To our dear friends,

It is becoming rarer and rarer today for us to come across stories of highly accomplished Dharma masters like those of the historical Buddhist legends.

However, highly attained practitioners are still very much in our midst. Attached for your reading pleasure, contemplation and interest is an article of a particularly special Dharma practitioner and the fascinating story of how he had tried to save another deeply respected and well-loved figure of the Buddhist world.

We hope this story will be of much inspiration to you, your Dharma community and the growth of Dharma in the 10 directions.
With many prayers for continued success and happiness in all your endeavours,

Sincerely,
dorjeshugden.com
dorjeshugden.net

How Gen Nyima tried to save His Holiness the 98th Gaden Tripa

This is the story of two great lamas, one with the highest recognition in the land and one without any ranks, titles or positions. It is also a story about Guru devotion, humility, bodhicitta, and the power of our Dharma Protector Dorje Shugden, combined with the very samsaric elements of selfishness and betrayal. It is a story known only to very few people and has never been made public before.

In the late 1980s, His Holiness the 98th Ganden Tripa Jampel Shenpen Rinpoche of Gaden Jangtse Monastery was very ill. High lamas and senior geshes were constantly doing pujas for him, praying for his swift recovery and good health, but to no avail. No rituals, medicines or treatment seemed to have any effect. His Holiness continued to be in pain and suffer respiratory problems.

Before he was incapacitated by his illness, His Holiness was often seen circumambulating the whole monastery. Even in his old age, he would make the nearly-daily effort to complete the 45-minute lingkor path that circled both Ganden Jangtse and Shartse – accompanied by two attendants, one of whom was carrying a chair, His Holiness would take a few steps and then sit to catch his breath. In this way and many others, His Holiness inspired countless Sangha and laypeople to continue with their practices, no matter the obstacles.

A soft-spoken man who was noted for his dedication to the Dharma, His Holiness’s illness worried the entire monastic community. This episode took place before the ban on Dorje Shugden so there were no distinctions between practitioners of any sort – the whole of Ganden, as well as Drepung and Sera, were united in their worry for His Holiness’ declining health.

This is the first part of our story. The second part takes places in nearby Bhutan, a Buddhist country of the Drukpa Kagyu lineage (There’s nothing wrong with the Drukpa Kagyu School of Buddhism or Bhutan, but there are some people who claim to be Buddhists but in fact delve in negative practices from their uncontrolled jealousy). It concerns the actions of one seemingly unremarkable monk called Gen Nyima. “Gen” is Tibetan for teacher, and it is a term of respect accorded to monks who are without rank or title.

Gen Nyima was studying in Ganden Shartse Monastery when he ran away just before his Geshe examinations. When asked why he left the monastery, Gen Nyima replied saying he was not interested in titles, recognition or degrees. He had joined the monastery to study and learn the Dharma, and now all he wanted to do was practice. Once he learned up he retreated to the mountains to practice.

After leaving the monastery, Gen Nyima made his way to the capital city of Bhutan where he began his meditative practices. Soon, word spread that a lama with incredible powers was in town, and he could give blessings and heal people.

As increasing numbers of people came to visit Gen Nyima, he began to feel he had lost the solitude and quiet he wanted for his practices. Thus disinterested in fame, Gen Nyima decided to leave and seek a more remote location to concentrate on his practice. He packed up his very few belongings and set out for the Bhutanese countryside, a pristine landscape of forest rendered uninhabitable by wild animals and the sheer density of the trees. When Gen Nyima could go no further, he stopped and set up camp by a river.

Gen Nyima proceeded to build himself a house. Measuring little more than 6ft by 3ft, the house was furnished by one bed, a small table, a large butterlamp, a small thangka of Tsongkhapa and a picture of His Holiness the Dalai Lama. As for the rest of his possessions, Gen-la kept them in a plastic bag, tied up and hooked onto a nail hammered in the wall.

In this simple setting, Gen Nyima would rise at 3am to recite Ganden Lhagyama and Migtsema, and then begin his meditation on Yamanataka until sunrise. He would break to have his breakfast, then resume his meditation until noon when he would break for lunch. After lunch, Gen Nyima would meditate on Yamantaka until sunset, when he had his dinner and after dinner, he would meditate on Yamantaka again until bedtime. Gen Nyima spent 15 years like this in his little house, meditating on just one yidam.

Slowly but surely, news of a holy monk living in the forest filtered out and eventually, Gen Nyima found his peace and quiet disturbed once again. Stories about Gen-la performing miraculous healings and giving extremely accurate divinations began to spread. There were also stories about Gen Nyima demonstrating his attainments to spread the Dharma.

Once there were some hunters in the forest looking for deer. They came across a large, nearly-white deer and gave chase. After chasing for some time, they saw the deer run into Gen Nyima’s small house. They ran up to the house and inside, they found Gen Nyima sitting on his bed, panting heavily and sweating. Realizing what they had just witnessed, they immediately prostrated. Gen Nyima then proceeded to teach them about the virtues of not killing.

Stories like these that led droves of people to visit Gen Nyima. It was around this time that the Queen Mother of Bhutan was ill and needed medical assistance. Hearing about a holy monk in the forest who might be able to help, she sought him out. Through the enlightened power of Yamantaka, Gen-la healed her and she was so enthralled by his abilities, that her family built roads leading right up to his house! Gen Nyima didn’t want the roads, but the Queen Mother built it so many more may access Gen Nyima easily!

Gen Nyima remained in Bhutan for a few more years until Ganden Jangtse Monastery and His Holiness the Dalai Lama sent word requesting for his return to India so that he might inspire others through his Dharmic example.

Thus Gen Nyima returned to Ganden. Back in India, Gen-la continued to heal people and provide them with accurate divination results. When asked how he did it, Gen Nyima only had one answer – when the monks asked Gen-la how he healed people, he replied, “Yamantaka.” When they asked him who he propitiated for divinations, he replied, “Hlamo.” Then the monks understood that Gen Nyima had attained Yamantaka.

In fact, sometimes Gen Nyima was asked why he didn’t go for any of the pujas that the monastery conducted daily, which was compulsory to everyone. Gen-la said he didn’t know how to do the pujas as he never took the time to learn. Of course some were incredulous – how on earth could this old monk NOT know how to do the pujas, which were some of the easiest on the monastic curriculum? Gen Nyima told them he didn’t need anyone else; he only needed Yamantaka and would proceed to give them an explanation of Yamantaka’s accoutrements to show how Yamantaka fulfilled different purposes equivalent to different pujas.

In this way, Gen Nyima lived in Ganden until a few years later, when His Holiness the 98th Ganden Tripa Jampel Shenpen became sick. Hundreds of monks, lay people and local Indian people would come to Gen Nyima for healing and obtain great results. Villagers whose livelihood depended on crops would be at the mercy of the weather. If too much rain crops would die and if no rain, the crops would dry up. Such was their lot. As a result many of the villagers at times would request Gen Nyima to stop the rain or cause rain to fall.

Gen Nyima would blow Yamantaka’s mantra into the sky from his small veranda in Gaden and in front of many witnesses cause rainfall or stop it within minutes of blowing. This spectacle was spoken about by many who knew Gen Nyima already gained very high attainments. Many young tulku candidates were brought to Gen Nyima and he would successfully find the unmistaken incarnation of many lamas of Gaden, Sera and Drepung. Gen Nyima himself did not practice Dorje Shugden. He said he didn’t need to, but he clearly said, Dorje Shugden is a Buddha and there is no two ways about it. No debates. Those who practice Shugden are fine.

At this point, our two stories merge. After many pujas and treatments for His Holiness, he was not getting any better. Worried for his well-being and not knowing what else to do, some monks approached Gen Nyima for a divination. They wanted to know what was going on and why His Holiness was manifesting a sickness that could not heal.

Without hesitation, Gen Nyima did a divination. He told them that because they were unsettled by the popularity of the Tibetan Gelugpa monks, some Bhutanese lamas had performed a powerful ritual using His Holiness the 98th Ganden Tripa’s image. Gen Nyima said that the image was placed in the centre, surrounded by four phurbas (ritual daggers) pointing away into the four cardinal directions. The image of Gaden Tripa was buried under the ground ritually.

Gen Nyima said this was why His Holiness was so ill, and why he could not be healed using conventional medicines. There were only two ways to heal him: (1) to find the image, dig it up and have it ritually destroyed or (2) to perform a Dorje Shugden massive three day torgya puja.

So now we come to the part where you all wonder why the monastery had not yet performed the fire puja for His Holiness, and this is where betrayal is introduced into the story.

The divination had been requested by His Holiness’ main attendant who is now in US, a monk we will only identify as Tashi. Aside from our source who found out by chance, Tashi had not told anyone else of the divination results. And because it is not the general Tibetan custom to enquire into other people’s affairs, no one had thought twice to question Tashi about what else he was doing for the sake of His Holiness the Ganden Tripa’s health.

Thus the subject of the divination and its results was never brought up. Tashi chose to look politically correct instead of saving his lama Gaden Tripa. Gen Nyima clearly said he told Tashi that a Shugden 3-day Torgya must be done. Very urgent. If not done, no other pujas can help His Holiness Gaden Tripa to recover and he will not recover. Gen Nyima related this story himself. Tashi had many other pujas done, but Gaden Tripa passed away within a few months.

Therefore Tashi knew how to save the Ganden Tripa but decided against following the divination results because some years ago, during the start of the ban, Tashi had decided he wanted to be on the ‘correct’ side. He advised people to dispose of all their Dorje Shugden images and repeatedly told people to follow His Holiness the Dalai Lama’s instructions not to worship the Protector. His motivation was not devotion towards the Dalai Lama, but to look politically correct.

