A Cursory Sketch of the Historical Background of Drepung Gomang Monastic University

Dedicated for Thank You India: Tibet experiences 50 years in exile (Re-post/Updated Version of the same post at the beginning of this blog in 2009 )

Introduction

Drepung Gomang Monastic old Prayer/Congregation hall

O My lord Guru,

The genesis of knowledge-treasure,

The embodied manifestation of Lord Manjushiri,

The repository of wisdom-treasure!

If taken refuge with utmost fixed grounded faith in thy greatness,

Pray to nurture me as long as the worldly space exists!

What to deal with here after putting forth the bliss-seeking verse-form lines in advance is a brief about Drepung Gomang Monastic University, one of the most reputed centers ( the three great seats: Drepung, Gaden and Sera) for learning, contemplating and practicing Tibetan Buddhist thoughts and science notably known as the second Nalanda University in Tibet. As prophesied in Langsheg Sutra by Lord Buddha: When once Nagaraja Madhopa pledged Lord Buddha with a white conch, Lord Buddha handed it over to Maugalayana, one of his two closest attendants who possessed transcendental miracle-power, with blessed and instructive decree to take it to Gogpa Ri (Garlic Hill) at Gaden in Tibet and hide it there in the hill. It adds that in the future the Bhiksu of Lotus-purity in nature would unearth it and it would thereafter be used as Tsogdhung, to be blown as the signaling medium for gathering to spiritual congregation.

And so Jhe Tsong Kha Pa, the founder of Yellow Hat Sect, did precisely unearth it from the site later in time as to hand it, the blessed and powerful mascot, over to one of his closest disciples, Jamyang Choeje, with deep dedicated auspicious prayers to carry out the profound task of founding a monastery that bear the inevitable significance of flourishing Buddha Dharma for the welfare of sentient beings. Thus, Jamyang Choeje, who professed the sublime infinite divinity of meritorious grace, founded Drepung University, the knowledge industry of Buddhist studies in both academic and practical grounds, in the year 1416, the fire monkey year of Tibetan almanac in the 7^th Rabjung (60 years based Tibetan system that equates the system of century in general).

As the revelation of prophesied message and dedicative prayers for auspicious significances continued to ensue with the burgeoning number of monk-students in their thousands from different directions gathered to pursue Buddhist studies, Jamang Choeje optimized the rise of his meritorious significances by taking over the seat of Abbot General and residing and teaching there at the head monastery and appointing Drung Dhakpa Rinchen, Khechok Lagdhenpa, Chokpa Jangchup Pal, Tsondue Dhak, Rabchok, Kunrin and Lodoe Gyaltsen as teaching masters as to ramify later the branches of the university in their own establishments in order beginning first from Gomang, Loseling, Dheyang, Dhulwa, Ngakpa, Gyalpa and Shakor—the seven monastic colleges came into being in ranking order that testifies the industries propagating many highly trained scholar-products in the upcoming times.

Drepung Gomang Monastic University in Tibet

Janglingpa Dhakpa Rinchen, one of the eight closest disciples of Jhe Tsong Kha Pa who were known as the eight upholders of Buddha Dharma with their vast knowledge in both grounds, who professed as the best mind in the vast knowledge-field of Buddha Dharma, both Sutric and Tantric teachings, presided over as the first teaching master of Drepung Gomang monastery. He, as in accordance with the instructive lead of Jamyang Choeje, began by imparting with the teachings, both by Lord Buddha and his Indian adept followers/scholars, of vast Buddhist thoughts and science that left this unique vestige for the coming Gomang students: To study the texts of Jhe Tsong Kha Pa and his closest adept disciples and of Kunkhen and his son-like closest disciples as to wield as the key to open the treasure safe of the texts of the Indian Pundits and thereby to open the treasure safe of Lord Buddha’s profound teachings.

The relevant fact of how this monastic university came into known as Tashi Gomang is as follows: As it is the first in rank as cited above that marked as the outset of great learning center and from its significant example came the following six colleges, the first phrase Tashi responds to its initial auspiciousness; Gomang responds to its possession of many great minds that explored through the many doorways of vast Indian and Tibetan Buddhist works.

As in the work of His Holiness the 5^th Dalai Lama, he praises:

The radiantly intuitive reasoning means

That pervade through the deep insights of Dharma-works,

The myriad doorways of the knowledge field,

What the enlightened ones and the sons extol.

And the commune of such practitioners and learners,

Pray that those great mastery minds bear longevity ever!

