The Virtuous Spiritual Master

The following incarnation, Ngawang Sonam Geleg Pelzang was born in Olka Ribug. From a young age, he was already reciting long Dharani mantras and had clear knowledge of his past life. Soon, students from his previous life came to take him back to his residence in Drepung to be taken cared of.

When he was three, he was brought to Kyisho. There, at the residence of the Lama, Paljor Gyatso, he offered a bit of his hair to this great Lama. In the same year, he recited the Guru Yoga on his throne at the Lhasa Prayer festival, thus filling everybody with tremendous faith.

He then entered Tashi Jong Monastery where he received his novice vows from his older brother, Paljor Sonam Lhundrub, and was given the name Ngawang Sonam Geleg Pelzang.

When he turned 14, the Fourth Dalai Lama Yonten Gyatso came to visit him when he first arrived back from Mongolia. When he turned eighteen, he went to Gaden Podrang of Drepung where, together with the Dalai Lama, he received teachings on the 45 empowerments of the Vajra Garland Mandala from Panchen Lobsang Chokyi Gyeltsen.

Upon turning twenty, Ngawang Sonam Geleg Pelzang received full ordination from the great Panchen Lobsang Chokyi Gyeltsen at Drepung. Later, in the summer of that year, he traveled to Tashi Lhumpo to study the great treatises.

His learning was said to have improved by leaps and bounds every day. In particular, he always gave excellent explanations at assembly – this delighted the Panchen Lama who always regarded him highly and often praised him as a virtuous spiritual guide.

Ngawang Sonam Geleg Pelzang went on an extensive pilgrimage to central Tibet, where he travelled to Tsang all the way from Sakya. He went through famous sites like Marlam Gongkar Dorje Den, Jampa Ling, Tsethang and travelled on to Olka and Gyal. From Gyal, he travelled to Kyisho with the Fourth Dalai Lama, Lord Yonten Gyatso, as Guru and disciple, offering him many teachings on Sutra and Tantra.

When the Omniscient Dalai Lama turned 21, he received his full ordination vows at Drepung from Panchen Lozang Chogyen who acted as abbot and Ngawang Sonam Geleg Pelzang as action master.

Ngawang Sonam Geleg Pelzang continued to give many teachings to thousands and led the chanting at the Great Prayer Festival in Lhasa. Unfortunately, when he turned 22, he contracted smallpox and passed into clear light. His holy remains were cremated, leaving many relics and deity images which were placed inside a statue of Buddha Amitayus.

As all rituals failed, the 5th Dalai Lama soon realised that Tulku Drakpa Gyeltsen was indeed not a spirit and had actually manifested as a Dharma Protector – Dorje Shugden. The Dalai Lama proceed to compose a praise in recognition of his awakened qualities. With this recognition by the Great Fifth, the calamities, dying of livestock, hail, earthquakes and all terrible things ceased. Everything flourished in the land once again and peace was restored.

No one can compete with him! He is the one called Dorje Shugden Tsel, The Mighty One Endowed With Vajra Strength!
~ Nechung, during an official proclamation

This was how he was given the name Dorje Shugden. The 5th Dalai Lama subsequently ordered a temple of Dorje Shugden to be built in Lhasa. It was named Trode Khangsar and still stands there to this day as a popular pilgrimage site.

The Dalai Lama even made a statue of Dorje Shugden with his own hands, which he offered to Phelgyeling Monastery along with the practice. This statue can still be seen in Phelgyeling Monastery in Kathmandu, Nepal, where the monks have relocated since the 1950s.

A high Chinese minister named Amban Che Trungtang was resident in Lhasa. He heard of the oracle of Dorje Shugden in Trode Khangsar and sought prophecies for some important questions he wrote in Chinese. He came to the temple and burned the questions in front of the image of Dorje Shugden and demanded clear answers.

Right the next day, Dorje Shugden took trance in the oracle and gave precise answers that delighted the Chinese official with conviction. He reported it to the reigning Chinese Emperor Daoguang.

Consequently, imperial representative of the Chinese emperor Daoguang, the 11th Dalai Lama Kedrub Gyatso, his regent, patrons and many High Lamas presented a Pandit hat to Dorje Shugden in an elaborate ceremony at Trode Khangsar. In that way, the esteemed guests all praised and enthroned Gyalchen Dorje Shugden as principal protector of the Yellow Hat Teachings.

Moreover, the practice of Dorje Shugden has grown all over the world and is now being followed by tens of thousands of practitioners in both the East and the West. Having arisen as a Dharma Protector specifically for this time, Dorje Shugden is bringing great protection, resources and help to practitioners everywhere and helping the Dharma to spread in all directions.

Some of the world’s largest Buddhist organizations, such as the NKT and FPMT centers, are or have been under the guidance of Lamas who were well-known Dorje Shugden practitioners.

The sacred relics that were left behind by the cremation fire were placed inside eight types of stupas, which were all made of silver. These were then brought to Drepung Upper Residence but strange voices and squeezing sounds were heard to arise from the relics.

Following Nechung’s instructions, the Desi took the relics out of the stupas and placed them inside a wooden box that was then cast into the Kyichu River. It eventually came to rest in lower Lhoka Dol, which is known today as the White Spring of Dol.

The “spirit” of Tulku Drakpa Gyeltsen initially travelled to Tashi Lhumpo hoping to meet his Guru, Panchen Lobsang Chokyi Gyeltsen. However, the Horse Lords of Vaishravana, who stood encircling the monastery, barred access to the monastery.

The “spirit” then traveled to Sakya, led by imprints of his previous life as Sakya Pandita. The patriarch of Sakya at that time, Dagchen Dorje Chang Sonam Rinchen, recognised and enthroned him as a Dharma Protector and Kunkhyen Ngawang Kungo Lodroe then composed a praise to him. Dorje Shugden practice flourished henceforth in the Sakya School until recent times.

However, back in Lhasa, the calamities that had hit the capital continued to intensify. Even the Dalai Lama was affected – he beheld many inauspicious apparitions that seemed to plague and disturb him.

When the Dalai Lama gave an initiation, the initiation torma fell on its own accord without the slightest breeze. When he was served meals, the plates of food would overturn for no reason; he couldn’t even drink a cup of a tea without the teacup shaking from disturbances. One time, it even seemed that the entire Potala Palace was rocking back and forth.

The Dalai Lama sensed that all these occurrences were bad omens. “We have wronged Tulku Drakpa Gyeltsen,” he said. “He has died and become a raging, evil spirit.” The Dalai Lama resolved to destroy this spirit using tantric rituals.

The first ritual, a wrathful fire puja, was performed by the 5th Dalai Lama himself. The ritual failed because the Dharma Protector Setrab manifested a miraculous monastery on top of the mountain, which rocked the Potala Palace; this distracted the Dalai Lama from his ritual and the “spirit” was freed.

The 5th Dalai Lama then contracted other very powerful tantric masters of the Nyingma tradition, such as Dordrag Rigtzin, Minling Terchen and Gadong Ngarampa, to perform similarly deadly rituals to destroy the “spirit” of Tulku Drakpa Gyeltsen.

However, all of them failed too as Setrab would manifest more distractions to pull the Lamas’ attention away; or when they were able to attract the spirit onto the ritual ladle, to be burned in the fire puja, they were unable to destroy him in the fire. Whenever the Nyingma Lamas dipped the ladle into the fire, an indestructible image of Yamantaka would arise instead, and stand atop the ladle.

Such magical incidents revealed the true nature of Tulku Drakpa Gyeltsen, which is that he is one with Yamantaka, the wrathful emanation of Manjushri, Buddha of Wisdom. The nature of Yamantaka is beyond death and rebirth, as he is fully enlightened. This was why neither the Dalai Lama nor Nyingma Lamas were able to destroy this “spirit”.

Duldzin Drakpa Gyeltsen incarnated as the great master Panchen Sonam Drakpa, who was the first and only Lama to have become the abbot of all three monasteries, Gaden, Sera and Drepung. He was known throughout his lifetime for being an exemplary debater and for his incomparable teachings. To this day, monks in Gaden Shartse and Drepung Loseling study the philosophical texts he composed for their Geshe examinations.

In a subsequent lifetime, he then incarnated as Tulku Drakpa Gyeltsen, a contemporary of the 5th Dalai Lama with whom he studied under the Guru, Panchen Lobsang Chokyi Gyeltsen, the 4th Panchen Lama.

Even as a young boy, Tulku Drakpa Gyeltsen displayed many extraordinary signs and behaved most unusually, with a strong tendency towards the Dharma. He was thus selected as one of the candidates to be recognised as the incarnation of the 4th Dalai Lama.

Eventually, Ngawang Lobsang Gyatso was recognized and enthroned as the 5th Dalai Lama. The other young boy was recognised as an incarnation of Panchen Sonam Drakpa instead and given the name Tulku Drakpa Gyeltsen.