Therefore to follow Gen Nyima’s divination was a matter of embarrassment for Tashi, because people would have asked why he kept telling everyone not to practice Dorje Shugden but then suddenly arranged for a Dorje Shugden fire puja to save his lama. Tashi was not willing to risk this embarrassment, and felt it was more important to remain ‘clean’ in the eyes of the Tibetan government and save himself. Tashi himself did not like Shugden even before the ban and would often criticize hundreds of monks in Gaden who worshipped Dorje Shugden. Tashi would criticize Dorje Shugden and created much hard feelings with his divisive speech among the sangha adding to his lack of popularity. In general many did not like Tashi and also wondered why H.H. Gaden Tripa would keep him as an attendant. But would not dare question Gaden Tripa as per Tibetan etiquette.

And when His Holiness the Ganden Tripa finally passed away after his protracted illness, Tashi was in America. It wasn’t until two to three weeks later, and after much effort to communicate with him, did Tashi reluctantly return to Ganden to oversee His Holiness’ funeral rites by the Monastery. The Ganden Tripa’s funeral was a big deal too. As the former head of the Gelugpa lineage, His Holiness’ funeral would see the highest lamas of the Tibetan Buddhist schools attending his funeral ceremony. In fact, the Dalai Lama was going to send envoys to represent him at the funeral, such was the Ganden Tripa’s high standing in the monastic community. Such a grand (and therefore complex) occasion would require a lot of planning and hard work. It would require Tashi to be present every step of the way to ensure his Lama received the proper funerary customs that he deserved. This was something Tashi was apparently reluctant to oversee. In fact, immediately after His Holiness’ funeral, Tashi returned back to the United States and has not been heard from since.

This incident happened in the late 1980s, when the Dorje Shugden ban was coming into place. On reading this story, we wish to make a few points clear:

1. Gen Nyima’s example shows that humility is the basis of all attainments, and not rank or title
2. There are good attendants and bad attendants, just like there are good lay practitioners and bad ones. What matters in the face of our lama’s well-being and the growth of his work, is the devotion that students pay to him, no matter the obstacles
3. Despite the power of the ritual performed against His Holiness the Ganden Tripa, in Gen Nyima’s divination, the only deity who could save the Ganden Tripa was Dorje Shugden.
4. Since the start of the ban, the Tibetan government has been creating schism within the Sangha, and indirectly and directly harming their lives

In raising awareness of this incident, may any merits thus amassed be dedicated to the lifting of the ban on Dorje Shugden. May all lamas live long, with students and attendants who prolong their life and truly assist in the propitiation of Lama Tsongkhapa’s holy tradition. And may all Dorje Shugden practitioners live long, develop bodhicitta and pure faith in the Dharma so that they may gain attainments, and free themselves and all sentient beings from samsara.

~ by dorjeshugden.com ~

Dear Friend in Dharma,

I am writing to share with you the life and works of very special, courageous and extraordinary Buddhist master, one we must always remember for his contribution to Dharma.

His Holiness Gaden Trisur Lungrik Namgyal is a remarkable Buddhist teacher, who was chosen among many other elite scholars to become the Gaden Tripa – the supreme head of the Gelugpa school of Buddhism. The position of the Gaden Tripa was formed after the passing of the incredible Buddhist master and saint Lama Tsongkhapa. All the Gaden Tripas after him literally represent the presence of the perfect enlightened Master Lama Tsongkhapa here on earth.

In order to qualify for the position of a Gaden Tripa, one has to go through extensive training, study and practice for many years. A Gaden Tripa is not only a Buddhist scholar of the highest level, but would also have held the position as the lead chanter (umze) of one of the largest monasteries, be fully versed in all rituals and prayers, and served as abbot of one of the monasteries. This represents a lifetime of hard work, devotion and commitment to the Dharma and the teachings of the Buddha.

Gaden Tripas are so highly regarded that if the Dalai Lama is unable to attend any teachings, they are the only people who are able to replace the Dalai Lama and teach in his place. Actually, the Gaden Tripas hold a much higher and more sacred place within the Gelugpa school of Buddhism than the Dalai Lama. He is the supreme head of the Gelugpas. More can be read of the 101st Gaden Tripa’s life, works and accomplishments here:

- dorjeshugden.com/?p=6832
- http://www.trisurlungriknamgyal.com/about/

The 101st Gaden Tripa has since retired from his position a few years ago and is now known as Gaden Trisur. We have a special admiration for his courage and deep commitment to his practice. In recent years, His Holiness the 14th Dalai Lama instituted a ban against the Dharma Protector Dorje Shugden, but Gaden Trisur Rinpoche chose to continue with this practice, which he has been committed to his whole life. He has since left his monastery, Gaden Shartse, to join Shar Gaden Monastery which strongly maintains their worship of Dorje Shugden.

For many years, the Dalai Lama and his people have claimed that Dorje Shugden is evil and very harmful to Buddhist practitioners. Dorje Shugden practitioners are banned from attending the Dalai Lama’s teachings and grossly ostracized and mistreated. Shugden practitioners in India or Nepal, for example, suffer grave discrimination and are denied any welfare, just because of their spiritual beliefs. Monks who wish to continue their practice are expelled from their monasteries with absolutely no support. This is a blatant transgression of human rights and denial of religious freedom.

Gaden Trisur Rinpoche is a sincere practitioner of Buddhism who has been a devoted monk since childhood. Now, he is also ostracized because of his practice of Dorje Shugden. However, here is the contradiction: the Tibetan government and people say that the Gaden Trisur Rinpoche is wrong in his religious belief, he is bad, rebellious monk and not a supporter of the Dalai Lama. How can this be when his very position as Gaden Tripa was endorsed by the Dalai Lama himself? How can this be when he has devoted his entire life to the Dharma and shared with the world all the same teachings that the Dalai Lama shared? Does this mean that the Dalai Lama would pick the wrong people to hold such important positions? And that he has made a grave and terrible mistake within his own religious school?

Furthermore, in Gaden Shartse Monastery, they still have a throne to H.H. Gaden Trisur in their main prayer hall. Isn’t this contradictory? If you do not wish to associate with Dorje Shugden practitioners, then isn’t it confusing that you still keep his throne? A throne is so significant – it represents the person itself and means that you honor him and hold him highly. So does the monastery regard him as a bad, rebel practitioner? Or as a high Master still worthy of much respect and honor? Perhaps they just keep his throne there only to save their own reputation? Because dismantling the throne and erasing his presence from the monastery can only mean that they were wrong when they selected and endorsed him as a Gaden Tripa in the first place.

Today, H.H. Gaden Trisur Rinpoche resides in France where he has several centers to share the teachings of Dharma with Western practitioners. He lives humbly and simply, and though he is already 84 years, he still continues to teach, practice and bring the Dharma to others. Is this the sign of someone who is doing a “bad practice?” We do not think so.

There are hundreds of other high masters, monks and teachers like H.H. Gaden Trisur Rinpoche in the world, who have held this practice of Dorje Shugden sacred their whole lives. Now, they face terrible discrimination and attacks if they choose to continue their practice. It is not our intention to bring down anyone, nor to show any disrespect to the Dalai Lama.

Instead, we hope that by writing this, we can draw attention to the fact that Dorje Shugden practitioners are making huge contributions in Dharma and not “bad” or “evil” in any way, as the Dalai Lama’s people are claiming. It is our wish that by pointing out the many contradictions, Buddhists everywhere will think more deeply on the subject and realize that the ban on Dorje Shugden is simply not logical nor fair. We call for more quality, justice and fair treatment for Shugden practitioners and for true religious freedom.

With respect

(YOUR NAME)

Immaculate Disciple of Je Tsongkhapa

In a previous lifetime, in1327, the great being Dorje Shugden emanated in Central Tibet as Duldzin Drakpa Gyeltsen. As in his previous incarnations, he displayed a compelling inclination towards spirituality from a very young age, and took on his studies with tremendous zeal and astonishing results.

He took ordination at the foot of Drigung Choje Chan Nga who acted as Zimpon, the assisting Master. Throughout his monastic studies, he listened to infinite teachings of Sutra and Tantra from many spiritual masters but the only Lama he held close to his heart was the great Je Tsongkhapa.

At that time, this heart disciple of Je Tsongkhapa developed such a respected reputation for holding the Vinaya vows so well that he was given the name Duldzin, an abbreviation of ‘Dulwa Dzinpa’, which means ‘Holder of the Vinaya’. Just like his Guru Je Tsongkhapa, Duldzin held onto his vows so well that he exuded a beautiful scent – the fragrance of morality – and was a dazzling sight to behold.

With Je Tsongkhapa, Duldzin studied and mastered the Lamrim, realised Bodhichitta, and practiced and mastered the four classes of Tantra, all while keeping his Vinaya, Bodhisattva and Tantric commitments perfectly.

In his later years, Je Tsongkhapa travelled and did extensive retreats. While he was away, he would place Duldzin Drakpa Gyeltsen in charge of his affairs. As Je Tsongkhapa aged, Duldzin feared for his master’s health so he took on the challenge of building Gaden Monastery for him. He did this exactly in accordance with the Vinaya rules. Upon completion, Duldzin offered the entire monastery up to his Lama so Je Tsongkhapa could reside there to teach.

Once, Lord Duldzin was invited to Tsel Gungtang temple to give teachings on Lamrim and the Vinaya. He gave the teachings so well that he was able to empower the monastic community of the monastery with renewed enthusiasm for the Vinaya and also infused them with the spirit of the Great Scope.

He never took credit for his teachings but always attributed them to the kindness of his Lama, Je Tsongkhapa. It was during this lifetime that Duldzin Drakpa Gyeltsen first made a promise to Nechung to arise as a Protector to preserve the teachings of Lama Tsongkhapa.