And here the commune refers to Tashi Gomang and the latter phrase is revealed.

When Drung Dhakpa Rinchen, the closest son-like disciple of Jhe Jamyang Choeje, took over as the teaching master of Gomang college, Kunkhen Musepa, one of the two core adept disciples of Jhe Tsong Kha Pa, acted as the additional master who taught and learned and there happened the dramatic competitiveness between the two great minds that fuelled the furthering of deeper learning and contemplation. It was, however, of the case of the latter great mind’s rather twisting misinterpretation of the ultimate reality Emptiness with its touch with the alien interpretation known as Shentong that he was academically criticized or disturbed by some and also when the time had come for his founding Ser Jeh college that he hurriedly wrote his poetic piece Yonten Kyilkhor (The Mandala of Knowledge) that extols and evokes the adeptness and sublimity of Body, Speech and Mind of his root-master Jamyang Choeje, and left involuntarily towards Sera from Drepung. And later, some senior monks/Geshe, who were his students, of Gomang followed him to Sera and thereby Sera Jeh college was founded.

At later stages, Gomang produced many great minds like scholar Galab, Taklab and so on and by their great talents and dedications many students from different parts of Tibet and Mongolia came into influx. The monastery prospered rampantly in upholding Buddha Dharma through its unique system.

The Succession of Adept Patriarchs and Scholars

From the very outset till now Drepung Gomang Monastic University has produced 78 adept patriarchs as the monastic abbots, who, beginning from Drung Dhakpa Rinchen who through his great far-reaching brilliancy and talent in laying the foundation of such complex system of studying and exploring Buddhist science and thoughts that the monastery has owed him so immensely as the two phrases postulate, had left with great services for upholding Buddha Dharma. The great scholar Galab and Taklab, the second and third abbot, did also play highly important roles in sustaining and furthering the premier complex system of monastic studies imparted by the erstwhile predecessor.

The 17^th abbot Gungru Kunkhen Choejung imparted his unique role in the history of the monastery by authoring and setting up the first, now known as old, key texts of Gomang for the upcoming students to hold on to its unique study system to explore the vast field of Buddhist thoughts and science.

The 32^nd abbot Kunkhen Jamyang Shepa Ngawang Tsondue, who was born in the 17^th century in Dhomey Tibet, did impart even greater and incomparable role in upholding Buddha Dharma through his highly scholarly dedicative works after studying in Utsang. Through his scholarly exploration of vast Buddhist Tantric and Sutric fields and peculiar highly talented grasp of their deep insights, he became widely acclaimed scholar and authored the new key texts of Gomang with more than 15 volumes of scholarly works written. He did also play major roles in the fields of Tibetan traditional studies at large.

And so those great minds had left with such breathtaking and groundbreaking approaches towards Buddhist science and philosophy with their talented and scholarly works for the welfare of dwelling beings on this earth.

From the 70^th abbot Tsokhapa Geshe Ngawang Lobsang to the 78^th abbot Hardong Geshe Lobsagn Samten, nine successive abbots, did impart their major roles in exile for 50 years from 1959 in sustaining and furthering the endangered traditional studies of Tibetan Buddhist science and thoughts in particular and Tibetan traditional studies in general.

The Successive Holders of Gaden Ser Tri, The Successor to Jhe Tsongkha Pa’s Patriarch General Position

Among those many great minds produced by the monastery there happened 14 adept sages who took over the patriarch general position of Gelug or Yellow Hat Sect as the successor to Jhe Tsongkha Pa as to take the rested broad and far sighted responsibility of Lama Tsongkha pa in furthering his profound wish to uphold Buddha Dharma in its depth reaching way that he pioneered, his greatest service of all that he has been undisputedly acclaimed as The Second Buddha, through unbiased phenomenal means of analysis and relentless practices. Jepon Lobsang Nyima took over as the 9^th patriarch general; Rinchen Woeser as the 14^th; Taklung Dhakpa Lodoe Gyatso as the 30^th; Kochok Choesang as the 39^th; Trichen Lodoe Gyatso as the 44^th; Samlo Jinpa Gyatso as the 46^th; Naktsang Dhondup Gyatso as the 48^th; Trichen Gedun Phuntsok as the 50^th; Trichen Tayon Paldan Dhakpa as the 51^st; Trichen Tayon Gyaltsen Singei as the 53^rd; Trichen Namkha Sangpo as the 55^th; Trichen Ngawang Choephel as the 70^th; Trichen Dhakpa Dhondup as the 80^th; Trichen Ngawang Norbu as the 81^st. And such great adepts, the holders of the great golden throne had been of extraordinarily enlightened minds and even the ones to come are, as should be, to be of no common dispositions.