Tulku Drakpa Gyeltsen matured into a powerful and famous high Lama in his own right. He became known as a very great teacher and began to draw throngs of students from as far as China and Mongolia. Royalty travelled great distances to seek teachings from him and he received a lot of sponsorship from his many students.

Once, at the height of his teaching career, he happened to have an audience with Nechung through an oracle. At this audience, Nechung urged him to remember his previous promise. “What promise?” Tulku Drakpa Gyeltsen asked. The Nechung oracle took some rice, blew into it and passed it to him, saying, “If you eat this rice and meditate, you will remember clearly.”

Tulku Drakpa Gyeltsen took the rice and followed the instructions accordingly. Just as Nechung had said, upon eating the rice the Lama was reminded instantly of the promise he once made in a previous life.

I remember my previous promise now! However, I don’t have any trace of wrath or wrathful energy within my mindstream that will enable me to arise as a Dharma Protector. What should I do?

~ Tulku Drakpa Gyeltsen to Nechung

Nechung promised, “I will perform the activities to take care of that!”

Soon after, emanations of Nechung, appearing as travelers from all over, including many from the eastern region of Kham, came to Lhasa to seek audience and make offerings to Tulku Drakpa Gyaltsen. They came in numbers that seemed to eclipse even those seeking audience with the 5th Dalai Lama.

In 1622, the First Panchen Lama Lobsang Chokyi Gyeltsen recognized the boy to be the incarnation of Yonten Gyatso, the Third Dalai Lama, along with further confirmations from Protectors. The Panchen Lama gave him the name Lobsang Gyatso but the recognition was plagued with controversy. Even before the recognition, the boy had also been unsuccessfully recognized to be the reincarnation of a Kagyu Lama, the Fourth Tsurpu Gyaltsap Dragpa Dondrup.

Due to pressures by the Tsang Empire, Panchen Lama had to make great efforts to please the Tsangpa governor so arrangements could be made to bring the Fifth Dalai Lama to Drepung Monastery. At Drepung, the young boy was in competition for the position of Dalai Lama with another candidate, who was later identified as the incarnation of Panchen Sonam Dragpa, Tulku Drakpa Gyeltsen. In the end, the young Lobsang Gyatso was finally enthroned at Ganden Phodrang in Drepung Monastery at the age of six.

Lobsang Gyatso received his full monastic ordination in 1638. Lingme Shapdrung and the First Panchen Lama were the monastic preceptors and bestowed upon him the name Ngagi Wangchuk. The Fifth Dalai Lama studied at the feet of many leading Lamas of his day. He also began his monastic studies with his tutors, Lingme Shapdrung Konchok Chopel and the First Panchen Lama, in Prajnaparamita, Madhyamaka, Vinaya and Abhidharma.

He also trained in grammar and poetics, astrology and divination, and related topics, with Mondro Pandita. His accomplishments are legendary as he continues to be considered a significant lineage holder by the Nyingmapas. He trained with the lineage holders of the Changter and Zur tradition of the Kama. His own family also maintained good relations with the Drukpa Kagyu via his cousin Pagsam Wangpo, who was recognized as the Fifth Gyalwang Drukpa.

In 1637, Gushri Khan marched into Tibet with a contingent of 800 soldiers, purportedly on a pilgrimage but most likely to assert political control over Tibet. This was not unusual as the Mongols tribes were fragmented and various tribal leaders sought to reestablish the ideal patron-priest model created by Kubilai Khan and Chogyal Pagpa in the 13th century. It seems that Gushri’s incursion into Tibet was at the invitation of Sonam Chopel, the Fourth Dalai Lama’s treasurer and was part of his covert mission to find a Mongol ally in the Gelug struggle against the Tsang forces who were Kagyupas.

The Dalai Lama had an audience with Gushri at this time and bestowed upon him the title of Tenzin Chogyal –‘Holder of the teachings, King of Dharma’. It was a title that was designed to cement relations and it was highly effective as both the Dalai Lama and Gushri Khan reported receiving visions in which they played a key role in vanquishing the enemies of the Gelug tradition and spreading it far and wide.

During this visit, Gushri, the Panchen Lama, Sonam Chopel, and the Dalai Lama discussed plans for Gushri to invade Kham and vanquish the Bonpo stronghold at the Beri kingdom. The reason for this was a forged letter in which the Beri King declared his intention to invade Lhasa. In his autobiography, the Dalai Lama wrote that Sonam Chopel secretly followed Gushri on his warpath to Kham and attacked Tsang and wiped out all rivals to Gelug dominance of Tibet.

In 1969, Gushri Khan invaded Kham and completely destroyed Beri. Instead of returning to Mongolia, Gushri then marched further into Tibet. The Dalai Lama was horrified and demanded Sonam Chopel to undo his work and tried to convince Gushri to turn back. Naturally, he refused to do so and laid siege to Shigatse, the capital of the Tsang Empire for roughly a year before crushing the enemies and taking control.

However, Gushri did not hand over control of Tibet over to the Dalai Lama. Rather, Gushri declared himself King of Tibet and was enthroned by the Tibetans. He appointed Sonam Chopel as his regent, in charge of political matters, and he gave the Dalai Lama control of religious affairs. This fact became glossed over due to the Dalai Lama’s own account of the events. After Gushri Khan overthrew the Tsang Empire, the regent began a systematic effort to reduce the eminence of Tulku Dragpa Gyaltsen.

According to the Fifth Dalai Lama, Tulku Drakpa Gyeltsen was demoted in rank, due to the manipulation of the Regent Sonam Rabten. However, personal relations between Tulku Dragpa Gyeltsen and the Fifth Dalai Lama never seemed to sour.

Tulku Dragpa Gyeltsen is also known to have attended teachings and transmissions by the Fifth Dalai Lama and for even enjoying social gatherings to drink tea together. However, when Tulku Dragpa Gyaltsen became ill shortly afterwards, the Regent Sonam Rabten kept the Fifth Dalai Lama from visiting him.

There are variations of how Tulku Drakpa Gyeltsen passed away but the Fifth Dalai Lama’s autobiography is one of the authoritative sources that document the affairs of this time. Although it does not shed light on the full situation it does provide many crucial details that more or less concurs with what had been written by Dorje Shugden proponents like Kyabje Trijang Rinpoche’s Music Delighting the Ocean of Protectors.

In the Fifth Dalai Lama’s autobiography, not long after Tulku Dragpa Gyaltsen’s death Nechung possessed an oracle and told the Fifth Dalai Lama that there were disturbances in the teahouse. True enough, the Fifth Dalai Lama had visions of a monkey about eight years old appearing.

Then, the Great Protector told him to go far away from where Tulku’s body was being cremated, and so he went to the Potala Palace where he engaged in purification practices. While he had hoped for signs that the trouble was over, he continued to receive disturbing dreams of a monk who became an animal and other inauspicious signs. This may indicate that he was already aware at this point of foul play associated with the regent and that he was feeling guilty by his association with the regent.

Actually, the Fifth Dalai Lama’s apology and recognition of Dorje Shugden as the reincarnation of Tulku Dragpa Gyaltsen, is not clearly mentioned in his autobiography. This is only more clearly elucidated in later years by other highly attained lamas. However, accounts of the Fifth Dalai Lama attempting to subdue or destroy Dorje Shugden through various rituals and the building of shrines are found in writings of both Dorje Shugden detractors and proponents, as well as in the Great Fifth’s own autobiography. Other events associated to Tulku Dragpa Gyeltsen remain obscure or even completely omitted from his biography.

According to the White Conch Dictionary, the Fifth Dalai Lama later founded Trode Khangsar, which was on the south side of old Lhasa as a Dorje Shugden shrine. Trode Khangsar was taken care of by monks of Riwo Choling Monastery of Lhoka in Southern Tibet. There was a caretaker from Riwo Choling that performed regular propitiation service and a Dorje Shugden oracle was even established there.

Morchen Kunga Lhundrup, who contributed to the first major Dorje Shugden rituals, mentions Trode Khangsar in his autobiography so it was clear that Trode Khangsar existed and was founded since the time of the Great Fifth. On the east side near the outer gate of Trode Khangsar was a smaller shrine, Monkyi Khangsar where Kache Marpo was invoked. It is interesting to note that among the Great Fifth’s prolific works, is also a propitiation to Kache Marpo, the principal attendant to Dorje Shugden.

The Dalai Lama spent the next several decades consolidating power, a process that involved the construction of the Potala Palace, a declaration of himself as the emanation of the Bodhisattva Avalokitesvara (the patron protector of Tibet), a state visit to Beijing, and the invocation of the Golden Age of the Tibetan Empire by tracing his previous incarnations to King Songtsen Gampo.

