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.

“The Great Prayer Festival is dedicated to the long life of holy Gurus of all traditions, for the survival and spread of Dharma to the minds of all sentient beings and for world peace”

It is so wonderful to see the scenes from Shar Gaden at their Monlam 2011 festival. Monks young and old joined together in the celebration.

[1:51-1:53] Many young monks making khata offerings to the erudite Kyabje Trijang Rinpoche.

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Long horns are being played by the monks. The sound of the long horns mimic the trumpeting of the elephants. Long horn music is also used to welcome high lamas coming to teach or give a discourse. It is similar to how Buddha Shakyamuni was welcomed wherever he went with a lot of fanfare and pomp.

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The monks are in a procession during the Monlam festival 2011 singing the Gaden ‘Migtsema’ tune. The melody of the conch signifies the gentle spreading of the dharma. Buddhism is not spread through the use of force. The video concludes when the monk procession returns back to Shar Gaden Monastery.

Grand Prayer Festival at Gonsa Monastery in Kham, Tibet, around 40,000 to 50,000 people attended where 4,000 to 5,000 are monks

Huge thangka left to right: Dorje Shugden, Denma Gonsa Rinpoche, Lama Tsongkhapa

18ft statue of Dorje Shugden in the Protector chapel

Thousands and thousands of monks and lay people set up tents outside the monastery to attend the festival at Gonsa Monastery

Gangchen Rinpoche visiting the monastery during the festival, thousands and thousands came to receive him

Lama Jampa Ngodup (right) escorting Gangchen Rinpoche into the monastery

Lama Michel

Dorje Shugden chapel with the 18ft protector statue

Lama Jampa Ngodup and Gangchen Rinpoche conducting Dorje Shugden puja in the chapel

Lama Jampa Ngodup in the Dorje Shugden chapel

Gangchen Rinpoche in the Dorje Shugden chapel

left to right: Lama Michel, Gangchen Rinpoche, Lama Jampa Ngodup

As you can see this history of Pehar’s previous lives do not point to actions of higher level being.

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According to Tibetan Buddhist myth, Gyalpo Pehar is a spirit belonging to the gyalpo class. When Padmasambhava arrived in Tibet in the eighth century, he subdued all gyalpo spirits and put them under control of Gyalpo Pehar, who promised not to harm any sentient beings and was made the chief guardian spirit of the Samye Temple built at that time.

Some Tibetans believe that the protector of Samye sometimes enters the body of a medium (called the “Dharma Lord of Samye”) and acts as an oracle.

Source: http://en.wikipedia.org/wiki/Gyalpo_Pehar

Many eons ago, the dharma protector, Pehar, was a royal prince of the Ashuras called Damaraja. At the time of his birth, another boy was also born — to one of the king’s ministers. The two became fast friends and were ordained as monks together by the abbot called Dawe (moonlight.)

Damaraja’s religious name was Dawe Shinu and his friend’s was Tunten Nagpo.

Dawe Shinu became a scholar, who enjoyed teaching Dharma. His friend enjoyed meditating.

One day Dawe Shinu went to visit a Hindu Temple where he met a beautiful girl named Zitan Metog Ke. Overwhelmed by physical attraction, they fell into each other’s arms and ended up making love in the temple for 7 days and nights.

Dawe Shinu had broken his vows of celibacy.

His friend came and tried to stop them, but he could do nothing. Dawe Shinu got so angry at the intervention that he turned into a lion and threatened to kill his friend. If it had not been for Vajrapani, who protected Tunten Nagpo with his vajra, he would have done so.

Years late, when Dawe Shinu died, he was reborn in hell. There, he was known as Butcher’s Horse, and his life was full of suffering.

In his next existence, he was reborn as a human being who was very poor and homeless. One day, as he was wandering he ran into his former friend but they had no liking for each other.

Then Dawe Shinu was born to King Muche Tsampo and his wife, Queen Lhamo Tongon. that time, he was named Vajra Kuhe Samati. His former friend, Tunten Nagpo, was a hermit who meditated in cave and for some reason, Vajra Kuhe Samati was moved to turn himself into a rat just to try and disturb him. Once again Vajprapani intervened to protect Tunten Nagpo.