And among them Trichen Gedun Phuntsok, the 50^th Patriarch general, was acclaimed as the reincarnated birth of Je Sehrab Singei, one of the core students of Jhe Tsongkha Pa. Moreover, he was one of the closest disciples of Kunkhen Jamyang Shepa and played unique role of paramount importance in scholarly fields and service for Buddha Dharma. In his further quest and service for Buddha Dharma, he took reincarnation and Gung Thang Jampal Yang, the great adept scholar, was known as his rebirth.

Random Profiles of the Notable Adept Scholars Produced by Gomang

Other from above mentioned great minds, this monastery produced many more ones: The great Pundit Jhe Konchok Jigme Wangpo, the 2^nd reincarnation of Kunkhen Jamyang Shepa; Jhe Lobsang Thupten Jigme Gyatso, the 3^rd reincarnation of Kunkhen; Kalsang Thupten Wangchuk, the 4^th reincarnation of Kunkhen; Lobsang Yeshi Tenpei Gyaltsen, the 5^th reincarnation of Kunkhen; Lobsang Jigme Thupten Choekyi Nyima, the presently serving reincarnation of Kunkhen; Taktsak Jhe Drung Rinpoche known as Baso Choekyi Gyaltsen to his successive 13 reincarnations, presently serving Tenzin Choekyi Gyaltsen; One of the three Tibet Tulkus Yon Gyalsei and his successive reincarnations; The great adept scholar Changkya Rolpei Dorjee Jhe Chagkya Dhakpa Woeser to his successive 8 reincarnations, presently serving Tenzin Dhoyoe Yeshi Gyatso; Kyolung Ngari Rinpoche Dulzin Dhakpa Gyaltsen, one the core disciples of Jhe Tsongkha Pa, to his successive 15 reincarnations; Dupwang Lamp Rabjampa Sonam Dhakpa; Choesang Namgyal Paljor to his successive 6 reincarnations, presently serving Lobsang Tenpei Wangchuk; Tsenpo Dhonyoe Gyatso; Lamo Shabdrung Karpo Lamo Tsonyi Gyatso to his successive 9 reincarnations, presently serving Lobsang Tenzin Choekyi Gyaltsen; Gomshi Drupchen Gedun Sangpo or Gedun Lodoe; senior Lamo Dhak Dhakpa Gyatso or Lobsang Tashi to his successive 4 reincarnations, presently serving Lobsang Nyendak Gyatso; Teetsang Manipa Sherap Tashi; Khagei Lodoe Gyatso; Shamer Ngawang Thinley to his successive 7 reincarnations, presently serving Tenzin Gedun Phuljung Gyatso; Samlo Geshe Methung Sonam Gyaltsen; Dhetri Rinpoche Lobsang Dhonyoe to his successive reincarnations; Thugsei Ngawang Tashi, one of the closest disciples of Kunkhen Jamynag Shepa, to his successive 6 reincarnations, presently serving Se Lobsang Paldan Choekyi Dorjee; Kubum Taktsertsang to his successive reincarnations; Tharshultsang and his successive reincarnations; Kubum Minyaktsang to his successive reincarnations; Pakshoe Rakra to his successive reincarnations; Barkham Gungru Palbar Tulku; Gungru Yulteng Tulku; Shetam Tulku; Shodho Dagom Tulku; Tsunpa Lobsang Rabten; Nurzei Drupai Wangchuk Ngawang Paldanpa, a great yogi; Shar Kaldhen Gyatso’s 2^nd reincarnation; Gonkyatsang or Gomey Dhakpa Gyatso to his successive reincarnations; Khenchen Gedun Gyatso; Gyal Khenchen Lobsang Nyima to his successive reincarnations; Lobsang Nyetenpa; Thuken Rinpoche to his successive reincarnations; Sertok Nomonhen to his successive reincarnations; Sumpa Khenpo Yeshi Paljor; Alak Sodhaktsang; Ra Sonam Wangyal; Kapchu Mawa Dhonyoe Tsultrim; Hor Losel Gyatso; Kabuk Lobsang Dhondup; Khedup Chemo Konchok Singei; Alak Yongzin to his successive reincarnations; Kagyur Lama Rinpoche Lobsang Dhondhen; Kyapje Buldhu Dorjee Chang; Kyapje Khangsar Dorjee Chang; Dupwang Geshe Samdup Rinpoche; Kyapje Mokchok Rinpoche; Dhobei Geshe Sherap Gyatso; Khedup Jampal Rolpai Lodoe; Gedun Choephel; Gyume Khensur Rinpoche Jamyang Yeshi; Karam kyorpon Geshe Gedun Lodoe; Palchen Wotrul Rinpoche Lobsang Thupten Gelek Nyima; Dakpo Bamchoe Rinpoche Lobsang Jampal Jamba Gyatso; Dakgom Yongzin Geshe Konchok Gyatso; Shechen Gontrul Rinpoche Thupten Lungtok Gyatso; Dhogei Tulku Tenzin Choekyi Nyima; Palshul Yelo Rinpoche and their successive reincarnations.