The Dalai Lama continued to consolidate his power through the removal of all remaining rivals by suppressing the Jonang tradition and by forcing the Karma Kagyu to return Gelug Monasteries that were converted into Karma Kagyu during the reign of the Tsangpa Kings. It was known that many Kagyu institutions converted to the Gelugpa lineage during that time.

Under the Fifth Dalai Lama, the city of Lhasa flourished. Foreign traders and intellectuals came in droves to the city that acted as a confluence of the arts, medicine, and architecture. He established a wide infrastructure of taxation and administration for both secular governance and religious governance of the monasteries. He was also a prolific writer, with his written works spanning histories and religious commentaries, which are all collected into a collection of more than thirty large volumes.

The Fifth Dalai Lama’s death was famously hidden under a shroud of mystery. In 1682, Desi Sangye Gyatso concealed the knowledge of the Dalai Lama’s passing for 15 years. In the meantime, he himself continued to consolidate Gelug power of Tibet, and had the Dalai Lama’s remains mummified and entombed. He also searched and found the incarnation so that within the same year that the death was announced, the 15-year-old Sixth Dalai Lama could be immediately enthroned.

The 11th Panchen Lama, or Panchen Erdeni (secular name: Gyaincain Norbu), has been recognized as the reincarnated child of the 10th Panchen Lama on November 29, 1995 after the “lot-drawing from the golden urn” in front of Buddha Shakyamuni Statue in Jokhang Monastery and the approval of the State Council.

Gyaincain Norbu was born on February 13, 1990 in an ordinary family in Lhari County in northern Tibet Autonomous Region. His father Soinam Chaghba and mother Sanggyai Zhoima have both completed their primary school education.

They gave birth to a beautiful boy with fair skin, bright shiny eyes with a mole on his right face. His face resembled a Buddha, thus Sanggyai Zhoima’s father named his grandson “Gyaincain Norbu”, which means “The holy victory banner”.

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The Life of Gyaincain Norbu at Shigatse

On the morning of 30th Nov 1995, The 11th Panchen Lama Bainqen Erdini Qoigyijabu arrived at Shigatse, accompanied by leader of Tibet Autonomous Region and high lamas from inside and outside Tibet. This episode tells you life of Gyaincain Norbu at Shitgatse.

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Visiting Reting Monastery

The 11th Panchen Lama Bainqen Erdini Qoigyijabu with a group of people went to Reting Monastery at Lhasa for pilgrimage. This was the first time the 11th Panchen Lama doing pilgrimage at this monastery after his enthronement in year 1995.

Visiting Reting Monastery is one of the Dharma activities the 11th Panchen Lama planned to do in his trip to Lhasa. According history, every incarnation of Panchen lama would pay pilgrimage to Reting Monastery including the 10th Panchen Lama when he was young.

When the 11th Panchen lama and the group of people reached Reting Monastery at 9.30am, more than one hundred monks from the monastery and over 100 local people, all lined up at both sides of the road to welcome the arrival of His Holiness the 11th Panchen Lama.

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The 11th Dalai Lama Khedrup Gyatso

Here is the direct quote which is quoted directly from Kyabje Trijang Rinpoche’s autobiagraphy on page 123-124:-

Enthroned as guardian of the Yellow Hat Teachings,
By the Chinese emperor, the Dalai Lama, and his regent
~ Kyabje Trijang Rinpoche’s autobiagraphy on page 123-124

As for this, during the first period of the time of the eleventh Dalai Lama Kedrup Gyatso and the regent Ratreng Hotogtu Ngawang Yeshe Tsultrim Gyaltsen, the Great Dharma King Nechung and the Lhasa Trokang Gyalchen Shugden were both swift to perform activities and both were very renowned to give accurate prophesies.

Resident in Tibet was a high Chinese minister who was powerful and oppressive named Amben Che Trungtang. He had some very important questions to ask for prophecy that he had written in Chinese.

He came to the Lhasa Trode Kangsar Protector Palace and, in front of the image of the Dharmapala, burned the questions he had written in Chinese, and demanded that the Dharmapala (Shugden) give clear prophesies in answer to his questions during an invocation the following day.

When Dharmapala was invoked the next day, he gave explicit powerful answers to the questions in the correct order. Trungtang, with delighted conviction, informed the emperor Dhakong who awarded a proclamation of praise to Gyalchen of the Trokang Temple with a pandit’s hat, and also gave a pandit’s hat to Nechung at the same time.

Emperor Dhakong

The regent Ratreng, the Kashag, the Shabpa, the head secretary and so forth, ordained and lay officials from the high to low, and the Chinese Amban and his entourage went to Nechung in the morning and after a ceremonial offering of the new pandit’s hat, then went to Lhasa Trode Kangsar. There, in the center of a large stone courtyard, inside a pitched tent, in an elaborate auspicious ceremony, over the door of the protector palace was offered the pandit’s award.

The Trokang oracle, the temple monks, and general chief monks, with the regent Ratreng Rinpoche, the Chinese Amban, the Kashag, and Shabpa as chief attendees, Tibetan and Chinese people of all ranks were offered a feast and had a huge festival.

With the Chinese emperor Dhakong and the Lord of Buddhas, the Dalai Lama, patron and lama together, they all praised and enthroned Gyalchen Dorje Shugden as principal protector of the Yellow Hat Teachings as praised in this part of the verse.

I have seen with my own eyes a record of this and the previously related story in which the minister Bumtangpa was saved from execution, in the notations of the office of the Kashag of the Tibetan government, in the guest book diary for the respective dates where the essence of what occurred in each instance was described.

From Shugden’ s puja praise:
“Enthroned as guardian of the Yellow Hat Teachings
By the Chinese emperor, the Dalai Lama, and his regent,
You generated the intent to protect the Teachings from now
Until the Buddha, Aspiring One, praise to you!”

天命皇帝佛王供施主，晋封黄帽教派大护法
从今乃至胜解如来间，发心保护教法尊前赞！

by Big Uncle

Drepung Monastery

From Wikipedia, the free encyclopedia

Location

Mount Gephel, Lhasa Prefecture, Tibet, China

Founded by

Jamyang Chojey

Founded

1416

Sect

Gelug

Dedicated to

Je Tsongkhapa

Colleges

7 – Gomang, Loseling, Deyang, Shagkor, Gyelwa or Tosamling, Dulwa and Ngagpa

Drepung Monastery (Wylie: ‘bras spungs dgon [1]),(literally “Rice Heap” monastery[2][3]), located at the foot of Mount Gephel, is one of the “great three” Gelukpa university monasteries of Tibet. The other two are Ganden and Sera.

Drepung is the largest of all Tibetan monasteries and is located on the Gambo Utse mountain, five kilometers from the western suburb of Lhasa.

Freddie Spencer Chapman reported, after his 1936-37 trip to Tibet, that Drepung was at that time the largest monastery in the world, and housed 7,700 monks, “but sometimes as many as 10,000 monks.”[4]

Since the the 1950s, Drepung Monastery, along with its peers Ganden and Sera, have lost much of their independence and spiritual credibility in the eyes of Tibetans since they operate under the close watch of the Chinese security services. All three were reestablished in exile in the 1950s in Karnataka state in south India. Drepung and Ganden are in Mundgod and Sera is in Bylakuppe.

Contents

1 History
2 Recent events
3 Footnotes
4 References
5 See also

History

It was founded in 1416 by Jamyang Choge Tashi Palden (1397–1449), one of Tsongkhapa’s main disciples, and it was named after the sacred abode in South India of Shridhanyakataka.[5] Drepung was the principal seat of the Gelugpa school and it retained the premier place amongst the four great Gelugpa monasteries.[6]

The Ganden Podang (dga´ ldan pho brang) in Drepung was the residence of the Dalai Lamas until the Great Fifth Dalai Lama constructed the Potala. Drepung was known for the high standards of its academic study, and was called the Nalanda of Tibet, a reference to the great Buddhist monastic university of India.

Ganden Phodrang, the residence of Dalai Lama

Old records show that there were two centres of power in Drepung: the so-called lower chamber (Zimkhang ‘og ma) [7] associated with the Dalai Lamas-to-be, and the upper chamber (Zimkhang gong ma) associated with the descendants (future incarnations) of Panchen Sonam Drakpa, an illustrious teacher who died in 1554.[8] The estate of the Dalai Lamas at Drepung monastery, called Ganden Phodrang, had been constructed in 1518 by Gendun Gyatso Palzangpo (1476–1541), retrospectively named and counted as 2nd Dalai Lama.

Panchen Sönam Drakpa (1478-1554 CE) in 1535 succeeded Gendün Gyatso (1476–1541) on the Throne of Drepung, both of them being major figures in the history of the Geluk tradition. By the time Panchen Sönam Drakpa was appointed to the Throne of Drepung (Drepung Tri), he was already a famous Geluk master.

He had already occupied the Throne of Ganden (Ganden Tripa) and was considered the most prolific and important Geluk thinker of his time. His successor was none other than Sönam Gyatso (1543-1588 CE), the lama who would receive the official title of the Third Dalai Lama (Talé Lama Kutreng Sumpa).

