chandrakirti, and others, then I had to study the texts they’ve composed detailing the path they had practiced. Also, I figured, if I wanted to become like my own teachers, His Holiness the Dalai Lama, Kyabje Lama Zopa Rinpoche, Khensur Lama Lhundrup, and so forth, then I would have to study and practice as they have. This drew me into the geshe program. My own natural curiosity and experience of benefit from studying sustained me from year to year. About five years ago I was ready to leave the program and dedicate more time to retreat, written translation, and service. At that time Lama Zopa Rinpoche advised that it would be more beneficial to finish the entire program and attain the geshe degree, so I continued on until the end.

Geshe Legtsok receiving khatas and gifts from classmates and friends on July 13, the day after completion of the graduation ceremonies.

Nineteen years ago Geshe Legtsok joined the Kopan House at Sera Monastery. which is a large community of sixty monks who are all from Kopan Monastery. Since the former abbot of Kopan Monastery Lama Lhundrup (1941-2011), was Geshe Legtsok’s main teacher at the time he joined Sera, he joined Sera Kopan House and became part of Kopan Monastery. He stayed at Kopan House for the first four years at Sera, but due to his belief that Western monastics should support one another in the program at Sera, he moved into Sera IMI House which was founded by Western FPMT monks at Sera for that purpose. He remained in that community throughout the subsequent years of his study and also remained part of Sera Kopan House participating in functions and upholding responsibilities there. 

Geshe Legtsok explains the meaning of the term “geshe” in the following way:

Many people think “geshe” means you are a Buddhist scholar whereas that is not the case. Literally “geshe” means “virtuous friend” and was a term that, in former times, Tibetans organically came to use for a person whom they felt embodied the qualities of a worthy spiritual teacher. This was the case with the Kadampa Geshes for example, similar to the way Lama Yeshe came to be called “lama.” There was no formal procedure by which one received the title geshe then. More recently, the Gelug monasteries have created formal criteria by which a monk is awarded the title geshe; the main criteria is that the candidate follows the discipline of the monastery for a certain number of years, from twenty to twenty-five depending on the monastery. One may study or one may serve the monastery doing various kinds of work during that time, as is the case with many geshes. 

Geshe Tenzin Legtsok (far right) reciting a thesis on the five great treatises during the debate examination. Photo courtesy of Geshe Legtsok.

There are several different ceremonies associated with one receiving the geshe degree. One is a public debate examination during which the geshe candidate recites a text from memory in front of the monks still in the study program, and then answers in response to various debates. The other main ceremony is a “thanks offering” which the new geshe makes to the entire community of monks.

On the day of Geshe Legtsok’s main ceremonies there were two other monks becoming geshes. The three of them together offered breakfast, lunch, and dinner, and they each offered twenty rupees to each monk in the monastery. This is according to the monastery rules in order to keep the expense reasonable. The spirit of the offering is to thank the entire community for the training and support they have provided during the program, and, as Geshe Legtsok explained, “to create roots of merit to bring success in one’s practice and activities serving sentient beings going forward.” One also makes offerings to the smaller communities within the monastery of which one is a member. As a member of Tsawa Khangtsen, Sera Kopan House, Sera IMI House, and Kopan Monastery and Nunnery, Geshe Legtsok made offerings of a meal and monetary offering to each member of those communities as well, which, as Geshe Legtsok explains “was possible due to gifts from many generous friends and family members.”

Geshe Legtsok with his father during the khata offering day following the graduation ceremony.

When asked what the geshe degree means to him personally and professionally, Geshe Legtsok explained:

It’s hard to say what the geshe degree will mean professionally. Helping to make Buddha’s teachings available to others is not something in which you should be seeking fame and career advancement. Had I not received the geshe degree, similar opportunities for teaching and translation would probably still arise. But having the title is a succinct way to reference the training program I’ve completed and denotes an official seal of approval. Personally, the most important thing is to have fulfilled Lama Zopa Rinpoche’s wish that I receive the degree. If Rinpoche had advised me not take the geshe degree then to follow that advice would have been most meaningful. Also, it’s rewarding to know that my other teachers are pleased that I’ve finished the entire program and achieved official recognition of that. My classmates, family, and many others in the Buddhist world have expressed joy that I’ve been awarded this honor. It’s good to bring them a little happiness. Perhaps it also shows others that there is this life path available.

Although in one way completing the geshe program is a culmination of years of study and contemplation, more importantly it is a beginning of the real work to deepen one’s practice through meditation and serving the Dharma and sentient beings. I think that would be the best way to repay the infinite kindness of my spiritual teachers, friends, and family who have provided so much support in reaching this small milestone. If I have a few more years in this precious human rebirth to spend in this way I’ll be most grateful.

The entire FPMT community rejoices at Geshe Legtsok’s achievement and offers him every success imaginable! 

Foundation for the Preservation of Mahayana Tradition (FPMT), is a Tibetan Buddhist organization dedicated to the transmission of the Mahayana Buddhist tradition and values worldwide through teaching, meditation and community service.