The fourth existence of Dawe Shinu was as the third son of Dudje Tsempo, king of the local demons. His name this time was Mudu Tankhar. (His father also had four other children.)

Pehar is a reincarnation of that demon, Mudu Tankhar. He is described as having three faces, six arms and riding a lion. He is known as a Tinley Gyalpo, or Action King.

When Padmasambhava and Tibetan ruler, Trison Deutsen, built Samye Monastery, Guru Rinpoche invited Pehar from his realm called Petahor to be the protector. He gave him a wife, Mentsun Karmo, as well as another consort. They were installed in the quarters called Peharchok that was established especially for them in the northern side of Samye. This Pehar temple is known as the Turquoise Palace.

Pehar, as a dharmapala, embodies the activities of the Five Buddhas. He also has five aspects: Body, Mind, Speech, Knowledge and Activity. The Mind aspect of King Pehar (Tuk ki Gyalpo) is brown with one face and two arms. His right hand holds a red spear, his left, a double-edged sword and a lasso. He wears a bear skin shawl and a black turban and is seated on an elephant amidst fire.

The Body aspect of Pehar (Kui Gyalpo) is dark blue, with one face and two arms. His right hand holds a vajra and his left, a single cymbal. He wears a round golden cymbal-shaped hat (tipshu) and rides a black bear.

The Knowledge aspect (Yonten kyi Gyalpo) is black, with one face and two arms. His right hand holds an axe, his left a demon’s lasso. He wears a tiger skin shawl and a black snakeskin and rides a dragon.

The Speech aspect (Sung gi Gyalpo) is dark brown, with one face and two arms. His right hand holds a staff, his left a sandalwood club. He wears a black robe and rides an iron wolf.

The Activity aspect (Thinley gyi Gyalpo) is navy blue with three faces and six arms. His first right hand holds a hook, the second an arrow, and the third, a sword. His first left hand holds a razor-sharp knife, the second a bow, the third a staff. He wears his tipshu, a white shawl and leopard-skin skirt, and rides a snow lion.

~ edited from Lama Kunga Rinpoche’s teaching (02/1999) as recorded by Jeff Watt.

As a state institution, Nechung Monastery stood at the apex of a nationwide system comprised of thousands of mediums and their respective spirits. The network through which the human and spirit worlds were connected, was re-enfranchised annually, in the so-called Lhatrel or God Tax.

Once a year Tibet ’s 120 district governors collected offerings from the mediums in their region on behalf of their spirits. Forwarded to Nechung Monastery, they were given, on the third day of the New Year, in a colossal tsog or offering ritual, to Pehar Gyalpo.

After the rite, Nechung’s monks moved to the center of Lhasa for the oracle’s appearance in Tibet’s most spectacular celebration, the three-week-long Monlam Chenmo or Great Prayer Festival. At this time, over 20,000 monks, joined by thousands of pilgrims from all across the country, crowded into the capital.

The Nechung medium was required to undergo trance on at least ten separate occasions. In the most dramatic event, following days of parades, athletic meetings and religious convocations, he marched in a regal procession south of the city to a field below the Potala, where, wielding his bow, sword and trident before a bonfire, he ritually dispersed the negative spirits of the old year.

The need to thoroughly test the authenticity of the Nechung kuden had, for centuries, been a critical concern of the Tibetan government. As the most delicate policies of state, both domestic and foreign, were involved with the oracle, the possibility of a leak, either from a malignant spirit taking possession (and subsequently relating information via another medium) or from the medium himself retaining some trace memory of the trance, was ever-present. So, too, was the danger of a garbled or mistaken transmission.

To protect against the latter, the level of the medium’s trance was closely observed, a complete possession, inducing unconsciousness, being the ideal state. Such possession could occur only if the 72,000 psychic channels upon which, according to tantric theory, consciousness is mounted in the human body were cleared of all obstructions.