Before his death in 1554, Panchen Sönam Drakpa established his own estate (Ladrang), the Upper Chamber (Zimkhang Gongma), which was named because of its location at the top of Drepung, just below the Ngakpa debating courtyard “Ngagpa Dratshang”.

Tibetan Buddhist Resource Center attributes the following Name variants to Panchen Sönam Drakpa: “bsod nams grags pa [primaryName], paN chen bsod nams grags pa [title], khri 15 bsod nams grags pa [primaryTitle], rtses thang paN chen bsod nams grags pa [title], gzims khang gong ma 01 bsod nams grags pa [title], this last one referring to the Seat of the Upper Chamber established in 1554.[9]

According to TBRC his successors referring to the estate of the Zimkhang Gongma were Sonam Yeshe Wangpo (1556–92),[10] Sonam Gelek Palzang (1594–1615)[11] and Tulku Dragpa Gyaltsen (1619–1656)[12] – closely connected to the famous story of Dorje Shugden. (Some say that Tulku Drakpa Gyeltsen was Panchen Sönam Drakpa’s second reincarnation,[13] but usually he is considered to be the 4th incarnation of Panchen Sonam Dragpa [14]).

It seems to be commonly accepted that Tulku Dragpa Gyaltsen was the fourth holder of the Zimkhang Gong ma incarnation line. According to Tibetan Buddhist Resource Center zimkhang gong ma Tulku Drakpa Gyeltsen has been his “primary Title”.[15] Since the search for his reincarnation has been banned by the then Tibetan Govt, he has been the last one.

The Tibetan Govt at the time of the 5th Dalai Lama and the 5th Dalai Lama’s ministers were jealous of the fame Tulku Drakpa Gyeltsen had. More came to recieve teachings and advice to Tulku Drakpa Gyeltsen than to the 5th Dalai Lama. This was threatening the rise in power of the Dalai Lama they thought and had tulku Drakpa Gyeltsen strangled with a scarf. Confiscated his Ladrang (Zimkhang Gong Ma) and banned Tulku Drapka Gyeltsen’s incarnation from being reinstalled.

Tulku Drakpa Gyeltsen’s incarnation has been taking rebirth until now since the time of his murder over 350 years ago, but under other under incarnate lama’s names.  There is a a Tulku Drakpa Gyeltsen incarnation currently, but is is under another name. He will continue to incarnate and do his works.

Chapman reported that in the late 1930s Drepung was divided into four colleges, each housing monks from a different locality: “one being favoured by Khampas, another by Mongolians, and so on.” Each college was presided over by an abbot who had been appointed by the late 13th Dalai Lama.[16]

The Repaired Entrance to Drepung

Drepung is now divided into what are known as the seven great colleges: Gomang (sGo-mang), Loseling (Blo-gsal gling), Deyang (bDe-dbyangs), Shagkor (Shag-skor), Gyelwa (rGyal-ba) or Tosamling (Thos-bsam gling), Dulwa (‘Dul-ba), and Ngagpa (sNgags-pa). It can be a somewhat useful analogy to think of Drepung as a university along the lines of Oxford or the Sorbonne in the Middle Ages, the various colleges having different emphases, teaching lineages, or traditional geographical affiliations.

According to local sources, today the population at the monastery in Lhasa is about 300 monks, due to population capping enforced by the Chinese government. However, the institution has continued its tradition in exile with campuses in South India on land in Karnataka given to the Tibetan community in exile by Prime Minister Nehru.

The monastery in India today houses over 5,000 celibate monks, with around 3,000 at Drepung Loseling and some 2,000 at Drepung Gomang. Hundreds of new monks are admitted each year, many of them refugees from Tibet.

The Ganden-Phodrang-Palace situated at Drepung Monastery was constructed by the 2nd Dalai Lama in 1518 [17] and declared his chief residence/governmental palace until the inauguration of Potala Palace by the 5th Dalai Lama.

Recent events

About 40% of the old monastic town was destroyed after the Chinese arrived in Lhasa in 1951, though luckily the chief buildings including the four colleges, the Tsokchen and the Dalai Lamas’ residence were preserved.[6]

Drepung monastery was shut by Chinese authorities on 14 March 2008, after monk-led protests against Chinese rule turned violent and businesses, shops and vehicles were looted and torched. The PRC claims that 22 people were killed in the riots but Tibetan sources put the figure much higher. It was reopened in the last week of August after being shut for five months.[18]

Footnotes

1. TBRC
2. Tibet, Tibet: A Personal History of a Lost Land. Patrick French. (2003) Alfred A. Knopf. New York City, p.240 (in quote from 13th Dalai Lama).
3. Dialogues Tibetan Dialogues Han. Hannue. Quoting a monk at Drepung.
4. Chapman F. Spencer. Lhasa the Holy City, p. 195. Readers Union Ltd., London.
5. Dorje (1999), p. 113.
6. a b Dowman (1988), p. 67.
7. gong ma ‘og ma – the higher and the lower, the one above and the one under
8. [1]
9. TBRC
10. TBRC bsod nams ye shes dbang po (gzims khang gong ma 02)
11. TBRC bsod nams dge legs dpal bzang (gzims khang gong ma 03)
12. TBRC grags pa rgyal mtshan (gzims khang gong ma 04)
13. Drepung: An Introduction by Georges Dreyfus (April 10, 2006)
14. Brief History of Ganden
15. TBRC
16. Chapman F. Spencer. Lhasa the Holy City, p. 198. Readers Union Ltd., London.
17. [2] (german)
18. Major Buddhist monastery reopens in Tibet. The Associated Press

References

• Dorje, Gyurme. (1999). Footprint Tibet Handbook with Bhutan. 2nd Edition. Footprint Handbooks. Bath, England. ISBN 0-8442-2190-2.
• Dowman, Keith. (1988). The Power-places of Central Tibet: The Pilgrim’s Guide. Routledge & Kegan Paul, London and New York. ISBN 0-7102-1370-0

Source: Wikipedia

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Situated behind the main chapel of Jowo Buddha or the Jokhang Temple, south of the Barkhor area in Lhasa is Trode Khangsar, one of the most famous Dorje Shugden chapels in Tibet and in the world today. Built by the Great 5^th Dalai Lama at the end of the 17^th Century, this holy chapel was destroyed during the Cultural Revolution and was left abandoned until some time in the 1980s. As a registered national heritage memorial, Trode Khangsar is now under the care of the Chinese government and in 2008, the Chinese government initiated renovation works to restore this chapel to its former glory.

Currently managed by Riwo Choling Monastery, this sacred chapel is open to tourists and pilgrims. The tradition of daily pujas by the resident monks still continues to this day. This iconic chapel also serves as a monument to the Great 5^th Dalai Lama’s reverence of the protector, although this historic fact has been twisted by the present Dalai Lama’s government in support of an unreasoned ban on Dorje Shugden’s practice.

Trode Khangsar

Trode Khangsar is an eight-minute walk from the Jokhang Temple. Click to enlarge.

Chapel Interior

Trode Khangsar was originally a three-storey building with an entrance leading to the main hall. The interior of the hall has eight 10-meter wide pillars with paintings of Dorje Shugden’s previous lives, auspicious symbols and deities such as Indra and Brahma.

A mural of Buddha Shakyamuni in Trode Khangsar

Below are some of the notable murals in Trode Khangsar featuring Dorje Shugden’s previous incarnations which bear witness to the true nature of the deity which is that of a Dharma king:

• Dorje Shugden’s previous incarnations such as Manjushri, Biwarpa, Shakya Shri Bhadra, Sakya Pandita Kunga Gyeltsen, Buton Rinchen Drub, Panchen Sonam Drakpa, Sonam Yeshe Wangpo and Ngawang Sonam Geleg.
• Nechung riding a snow lion, holding a bow and arrow, arriving at Lama Tsongkhapa’s teaching.
• Nechung in the form of a young boy interrupting Lama Tsongkhapa’s teaching.

This is the original mural that depicts the incarnation lineage of Tulku Drakpa Gyeltsen

• Duldzin Drakpa Gyeltsen, one of Lama Tsongkhapa’s main disciples, telling Nechung to stop interrupting his master’s teachings.
• Duldzin Drakpa Gyeltsen promising Nechung to protect Lama Tsongkhapa’s teachings in the future.
• A pleased Lama Tsongkhapa offering Duldzin Drakpa Gyeltsen a skullcup full of nectar.
• Tulku Drakpa Gyeltsen.
• Nechung urging Tulku Drakpa Gyeltsen to fulfill his promise to arise as a Dharma Protector.