When the great Je Tsongkhapa finally passed away in meditation, Duldzin was greatly saddened. Along with many of Je Tsongkhapa’s closest heart disciples, he entombed his Lama’s remains in a magnificent stupa. Many people believed Je Tsongkhapa and Duldzin Drakpa Gyeltsen to be equals in terms of their wisdom, spiritual realisation and knowledge.

It is even said that both Je Tsongkhapa and Duldzin were actually emanations of the same enlightened mind, manifesting simultaneously as teacher and student to show the perfect example of Guru devotion. The other students of Je Tsongkhapa thus requested Duldzin to ascend the Gaden throne of Je Tsongkhapa, as the first Gaden Tripa. However, Duldzin politely declined.

Instead, he offered the Gaden throne to another of Lama Tsongkhapa’s heart disciples, Gyaltsab Je, who became the first throne-holder of the Gaden tradition. In his lifetime, Duldzin founded another monastery, Tsunmo Tsal, and it was here that he passed away, leaving behind many great students and a whole body of written works.

Great Scholar and Spiritual Master of the Dalai Lama

In 1478, a special child was born in Tsethang, in the Lhoka region of Central Tibet. He grew up to become known as the great scholar, Sonam Drakpa. ‘Panchen’ is translated from the Sanskrit word ‘Pandit’ and is an honorific title referring to Panchen Sonam Drakpa’s unparalleled mastery of the Sutra and Tantra teachings, and his legendary spiritual accomplishments.

At a young age, Panchen Sonam Drakpa was enrolled into the great seat of learning, Sera Monastery. There, he came under the personal tutelage of great masters like Venerable Donyo Dangden and His Holiness the Second Dalai Lama, Gyalwa Gendun Gyatso.

Like all scholar aspirants, Panchen Sonam Drakpa studied the entire breadth of Sutra, Tantra and their various commentaries with great intensity. His outstanding learning and comprehension began to shine brightly. Supplemented by various empowerments, personal advice and the blessings of his Gurus, Panchen Sonam Drakpa’s capabilities and zeal for learning enabled him to rapidly mature spiritually.

Panchen Sonam Drakpa was famous for having served as the Abbot of Gyuto Tantric College, Ganden Monastery, Drepung Monastery and Sera Monastery. Furthermore, while serving in Gaden Monastery, Panchen Sonam Drakpa also ascended Je Tsongkhapa’s throne as the 15th Throne Holder (Gaden Tripa) of the Gelugpa lineage.

Panchen Sonam Drakpa was elected into every position he undertook by the monks, and was unanimously approved and supported by them throughout his time in office. He is the only person in history to have been elected as the Abbot of all these monasteries within a single lifetime; to date, no other Lama has come close to holding this same honor. It shows clearly how highly this great Lama was regarded by his students and the monastic community at large.

In the literary field, Panchen Sonam Drakpa was an unparalleled scholar, penning numerous and highly penetrative works. He composed a whole host of written commentaries on Sutra and Tantra, covering the full range of exoteric and esoteric aspects of Buddha’s teachings.

Panchen Sonam Drakpa also composed 45 major written works and a number of minor works on spiritual songs. His works are highly regarded by all three main monastic institutions. To this day in Drepung Loseling and Ganden Shartse Monasteries, Panchen Sonam Drakpa’s texts are among the principal texts relied on by monks studying for their Geshe degrees.

Panchen Sonam Drakpa is legendary for having composed these verses of dedication when he served as the Ganden Tripa:

May all conducive conditions arise
And all obstacles be pacified in order
To increase infinitely the doctrine
Of the spiritual king, Tsongkhapa

By the merits of the three times
Of myself and others, may the
Doctrine of Lama Tsongkhapa
Blaze forever more.

This hallowed prayer is recited daily as a dedication after teachings and pujas performed by Gelugpa monasteries and Dharma centers all over the world.

In his later years, Panchen Sonam Drakpa became the spiritual guide for the newly-discovered Third Dalai Lama, who received his ordination vows and a spiritual education from him. Panchen Sonam Drakpa foretold a deep potential in the young incarnate Lama by ignoring the traditional incarnation name of Gendun and choosing instead to name him Sonam Gyatso. In doing so, Panchen Sonam Drakpa established the line of Dalai Lamas with the name Gyatso, meaning ‘Great Ocean’.

When he was older, this protégé of Panchen Sonam Drakpa was invited to Mongolia. When Sonam Gyatso arrived there, the Mongolian king Altan Khan and his subjects were so impressed by him that they converted to the peaceful ways of Buddhism.

In turning the ‘killer hordes’ of Asia away from the battlefield, and onto the path of studying and understanding Buddhism, Sonam Gyatso changed the course of world history. The joyous Khan gave Sonam Gyatso a special title, ‘Dalai Lama’, which literally means ‘Oceanic Lama’. The same title was also bestowed posthumously onto his two previous incarnations.

With unmatched zeal, Panchen Sonam Drakpa worked for the welfare of others and the Dharma until he entered clear light at the age of 77 years.

As one of two tutors, HH Ling Rinpoche (left) was responsible for educating HH the Dalai Lama (center) alongside HH Trijang Rinpoche (right)

In the tradition of Tibet’s great masters, His Holiness Kyabje Ling Rinpoche began turning the wheel of Dharma for sentient beings at a very young age. By 10 years old, Ling Rinpoche already joined one of the three great Gelug monasteries and henceforth spent the rest of his life dedicated to the cause of serving sentient beings.

As a young monk, Ling Rinpoche received a classical Gelug education, focused on the study of five main texts – the Prajnaparamita, Madhyamika, Pramana, Vinaya and Abhidharmakosa. A master debater and scholar, his studies were supplemented by texts from various Buddhist masters of the mind such as Panchen Sonam Dragpa. With such rigorous training, and already possessing an acute level of intelligence and wisdom, Ling Rinpoche completed his Geshe degree in just two years, before he entered Gyuto Monastery aged 22.

At Gyuto, Ling Rinpoche continued to excel, scoring top marks in his college’s tantric examinations before he became their disciplinarian at the age of 24. Ling Rinpoche then left Gyuto, going from strength to strength as he displayed more and more of his attainments through the power of his deeds.

With such a wealth of experience and knowledge, it is no wonder that Ling Rinpoche was later appointed to be His Holiness the 14th Dalai Lama’s senior tutor.

It is not possible to be such a prolific scholar without a mass of previous life imprints propelling one’s study and practice, and Ling Rinpoche’s life is testament to existence of reincarnation and karma, and therefore the preciousness of one’s human life.

We are fortunate that the 7th Ling Rinpoche has returned to continue the work of his predecessor. So that you know just how much Ling Rinpoche will accomplish, and what immense respect we should accord him, we at DorjeShugden.com wish to share with you his biography. May this great being fulfil the promises made by his previous incarnations, and live long to turn the wheel of Dharma for sentient beings in all six realms.

For more information about this great master, check out these links:

Kyabje Ling Rinpoche (1903-1983)
dorjeshugden.com/?p=6218

Kyabje Ling Rinpoche and Dorje Shugden
dorjeshugden.com/?p=676

Advice by His Holiness Kyabje Ling Rinpoche
dorjeshugden.com/?p=1042

The Line of Gaden Tripas
dorjeshugden.com/?p=12268

All of us at DorjeShugden.com make this virtual offering of a butterlamp to the incomparable master His Holiness Kyabje Ling Dorjechang, requesting him to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

Biography

Source: The Autobiography of Kyabje Ling Rinpoche. The Tibet Journal, vol. 8, no. 3, pp. 45-61.

Born in 1903, in his lifetime, Kyabje Ling Rinpoche became the 97th Gaden Tripa as well as the senior tutor of His Holiness the 14th Dalai Lama. One of Tibet’s greatest masters would begin his holy life in Yabphu near Lhasa, a place known for its connection to Vajrayogini. Not only was Yabphu shaped like a double triangle believed to represent Vajrayogini and Heruka Chakrasamvara, but it was also home to a sacred image of Vajrayogini. Created in the tradition of Naropa, the Vajrayogini was known to have spoken many times.

Kyabje Ling Rinpoche wasted little time in rejoining the monastic institution. At a young age, his reincarnation was recognised by his previous life’s student, the 13th Dalai Lama and by 10 years old, he had already entered Drepung Loseling. Three years later, aged 13, Ling Rinpoche received his novice ordination vows from the 13th Dalai Lama.

It is notable that the Dalai Lama and Ling Rinpoche have long enjoyed a particularly close relationship, lifetime after lifetime. Two incarnations ago, Ling Rinpoche was the 13th Dalai Lama’s teacher; the immediate previous incarnation was a student of the 13th Dalai Lama and then later became the teacher of the 14th Dalai Lama. Now, the current incarnation has once again been recognised by the 14th Dalai Lama and remain very close.

As a young monk, Ling Rinpoche’s education followed the general monastic curriculum, beginning with the five major texts – the Prajnaparamita, Madhyamika, Pramana, Vinaya and Abhidharmakosa. Commenting on the five major texts and the expectations of monastic training, Ling Rinpoche wrote:

These basic texts of each of the five main texts, as well as the commentaries by Je Rinpoche, his son-like disciples, and Panchen Sonam Dagpa are memorized. We were expected to comprehend the meaning of both the root texts and their commentaries, to discuss all their difficult points, and to clearly analyze and understand the different points of view of the principal Indian and Tibetan masters. Thus I studied thoroughly, debated with wise and intelligent dharma friends and gained considerable knowledge.

However, despite the profundity of these texts, Ling Rinpoche showed signs very early on that he was no ordinary student. His clear, precise and quick understanding of these texts was such that at a young age, he was already debating with highly esteemed Geshes on profound works like Nagarjuna’s Six Logic Texts of Madhyamika philosophy at the regular debate sessions at Drepung.

