Yes, absolutely. But I was making the point that if we only follow LTK's curriculum strictly it would involve practicing these three. HHDL says that the practice of these must be upheld as the core curriculum of the tantric colleges, and I am in complete agreement. Especially the emphasis on Guyasamaja must be maintained, because many of the tantric commentaries of LTK and his disciples were written on the basis of this system.
We also see how a practice of Sang De Jig Sum would be very difficult for the average householder and this is why HHDL has said during a previous Gelug conference that for those with a connection to the practice and limited time, Vajrayogini is suitable.
The point I was making is that the Gelug tradition, has been, since the beginning, an evolving thing. So official or not official cannot necessarily be determined based on whether something is in the Sungbum of LTK or not. If this were the case, then we would have to discount Vajrayogini, Chittamani Tara and Ganden Chod, popularized by Caz's own lineage gurus.
It is interesting to note as well that Lama Tzongkhapa's exhortation to his followers, in his Lam Rim texts and so forth, was to study in depth the great treatises of the Indian masters and not only the Tibetan commentaries.
Also,the function of the Ganden Tripa, although an esteemed position, is not to serve as some type of guru to all of the followers of Gelug lineage, like the Karmapa does for the Karma Kagyu. In fact, the majority of Ganden Tripas do not form samaya bonds through giving empowerments to a large number of Gelug faithful, though they may have their own students. In this way, the current Dalai Lama is more of a unifying influence and far more influential than any of the current or previous Ganden Tripas of this era, who though well-known in their respective monasteries, do not have the same stature as HH Dalai Lama.
I guess the point I am trying to make here is that people seem to have a concept of the tradition as an orthodox, monolithic construction. But Tsongkhapa was eclectic from the beginning, and the Gelug tradition in its history has continued to incorporate all sorts of elements into its fold.
In my opinion, the crux of the Gelug tradition is the study of the 5 Great Treatises in the monasteries, and the debate that takes place around that. This maintains a certain level of education and discussion. It carries through the Nalanda tradition of thorough examination of the intent of Buddha's sutras through the lens of the great Pandits. Tzongkhapa states in his own Lam Rims that people should not be satisfied only with commentaries by lamas, but examine the texts of the Indian trailblazers themselves.
In terms of practice lineages, though, this is much more a matter of personal choice, and neither the Ganden Tripa or Sungbum of LTK can act as a litmus test of orthodoxy for Gelug practitioners. These practice traditions, especially in the tantric context, comes through one's lamas and are necessarily eclectic because the needs of various disciples are quite different. So for a busy householder unable to practice Sang De Jig Sum, for example, a teacher might recommend the very brief Chittamani Tara Stairway to Liberation practice as their main tantric commitment.
So to say that dzogchen cannot be considered an official part of the Gelug tradition because it isn't included in the works of LTK (of which there seems to be some argument, if we look at the other thread posted about this topic), does not seem a valid reason. Because all sorts of different Gelug lamas considered as realized beings have incorporated a variety of practices after the passing of Lama Tzongkhapa, and those practices have in many cases become essential aspects of the tradition.
In order to ensure my mind never comes under the power of the self-cherishing attitude,
I must obtain control over my own mind.
Therefore, amongst all empowerments, the empowerment that gives me control over my mind is the best,
and I have received the most profound empowerment with this teaching.
brtsal ba'i bkhra drin