Another mural in Trode Khangsar

Several Dorje Shugden statues and paintings in Trode Khangsar are uniquely different from the usual iconography as he is depicted holding a club in his right hand instead of a sword. This matches the 5^th Dalai Lama’s vision of this Dharma Protector, which is mentioned in the prayer he composed praising Dorje Shugden’s enlightened qualities:

Robes of a monk, crown adorned with rhinoceros leather hat,
Right hand holds ornate club, left holds a human heart,
Riding various mounts such as nagas and garudas,
Who subdues the mamos of the charnel grounds, praise to you!

~ His Holiness the 5^th Dalai Lama

Another notable precious item found in Trode Khangsar is the wood printing blocks for Dorje Shugden Fulfillment Ritual text (chos skyong shugs ldan gyi bskang chog rgyas pa) by Gaden Jangtse Serkong Dorje Chang.

At the north is the room where rituals are performed while in the east and west are rooms for monks. The ritual room has a skylight, black walls and paintings of various Dharma Protectors. At the north portion of the room is a Lama Tsongkhapa statue with his two heart sons, Gyaltsab Je and Khedrub Je.

The third floor, which used to house Dorje Shugden oracles, was removed during the Cultural Revolution.

The Great 5^th Dalai Lama (1617 -1682)

Born amidst auspicious signs in 1617 to a Nyingma family, Ngawang Lobsang Gyatso was enthroned at Ganden Podrang, Drepung Monastery at the age of six. This accomplished master studied at the feet of many leading Lamas of that era such as Lingme Shapdrung Konchok Chopel, His Holiness the 4^th Panchen Lama Lobsang Chokyi Gyeltsen and Mondro Pandita. His accomplishments were legendary and he continued to be an important lineage holder for the Nyingma School.

His Holiness the Great Fifth Dalai Lama Ngawang Lobsang Gyatso

In 1638, Lobsang Gyatso received his full ordination vows from the 4^th Panchen Lama and Lingme Shapdrung Konchok Chopel. He became the first Dalai Lama to have temporal and spiritual power all over Tibet and was instrumental in unifying Tibet after the Mongol intervention. The Great 5^th Dalai Lama had a close relationship with Tulku Drakpa Gyeltsen as they shared the same teacher, and both studied and debated together. Tulku Drakpa Gyeltsen also received many teachings from the Great 5^th himself.

Both these great masters were contemporaries with many great accomplishments. But when Tulku Drakpa Gyeltsen’s fame and popularity threatened to eclipse the Dalai Lama’s, Depa Norbu, one of the Dalai Lama’s men, decided to assassinate Tulku Drakpa Gyeltsen. The Dalai Lama later discovered the truth behind Tulku Drakpa Gyeltsen’s murder by his own men and was deeply disturbed. He immediately composed an apology that was read out at Tulku Drakpa Gyeltsen’s cremation. Later, when rumors arose that Tulku Drakpa Gyeltsen had been reincarnated as Dorje Shugden, a perfidious spirit, the Dalai Lama and many other high lamas tried to bind him with various powerful rituals but none of them worked.

Many sacred statues can be seen in Trode Khangsar, and one of them is a form of Dorje Shugden that holds a club.

Eventually, the 5^th Dalai Lama concluded that Dorje Shugden is enlightened and therefore indestructible, as only enlightened beings possess this nature. Realising this, he composed a praise to Dorje Shugden and even made a statue of him with his own hands. The 5^th Dalai Lama also built Trode Khangsar as the very first chapel dedicated to Dorje Shugden.

In modern times, as part of the Dorje Shugden conflict instigated by the present Dalai Lama, the 5^th Dalai Lama’s initial mistaken view of Dorje Shugden as a dark and malicious force is often quoted to validate the Central Tibetan Administration’s (CTA) ban on the worship of this protector. Conveniently omitted is the 5^th Dalai Lama’s final realization that Dorje Shugden is in fact enlightened.

Tulku Drakpa Gyeltsen (1619 – 1656)

Recognised by His Holiness the 4^th Panchen Lama Lobsang Chokyi Gyeltsen, Tulku Drakpa Gyeltsen displayed the many signs of an extraordinary being. As a young child, he had clear visions of the enlightened beings and was able to recall his past lives and teachers, play ritual instruments and recite prayers from memory. As a matter of fact, the Panchen Lama regarded Tulku Drakpa Gyeltsen to be an emanation of Manjushri.

Tulku Drakpa Gyeltsen

At the age of just seven, he took his novice vows from the 4^th Panchen Lama, who also conferred him the empowerments, long life initiations and initiations of Dharma Protectors as Mahakala and Kalarupa. By the time he was nine, he was already giving teachings and writing insightful commentaries. He received his full ordination vows when he was 20 and just like his previous lives, he held his vinaya (monastic) vows purely and he continued to request for many teachings, transmissions and initiations. Tulku Drakpa Gyeltsen, who was known for his unlimited thirst for the Dharma, was one of the two main disciples of the 4^th Panchen Lama, the other being the Great 5^th Dalai Lama.

A contemporary of the Great 5^th, Tulku Drakpa Gyeltsen became highly respected and sought after for his extraordinary skills in disseminating the Dharma, debate and composition. His teachings were perfect and soon his reputation began to overshadow the 5^th Dalai Lama’s. As mentioned above, His Holiness’ attendant, Depa Norbu, fearing the loss of power and position, hatched a plot to assassinate this erudite great master. After several unsuccessful attempts, Depa Norbu finally managed to kill Tulku Drakpa Gyeltsen by strangling him with a khata (Tibetan ceremonial scarf). Tulku Drakpa Gyeltsen then arose as the Dharma Protector Dorje Shugden, fulfilling the promise he made lifetimes ago as Duldzin Drakpa Gyeltsen to safeguard Lama Tsongkhapa’s Middle Way teachings.

Recognition from the Chinese Emperor

This mural of Manjushri on a lion is in the main prayer hall of Trode Khangsar

During the reign of His Holiness the 11^th Dalai Lama Khedrup Gyatso, a Chinese Amban (high official) named Che Trungtang wanted to test the authenticity of Dorje Shugden. On behalf of the then Chinese Emperor Daoguang, he wrote a list of important questions to ask Dorje Shugden. He then burnt the paper with the questions in front of a Dorje Shugden image and asked for clear answers and prophecies. The next day during the trance, the oracle of Dorje Shugden not only gave advice that was very clear but his answers also matched the sequence of questions that the Chinese Amban had written earlier. This clearly illustrates the enlightened nature of Dorje Shugden, as fully enlightened beings are known to have perfect clairvoyance.

Impressed by Dorje Shugden’s accurate and clear advice, the Qing Emperor Daoguang made an offering of a pandit’s hat and officially recognized Dorje Shugden as a great Dharma protector for Buddhism. The pandit’s hat was then placed over the door of Trode Khangsar in a grand ceremony attended by many important officials and dignitaries including the 11^th Dalai Lama, the Chinese Amban, Reting Rinpoche, the Dorje Shugden oracle and many others.

The Significance of Trode Khangsar

Given the controversy and untruths that surround the Dorje Shugden practice after the 14^th Dalai Lama banned this protector practice in 1996, Trode Khangsar’s very existence is pivotal as a solid testament of the Great 5^th’s reverence towards this Dharma Protector and an acknowledgement of Dorje Shugden’s true enlightened nature. The fact that the 5^th Dalai Lama built a sacred chapel dedicated to Dorje Shugden completely dismantles the foundation of an illogical and undemocratic ban. This is because the basis of the 14^th Dalai Lama’s ban is that the 5^th Dalai Lama regarded Dorje Shugden as an “Oath breaking spirit born from perverse prayers…” However as we will see, this is far from the truth.

Holy Dorje Shugden statue in Trode Khangsar.

Salient points to note:

[1] During Tulku Drakpa Gyeltsen’s cremation, there were strong gusts of wind, earthquakes and hail. Thick dark smoke in the shape of a hand enveloped all of Lhasa, and famine struck the population as crops failed and cattle died. Many thought that these natural calamities were due to Dorje Shugden taking revenge as an evil spirit. But these were actually the signs of the collective heavy negative karma returning to the people for killing a holy being – Tulku Drakpa Gyeltsen.

As we have seen, the Great 5^th initially did think that Dorje Shugden was a harmful spirit, and tried without success to subdue him with many different powerful rituals. Even Mindrolling Lama, who was renowned for his ability to subdue or destroy the most harmful spirits failed. Each time Mindrolling Lama tried to bind Dorje Shugden in a fire puja, he would see Yamantaka arising in the flames. This was a clear sign that Dorje Shugden could not be destroyed, and the visions of Yamantaka further indicated Dorje Shugden’s true nature, which is in essence, Manjushri.

This statue of Dorje Shugden was commissioned by The Great Fifth Dalai Lama.

The 5^th Dalai Lama soon realized that he had made a mistake as only awakened beings are beyond any karmas and therefore cannot be destroyed. The Great 5^th then quickly rectified his error by composing a praise to Dorje Shugden, and by making statues and chapels in his honor. By these acts, the 5^th Dalai Lama made it clear that Dorje Shugden is worthy as an object of refuge and veneration.