Ling Rinpoche proved himself a highly adept scholar from a young age, with deep understanding of the most difficult texts. By his explanations, commentaries and teachings of such texts and philosophies, it was clear that this was someone teaching and speaking not merely out of academic prowess but from true realizations.

As he was a brilliant scholar, many of his studies remained particularly memorable for Kyabje Ling Rinpoche. He once wrote that during certain debate sessions held during the winter (particularly on the subjects of valid cognition), it was so cold that the skin on the monks’ hands would crack. However, because they were so engrossed in their debates, they would not notice the blood dripping from their hands!

He is remembered to this day for being able to write on and comprehend texts by both the Indian panditas such as Dharmakirti as well as the Tibetan lineage masters, Panchen Sonam Dragpa and Gyaltsab Dharma Rinchen. In fact, much of his most fundamental monastic study and practice would find its basis in the texts of Panchen Sonam Dragpa’s texts – this was central to monastic education at Drepung Loseling.

HH Ling Rinpoche (left) with HH the Dalai Lama

After nine years of study, in 1922, Ling Rinpoche received his full ordination vows from the 13th Dalai Lama. A year later, when he was just 20 years old, Ling Rinpoche began his Geshe degree examinations. It took him only two years to obtain his Geshe Lharampa, the highest degree in the monastic system which usually takes a total of 30 years to complete.

Upon completion of his Geshe degree, Ling Rinpoche joined Gyuto Tantric College where he began to master all four classes of Tantra, focusing especially on the Tantras of Heruka, Guhyasamaja and Yamantaka. In mastering Guhyasamaja, Ling Rinpoche relied heavily on the works of many masters including Panchen Sonam Dragpa, Chandrakirti and Lama Tsongkhapa.

HH Ling Rinpoche (left) with HH Trijang Rinpoche (center) and HH Zong Rinpoche (right)

A year after entering Gyuto, Kyabje Ling Rinpoche was awarded the highest marks in the college’s tantric examinations. A year after that, when he was just 24 years old, Ling Rinpoche was appointed as gekul (disciplinarian) for Gyuto for four months. His appointment is testament to just how well Ling Rinpoche held his vows – only those renowned for their pure Vinaya conduct can be appointed into a position that requires them to oversee that others keep their vows and commitments.

Ling Rinpoche received his classical Gelug education at a time when many great Gelug masters were still alive. Thus he had the fortune to receive direct teachings from the some of the most renowned Buddhist luminaries of our time. For example, from his previous life’s student the 13th Dalai Lama, Ling Rinpoche received the Lamrim Chenmo teachings. From Pabongka Dorje Chang who was none other that Heruka himself, Ling Rinpoche received initiations for Solitary Hero Yamantaka and Vajrayogini.

Having studied at the feet of such masters, Ling Rinpoche could not help but be inspired to immense faith by their depth of Dharma knowledge and attainments. After graduating from Gyuto, Ling Rinpoche wrote:

Among my teachers at this time was Je Pabong Khapa Dechen Nyingpo, manifestation of the glorious Chakrasamvara (Pal Khor Dompa). My other teachers were the great Kyabgon Yongzin Sikyong Tradag Dorje Chang, Kyabje Yongzin Trijang Dorje Chang, Kyabje Khangsar Dorje Chang, Chone Lama Rinpoche Losang Gyaltsen Palzangpo and others. In short, I studied with thirty scholars and practitioners. Their kindness cannot be repaid even by holding them on my head for infinite lifetimes.

In this lifetime, Ling Rinpoche studied under 30 illustrious teachers, including Trijang Dorje Chang (who he would also work together with as tutors to H.H. the Dalai Lama), Chone Lama Rinpoche Losang Gyaltsen Palzangpo, Kyabgon Yongzin Sikyong Tradag Dorje Chang and Kyabje Khangsar Dorje Chang, among many others. This relationship with his teachers affected him greatly, inspiring him to many levels of faith. Remembering them, he wrote, “Their kindness cannot be repaid even by holding them on my head for infinite lifetimes.”

Later, when His Holiness the 13th Dalai Lama, one of his teachers and his ordination preceptor, passed away, Ling Rinpoche was personally involved in helping to create the golden stupa which would contain His Holiness’ relics. He had great devotion towards his teachers throughout his life, with that most special connection to the Dalai Lama.

10 years after he was appointed gekul of Gyuto, Ling Rinpoche was installed as the abbot of his alma mater. This was soon followed by his appointment as the tsenshab to the young 14th Dalai Lama, and later, in 1941, as junior yongdzin (tutor) to the Dalai Lama. In this new position, he was now one of a privileged few responsible for educating the six-year old Dalai Lama.

In 1949, Kyabje Ling Rinpoche became the Sharpa Choeje, the second highest position within the Gelugpa school of Buddhism, after the Gaden Tripa. Four years later, he was appointed senior yongdzin to the Dalai Lama together with Kyabje Trijang Rinpoche as the junior yongdzin. As the Dalai Lama’s tutor, Ling Rinpoche was remembered for having imparted to His Holiness teachings on the Lamrim, as well as tantric teachings on Heruka, Guhyasamaja and Yamantaka.

When Ling Rinpoche gave the Dalai Lama full ordination vows in 1954, he had already been holding his own monk vows for 32 years. These were the same vows that he had received from his student’s previous incarnation, the 13th Dalai Lama, who had been his teacher.

HH Ling Rinpoche (second from right) with HH the Dalai Lama (third from right) and HH Trijang Rinpoche (far right)

During his time as tutor to the Dalai Lama, Ling Rinpoche would often go on pilgrimages with His Holiness as well as to China. As well as teaching the Dalai Lama directly, Ling Rinpoche also continued to give many teachings on Tantra, including those on Vajrabhairava and Guhyasamaja, until 1959 when the Chinese occupation of Tibet forced him to flee into India.

While living in exile in India, and recognising the world’s thirst for the Dharma, Ling Rinpoche travelled to the West, to Switzerland and England, where he gave many teachings. He also travelled around India to teach, such as at a particularly memorable teaching on the Lamrim Chenmo in Phelgyeling Monastery which had been requested by Guru Deva Rinpoche. By his sheer wealth of knowledge, academic excellence, powerful teachings and total dedication to the spread of Dharma, Ling Rinpoche rose quickly and high within the Gelug school. When he was 57 years old, Ling Rinpoche ascended to the highest, most respect position of the Gelugpa lineage – as the 97th Holder of the Gaden Throne.

As the Tibetan community sought to re-establish their great monasteries in India, Ling Rinpoche visited Sera, Gaden and Drepung in South India to give teachings, in support of their work. It seemed that the most illustrious and well known he became, the harder he worked for the Dharma. He dedicated the rest of his life to teaching and thereby to preserve the teachings in new lands, far away from his native Tibet. In so many ways, Ling Rinpoche worked tirelessly for the Dharma from the moment of his birth in 1903, to the time of his passing into clear light in 1983.

The unmistaken incarnation of Kyabje Ling Rinpoche was born in 1985 in Dharamsala, India and in 1987, recognized again by the student of his previous life, H.H. the 14th Dalai Lama. The young current incarnation is currently focusing on his monastic studies at Drepung Loseling as well as giving teachings all around the world, proving to be just as powerful a scholar and spiritual guide as his predecessor.

The Gelug assembly of Varanasi University requested Kyabje Ling Rinpoche to compose for them a simple way to do the fulfillment, confession, request for activity and serkyem for Mahakala, Kalarupa, Palden Lhamo and Dorje Shugden. Thus Kyabje Ling Rinpoche composed the following text (Source: Jam mgon rgyal ba’i bstan srung rdo rje shugs ldan gyi ‘phrin bcol phyogs bsdus bzhugs so. Bylakuppe, India: Ser smad gsung rab ‘phrul spar khang (1992), pp. 63-69)

H.E. Dagpo Rinpoche

Below is an excerpt taken from a speech delivered by His Eminence Dagpo Rinpoche in November 1996, when he welcomed to Paris the fourteen-year-old reincarnation, Kyabje Chocktrul Rinpoche Tenzin Lobsang Yeshe Gyatso:

For the benefit of the new people who have joined us today, I will mention all too briefly the activities that have been accomplished by your predecessors, Rinpoche. The beneficial deeds of a supreme guide such as yourself are truly countless. In fact, only a Buddha endowed with the ten powers can comprehend them.

If I limit myself only to what you have dedicated yourself to doing in the Land of Snows, there would still be countless deeds to relate. There are so many wonderful and complex tales, melodies that can enthrall those with the gift of understanding, melodies that can fill them with faith. The whole topic is inexhaustible; I have given up trying to cover it.

Today I will limit myself to just a few words about how, from the distant past, at all times and in all places, you have continued to work together with the Lord of the world Avalokiteśvara to achieve the good of beings and to give them access to the Teachings.

To accomplish this, both of you have shown yourselves capable of every conceivable kind of relationship. You have alternated the role of Master with that of disciple, the role of donor with that of chaplain, parent, friend, or servant.

H.H. Trijang Rinpoche

From the immense ocean of deeds that you have thus carried out together, I will take a very small drop, a drop no bigger than the pearl that sparkles at the tip of a human hair, but quite enough to inspire faith. Everyone knows that our Tibet has long benefitted from the Lord of the World Avalokiteśvara’s caring protection.

He appeared at different times as king or as minister, as learned pandit or as a complete siddha. Each time, he made the light of religion and culture shine brightly so as to dispel the darkness that enveloped Tibet, and each time you were at his side.

In the eighth century when Avalokiteśvara manifested as the great king Trisong Detsen, you, Rinpoche, were the pandit Śāntarakṣita, the Indian monk who brought and established in Tibet the tradition of vows and religious commitment which form the basis of Buddha’s Teachings. It was you who brought to light the vast and profound systems, while assuming the shape of the victorious Padmasambhava, first among the Tantrikas.