 

As found in the monastic Religious History, this monastery has produced such many great adept scholars/sages from the three main prefectures—Dhomey, Utsang and Kham—of Tibet and served sustaining the well-being of Buddha Dharma for the welfare of mother sentient beings in pursuing the right illuminated path to the transcendental happiness.

Random Profiles of Great Adept Scholars from Mongolia, The Products of Gomang

Thuken Duptha, a masterly work of Thuken Rinpoche on the introductory guide to the various inner and outer tenets of India and Tibet, notes: As it is known as prophesied by Lord Buddha in his teachings that guiding Dharma to flourish from India to Tibet and from there to Mongolia, the first establishment of spiritual relation between Tibet and Mongolia came into being when the great Yogi adept scholar Sachen Kungya Nyingpo bestowed religious discourse and had spiritual tie with his Mongolian followers that gave birth to further closer ties beginning from the great Sakya adept scholar Sakya Pundit Kunga Gyaltsen initiating some lay Mongolians into Buddhism by bestowing Upasaka vow as to be ordained. Thus, the outset of foundation work for closer religious ties was laid.

Later, His Holiness the 3^rd Dalai Lama travelled to Mongolia on spiritual purpose at the invitation of the state then and the beginning of Mongol-Gelug religious tie was born with the establishing of Gelug tradition in Mongolia. In such process of relation with visiting adept scholars from Tibet to Mongolia, Buddha Dharma was sown and flourished in Mongolia. It was when The Three Great Seats/Colleges of Gelug tradition were at their apex in Buddhist studies and Mongolian students continued to join as through complete attraction to the vigorous and complex monastic studies. And here, it is to refer about those who joined Gomang College and won highly acclaimed positions of adept scholars both in Tibetan Buddhist studies and arts in general: Mongolia’s spiritual leader Khalkha Jetsun Dhamba and his successive reincarnations; Mergen Lama Ngawang Lodoe; Pundit Zaya Khenpo Tenpa Dhargye; Choezei Lama Tenpai Dolmei; Alaksha Tender Lharampa; Kedhor Khenpo Ngawang Khedup; Thoyon Lama Yeshi Dhondup Tenpai Gyaltsen; Tsenshab Dorjee Yib; Choezei Ling Lama Rinpoche; Dhulwa Khenpo Thupten Nyima; Geshe Lobsang Yeshi; Geshe Wangyal; Gyume Lama Yeshi; Lopon Neing Hai; Lopon Choephel Jigme.

The Monastic Annual Religious Programs

The monastery holds 8 annual periods of debate session: 1) First Spring Session lasts for 15 days (from 3^rd of second month of Tibetan almanac till 17^th of third month); 2) Greater Spring Session lasts for 30 days (from 3^rd of third month till 3^rd of forth month; 3) First Summer Session lasts for 20 days (from 16^th of forth month till 6^th of fifth) 4) Greater Summer Session lasts for 30 days (from 16^th of fifth month till 16^th of sixth month); 5) Greater Autumn Session lasts for 30 days (from 3^rd of eighth month till 3^rd of ninth month) 6) Sakar Session lasts for 20 days (16^th of ninth month till 6^th of tenth month) 7) Ngachoe Session lasts for 15 days (16 of tenth month till 1^st of eleventh month) 8) Greater Winter Session lasts for 30 days (from 16^th of eleventh month till 16^th of twelfth month).