In such a case trance would be undergone swiftly, continuing without fluctuations or other irregularities. Though Lobsang Jigme’s trances revealed him to be very pure “vessel,” the next task, that of checking whether or not if it was in fact Dorje Drakden who possessed him, required, following preliminary observations, three levels of tests.

Initially, four signs of Dorje Drakden’s immense power were sought: swelling of the medium’s body up to two inches, effortless support of the heavy costume, ringing of the golden bells on the helmet’s top and shuddering of the mirror on the chest from the increased heartbeat.

The character of the possessing spirit was then observed. Dorje Drakden’s cham was particular to him, as was the fact that his fierce, prideful attitude gave way to humility only if the Dalai Lama, his picture or an article of his clothing was present. Otherwise the spirit minister demanded complete subjugation from all those in attendance. With these factors present, three categories of tests, known as outer, inner and secret, were undertaken.

In the other test, the medium was presented during trance with sealed boxes and requested to name their contents. This exam was considered easy, as the majority of spirits were believed to possess a minor form of clairvoyance.

It was followed by the inner test, in which the possessing spirit was requested to quote verbatim prophecies given by the Protector on specific dates in the past. With hundreds of prophecies on file, all imparted in Dorje Drakden’s poetic, often cryptic style, this test was virtually impossible to pass if the Protector himself was not present.

The two tests comprising the secret category, however, were believed definitive. Prior to the trance the kuden’s breath was checked to make sure that it had no odour. During trance it was examined again. If Dorje Drakden was in possession, the breath would invariably have a strong scent, similar to that of alcohol but described as actually being that of nectar.

At the moment Padmasambhava had converted the Five Kings, in the form of the eight-year-old novice, to the Dharma, he had anointed the child’s tongue with a few drops of nectar. Its odour was maintained by the spirit as a sign that his vows were being upheld. While exacting allegiance, Padmasambhava had placed the blazing tip of his dorje on the head of the kneeling child.

As the trance ends and the thickly padded helmet is quickly removed before the kuden chokes, Dorje Drakden’s possession is revealed in the well-defined imprint of a dorje, clearly visible for a matter of minutes, on the crown of the medium’s head.

The position of Nechung Kuden, however, was neither easy nor even necessarily desirable. It held the potential of a high as well as an ignominious fate. Many kudens had suffered the latter; only a few had achieved the former.

The very first kuden, appointed at the monastery’s founding in the seventeenth century, had been executed when, through possession by a lesser spirits, secret government information had been revealed to the public. Though no such drastic measure had occurred since, two of the three kudens preceding Lobsang Jigme had been disgraced, fired from their posts, after their meditation practice had deteriorated to the point of interfering with the coherence of their trances.

Shakya Yarpel, though, the renowned kuden prior to them, had been so beloved by the Thirteenth Dalai Lama for the charity of his possessions that he had been accorded honours above even those granted the Prime Minister and Cabinet, actually being conveyed when he traveled in a pep jam, the gold palanquin normally reserved solely for the Dalai Lamas and Regents.

Aware of the difficulty of the post, Lobsang Jigme’s predecessor, had run away on being singled out during a trance of the Gadong Oracle as the new Nechung kuden. Nonetheless, unable to prevent his destiny, he had been possessed by Dorje Drakden and, until his death (attributed by some to the immense strain placed on his heart by possession), accepted the role.

Excerpt from
In Exile from the Land of Snows
By John F. Avedon

Ven. Drubthob Rinpoche’s birth and a brief account of events that preceded it:

Drubthob Rinpoche, popularly known as an extremely simple, humble and compassionate lama by those who know or have heard of him, was born in 1929 towards the end of the Iron Horse year, in Lhoga Dranag, a province in central Tibet, south of Lhasa.

His father Tseten Wangyal was born in Tibet in 1895, a goldsmith by profession but served for most part of his life in the Nepalese Consulate in Lhasa. His mother Dekyi Choedon was a very simple lady from a humble Tibetan family.

Rinpoche’s late parents were great devotees and patrons of Drubchen (Drubthob-Chenpo) Rinpoche, a great Yogi who is said to have spent most of his life meditating in the secluded caves of Lhoga Dranak and Lhasa.