As such, you overcame the obstacles that stood in the way of spreading the Dharma on earth. It was you also who passed the profound and secret teachings to the King and his ministers (how lucky they were!) and thus justified their waiting.

When the good qualities of human beings and the doctrine declined, you were the second Buddha, well known by the name of Atiśa Dīpaṃkāra Śrījñāna. During the middle of the eleventh century you founded the Kadampa tradition with the help of his spiritual son Dromtönpa Gyalwé Jungne, who was none other than Avalokiteśvara.

In order to consolidate and spread that tradition, you soon reappeared under the name of Lang-ri Thangpa Dorje Senge, well known as the eminent guardian of bodhicitta, in other words, a bodhisattva.

H.H. Trijang Rinpoche

Some time afterwards, the good qualities of human beings diminished yet again, and the doctrine underwent another decline. You immediately assumed the shape of the second Buddha Je Tsongkhapa. That time your disciple was Avalokiteśvara, later considered the First Dalai Lama. Together you took it upon yourselves to spread and expand the Teachings of the Buddha throughout the entire country.

Shortly afterwards, you were Mönlam Pelwa, one of the First Dalai Lama’s main disciples. You succeeded yourself, becoming the eighth Ganden Tripa, that is, the eighth head of the Gelugpa school.

Later on, as the head of the Kagyupa order, you were the eighth Karmapa, Mikyö Dorje, close friend of the Second Dalai Lama Gendun Gyatso.

When you returned to the school of the Nyingmapas in the seventeenth century, you were the dazzlingly brilliant light with the name of Zurchen Chöying Rangdröl, one of the Fifth Dalai Lama Ngawang Gyatso’s principal Masters.

Next, during two consecutive lives, you again took charge of the Gelug school: you were the sixty-ninth Ganden Tripa, Trichen Jangchub Chöpel, who was also the tutor of the Ninth Dalai Lama Lungtog Gyatso, and later the eighty-fifth Ganden Tripa, Trichen Lobsang Tsultrim.

And now we come to your immediate predecessor Kyabje Yongdzin Trijang Dorje Chang Chenpo, who for forty years was assistant and then tutor of the Fourteenth Dalai Lama.

Here you have a brief reminder of how and for how long you and the Buddha Avalokiteśvara have been doing significant and enduring work for the benefit of sentient beings.

Source : http://www.tbiusa.org/trijangdorjechang/biography/dagpospeech

His Holiness the 101st Ganden Tripa Jetsun Lungrik Namgyal showed great courage when he left Gaden Monastery in January 2010 to join the monks of Shar Gaden. As the former head of the Gelugpa lineage, and one who is considered an emanation of Tsongkhapa on earth, His Holiness’ decision sent shockwaves through the Tibetan Buddhist world.

The Gaden Tripas are the actual supreme authorities over the Gelug School of Buddhism for the last six hundred years. Their authority is supreme. The Gaden Tripas are erudite Scholars and the most advanced senior masters within this school of Buddhism. Their practice, teachings, lineage and authenticity is beyond questioning.

It was considered an extremely skilful move on the part of His Holiness Gaden Tripa – he left Ganden after completing his term as the Ganden Tripa (seven years), thereby demonstrating it is possible for many lamas to still be practising Dorje Shugden secretly today. He held his duties perfectly and there was no room for criticism during his tenure as supreme Gaden Tripa.

Yet besides being one of the greatest living lamas today, he is also a powerful practitioner of Dorje Shugden. He relies on Dorje Shugden as his principal Dharma protector as he has for most of his life. He shows us the practice of Shugden by the highest lamas only serves to proof further Shugden’s own enlightened nature. For those who continue to force the ban, His Holiness Gaden Tripa was also proof that their ban has not been effective as they have led everyone to believe.

We at DorjeShugden.com wish to thank His Holiness Gaden Tripa Jetsun Lungrik Namgyal for his inspiring example as one of the greatest living lamas who is complete in study, practice and results in standing up for one’s convictions, and the importance of upholding the practice of our gurus no matter the obstacles. May many more masters of his calibre continue to arise. We invite you to read about the life of this great master of our time.

This tribute is in continuation of our section here to celebrate great masters who practiced Shugden past and present. We invite to please read a short biography on the incredible and inspiring life of this Dharma King His Holiness Gaden Tripa Jetsun Lungrik Namgyal.

For more information about this great master, check out these links:

H.H. Gaden Trisur Rinpoche defects to the Dorje Shugden camp
dorjeshugden.com/?p=2991

Biographies: Trisur Rinpoche Jetsun Lungrik Namgyal Rinpoche
dorjeshugden.com/?p=6832

Interview with His Holiness the 101st Gaden Tripa Lungrik Namgyal
dorjeshugden.com/?p=12258

The Immaculate Line of Gaden Tripas, going all the way back to Lama Tsongkhapa himself
dorjeshugden.com/?p=2716

(Note: When the tenure of Gaden Tripa is completed they are addressed as Gaden Trisur Rinpoche or His Holiness Gaden Trisur Rinpoche Jetsun Lungrik Namgyal.)

All of us at dorjeshugden.com make this virtual offering of a butterlamp to the incomparable master His Holiness the 101st Ganden Tripa, requesting him to remain for another 1,000 years to continue turning the wheel of Dharma and benefiting countless beings.

Biography

His Holiness Gaden Trisur Lungrik Namgyal Rinpoche, the 101st Ganden Tripa, was born in 1927 in the Dawa region of Eastern Tibet. At the age of 8 years old, His Holiness joined the local monastery in Yangding and was consequentialy ordained as a monk.

Later His Holiness entered Gaden Shartse Norling College. While a student there Rinpoche studied Pramana Vidya (Logic), Prajnaparamita (Perfection of Wisdom), Madhyamika (Middle Way Philosophy), under the guidance of various highly attained Masters, and also received many precious teachings and empowerments of the pure Ganden lineage.

During the Chinese revolution in 1959, Rinpoche escaped to India. Arriving at ‘Ba Se’ along the border of India and Bhutan, he continued his studies and completed the Madhyamika (Middle Way Philosophy), Abhidharma (Treasury of Knowledge), and Vinaya (Spiritual Rules and Moral Law). Apart from the normal course of studies, Rinpoche often went for meditation retreats. In 1969, Rinpoche revised through the five major treaties of Buddhist philosophy and participated in the final exam at a renowned local Tibetan University, graduating in the 1st position of honor.

In 1970, a major debate exam which lasted over a period of 20 days was held. Candidates included over 30 outstanding scholars from the 3 great monasteries and other universities. Rinpoche still managed to emerge on top and the title of Geshe Lharampa was officially conferred upon him. Consequently, Rinpoche joined the Gyuto Tantric University and focused on intensive study of the Tantras.

In 1983 and 1992, the Dalai Lama appointed Rinpoche as the abbot of Gyuto Tantric University and abbot of Gaden Shartse Norling Monastery respectively. During the years of Rinpoche’s abbotship, apart from supervising the administration and discipline of the Sangha, he also conducted various pujas and teachings personally. Rinpoche’s contribution towards the monastery is widely recognised, and deeply respected by all. In 1986, these remarkable qualities inspired the Dalai Lama to choose him as the representative of Buddhism in Ecumenical Encounters of Assisi interfaith meetings convened on the initiative of Pope John Paul II in Italy.

In 1995, Rinpoche was bestowed the honorary rank of Shartse Choje (2nd rank among dignitaries of the Gelug tradition). After 6 years in that position, on January 20, 2003, the Dalai Lama, during his Kalachakra Empowerment in Bodhgaya, announced the appointment of Venerable Lungrik Namgyal as the 101 Gaden Tripa – the supreme head of the Gelug tradition, and literally, the Holder of the Throne of Tushita.

Rinpoche is one of the most qualified Buddhist teachers alive today – being highly trained in both fields of Sutra and Tantra. Rinpoche has dedicated his whole lifetime to the propagation of the Buddhadharma, and has been tirelessly visiting many parts of the world to spread the Teachings. Countries which Rinpoche has visited include – France, Spain, Switzerland, Italy, America, China, and Singapore. His Holiness Trisur Rinpoche currently lives in Paris, where he transmits precious Buddhist teachings of his lineage in Thar Due Ling Dharma center in Chelles, France which he founded in 1980.

A regular sight at His Holiness’ teachings, which see packed auditoriums and halls waiting to receive his blessings and wisdom. This photograph was taken in Taiwan, where 30,000 to 40,000 people attend His Holiness’ teachings.

His Holiness Gaden Tripa Lungrik Namgyal visiting Singapore in 2006

Jetsun Lungrik Namgyal Rinpoche taking the throne for the first time as Gaden Tripa in Gaden Lachi

More holy pictures:

Source: http://www.trisurlungriknamgyal.com/pictures/

His Holiness Kyabje Ling Choktrul Rinpoche offering a khata to His Holiness Ganden Tripa Lungrik Namgyal Rinpoche in Ganden Lachi shortly after the Venerable Lungrik Namgyal was bestowed the title of Ganden Tripa

His Eminence Khensur Jampa Yeshe offering a khata to His Holiness Ganden Tripa Lungrik Namgyal Rinpoche during a ceremony shortly after taking the throne as Gaden Tripa (2003).

His Holiness Ganden Trisur Rinpoche Lungrik Namgyal, His Eminence Kyabje Zemey Rinpoche, His Eminence Geshe Tendar Rinpoche.

His Holiness Trisur Rinpoche shortly after becoming the Ganden Tripa of the Gelug lineage.

Procession of abbots from all of the major Gelug monasteries following the enthronement of Ganden Tripa Lungrik Namgyal Rinpoche.