Jamshung Tsenphu (an overnight mass debate congregation on the initial part of Perfection of Wisdom concerning The Life Lord Maiteria) on 18^th of eleventh month of Tibetan almanac; Namdrel Tsenphu (an overnight mass debate congregation on Pranama) in the twelfth month; Kyap Shepai Tsenphu (an overnight mass debate congregation on the forth chapter of Perfection of Wisdom) on 18^th of third month; Umei Jugtsul Tsenphu (an overnight mass debate congregation on the initial part of Madhiamaka) on 9^th of eighth month; Umei Thaldog Tsenphu (an overnight mass debate congregation on the concerning chapter of Madhiamaka about Prasangika School’s counter polemical critique against especially Cittamatra or The Mind Only School’s misconceptions) on 29^th of eighth month.

About the participation in twos from the concerned class in debate presentation during the mass prayer congregations covers the varied core parts of the monastic curriculums: Vinaya; Abidharma; Madhiamaka (the concept of self-negation); Madhiamaka (the grounded polemical logic that proves the invalidity of self-experiencing consciousness); on Abisamayalngkara (The Perfection of Wisdom) the subjects range as on Choekhor (The Turning of The Wheel of Dharma), Gedun Nyishu (the 20 Sangha grades), Semkei (Bodhichitta), Dhangnei (The right interpretation), Kapshipa (the forth chapter of The Perfection of Wisdom).

The significant anniversaries are as: Anniversary of Kunkhen Rinpoche; Anniversary of Buddha’s Birth, Enlightenment and Parinirvana; Anniversary of Buddha’s First Teaching; Umei Dhusang (Graduation Day of the outgoing students of Madhiamaka class); Anniversary of Buddha’s Decent from Tushita Heaven; Anniversary of Jhe Tsongkha Pa; Pharchen Dhamcha (the days long graduating debate participations by the outgoing students of The Perfection of Wisdom class); Garing Gathung Damcha (the days long mass debate congregations participated by the graduating students/Geshe of the year); Pharchen Thug Chora (the days long interclass mass debate congregations participated by the students of The Perfection of Wisdom classes).

About the scope of the monastic examination the matters range as: Memorization Test, Debate Test, Writing Test of Buddhist philosophy, Religious History, Tibetan Grammar and Poetry. The ones who fare excellent in their examinations are presented with prizes during a prayer congregation and those who fail have to remain in the same class as to qualify even further in his past year studies.

The recess periods between 8 annual periods of debate session as cited above are for memorizing and reciting scriptural texts of one’s concerned studying subjects and also for attending teaching classes.

As to learn in detail about such annual programs of the monastery, it is recommendable to read the monastic Religious History.

The Monastic Philosophical Classes: How a Monk Professes in Buddhist Science

In Tibet Drepung Gomang Monastic University held 22 standards as to qualify and graduate the monastic studies in sequence of the scopes of studies to be professed. They are as: 4 grades for Dhuda (The Collected Topics); 1 for Takrig (Science of Reasoning); 1 for Lorig (Science of Logic); 1 for Dhondunchu (the preliminary grade as to anticipate the upcoming years long studies of Perfection of Wisdom by going through its concise version in advance); 4 for Parchen (Perfection of Wisdom); 2 for Uma (Middle View Philosophy); 2 for Zoe (Treasure of Konowledge) 1 for Lagyud (to mainly study Lamrim, the version especially composed for practicing Buddha Dharma in systematic mode rather than broad exploring and analytical studies); 6 for Dhulwa (Monastic Discipline—the first two or three years were for restudying Parchen and Uma as to impart the running students of the particular Buddhist courses with their guidance through debate and strengthen their own intellectual inputs too; the following years were for studying Dhulwa that lasted even more as in accordance with one’s need, intention or zeal).

At present the monastery holds almost the same classes, especially for those who work hard for higher rank of Geshe Lharampa. The monastery has been producing growing numbers of Geshe Lharampa.

As the exhortation goes on:

Equipped with the grounded base of learning and contemplation, do move into practice accordingly.

So, those standards of the monastery as cited above are for upholding the treasure-insights of Five Buddhist Sciences and Buddha Dharma at large. And so the purpose of establishing this monastic university is strictly for upholding, sustaining and honing the vast Buddha’s Teachings.

As for the 8 annual periods of debate session each class has its share of sectioned part of the studies of the year to be completed within the timeframe of a single period of debate session.

The Residential Units (Khangtsen) & Sub-Residential Units (Metsen)

Of the 16 Khangtsen in total there are three ranking categories as: The Bigger Ones are Hardong, Samlo, Gungru and Dhati; The Medium Ones are Lubum, Tayon, Shungpa and Ngari, Zungchu, Dhaniy, Chepa and Jadal; The Smaller Ones are Gagshing, Ribtsa, Chusang and Thepo.