Being patrons and devotees of the great Yogi, Rinpoche’s parents made regular visits to his caves not only to receive his blessings but also to offer him rations. This went on for twelve years.

In the year 1928, touched by the couple’s great sense of devotion towards him, on one cold winter day the Yogi confessed that he had nothing to offer to them in return for their kindness and devotion over so many years, but that he would one day answer their prayers in his next life.

So saying he held out from his bare palm, a fresh peach (fruit), blessed it and asked them to accept it. Soon, Drubchen Rinpoche passed away. Meanwhile, Dekyi Choedon conceived a child in her womb, some time after Drubchen Rinpoche passed away.

When the child was just six months in her womb, she went to see Chokdra Rinpoche to seek his blessing as she had experienced some problems with her health. As Chokdra Rinpoche saw her he instructed her thus, “Your health problem will do no serious harm to you. The child you have in your womb is a boy and his owner is the protector, “Pehar Gyalpo”. Therefore, you should take special care and attention to maintain your health and cleanliness and eat good food”.

The family experienced continuous hardship for three years following the child’s birth: family members fell ill, many cattle perished and obstacles in the family business increased year after year. The parents once again went to see Chokdra Rinpoche and told him everything. Rinpoche told them they could not stay there any longer because there was great possibility of more harm from the protector “Pehar Gyalpo” to the whole of the family if they stayed.

How Ven. Rinpoche came to be known as Drubthob Rinpoche:

Upon the advice of Chokdra Rinpoche, the family finally moved to Lhasa. Soon after they arrived in Lhasa, Dekyi Choedon fell sick. They went to Kangyur Rinpoche for advice and he, too said the family had been affected by the protector, “Pehar Gyalpo” and added that the protection puja should be performed.

When the boy was about 7 years old his parents invited Ven. Kangyur Rinpoche to their home to perform offerings to “Pehar Gyalpo”. During the prayers the boy innocently reached out and touched the prayer drum & bell of Kangyur Rinpoche.

At this incidence Rinpoche’s mother was about to discipline the boy when Kangyur Rinpoche told her not to do so. Moreover, Kangyur Rinpoche recognized the boy, explaining that he was none other than the reincarnation of the great holy yogi Drubchen Rinpoche whom they had served for 12 years.

And Kangyur Rinpoche told the parents that the boy should be called “Drubthob Rinpoche”, which to this day is the name by which Rinpoche is known. Kangyur Rinpoche further advised the family that the boy should be ordained as monk in the Drepung Loseling monastery; at the time, the world’s largest monastic university.

Ven. Rinpoche’s studies in the profound doctrine of Buddhism:

By the age of nineteen, Rinpoche had mastered the art of Buddhist chants and rituals. It was then that he was pronounced one of the sixty “Donsangs” (perfect chanters) out of the seven thousand monks at Drepung Monastery. Among the sixty he was proclaimed to be the outstanding one.

For the next six years till the age of twenty-five, he devoted himself to the study of the subjects of logic, Buddhist Philosophy and it’s texts: Prajnaparamita (She-rab ki Pharchin) and Madhyamika (oo-ma), under the directions Gen Pema Gyaltsen and Pom-para Yeshi Dhondup. He also studied the Vinaya (dhul-wa Gyatso) under the direction of Gen Lobsang Tsewang.

At the age of twenty-five he received the title of “Drha-sang Chentse”. Soon after which Rinpoche studied the practice of Phowa under the direction and empowerment of Kangyur Rinpoche. From the age of twenty-five to twenty-eight he concentrated on retreat and various forms of meditation under Lhaptsun Rinpoche and Kangyur Rinpoche.

His fame in these practices and effects of his profound selfless vision spread quickly among the people and as a result many came with faith and devotion, seeking his blessings.

Chinese invasion of Tibet and Rinpoche’s imprisonment:

When the communist Chinese brutally invaded and occupied Tibet, the saddest moment in Tibetan history befell the Tibetans. A nation that had not seen war for centuries had to face the military might and sophisticated weapons of communist China.