His Holiness Lungrik Namgyal entering Gaden Lachi for the first time as Gaden Tripa.

His Holiness Kyabje Ling Choktrul Rinpoche, His Holiness Kyabje Lati Rinpoche, His Holiness Sharpa Choeje; with the abbots of Sera Mey, Sera Jey, Rato, Tashi Lhunpo, conducting a long-life puja in honor of His Holiness Ganden Tripa Rinpoche.

His Holiness the Ganden Tripa being escorted into the hall to a long-life puja being conducted in his honour.

His Holiness the Ganden Tripa being escorted into the hall to a long-life puja being conducted in his honour.

Awaiting the start of the long-life puja ceremony.

Abbot and disciplinarian of Gaden Shartse making offerings to His Holiness Ganden Tripa Rinpoche.

From left to right: His Eminence Kyabje Lati Rinpoche, the then-abbot of Gaden Geshe Mara, His Eminence Khensur Konchok Tsering, and His Holiness Zong Choktrul Rinpoche offering a long-life puja to His Holiness Ganden Tripa Rinpoche.

His Holiness Lungrik Namgyal Rinpoche in America during his tenure as abbot of Gyuto Monastic University.

His Holiness Ganden Tripa Rinpoche attending a Dharma event in Singapore.

Teachings in Singapore.

The Gelug Lineage

The Gelug lineage was the last tradition to be formed within Tibetan Buddhism. It emerged as the pre-eminent Buddhist school in Tibet since the end of the 16th century. Lama Je Tsongkhapa is the founder of the Gelug tradition.

Lama Je Tsongkhapa was born in Tibet during a degenerating age in Buddhism (end of 14th and beginning of the 15th century) – discipline of the monks was weak and there was a general misunderstanding of the Dharma. Lama Tsongkhapa took on a revolutionary role and restored the Dharma to its original purity, with specific emphasis on monastic discipline whereupon he corrected prevalent monks’ behavior of pursuing power and riches.

Lama Tsongkhapa brought about an impactful reformation in Buddhism at that time. He promoted strict monastic discipline as the ideal basis for religious education and practice, and established monastic universities which offered strong education and spiritual training to monks. His reformation was very meaningful and was very quickly and widely accepted by people at all levels. Of the major monasteries in Tibet, Ganden Monastery (further divided into the two colleges of Ganden Shartse and Jangtse, and recently Shar Ganden) was founded by Lama Tsongkhapa himself in 1409.

The Gelug tradition advocates a solid grounding of academic study and celibate monastic discipline. Lama Tsongkhapa established sound scholarship as a prerequisite for constructive meditation; hence, the teachings of both Sutra and Tantra are subject to rigorous analysis through the medium of dialectical debate. At that time, the Gelug lineage was spreading far and wide, reaching not only Tibetan communities but also to neighboring regions, and has been flourishing ever since.

The Ganden Tripa is the Throne Holder to the seat of Lama Je Tsongkhapa and is the Spiritual Head of the Gelug order. The role of the Ganden Tripa is to continue the propigation of the pure teachings of Lord Buddha Shakyamuni, as well as promoting Tibetan Buddhism- especially the lineage of Lama Je Tsongkhapa, all over the world.

To read more about the immaculate line of Gaden Tripas, going all the way back to Lama Tsongkhapa himself, click here: dorjeshugden.com/?p=2716

NOTE: All of the information above has been extracted from His Holiness the Ganden Trisur’s website http://www.trisurlungriknamgyal.com/. We have made this information available on dorjeshugden.com so that more people may make a connection with this incomparable master of Lama Tsongkhapa’s tradition.

Videos of the Ganden Tripa

The interview is conducted on the occasion of His Holiness the 101th Ganden Tripa’s first official visit to Singapore.

The interview is conducted by Kunga Nyima and is translated by Associate Professor Huang Yi Yan of Taiwan. It is conducted on 18 June 2003 at His Holiness’s residence in Singapore.

His Holiness the 101th Ganden Tripa is hosted on His first Official Visit to Singapore from 25 May 2003 to 23 June 2003 by the Charitable Assistance Society.

About the Ganden Tripas:

The Ganden Tripas, the Sakya Trizins and the Karmapas are official heads of their respective traditions: the Gelug, the Sakya and the Karma Kagyu. Je Tsongkhapa is the founder of the Gelug tradition. The line of the Ganden Tripas are Tsongkhapa’s spiritual successors and are therefore the official supreme head of the Gelug Tradition of Tibetan Buddhism. The line of the Dalai Lamas and Panchen Lamas both hailed from the Gelug Tradition.

The 101th Ganden Tripa, together with Mindroling Trichen, have been enthroned in 2002 as the heads of respectively the Nyingma and Gelug traditions.

Those beings who so rarely are fortunate enough to have contact with His Holiness, there is hardly any who will fail to realize that His Holiness is a GEM…… a sign of the fruition and flowering of seamless cultivation of the Buddha’s holy Teachings. It is a genuine blessing to personally witness His Holiness’s absolute sincerity, warmth, wisdom, innocent humour, unending patience and honesty.

”May it be of benefit !!”

Buddhism

What is the most essentially fundamental thing for a Buddhist?

Buddhists should know that samsara is suffering. We need to realize that samsara is suffering first before we will try to obtain liberation from it. The only way to liberation from samsara is through following the Teachings of the Buddha. According to the Texts, only by following the Buddhist Teachings can there be ultimate liberation from samsara.

What is the most important thing a Buddhist should remember?

A Buddhist should always remember the 3 Jewels: the Buddha, His Teachings [The Dharma ] and His Assembly of Noble Disciples [ The Sangha ]. A Buddhist should clear internalize the supreme qualities of the 3 Jewels. In general, the Buddha is like a doctor, the Dharma is like medicine and the Sangha is like nurses and assistants to the doctor.

We, sentient beings, in samsara, are like the patients. We need to take the doctor’s prescription to get well. Moreover, we also need to rely on the doctor and his assistants too. A Buddhist needs to always take refuge in the 3 Jewels as well as to remember the qualities of the 3 Jewels.

How do we sustain “Bodhicitta”: the attitude of completely dedicating ourselves for the welfare of others; of wanting to attain the state of Complete Enlightenment or Buddhahood solely for the good of others?

To put the Teachings into practice is difficult. If we can put the Teachings into practice, this is real Bodhicitta. If we cannot, this cannot be Bodhicitta. To give rise to Bodhicitta, we must first cultivate Loving-kindness [ Wishing all beings to have happiness and the causes of happiness ] and Compassion [ Wishing all beings to be free from suffering and the causes of suffering ].

Next, we must think of the kindness of our mother. Then, we need to remember the kindness of all beings as they have acted as our mothers in countless past lives. Following, we need to cultivate the wish to repay the kindnesses of all these uncountable mother sentient beings. To put Bodhicitta into practice is difficult. If we can put Bodhicitta into practice, this is real Bodhicitta.

If we cannot put Bodhicitta into practice, this cannot be genuine Bodhicitta. Always try to sustain a good-heart. Do not be bothered about what others do. Just try to sustain a good-heart. This is the way of the true Buddhists.

Is vegetarianism compulsory?

It has been suggested that cultivating crops kill untold numbers of insects whilst the slaughtering of only one yak in old Tibet can feed the whole family for a week. Therefore, from the numerical point of view, this group of people suggests that we should consume meat of big-size animals rather than eating vegetables which inevitably entail the death of countless creatures. Moreover, some masters have insisted on vegetarianism as compulsory for a Buddhist whilst others quoted Buddhist texts to the contrary.

What is Your Holiness point of view?

In general, Lord Buddha has taught 3 differing points with regard to vegetarianism. In the first one, in the Theravada tradition, it is taught that we cannot take the so-called three categories of “Impure Meat”: a) we perceive through our eyes or ears the killing of the meat; b) we suspect that the meat is killed for ourselves; c) we know that the meat has been killed for us.

Besides these 3 categories of meat, we are permitted to partake of the rest. In the second one, in the Mahayana tradition, it is taught explicitly that the taking meat is necessarily unskillful and wrong. So vegetarianism is compulsory here.

In the third, in the Vajrayana tradition, it is taught that practitioners of this path should take meat. The reason for this is given in the texts and requires extensive explanations. It is not appropriate for me to elaborate here. Students of Buddhism can choose to follow any of these 3 points. It is not possible for me to dictate which points students should follow.

There have been some Buddhist centres concentrating mainly on doing social work whilst some concentrating mainly on spiritual practices. What is Your Holiness’s opinion on what a Buddhist centre should concentrate on?

Doing both social work and spiritual practices are not contradictory but are in fact complementary. Both have their own reasons for doing their respective work. Shantideva said in “Guide to the Bodhisattva’s Way of Life” that the perfection of generosity does not mean that one can only perfect the practice of generosity after one has alleviated the poverty of all sentient beings.

Lord Buddha has already perfected the practice of generosity. However, there is still poverty in the world. Therefore, this proves the point as elucidated in “Guide to the Bodhisattva’s Way of Life” that to perfect the practice of generosity means to be able to perfect the activity of generosity from the point of view of one’s spiritual practice rather than from already physical completion of the alleviating of poverty of all other beings.

Following this point of argument, cultivation of generosity through various spiritual practices is important. Even if I can help, I can only but help but a minute proportion of beings through doing social work. Even if I can help 1000 beings, this is still a small proportion relative to the population of Singapore and the number of beings in the whole universe.

There are 3 sets of vows: the Self-Liberation Vows; the Bodhisattva Vows and the Vajrayana Vows. All these 3 sets of vows contain the Practices of the 6 Perfections including of course the practice of generosity. Some examples of how we can exercise the vows include one assisting if any beings fall sick or have other difficulties, one helping to guard banks as they contain the wealth of many beings! From this point of view therefore, social work is therefore an essential part of dharma practice.