Of the 22 Mitsen in total there are belonging categories as: Hardong has nine as Tsokha, Washul, Joorche, Hor, Thorgo, Tsenpo, Gonlung, Lamo and Beri; Samlo has ten as Kalkha, Gonlung, Thangri, Tsenpo, Bheedho, Lubum, Dhosang, Bacho, Lanhati and Lampa; Zongchu has Nyenpo; Bodshung and Gadong are known as not belonging to any.

The Echelon of the Monastic Termed Leading Figures & the Administrative Serving Staff-Members

Head Lamas:

The monastic abbot acts as the top spiritual and temporal leader of the monastery. The monastic disciplinarian (Gekho) and the chant-master (Uzei) are known as U-Choe Namnyi. They are highly vested with the responsibilities for the wellbeing of the monastic studies through their leading farsighted supervisions.

Assembly:

The monastic assembly (Khantsen Chudrug Tsongdhu) comprises the monastic abbot as the president, Gekho, Uzei, the administrators of Changzoe Khang and Mayong Zinkyong Lhantsok and 16 members of 16 Khangtsen. It is the highest decision making body of the monastery.

Executive:

The head office of the monastic administration is Changzoe Khang (Monastic Administrative Office) with 6 executive administrators in ranking order, two secretaries (Tib & English Section), one accountant, nine executive members in all. As for the prudent management of the monastic wealth for the welfare of now more than 2000 monk-students, the monastic assembly set up Mayong Zinkyong Lhantsok (Monastic Planning Commission) with 3 executive members.

Major Prospective Undertakings:

Drepung Gomang Buddhist Cultural Association, Drepung Gomang Library, Drepung Gomang School, Drepung Gomang Examination Scrutiny Board, Drepung Gomang Discipline Regulatory Committee, Drepung Gomang Arts and Crafts Training Center, Drepung Gomang Reincarnated Lamas Society.

About The Re-establishment of Drepung Gomang Monastic University in India

As for the complete invasion of Tibet that shed highly shocking holocausts and vandalisms by Chinese in 1959, Tibetans in huge multitudinous union rose against the ruthless invasion and staged the world-known famous uprising on 10^th March, 1959.  And when it was known to Tibetans that His Holiness the Dalai Lama had made his clandestine flight in disguise to India on 16^th March, many Tibetans made their flights as like a son after his mother and among whom there were monks from the Three Great Seats who made theirs through Bhutan and others to get to India.

At Buxa Transit Camp: The Beginning

Under the aegis of Indian government’s supports through His Holiness the Dalai Lama’s guidance and guardianship, a certain number of Tibetans were granted asylum with places to live and work for in India. Among them almost around 1500 monks with nuns were gathered at Buxa, situated in the area bordering with Bhutan to re-establish the monastic tradition and studies but in a union body as to undertake an instant preserving measure in consortium rather than parted way. The grouping was later put under the institute named Thoesam Thardoe Ling, a preserving body or institute of Tibetan Buddhist studies.

As Gomang had only around 100 monks of its own at the time with its acting abbot Khalkha Kalsang Palden had been seized under the pressure of Chinese brutal approach all over Tibet, His Holiness the Dalai Lama, under his kind guidance, inducted ex-abbot of Gyumed Tantric College Hardong Geshe Ngawang Legdhen as the substitute to take over the position of abbot. The substituted abbot did play such major role in sustaining the monastic unique complex studying system through his skilful means and inspiration. Then the monastery had its own disciplinarian, chant-master and a representative member from each of 16 Khangtsen as to revive its functioning structure step by step. At the time the monastery didn’t have any communal fund and a place to keep its small belongings either. With the prospective view as to restore the future of the monastery the two acting figures began to collect any possible donation in 25 to 50 paise from its own monks and could begin to resume its basic essential spiritual programs like Dolchok (Green Tara Puja) on 8^th of every month of Tibetan calendar, monthly Dakang and so on. Gradually, in the steps of communal betterment, the major programs of monastic studies like interclass debate congregations (Thuk Chora), overnight mass debate congregations (Tsenphu Damcha), debate presentation in two during a prayer congregation and traditional prayer-programs were able to be carried out.

The handful of monks did work hard at Buxa for 11 years in preserving the unique system of the monastery ranging from its complex study system to any possible significant program regarded major in Tibet. As the time then witnessed extreme rarity in monastic scripts and texts and with the help of the supports by the sympathizers, the monks did work hard in printing adequate texts with the means of Dhopar (a slab-plate print system).