Nevertheless, every soul in the nation along with the ill-equipped and unorganized Tibetan Army, fought back bravely to resist the brutal Chinese occupation, with patriotism as their only common weapon. Almost every Tibetan faced what he or she had to in order to defend the country and it’s rich cultural heritage. Ven. Rinpoche was one among those who suffered the consequences of the invasion.

Rinpoche had started distributing “TSONSUNG” (Protection Amulets) freely amongst the Tibetan Army and to all who asked for them, to protect them against Chinese weapons and bullets. Many people survived from the Chinese weapons and bullets as a result of his “TSONSUNG.” The Chinese later on came to know about this and sentenced Rinpoche to three years imprisonment on the charge of distributing TSONSUNG to the Tibetan Army. Rinpoche remained in prison three years (early 1958 to late 1961.)

Escape from prison and Rinpoche’s selfless activities in Nepal

During these years his father, Tseten Wangyal made several attempts to convince the Chinese that Rinpoche was Nepalese by origin. Finally in 1961, after a long negotiation between the Nepalese Consulate and the Chinese bureaucrats, his hard work brought reward when the Chinese finally decided to escort Rinpoche to Shar-Singma, close to the South Eastern boarder of Tibet, to release him. It was here that he entered Gangtok (Sikkim) and reached Kalimpong (District Darjeeling, India) and finally in 1962 made it to Kathmandu, Nepal.

At the Nepalese border, he was received by his patrons Go-Knonpo (blue door), who had invited him because the people of Kathmandu felt the need for a resident Lama. Upon arrival in Kathmandu, Rinpoche felt great dedication and commitment to stay there and serve the spiritual needs of the local people from all walks of life. Almost every individual that knows him speaks of his selfless deeds and simplicity.

Drubthob Rinpoche, being a simple Gelong monk, has always been available for everyone who seek his help and blessings. Rinpoche’s special attention has been to treat people with ailments like epilepsy and various nervous disorders, besides giving general health advice and pulse checks, for which Rinpoche has been sought out for since his early medical education in Tibet.

Drubthob Rinpoche is always known for his selfless caring for all those facing ill health and/or death. Rinpoche’s disciples from all walks of life invite him to their homes to perform Buddhist rituals prayers i.e., for house blessings, health reasons, weddings, births and deaths. For those whom have passed away Rinpoche performs the “Phowa” ritual, which helps the souls to be reborn in a better world.

Drubthob Rinpoche is especially well known for doing “Mo”(Divination) for his disciples to provide guidance for whatever ventures and activities they may be pursuing. Mo is normally a Buddhist practice of unraveling the unknown outcome of any given situation.

Drubthob Rinpoche is also well known for performing ritual to dispel obstacles from people’s lives, and exorcisms of negativity, etc. Drubthob Rinpoche’s vision is always to help everyone irrespective of his or her faith and creed.

Though originally a Nepalese but born in Tibet, for decades Rinpoche has been a kind father for the hundreds of Tibetan refugees coming to Nepal and has been a main source of encouragement for them. For years Rinpoche has visited each of the many Tibetan refugee centers in Nepal to perform prayers for their well-being.

(extracted from: http://www.drubthobrinpochenp.org/)

It is clear here, that Pehar Gyalpo (Dorje Drakden’s or Nechung’s ‘boss’) is able to harm. He is the one that mentions again and again to Dalai lama that Shugden’s practice should be stopped via his oracle in Dharamsala.

This opens up a can of worms that implicates so much. Can we trust this oracle taking possession of Nechung or is it someone else taking trance?

Nechung is a worldly spirit of the Gyalpo class, most likey from Persia, who tried to block the coming of Buddhism into Tibet, and finally Guru Rinpoche has to wrathfully oath-bound him.

This video clearly demonstrates the contradictions Tibetan Govt overtly exhibits.

They worship Nechung the spirit yet Dorje Shugden’s practice is suppresseed as they claim he is a spirit.

They ask you not to seek advice of spirits as it damages one’s refuge vows, yet they are seeking advice.

They ask you not to pray to spirits, yet they set up Nechung’s chapel right along the lingkor where hundreds of people religiously circumambulate daily.

There’s one policy for them and another for Shugden practitioners.