In addition, however, we must also remember Shantideva’s teaching that the accomplishment of the perfections lies in one’s mind through spiritual practices also. Therefore, there are valid and good reasons for social work as well as spiritual practices. There is no need to split them into two different groups.

There have been comments that Buddhists from almost all traditions, be it Tibetan, Thai or even the west, have been building too much big statues, stupas, centres and even monasteries and that Buddhists should instead expend more of their resources on social welfare projects such as hospitals, animal-shelter-homes, orphanages and others that directly benefit beings in more tangible ways. What is Your Holiness’s opinion about this?

All are good. All can accumulate merit. Building hospitals or monasteries are good. Both activities are not wasteful.

Some Buddhist centres will only support or circulate news of activities organized by their own centres. Some will even through either implicit or even explicit means, discourage their members from attending programmes organized by other centres even if these programmes are conducted by acknowledged great masters and are beneficial. It has been suggested that these centres are trying to maintain the number of students or followers in their centres as they are worried that their resources will be “lost” to other organizations. On the other hand, these centres claim that they are only trying to “protect” their students from even some of these important teachers, some of whom are even teachers of their centres’ own spiritual advisers. What does Your Holiness think about this?

I have no comments. If I say something, some people may get angry with me! [ laughing ]

Will there be an end to samsara?

It is difficult to say if there will be an end to samsara. It is mentioned in the texts that all beings will eventually become Buddhas. But before that, samsara is there. It is also mentioned in the texts that there does not exist a time where all beings will be free from samsara.

There have been allegations of conversions of Buddhists to other religions through deliberate and aggressive inaccurate depiction of Buddhism, conditional provisions of material aid, educational opportunities and such. What does Your Holiness think of this?

We have to try our best to propagate the Buddhist Teachings. We have no ability to stop these alleged practices. It is also no good for us to stop conversions through “fair” means. The main thing is to develop and improve ourselves. We need to establish more Buddhist centres. We need to improve the management of existing centres.

Just like how other religions spread their teachings, Buddhists should also follow likewise. We should not think of going against other religions however! Conducting certain religious ceremonies or “pujas” for welfare of the Buddhist teachings is also another method. According to the Buddhist Teachings, it is considered negative karma to desecrate the Buddhist teachings.

Similarly, we should not desecrate teachings of other religions. We simply need to improve ourselves with diligence. In the context of Tibetan Buddhism, the Sakyapas will need to preserve and propagate teachings of the Sakya Tradition. The Kagyupas, the Nyingmapas and the Gelugpas will similarly need to do likewise.

What does Your Holiness feel about the state of Buddhism in the west?

Buddhism has been taught and transmitted in the west but it is difficult to ensure that every Teaching has been taught and learnt well. There is definite room for improvements in terms of the way the Buddhist centers are being managed, the way the western students are learning the teachings, the way these students are practicing the teachings, the way in which the teachings have been taught and others. Another matter of concern is that many Tibetan teachers in the west have no place of their own.

Tibetan Buddhism

Does Your Holiness feel that it is timely and appropriate to introduce the Bhikshuni or Fully-ordained Nun’s Order into Tibetan Buddhism?

I have not much comment about this matter.

Does Your Holiness feel that the “tulku” system or the system of finding reincarnated teachers is still relevant today?

There are still many masters getting recognized today. I do not know whether it is still relevant today.

What is Your Holiness opinion of astrology and divination?

Some people believe in them and some people do not. I personally have not much opinion about this matter.

There have been great concerns and fear almost amongst Vajrayana students in both the east and west, on their need to, at all cost, at least read through the meditation text of their yidam daily as they have been told to do so by their teachers during initiation ceremonies of which they participated. These students considered missing doing the meditation of their Yidam or missing reading through the relevant text even for a day a serious transgression of their vow or commitment. What is Your Holiness’s opinion about this matter?

The main point is not to simply and blindly read through the Yidam’s meditational text or “sadhana” daily without understanding. The main point is to keep strictly to our best ability all the commitments we have taken: the Self-liberation, the Bodhisattva and the Tantric commitments.

It is good and important to do the meditational text of your yidam daily especially if you have promised to do so daily but this is not the main point. The main and most important point is to keep the above 3 sets of vows to our best ability. If you have promised your Teachers to do certain “sadhanas” or “Practice Texts” daily, you should definitely try to do them daily.

If you really cannot do it due to sickness, it is perfectly fine. But you should continue after you have recovered from your sickness. If you miss your “sadhana” due to that you have forgotten to do it, you should still continue to do it the very next day. You should also do at least 21 times the long Vajrasattva 100- Syllable Mantra or to do the “Confession to the 35 Buddhas” the very next day.

If for whatever reason you miss your “sadhana” such as not having the time due to work, you should let your Teacher know about it and then re-take the particular initiation again. In the meantime, before say you can re-take the initiation again, continue with the practice. You should also do at least 21 times the long Vajrasattva 100-Syllable Mantra or do the ”Confession to the 35 Buddhas”.

If owing to work commitments you cannot continue with your daily practice of the promised ”sadhana” anymore, you should let your Teacher know about this. If you are not able to let your Teacher know about this or your Teacher has already passed away and you still cannot continue to do your practice daily, you should then do at least 21 times the long Vajrasattva 100-Syllable Mantra or do the “Confession to the 35 Buddhas” daily.

It is important to check if there is any commitment that comes with any particular initiation. If you are not able to keep the commitments, you should not take the initiation. If a student has promised to do say 5 “sadhanas” a day, the student should not decide for himself or herself without consulting their Teachers first whether he or she can simply do only one “sadhana” in place of all the rests daily. However, it is also important that students should not feel unreasonably or overly upset or fearful of missing daily practice for whatever reasons.

How will Your Holiness describe Your relationship with HH the Dalai Lama?

His Holiness the Dalai Lama has taken care of me in my past lives. His Holiness has taken care of me when I was just a newly-ordained monk, when I was the Abbot of the Tantric College of Upper Lhasa, Abbot of Ganden Shartse Monastery, when I was the Lord of Dharma of the Eastern End or the “Sharpa Choje” and even when I am now the Ganden Tripa or the Supreme Head of the Gelugpa Tradition.

His Holiness is one of my precious Root Teachers. I have taken a photograph with HH the Dalai Lama this year [ May 2003 ]. There is nothing in the world that I cherish more. Then, not forgetting also, that His Holiness is, in some ways, my “boss”. [ giggles]

What is Your Holiness’s opinion on a student being non-sectarian and doing practices or receiving teachings and initiations from all the 4 Tibetan Buddhist lineages?

I feel that it is best if a practitioner can do the practices of all these four lineages without discrimination. However, it may be difficult for some unless they have the capacity. On the other hand, it is also possible for a practitioner to concentrate only on one lineage. However, this latter practitioner even concentrating only on one lineage, needs to have sincere and genuine respect and appreciation for all the other lineages he or she is not practicing.

As we are Buddhists, we all said the Refuge Prayer in which it is mentioned that we take refuge in the Community of Noble Ones. This means the beings who have gained Enlightenment. These beings can be found in all the different lineages. Therefore, when we take refuge, we take refuge in these Enlightened Beings in all the lineages.

If we accept only those Enlightened Beings found in our lineage and reject those Enlightened Beings of other lineages, what we do and say are different. I consider such sectarian attitude or behaviour a very serious breach of Buddhist commitment.

In summary, if we have the ability, it is best if we can follow teachings from all the lineages. Otherwise, we can concentrate on learning from any one of the lineages that we have affinity towards but at the same time maintaining sincere and genuine respect and appreciation of the other lineages.

The Gelugpa Tradition

Can Your Holiness tell us the distinguishing characteristics of the Gelugpa Tradition of which You are the Official Head?

Both in the west and the east, people recognize the Gelugpa monks by the yellow pointed hat they wear. This is the special characteristic! [ laughing ] The uncommon feature of the Gelugpa is that outwardly, the Gelugpa monks adopt a subdued and gentle form of the Shravaka practitioner who live according to the Vinaya rules of the Sutra Vehicle whilst inwardly possessing the full realization of the Generation and Completion Stages of the Tantra Vehicle. The Gelugpa Tradition perceives the Sutra and Tantra Vehicle as complementary and not contradictory.

Does Your Holiness feel that Tibetan Buddhism, in particular, the Gelugpa Tradition, has been upheld well in exile?

I feel that in general, Tibetan Buddhism has been relatively well preserved. In India, the number of monks in the great monasteries has increased due to diligent efforts. However, efforts to make further progress beyond the current situation may be difficult as most efforts have already been expended towards preservation itself. One of the difficulties faced by the monks is that as they are now in exile, they have to take care of their livelihood themselves such as growing crops in the fields. In Tibet in the past, monks only need to study and practise without having the need to work for their own living.

Does Your Holiness feel that there could be some changes introduced into the Geshe study programme followed by the great monasteries of the Gelugpa Tradition?

There have been some suggestions about this. The five great texts that form the curriculum of the Geshe study programme is not for the purpose of winning debates. The debates are not to be only done in mouth but are to be followed by actions throughout the 20 to 30 years of study. The debates are not mere games. Before we can start practising, we need first to know what and how to practise and this we can achieve through studying.

Both Lord Buddha and Je Tsongkhapa have said that before we accept any of Their teachings, we need first to behave like a goldsmith examining the purity of his goods. A goldsmith will first need to smelt the material under investigation. Next, he will need to dissect the gold into appropriate sizes. Finally, he will need to shape the material.

Similarly, too, before we accept or commence any practices, we need first to investigate carefully the sources of these practices through correspondingly adopting the above three processes, whether they originate from the Buddha or any of the Indian or Tibetan lineal Teachers. Study will assist in this task.