From Buxa to Mundgod South India: The Shift for Permanent Settlement

As of the transient changes of harsh weather to harsher ones of Buxa that the monks couldn’t get acclimatized, the place being the bordering defense area that it was hard to attract new comers, especially the future of the monastery couldn’t rely only on the donated provision of livestock there and on such other reasons, the monastery, under the guidance of the exiled Tibetan government, had to move to South Karnataka State in 1969: Those of Sera College to Bylakuppe; Gaden, Drepung, Sakya and Nyingma Colleges to Mundgod.

At Mundgod, where now Gaden College is, both Drepung and Gaden colleges came to stand together in demarcated right and left zones in tent-settlement.

At the time Indian government and charitable trust helped 60 monks of the monastery with the grant of 2 acres of land and a canvas-tent among each three heads of all that the monastery began to live on its own through intensive farming works done by the monks. The areas where now Tibetan settlement camps stand were filled with the thickets of semi-rainforests and were cleared through Indian government’s support to create the openings for camp-settlement and fields to live on. The monks did work so hard days and nights to uproot those numerous roots of cut trees as to make the areas usable for the monastic farming fields, housing and communal property. As for the buildings, the monks made mud-bricks and did such many hard labors. During the time to plough fields in springs when the monastery hadn’t any oxen, there were times when two monks had to work in couples to tug plough and sow seeds. The monks did every work of farming, sowing maize, rice, chili, peanut, paddy, lentil…

The monks were, however, able to keep up with every preserving mode of the monastic tradition in studies and programs.

In 1972 Drepung and Sakya colleges moved to the present locations. Under the aegis of Indian government each two of the monks were granted with a square living quarter of mud-tiles roof. As to continue to get established but under such financial problem, the monastery did seek supports from the relevant native monasteries in Ladhak Zanskar of those Ngari monks, so from USA, France, Swiss, Nepal, Bhutan and within India that, in due course, the first prayer/congregation hall (30×50) was able to be erected in full Tibetan architectural designs with top storey, Gongkhang (the protector deity chapel) and the precinct of debate yard with the walled fence.

As duly requested by the monastery, His Holiness the Dalai Lama first visited exiled Drepung on June 14, 1980 as to impart with his blessings and teachings for 8 days in Drepung Tsokchen (the main communal prayer-hall) on The Great Commentary on Tenets & Sects by Kunkhen Jamyang Shepa.

The first monastic school building was inaugurated on Feb 27^th, 1982.

Later with growing number of new comers, the monastic prayer-hall was renovated widening some 20 ft aback. By virtue of kind sympathizers the volume of Ku-Sung-Thug-Ten (the blessed statues, teachings and stupas of the enlightened and great ones) began to get sufficient so far.

With its population strength of 1700 monks and the former prayer-hall couldn’t house such number facing with incessant problems during a congregation in days with blazing sun and monsoons that the latest monastic prayer/congregation hall (150×189) was completed in full traditional architectural designs later in 2002. The process of decision making for the erection of such giant structure was carried out through mutual and relevant discussions among mass monks, counsel seeking and finally seeking divination-message through the recommended medium of Zinril Takdhil (a means of seeking prediction from the protector deity through rites and offerings) as duly recommended by His Holiness the Dalai Lama. As the divination-message came out positive to erect one for the present crisis, the initial constructional preparation plus fundraising were begun appointing a construction committee of 10 full time executive supervising members. In terms of fundraising and the expenses of the construction, it was able to carry out in its modest sufficient way through the kind guardianship of His Holiness the Dalai Lama, generous sponsors and kind supports/funds raised in USA through the first monastic cultural tour in the West with The Pageant of Jetsun Milaripa (The Shaman of Tibet) and other varied cultural programs.

It was erected facing east for a special case of auspiciousness. Unlike the former one the new prayer-hall has four doors in the four corners with railed staircases, the big traditional entrance doorway that is carved in muti-patterns and wide high wooden door fixed with brass bordering panels etched with traditional carved arts, the spacious interior raised dais for laying the throne of His Holiness the Dalai Lama and others of the monastic abbot and ex-abbots against the backdrop of wide altar with wide glass panels. The altar holds the giant blessed statue of Lord Buddha in the mid as the prime idol flanked by Gyalwa Methukpa on the right (which is flanked by Lord Maiteria on the right that is flanked by Namgyal Stupa on the right respectively) and Jhe Tsongkhapa on the left (which is flanked by Kunkhen Jamyang Shepa on the left). On the patches between those giant statues and niches around are decorated with one thousand mini statues of Lord Buddha and the same of Jhe Tsongkhapa as to sanctify the enclosed shrine in its unique way.