[2] Many have claimed that Dorje Shugden is just a minor practice. However, this false allegation is refuted by the fact that Trode Khangsar is located right in the heart of Lhasa, at a prime location just behind the world famous Jokhang Temple. If Dorje Shugden was indeed a minor practice, why would the 5^th Dalai Lama build his chapel in such a prime area of Lhasa? In fact, Trode Khangsar’s very location indicates that His Holiness wanted to encourage the people to engage in Dorje Shugden’s practice by making his temple easily accessible.

[3] The Great 5^th not only built Trode Khangsar and commissioned its main Dorje Shugden statue but also composed a prayer praising his qualities. It logically follows that His Holiness had full faith in Dorje Shugden and, given his stature in the Tibetan community both spiritual and temporal, influenced the spread of Dorje Shugden’s practice for hundreds of years making it one of the most popular protector practices before the unjust ban.

[4] The 5^th Dalai Lama’s building of Trode Khangsar effectively marked the start of Dorje Shugden worship in Tibet. The chapel served and continues to serve as a place of worship for many and was a means for the people to get connected to the practice of Dorje Shugden. If Dorje Shugden is indeed a harmful spirit as the CTA claims, then it was none other than the Great 5^th who began this “demonic” practice! Clearly, the CTA’s lies are absurd as the Dalai Lamas are emanations of Chenrezig and therefore have perfect wisdom and clairvoyance. It would be ridiculous to believe that Chenrezig would make such an error and cause such harm to sentient beings.

A mural of Mahakala located at Trode Khangsar

[5] Another false charge against Dorje Shugden is that he seeks to harm the life of the 14^th Dalai Lama and that his practice sends his devotees to the lower realms. However, it is also illogical to conclude that the Great 5^th Dalai Lama, the emanation of Chenrezig the Omniscient, would build a chapel dedicated to a malicious being that would harm his future incarnation’s life. Why would the Dalai Lama, whose sole purpose is to spread the Dharma, build a temple to venerate an evil spirit that would destroy the Dharma? What’s more, the Dalai Lamas have returned in perfect human form lifetime after lifetime to continue their previous life’s work. The fact that there is a 14^th Dalai Lama today is solid proof that people who practice Dorje Shugden do not go to the lower realms and that Dorje Shugden is certainly not a demon.

[6] The walls of Trode Khangsar are painted with murals of Dorje Shugden’s previous lives and with scenes depicting the historical account of Dorje Shugden’s origin story from the time he made a promise as Duldzin Drakpa Gyeltsen to protect the precious teachings of Lama Tsongkhapa. If we were to study the murals of Dorje Shugden’s previous incarnations in Trode Khangsar, we would also notice that one of Dorje Shugden’s previous lives is none other than Manjushri, the Wisdom Buddha.

Once the mind becomes enlightened, it cannot degenerate and revert to an unenlightened state. By virtue of this fact, Dorje Shugden is definitely not a perfidious spirit but a fully awakened being, whose essence is Manjushri.

Housed at Trode Khangsar, this is an extremely rare depiction of Dorje Shugden sitting on a throne.

[7] The murals of Dorje Shugden’s past lives show that his previous incarnations encompass lamas from different traditions. For example, Sakya Pandita Kunga Gyeltsen was one of the Five Founding Fathers of the Sakya school of Tibetan Buddhism. Another of Dorje Shugden’s previous incarnations is the Shangpa Kagyu founder Khyungpo Neljor. The CTA falsely claims that Dorje Shugden’s practice is sectarian, but why would Dorje Shugden want to destroy schools of Tibetan Buddhism that he had established in his previous lives? Furthermore, Dorje Shugden is not propitiated by the Gelugpas alone but also by the Sakyas and Kagyus. There are also thangkas depicting Dorje Shugden with Sakya lamas and key Nyingma deities, further dismissing claims that Dorje Shugden is sectarian.

Based on the above and the fact that Trode Khangsar is still in existence and flourishing today, it is clear that Tibetans recognize the awakened nature of Dorje Shugden and continue to have faith in him. The citizens of the world are not fooled by the CTA’s lies and their attempts at making Dorje Shugden the scapegoat for their own failures to regain Tibet. As they say, there are three things that we cannot hide – the sun, the moon and the truth.

Book: The Temples of Lhasa

More information on Trode Khangsar can be found in this book, page 195-199.

• Hardcover: 336 pages
• Publisher: Serindia Publications; illustrated edition (November 15, 2005)
• Language: English

(From the front flap of the book)
The Temples of Lhasa is a comprehensive survey of historic Buddhist sites in the Tibetan capital of Lhasa. The study is based on the Tibet Heritage Fund’s official five-year architectural conservation project in Tibet during which the author and his team had unlimited access to the buildings studied. The documented sites span the entire known history of Tibetan Buddhist art and architecture from the 7^th to the 21^st centuries.

The book is divided into thirteen chapters, covering all the major and minor temples in historic Lhasa. These include some of Tibet’s oldest and most revered sites, such as the Lhasa Tsuklakhang and Ramoche, as well as lesser-known but highly important sites such as the Jebumgang Lhakhang, Meru Dratsang, and Meru Nyingpa. It is illustrated with numerous color plates taken over a period of roughly fifteen years from the mid-1980s to today and is augmented with rare photographs and reproductions of Tibetan paintings.

This book also provides detailed architectural drawings and maps made by the project. Each site has been completely surveyed, documented and analyzed. The history of each site has been written — often for the first time — based on source texts and survey results, as well as up-to-date technology such as carbon dating, dendrochronology, and satellite data.

Tibetan source texts and oral accounts have also been used to reconstruct the original design of the sites. Matthew Akester has contributed translations of Tibetan source texts, including excerpts from the writings of the 5^th and Thirteenth Dalai Lamas.

This documentation of Tibetan Buddhist temple buildings is the most detailed of its kind, and is the first professional study of some of Tibet’s most significant religious buildings. The comparative analysis of Tibetan Buddhist architecture covers thirteen centuries of architectural history in Tibet.

The contents page of The Temples of Lhasa. Trode Khangsar is featured from page 195 to 199. Click to enlarge.

Map from The Temples of Lhasa showing the location of Trode Khangsar (number 10). Click to enlarge.

The Temples of Lhasa, page 195. Click to enlarge.

The Temples of Lhasa, page 196. Click to enlarge.

The Temples of Lhasa, page 197. Click to enlarge.

The Temples of Lhasa, page 198. Click to enlarge.

The Temples of Lhasa, page 199. Click to enlarge.

Alexander Berzin, 1991

expanded with Tsenzhab Serkong Rinpoche II, September 2003

Original version published in “Gelug Monasteries.” Chö-Yang, Year of Tibet Edition (Dharamsala, India, 1991).

The founding of Ganden Nampar-gyelway-ling Monastery (dGa’-ldan rnam-par rgyal-ba’i gling dGon-pa) by Jey Tsongkhapa Lozang-dragpa (rJe Tsong-kha-pa Blo-bzang grags-pa) (1357-1419) was prophesied by Buddha Shakyamuni. In the Manjushri Root Tantra (‘Jam-dpal rtsa-rgyud), Buddha said, “After I have passed away from this world, when the earth becomes desolate, you will take the form of a child and enact the deeds of a Buddha. At that time there will be a great monastery called Rabga (Rab-dga’) in the Land of Snows.” “Ga” is the first syllable of “Ganden.”

On the occasion of Tsongkhapa, as a small boy in a previous life, offering the Buddha a crystal rosary, the Buddha prophesied in The Sutra Taught to King Dam-ngag-bogpa (mDo-sde gDams-ngag ‘bog-pa’i rgyal-po’i bstan-pa), “O Ananda. This small boy who has given me a crystal rosary will restore my teachings. At a degenerate time in the future, he will found a monastery called ‘Ge’ (dGe) at the border between Dri (‘Bri) and Den (lDan). His name will be Lozang.”

“Ge” is a variant of the first syllable of “Ganden.” The boy was given in return a conch shell that had been presented to the Buddha by a naga king. Buddha entrusted this shell to his disciple, Maudgalyayana, who buried it in Tibet as a treasure auspicious for the future spread of the teachings.

In 1409, Tsongkhapa instituted the Great Prayer Festival (sMon-lam chen-mo) at the Lhasa Jokang Temple (Lha-sa Jo-khang, Jokhang). Afterwards, his disciples, concerned about the effect of constant travel on their teacher’s health, offered to build him a monastery at any site of his choice.*

Tsongkhapa accepted and chose Drogri Mountain (‘Brog ri-bo-che), approximately 50 kilometers east of Lhasa. He personally consecrated the land and named the monastery Ganden, Tushita in Sanskrit, after the pure land realm of the future Buddha, Maitreya.