There have been suggestions too to introduce scientific study into the Geshe study programme. In general, I feel that studying science is good. However, the study and practise of the Buddha’s teachings is the only ultimate way to the liberation of all beings from samsara and for us to become a Buddha so that we can liberate all beings from samsara.

Towards this objective, studying the Buddha’s teachings is sufficient. All the 500 Arahants of the past have achieved this without requiring study of science. Studying the Teachings is not to just acquire knowledge or to acquire official paper certificates. Studying the Teachings is to free oneself from samsara and also that oneself can become a Buddha to liberate all beings from their sufferings.

Again, towards this aim, studying of the Teachings is sufficient. There is no further need to include the study of science. However, to be a famous scholar recognized by the world, we will then need to study both the Teachings and science! [laughing ]

The study of the Teachings is so that we can gain wisdom to realize Emptiness which is the ultimate nature of phenomena. The study of the teachings entails the following three stages: Listening to the teachings; contemplating what we have heard; putting into practice what we have learnt.

We need to listen to the teachings first before we can contemplate on them. Before we can contemplate, we first need to listen to what has been taught. If we do not listen, we cannot contemplate and subsequently, there is nothing for us to practise! Therefore, first, we need to seek for knowledge through listening and studying the teachings.

I personally started to study the great texts when I was 25 years old. I am now 77 years old and still I feel that I have not learnt enough. In addition to the Gelugpa tradition, the other 3 traditions of Tibetan Buddhism, the Sakya, the Nyingma and the Kagyu all contain examples of great realised masters who studied the Teachings extensively.

In the Sakya tradition, we have Sakya Pandita. In the Nyingma tradition, we have Longchen Rabjampa. In the Kagyu tradition, the lineal Karmapas and Dhakpo Lhaje or Gampopa are such great beings. All these masters learnt and studied extensively the great texts and do not rely simply on merely one text alone.

In recent years, some teachers have taught that it is sufficient to rely only on the tantric practices of the Vajrayogini [ Naro Kachodma ] and the Solitary Yamantaka. On the other hand, it has been suggested that the current strong emphasis on the tantric practices of the Vajrayogini [ Naro Kachodma ] and the Solitary Yamantaka instead of the combined tantric practices of the 32 Deity Guhyasamaja, the 62 Deity Heruka Chakrasamvara and the 13 Deity Yamantaka recommended by Je Tzongkhapa are signs of the degeneration of the tantric practices in the Gelugpa tradition. What is Your Holiness’s opinion on this matter?

The Vajrayogini or Naro Kachodma practices is not introduced into the Gelugpa Tradition by Trijang Rinpoche but popularized earlier by masters such as Pabongka Rinpoche as Pabongka Rinpoche is considered to be an emanation of Naropa who is Himself the first Lineage Master of this tantric cycle. Trijang Rinpoche is Himself strongly affiliated to the Vajrayogini cycle as even HH the Dalai Lama pronounced that Trijang Rinpoche is a great practitioner of both the Heruka and Vajrayogini cycles.

In general, Je Tsongkhapa’s three meditational deities or yidams are the 32 Deity Guhyasamaja, the 62 Deity Heruka Chakrasamvara and the 13 Deity Yamantaka. Amongst these 3 yidams, Tsongkhapa especially meditates on Guhyasamaja and wrote most extensively and deeply on this practice. Guhyasamaja is in fact Tzongkhapa’s main practice.

Both Guhyasamaja’s and Heruka’s meditation texts are long whilst Yamantaka’s text is relatively shorter. The genuine good practitioner of the Gelugpa tradition must do all these three practices inseparably.

I have personally heard HH the Dalai Lama taught before that doing the practices of these 3 yidams inseparably is not exactly to mean to read the meditation texts of these 3 yidams separately. The point is to extract the essential and critical features of each of these 3 respective yidams and to subsequently integrate them into any one of these 3 yidams which one has adopted as one’s main yidam.

For example, if your main yidam is Yamantaka, you integrate the essential features of each of these 3 yidams into Yamantaka and you then concentrate on the practice of Yamantaka. Similarly, if your yidam is Guhyasamaja, you then integrate the essential features of each of these 3 yidams into Guhyasamaja and you then concentrate on the practice of Guhyasamaja. This applies also if your yidam is Heruka. The past great lineage Gelugpa Masters similarly do practices of these 3 yidams inseparably.

The recent great lineage Gelugpa Masters such as Ling Rinpoche [ who is the 97 th Ganden Tripa and the Senior Root Teacher of the present Dalai Lama ], Trijang Rinpoche [ who is the Junior Root Teacher of the present Dalai Lama ] and Zong Rinpoche all practise these 3 yidams inseparably.

These great masters have definitely mastered practices of these 3 yidams. Some teachers may have taught their students only to concentrate on Vajrayogini and Solitary Yamantaka because their students may not have the ability or time to do the practices of these 3 great Yidams. However, in general, genuine Gelugpa practitioners who have the ability should do the practices of these 3 great Yidams as His Holiness the Dalai Lama advised.

General

What is Your Holiness’s opinion on mercy-killing or euthanasia?

To kill another being before his or her natural death involves the negative karma of killing even if he or she themselves request to end their lives or if they are already unconscious on life-support and their next-of-kin decides to end their life on their behalf.

Does Your Holiness think that it is permissible to abort babies if they are conceived through rape or if giving birth to the baby endangers the mother’s life or if the baby is so chronically handicapped that it will die within a few seconds or minutes of its birth?

Any form of abortion will involve the negative karma of killing a being.

What is Your Holiness’s opinion on experiments being done on animals for the alleged benefit of human beings?

According to the Buddhist Teachings, giving suffering to another being is wrong.

What is Your Holiness’s view on homosexuality?

Homosexuality seems to be getting more common in the world these days. Homosexuality, like heterosexuality, are both activities of samsara. Neither seems to be particularly better or worse than the other. Whether a man or woman is straight or gay does not make him or her any particularly better or worse than the other. In general, both are activities of lay people. Not that, however, that there is no karma involved in homosexuality, only that it is just like heterosexuality, another activity of samsara.

What is Your Holiness’s opinion of genetic engineering?

I do not know whether it is correct or wrong.

Does Your Holiness think it is permissible to eradicate “pests”: animals or insects which are harmful to human beings such as mosquitoes, cockroaches, rats and such?

All beings are the same. It is considered negative karma to kill any being. Even if these animals infect human beings with diseases, according to the Buddhist Teachings, it is still considered an unskillful action to harm or eradicate them. However, to say not to stop diseases getting spread to human beings as a result of infections from these animals also does not seem to be totally correct. It is very difficult to decide. No matter which stand you take, it is still very difficult.

What is Your Holiness’s opinion of the so-called “pre-emptive strikes”? There is one viewpoint that claims that crippling your enemy’s military resources first before they initiates a brutal onslaught on civilians is actually a skilful means to protect lives. The other viewpoint is that “pre-emptive strikes” initiates aggression first from one’s side without provocation from the other and is therefore wrong.

It is difficult to decide.

What is Your Holiness’s wish for the world?

I wish all beings in the world happiness, health and also that they will live even better.

A short introduction to Buddhism

[ As informal accompanying notes to the above interview with HH the 101th Ganden Tripa for friends unfamiliar with the Buddhist teachings ]

General

The cause of samsara Buddha, the Enlightened One, taught that all beings suffer as a result of their not recognizing the inherent Emptiness of nature.

• From their Non-recognition of Emptiness or Ignorance arises a sense of Self.
• From this sense of Self arises Self-cherishing Attitude which places oneself above all others.
• From Self-cherishing Attitude arises all the other Defilements: Anger, Attachment and such.
• As a result of creation of actions motivated by these Defilements, beings suffer from ”Karma” or the Resultant Effects of their Actions.
• From their endless creation of “Karma”, beings are forced to take birth, experienced inevitable death, take birth again, experience death again and so on, again and again in unending cycles of suffering.

The way to end samsara

• To realize Emptiness so that they can be free from samsara, beings will need to practise the Noble Eight-fold Path: Right View / Right Intention / Right Speech / Right Action / Right Livelihood / Right Effort / Right Mindfulness / Right Concentration.
• When beings realize Emptiness, they are then liberated from samsara.

Mahayana

Bodhisattvas

Beings who do not only want to liberate themselves from samsara but in addition, wanting to attain Buddhahood, as this is the best manner that they can liberate all other countless beings from samsara, are known as “Bodhisattvas”.

Common Bodhicitta

The wish to want to attain Buddhahood regardless of how long it will take or how difficult it will be solely for the liberation from samsara of all other beings is known as the “Common Bodhicitta”.

Way of practice of the Bodhisattvas

Sutra Tradition- Bodhisattvas practise the Six Perfections for countless aeons so that they can attain the state of Buddhahood. The Six Perfections are Generosity / Morality / Patience /Perseverance /Meditation / Wisdom. This group of Bodhisattvas is practicing according to the Sutra Mahayana Tradition.

Uncommon Bodhicitta

Another group of Bodhisattvas practices according to the Tantra Mahayana Tradition. This latter group of Bodhisattvas are motivated by the “Uncommon Bodhicitta” which is the wish to attain Buddhahood for the liberation from samsara of all other beings through any means whatsoever because they cannot stand, due to their great compassion, the suffering of any beings whilst they are progressing towards Buddhahood.

Way of practice of the Bodhisattvas

Tantra Tradition- This group of Bodhisattvas practices Deity Yoga and other tantric practices which will yield the state of Buddhahood in the shortest time possible including even this very life. In general, these Bodhisattvas practise viewing the inherent ultimate potential or purity of all beings. They do this through viewing their Spiritual Teachers as Buddhas, themselves and all other beings as Buddhas.

Source: http://www.trisurlungriknamgyal.com/blog-2/

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

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.