They put up letters to ban Shugden practitioners yet they promote Nechung the spirit to the lay people.

Why is it they may worship spirits, but we may not worship Dorje Shugden which they have wrongly labeled a spirit?

How can Nechung who has limited clairvoyance advise Dalai Lama to ban Shugden?

How can Nechung with his limited powers as a spirit have the abilities to see the level of Shugden? Why does the Dalai Lama need Nechung’s advice at all?

Trijang Rinpoche clearly states Shugden is Manjushri. Yet Nechung says Shugden is not. Who do we listen to? The Root Guru of all Gurus, Trijang Rinpoche or a spirit called Nechung?

The Tibetan Govt in Dharamsala gives many contradictions that do not make sense to those who are learned, can debate and refute. Hence all requests to discuss the Shugden issue with the Dalai Lama and Tibetan Govt have been refused.

Please contemplate on these contradictions.

This film presented is not meant to disparage the Dalai Lama nor Nechung. It is to bring a point across that the policies from Tibetan Govt must be fair and Dalai Lama should never ban, restrict, or speak against Dorje Shugden’s practice. Dalai Lama has the right to worship Nechung, so the followers of Trijang Rinpoche have the right to worship Shugden.

Shugden’s practice was estimated clearly to be around 4 million strong before 1959. Shugden was not a minor practice but a leading force within the Buddhism of Tibet.

Kyabje Ling Rinpoche (1903-1983), 97th Ganden Throne Holder, and yongs ‘dzin to the 14th Dalai Lama was born 1903 in Yabphu near Lhasa. Yabphu is a holy place of Chakrasamvara and Vajrayogini, being shaped like a double triangle.

It also contained a precious image of Naropa’s Vajrayogini that was to known to have spoken many times. Since the previous life of Ling Rinpoche was a yongs ‘dzin to the 13th Dalai Lama, his reincarnation was confirmed by 13th Dalai Lama and he was enthroned in Lhasa at an early age.

When he was 10 he entered Drepung Loseling and began studying the five major texts. At 13 he received novice ordination from the 13th Dalai Lama. Regarding the study of the five major texts Ling Rinpoche writes:

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.
In his autobiography Ling Rinpoche gives a long list of specific texts that were studied and debated during this time. First Ling Rinpoche mentions the study of Prajnaparamita in relation to Maitreya’s Five Treatises given to Asanga, supplemented by Abhisamayalamkara.

Also studied were relevant texts by Haribhadra, Jamgon Tsongkhapa, Gyaltsab Je and Panchen Sonam Dragpa. This also included “the eight hidden meanings of the Prajnaparamita which are the eight categories and seventy topics.”

He also recollects that Gomang and Loseling colleges (both part of Drepung) held regular debate sessions together that he attended. In one case he debated with Geshe Gomang Gagshing on Nagarjuna’s Six Logic Texts of Madhyamika philosophy.

According to Ling Rinpoche these texts “establish the direct meaning of emptiness as presented in the Prajnaparamita Sutra.” For studying Madhyamika texts additional to those by Nagarjuna were by Je Tsongkhapa and Panchen Sonam Dragpa.

Yet, Ling Rinpoche states “in order to adequately understand the profound view of Madhyamika philosophy one must also study Pramana (valid cognition).” To this end, among other texts Dharmakirti was studied in the higher logic class, Ling Rinpoche states Dharmakirti’s commentary on Pramana “logically proves the non-deceptive nature of the Enlightened Ones and their teachings which lead to liberation and omniscience.”

Traditionally in Tibet Jang was the place for studying Pramana during the winter, involving long debate sessions, as related by Ling Rinpoche “it was extremely cold at Jang our hands cracked, but we could hardly feel the blood dripping because our concentration was totally involved in the debate.” According to Ling Rinpoche the most important commentaries to Dharmakirti’s Pramanavartika are by Panchen Sonam Dragpa and Gyaltsab Dharma Rinchen.