The main temple and over seventy buildings were completed that year, 1409, in strict adherence with the Indian monastic rules. The next year, on a hill behind Ganden, Tsongkhapa unearthed the treasure conch shell that Maudgalyayana had buried there. All the prophesies about Ganden Monastery were thus fulfilled.

In 1416, Tsongkhapa gave the Ganden conch to his disciple, Jamyang Chojey (‘Jam-dbyangs Chos-rje bKra-shis dpal-ldan) (1379-1449), who founded Drepung Monastery (‘Bras-spungs dGon-pa) later that year. The conch has been kept at Drepung ever since. Another close disciple, Jamchen Chojey (Byams-chen Chos-rje Shakya ye-shes) (1354-1435), founded Sera Monastery (Se-ra dGon-pa) in 1419, the year Tsongkhapa passed away.

Tsongkhapa stayed frequently at Ganden until the end of his life. He passed away at this monastery and his remains were kept there. His construction of Ganden’s main temple, with its large statues and three-dimensional mandalas, is counted as the fourth great deed of Tsongkhapa’s life.

Since its founding, Ganden has been the seat of the Ganden Tripa (dGa’-ldan Khri-pa), the Holder of the Golden Throne of Ganden and head of the Gelug Tradition. This tradition, traced from Tsongkhapa, is also called the Ganden Tradition (dGa’-ldan lugs), named after Ganden Monastery. “Lug” means tradition, and “Gelug” is an abbreviation of “Ganden Lug.”

The first Ganden Tripa was Gyeltsabjey (rGyal-tshab rJe Dar-ma rin-chen) (1364-1432), to whom Tsongkhapa gave his robe and staff before he passed away. The second was Kaydrubjey (mKhas-grub rJe dGe-legs dpal-bzang) (1385-1438). The present throne holder, Tri Rinpoche Yeshey-tubten (Khri Rin-po-che Ye-shes thub-bstan), is the ninety-ninth of this line. The term of office is seven years.

Ganden Monastery is comprised of two colleges, Jangtsey (Byang-rtse Grva-tshang) and Shartsey (Shar-rtse grva-tshang), meaning North Peak and East Peak respectively. According to one tradition, they were named after their location to the north and east of Ganden’s main temple.

At the time of the Second Ganden Tripa, Kaydrubjey, Ganden Monastery was divided into four colleges. Later in his term, Pelden (dPal-ldan Grva-tshang) and Yardrog Colleges (Yar-’brog Grva-tshang) merged to become Jangtsey; while Panchen Shakya-shri (Pan-chen Sha-kya-shri Grva-tshang) and Chodrag Colleges (Chos-grags Grva-tshang) merged to become Shartsey.

Horton Namka-pelzang (Hor-ston Nam-mkha’ dpal-bzang), the author of Mind-Training Like the Rays of the Sun (Blo-sbyong nyi-ma’i ‘od), is considered the founder of Jangtsey College. Nayten Rinchen-gyeltsen (gNas-brtan Rin-chen rgyal-mtshan) is considered the founder of Shartsey College. During the period of the Twenty-first Ganden Tripa, Sangpu Nyarong College (gSang-phu nyag-rong Grva-tshang), which had arisen later, also merged with Shartsey.

Jangtsey College, which contained Tsongkhapa’s residence, at first had thirteen divisions (khang-tshan): Lubum (Klu-’bum Khang-tshan), Tsawa (Tsha-ba Khang-tshan), Samlo (bSam-blo Khang-tshan), Hardong (Har-gdong Khang-tshan, Hamdong Khamtsen), Serkong (gSer-skong Khang-tshan), Trehor (Tre-hor Khang-tshan), Gyelrong (rGyal-rong Khang-tshan), Bati (sBa-ti Khang-tshan), Ngari (mNga’-ri Khang-tshan), Dora (rDo-ra Khang-tshan), Dranyi (Bra-nyi Khang-tshan, Banyi Khamtsen), Gowo (Go-bo Khang-tshan), and Kongpo (Kong-po Khang-tshan) Kangtsens.

Monks joined these divisions according to their places of origin. Monks from Mongolia, for example, joined Hardong. In later times, there were only twelve. Bati and Ngari Kangtsens were dissolved, and Para Kangtsen (Pha-ra Khang-tsan) was added. Each division had several houses (mi-tshan), also divided according to the places of origin of the monks living in them.

Shartsey College has eleven divisions: Dokang (rDo-khang Khang-tshan), Pukang (Phu-khang Khang-tshan), Nyag-re (Nyag-re Khang-tshan), Lhopa (Lho-pa Khang-tshan), Zungchu (Zung-chu Khang-tshan), Tepo (The-po Khang-tshan), Choni (Co-ni Khang-tshan), Ta-on (rTa-’on Khang-tshan, rTa-dbon Khang-tshan), Ngari (mNga’-ris Khang-tshan), Sogpa (Sog-pa Khang-tshan), and Gungru (Gung-ru Khang-tshan) Kangtsens.

Both divisions of Ganden, Jangtsey and Shartsey, have a combined study program of sutra and tantra. This is in contrast with the other two main Gelug Monasteries in the Lhasa area, Sera (Se-ra dGon-pa) and Drepung. Of the four colleges at Drepung: Losel-ling (Blo-gsal gling Grva-tshang) and Gomang Colleges (sGo-mang Grva-tshang) have only sutra studies, Ngagpa College (sNgags-pa Grva-tshang) has only tantra studies, while Deyang College (bDe-dbyangs Grva-tshang) has both. Of the three colleges at Sera: Jey (Byes Grva-tshang) and May Colleges (sMad Gvra-tshang) have only sutra studies and Ngagpa College (sNgags-pa Grva-tshang) has only tantra studies. In India, Drepung Ngagpa and Sera Ngagpa Colleges have added sutra studies to their programs. Drepung Deyang College has not been reestablished.

Jangtsey College follows the sutra textbooks (yig-cha) of Jetsunpa Chokyi-gyeltsen (rJe-btsun-pa Chos-kyi rgyal-mtshan) (1469-1544), in common with Sera Jey and Sera Ngagpa Colleges. Shartsey College uses the textbooks of the Fifteenth Ganden Tripa, Panchen Sonam-dragpa (Pan-chen bSod-nams grags-pa) (1478-1554), as does Drepung Losel-ling and Drepung Ngagpa Tantric Colleges.

As for the other colleges at the three major Gelug monasteries in the Lhasa area (gdan-sa gsum), Sera May College uses the sutra textbooks written by Kaydrub Tendarwa (mKhas-grub dGe-’dun bstan-pa dar-rgyas) (1493-1568).

Drepung Gomang and Drepung Deyang Colleges use the textbooks written by Kunkyen Jamyang-zheypa the First, Ngawang-tsondru (Kun-mkhyen ‘Jam-dbyangs bzhad-pa Ngag-dbang brtson-’grus) (1648-1721). All the colleges follow the texts written by Tsongkhapa, Gyeltsabjey, and Kaydrubjey. Their various textbooks differ merely on fine points of interpretation.

Study is by means of memorization, logic, and debate. Monks study the preliminary subjects of logic for three years. The main study of the five major texts takes eleven further years. At the end of each year of study, monks must pass an examination (rgyugs-sprod) to go on to the next class. Those who end their sutra studies at the completion of these eleven years and present a formal debate to the mixed assembly of their entire college (gling-bsre dam-bca’) receive the degree of Geshe Tsogrampa (dGe-bshes Tshogs-ram-pa).

Those who study for a further five years and present a formal debate before the collected assembly of monks from all three major Gelug monasteries of the Lhasa area during the Great Prayer Festival at the Lhasa Jokang receive the title Geshe Lharampa (dGe-bshes Lha-ram-pa). Monks who merely pass examinations on memorization of the major texts, but without completing their Geshe education receive the degree Kyerimpa (bsKyed-rim-pa).

Geshe Tsogrampas and Geshe Lharampas must then pursue their tantric studies at either Gyumay Lower Tantric College (rGyud-smad Grva-tshang) or Gyuto Upper Tantric College (rGyud-stod Grva-tshang). To which one they go depends on their places of origin. Upon completion of their tantra studies, also through the medium of debate, and presentation of a tantra formal debate, they receive the degree Geshe Ngagrampa (dGe-bshes sNgags-ram-pa). They may either stay on at the Tantric College or return to Ganden. If they return, they must present another tantra formal debate at their home college.

[See: A Brief History of Gyumay and Gyuto, Lower and Upper Tantric Colleges.]

Monks with merely the Kyerimpa degree may study tantra at their own college. Those at Jangtsey follow the textbooks of Gyumay, written by rGyu Sherab-senggey (rGyud Shes-rab seng-ge) (1383-1445). Those at Shartsey follow the textbooks of Gyuto, written by Gyuchen Kunga-dondrub (rGyud-chen Kun-dga’ don-grub) (1419-1486). Those from Jangtsey who present the tantra formal debate also receive the degree Geshe Ngagrampa. Those from Shartsey receive the degree Uma-shayring (dBu-ma bshad-ring).