After the completion of the holy structure as duly requested in advance, the monastery could invite the blissful visit of His Holiness the Dalai Lama to impart the inauguration ceremony with his profound presence and cutting colorful ribbons on December 7^th, 2002 and the subsequent teachings on Jhe Tsongkhapa’s The Great Commentary on The Root Wisdom by Acharya Nagarjuna for days. The monastery could also invite the Karnataka State minister, the cabinet ministers of Tibetan government in exile and the related guests from India and abroad. The monastery could offer Long Life Puja for His Holiness at the end of the teachings for his endless longevity and prosperity in leading Buddha Dharma for the wellbeing of sentient beings at large.

The monastery could later get registered as per the state government registration Act under the title of Drepung Gomang Education Society, Registered under the Karnataka State Registration Act: 1960NO/DR/SOR/38/98/99

The Rise & Fall of the Monk-Students’ Population

Under the auspiciousness and great dedications of those adept scholars of highly trained minds the monastery had produced ranging from the most eminent ones Drung Dhakpa Rinchen, Khechok Galab, Khechok Taklab, Kunkhen Choejung and his core son-like disciples, Kunkhen Jamyang Shepa, Gungthang Tenpai Donmei…, the monastery could recruit more and more ardent monk-students that it was known that the monastery had 5000 monk-students during the great prayer festival in Lhasa in 1958. As cited above, after the invasion, there were only around 100 monks at Buxa transit camp and in 1969 when the monastery moved to South it had only around 60 monks. But in gradual process of time and wellbeing of the monastery utterly shouldered by the handful of monks (now respectfully called Buxa aged monks), it could garner young students from the local Tibetan camps, Ladhak, Mon (in Arunachal Pradesh State) and Himalayan regions that it gained the population strength of 300 monks. After the application of freer version of Chinese Policy in general in the late 1980s, the monastery began to gain new comers from Tibet in limited perpetual influx that by 1990 it had 475 students. Then later beginning from the mid 1990s it began to receive students form Mongolia, Kalmykia, Buryatia and Tuva Republics that it had around 1000 monk-students in 1995. Presently it has more than 2000 students.

The Monastic University at Present: Conclusion

As cited above about the kind supports rendered by Indian government, its young ones had been supported kindly by foreign trusts through the local Representative Office over years. It has been receiving kind foreign supports through Department of Religion & Culture (CTA) for those from Tibet, Mongolia and Russia.

The long generous patrons of the monastery like Dakpo Bamchoe Choktrul Rinpoche and the others have been casting kind guidance and supports for the wellbeing of this monastic university.

The monastery now has two prayer/congregation halls—new and old; 16 residential units and sub-residential units with their own prayer-halls; monastic school; library; communal hostels—1^st, 2^nd, 3^rd and 4^th; administrative office building; 2 communal kitchens; communal dispensary clinic; aged monks home; new debate yard. As to experience the self-reliant way of funding the mass monks for their daily costs of living, it has two canteens; one shop; two guest houses; arts & crafts training center and its shop; a spacious internet café; dairy farm; Gomang Guest House in Delhi.  So it has 140 staffing personnel and workers.

Under the prospective guidance and patronage of His Holiness the Dalai Lama Science Meets Dharma classes on modern educations, as primarily aimed to meet East and West minds on cultural and scientific grounds, has been carried out in the monastery over years. From the growing number of students from Gomang and Loseling, there are now not less than 20 students from Gomang side who work zealously besides the monastic studies. It has growing participating monks in a month long Science-Dharma Workshop that has been facilitated and convened annually by Private Office of His Holiness the Dalai Lama and LTWA.

It has produced around 200 Geshe Lharampa (holders of PhD in Buddhist science and thoughts) and 640 mid-rank Geshe since 1969. There were and are reputed scholars among them.  It has number of graduates embarked upon spiritual and social services around the world.

For the future of the monastic studies it is decisive to follow the illuminated path shown by His Holiness the Dalai Lama to nurture both fields of traditional studies and relevant modern ones as to draw closer and optimize the right interface of mutual benefit, sharing and support.

Note: The materials in this piece of writing are solely gathered from the monastic Religious History authored by late his eminent scholar ex-abbot of Drepung and Gomang Khensur Rinpoche Tenpa Tenzin.

Translated by Norsang (Tibetan Secretary for DGMAO): June 17, 2009.