Next, of the five great subjects is Vinaya, which according to Ling Rinpoche: “teaches the way to obtain vows for those who have not yet obtained them, and how to restore when they are broken. The teachings on the three points of advice, the objections, the practices and the permissions are clearly revealed in Gunaprabha’s root and commentary texts on the Vinaya Sutra.” According to Ling Rinpoche in this additional texts by Kunkhyen Tsonawa, Gendun Drup, Panchen Sonam Dragpa are studied.

Finally, particularly for metaphysics Abhidharmakosa (Treasury of Abhidharma) was studied. Abhidharmakosa was created by Vasubhandu who incorporated seven Abhidharma texts based on the practice of Hinaya. Commentaries to this that were studied included those written by Chim Jampel Yang and Gendun Drup.

In 1922 Ling Rinpoche took full ordination from the 13th Dalai Lama. He was instructed to begin his geshe degree examination at age 20, an unprecedented young age. At age 22 he obtained the Geshe Lharampa degree. He then entered the Upper Tantric College and studied all four classes of Tantra, especially Heruka, Guhyasamaja and Yamantaka.

For Guhyasamaja he relied on many texts including Panchen Sonam Dragpa’s text on the development and completion stage, commentaries by Chandrakirti and Jamgon Tsongkhapa among other texts.

He also studied Jamgon Tsongkhapa’s commentary on Chakrasamvara Clarifying Hidden Meanings. When he was 23 he was given first position in the tantric examinations. When he was 24 he became the disciplinarian for the Upper Tantric College for four months.

In addition to the classical Gelug education Ling Rinpoche also received many teachings from the greatest masters of that time. At age 12 he received Lam Rim Chenmo teachings from the 13th Dalai Lama and Solitary Hero Yamantaka and Vajrayogini initiations from Je Pabongkha. About his teachers after graduating from the Upper Tantric College Ling Rinpoche writes:

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.

When he was 28 he went to southern Tibet, gave teachings and visited many pilgrimage places. When the 13th Dalai Lama passed away he was involved in creating the golden stupa for his relics. Next, age 34 he was appointed as the abbot of the Upper Tantric College. Soon after he was appointed as the mtshan zhabs to the 14th Dalai Lama.

In 1941 he was appointed as the junior yongs ‘dzin to the Dalai Lama, and in 1949 he became the Sharpa Choeje. In 1953 he became the senior yongs ‘dzin to the Dalai Lama and imparted to him teachings on Lam-Rim and tantric teachings on Heruka, Guhyasamaja and Yamantaka. In 1954 he gave full ordination to the Dalai Lama during the Great Prayer Festival.

In 1954 he visited China with the Dalai Lama, after which they visited Kubum Jampa Ling in Amdo In 1956 for the 2500th anniversary of the Buddha’s Parinirvana he visited Bodh Gaya and other pilgrimage places in India with the Dalai Lama. Upon returning to Tibet he gave many teachings on tantra including on the development and completion stages of Vajrabhairava and Guhyasamaja. In 1959 he fled to India after the Chinese occupation of Tibet.

In 1960 upon the passing of the previous Ganden Throne Holder in Tibet Ling Rinpoche was appointed as the 97th Ganden Throne Holder. He ascended the throne at Gaden Phelgye Ling monastery. He visited Switzerland and England and gave many teachings.

In 1969 he gave teachings on Lam-Rim Chenmo at the request of Guru Deva Rinpoche at Gaden Phelgye Ling monastery. In 1972 he visited the three monastic seats of Sera, Ganden, and Drepung in South India and gave many teachings there. He continued to turn the wheel of dharma until his passing in 1983. In the conclusion of his autobiography, Ling Rinpoche states:
Until now I have dedicated my stay in India to the service of restoring the waning doctrine of the Buddha and to the teachings of Second Buddha’s (Jamgon Tsongkhapa) doctrine, the stainless views of both sutra and tantra which are like pure gold.

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

The ritual below was written by Kyabje Ling Rinpoche at the request of the Gelug assembly at Varanasi University for a simple way to do fulfillment, confession, request for activity and serkyem for Mahakala, Dharmaraja, Palden Lhamo, Vaishravana and Dorje Shugden. 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.

Source: Trinley Kalsang’s Dorje Shugden History