[See: Overview of the Gelug Monastic Education System.]

Jangtsey College as a whole is responsible for maintaining the annual performance of the full rituals of the Akshobhya (Mi-bskyod-pa) form of the Guhyasamaja (gSang-ba ‘dus-pa), while Shartsey for mainitaining Thirteen-Couple Vajrabhairava (rDo-rje ‘Jigs-byed Lha bcu-gsum). In addition, each division within the two colleges is responsible for the annual performance of the full rituals of specific tantric deities from the four classes of tantra.

At Ganden Jangtsey, within the anuttaryoga (rnal-’byor bla-med rgyud) class of tantra, Para, Kongpo, and Dranyi maintain the Akshobhya form of Guhyasamaja, while Hardong maintains the Mahachakra form of Vajrapani (Phyag-rdor ‘Khor-chen). Within yoga tantra (rnal-byor rgyud), Lumbum and Tsawa maintain the rituals of Vajradhatu (rDor-dbyings). Within charya (behavior) tantra (spyod-rgyud), Serkong, Dora, and Samlo maintain Vairochana Abhisambodhi (rNam-snang mngon-byang). Within kriya (action) tantra (bya-rgyud), Gowo, Trehor, and Gyelrong maintain Akshobhya (Mi-’khrugs-pa).

At Ganden Shartsey, within the anuttaryoga class of tantra, Dokang, Ta-on, and Gungru maintain Thirteen-Couple Vajrabhairava; Tepo and Lhopa maintain the Luipa (Lu’i-pa) lineage of Chakrasamvara (bDe-mchog); and Nyag-re maintains Kalachakra (Dus-’khor). Within the yoga class, Choni and Sogpa maintain Samvid (Kun-rig). Within the kriya class, Zungchu maintains the Nine-Deity form of Amitayus (Tshe-dpag-med lha-dgu); Ngari maintains the Eight Sugata practice of Bhaishaja (Medicine Buddha) (sMan-lha bDe-gshegs-brgyad), and Pukang maintains the Sixteen Arhats (gNas-brtan phyag-spyod).

The special protector (srung-ma) of the Common Assembly of Ganden Monastery as a whole (dGa’-ldan Bla-spyi) is Chogyel (Chos-rgyal, Dharmaraja). The special protector of Ganden Jangtsey is Pelden Lhamo (dPal-ldan Lha-mo). The Jangtsey monks perform daily, and more extensively on special occasions, the rituals of this protector for the benefit of His Holiness the Dalai Lama and for the Tibetan Government.

His Holiness the Dalai Lama’s special protectors are Pelden Lhamo and Nechung (gNas-chung), while those of the Tibetan Government are Pelden Lhamo and Jamsing (‘Jam-sing). Both pairs are called the Black and Red Pair (dMar-nag gnyis) – Pelden Lhamo is black in color, while Nechung and Jamsing are both red. The special protector of Ganden Shartsey is Setrab (Se-khrab).

On the 29th and 30th of each Tibetan month, the Jangtsey monks perform for an entire day and evening the full rituals of their protector, while Shartsey does the same on the 28th and 29th. Each kangtsen division also has its own special protector. On the 15th of each Tibetan month, each khangtsen performs for an entire day and evening the full rituals of its protector.

As for the two other main Gelug monasteries in the Lhasa area, the special protector of the Common Assembly of Drepung is Nechung, that of Drepung Losel-ling is also Nechung, and that of Drepung Gomang is Six-Armed Mahakala (dGon-po phyag-drug). The special protector of the Common Assembly of Sera is Jamsing, that of Sera Jey is also Jamsing as well as the Yangsang (Yang-gsang, Especially Hidden) form of Hayagriva (rTa-mgrin), and that of Sera May is Teu (The’u).

Since the time of the Eighth Ganden Tripa, the position of Ganden Tripa has alternated between the Jangtsey Chojey (Byang-rtse Chos-rje) and the Shartsey Chojey (Shar-rtse Chos-rje). The Jangtsey Chojey, or Dharma Master of Jangtsey, is the senior-most Retired Abbot (mKhan-zur Rin-po-che) of Gyumay Lower Tantric College (rGyud-smad Grva-tshang). His seat is at Jangtsey College. The Shartsey Chojey, Dharma Master of Shartsey, is the senior-most Retired Abbot of Gyuto Upper Tantric College (rGyud-stod Grva-tshang). He has his seat at Shartsey College.

Ganden Monastery, as well as Sera and Drepung, follows the early summer retreat (dbyar-gnas snga-ma), from the 16th of the sixth Tibetan month to the 30th of the seventh month. During the retreat, a discourse is traditionally given on Tsongkhapa’s Lam-rim chen-mo (Great Exposition on the Graded Stages of the Path). The initial scope teachings are given by the junior of the Jangtsey and Sharjey Chojeys, the intermediate scope by the senior of the two, and the advanced scope by the Ganden Tripa.

The monk population of Ganden was officially listed as 3,300, but by 1959 it was 7,500. The monastery was totally destroyed by the Chinese. At present, it is being partially reconstructed in Tibet. In India, Ganden Monastery has been relocated in Mundgod, Karnataka State.

* The main student requesting not mentioned in the article is Duldzin Drakpa Gyeltsen (Dorje Shugden). Hence, Dorje Shugden literally built Gaden Monastery for his Guru, Lama Tsongkhapa.

Gaden Monastery in its original form in Tibet

Gaden Monastery after destruction by the Chinese communists, with partial restoration

Gaden Monastery today in Tibet

Not only did Dorje Shugden built Gaden. He also composed the textbooks that they debate in Gaden Shartse, Drepung Loseling and the Tantric Colleges of Drepung to become a Geshe. These textbooks were composed by the incomparable Panchen Sonam Drakpa, whose prolific works are indisputable commentaries of the highest order and equivalent only to Je Tsongkhapa’s own works. Hence, if someone is able to write the textbooks that will lead you to full Enlightenment, he must be enlightened himself!

extracted from http://www.berzinarchives.com/web/en/archives/study/history_buddhism/buddhism_tibet/gelug/overview_gelug_monastic_education.html

Textbooks

All colleges within the Gelug monasteries follow the commentaries to these texts written by Tsongkhapa and his two main disciples, Gyeltsabjey (rGyal-tshab rJe Dar-ma rin-chen) (1364-1432) and Kaydrubjey (mKhas-grub rJe dGe-legs dpal-bzang) (1385-1438). In addition, each follows one of several textbooks (yig-cha) that developed to explain the fine points. The textbooks differ in interpretation of many details.

The first set of textbooks to develop were written by Jetsunpa Chokyi-gyeltsen (rJe-btsun-pa Chos-kyi rgyal-mtshan) (1469-1544), called “the Jetsunpa textbooks” for short. Ganden Jangtsey (dGa’-ldan Byang-rtse Grva-tshang), Sera Jey (Se-ra Byes Grva-tshang), and Sera Ngagpa Colleges (Se-ra sNgags-pa Grva-tshang) follow them.

The next two sets were written by two disciples of Jetsunpa. According to popular tradition, Jetsunpa asked the two to write commentaries explaining some of the major texts slightly differently than he had, so that future disciples would be able to sharpen their intelligence by debating their discrepancies. One set was written by Kaydrub Tendarwa (mKhas-grub dGe-‘dun bstan-pa dar-rgyas) (1493-1568). They are used by Sera May College (Se-ra sMad Grva-tshang).

The other set was written by Panchen Sonam-dragpa (Pan-chen bSod-nams grags-pa) (1478-1554), called “the Panchen textbooks” for short. They are followed by Ganden Shartsey (dGa’-ldan Shar-rtse Grva-tshang), Drepung Losel-ling (‘Bras-spungs Blo-gsal gling Grva-tshang), and Drepung Ngagpa Colleges (‘Bras-spungs sNgags-pa Grva-tshang).

A fourth set was written several centuries later by Kunkyen Jamyang-zheypa (the First), Ngawang-tsondru (Kun-mkhyen ‘Jam-dbyangs bzhad-pa Ngag-dbang brtson-‘grus) (1648-1721), called “the Kunkyen textbooks” for short. They are followed by Drepung Gomang (‘Bras-spungs sGo-mang Grva-tshang) and Drepung Deyang Colleges (‘Bras-spungs bDe-dyangs Grva-tshang). Labrang Monastery (Bla-brang dGon-pa) in far-eastern Amdo (founded by Jamyang-zheypa) and most monasteries in Inner and Outer Mongolia, Buryatia, Kalmykia, and Tuva also follow them.

Each of the textbook traditions includes several additional texts written by later scholars.