A
Cursory Sketch of the Historical Background of Drepung Gomang Monastic
University
Introduction
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 7th 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 5th 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
The
17th 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
32nd abbot
Kunkhen Jamyang Shepa Ngawang Tsondue, who was born in the 17th 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 70th abbot
Tsokhapa Geshe Ngawang Lobsang to the 79th abbot
Geshe Yonten Dhamchoe, 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 9th patriarch
general; Rinchen Woeser as the 14th;
Taklung Dhakpa Lodoe Gyatso as the 30th;
Kochok Choesang as the 39th;
Trichen Lodoe Gyatso as the 44th;
Samlo Jinpa Gyatso as the 46th;
Naktsang Dhondup Gyatso as the 48th;
Trichen Gedun Phuntsok as the 50th;
Trichen Tayon Paldan Dhakpa as the 51st;
Trichen Tayon Gyaltsen Singei as the 53rd;
Trichen Namkha Sangpo as the 55th;
Trichen Ngawang Choephel as the 70th;
Trichen Dhakpa Dhondup as the 80th;
Trichen Ngawang Norbu as the 81st.
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.
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 2nd reincarnation
of Kunkhen Jamyang Shepa; Jhe Lobsang Thupten Jigme Gyatso, the 3rd reincarnation
of Kunkhen; Kalsang Thupten Wangchuk, the 4th reincarnation
of Kunkhen; Lobsang Yeshi Tenpei Gyaltsen, the 5th 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 2nd 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.
The
monastery holds 8 annual periods of debate session: 1) First Spring
Session lasts for 15 days (from 3rd of
second month of Tibetan almanac till 17th of
third month); 2) Greater Spring Session lasts for 30 days (from 3rd of
third month till 3rd of
forth month; 3) First Summer Session lasts for 20 days (from 16th of
forth month till 6th of
fifth) 4) Greater Summer Session lasts for 30 days (from 16th of
fifth month till 16th of
sixth month); 5) Greater Autumn Session lasts for 30 days (from 3rd of
eighth month till 3rd of
ninth month) 6) Sakar Session lasts for 20 days (16th of
ninth month till 6th of
tenth month) 7) Ngachoe Session lasts for 15 days (16 of tenth
month till 1st of
eleventh month) 8) Greater Winter Session lasts for 30 days (from 16th of
eleventh month till 16th of
twelfth 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).
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.
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 10th 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 16th 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 (White Tara Puja) on 8th 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.
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 40.2 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 27th,
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 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 7th,
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,
Itm 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—1st,
2nd,
3rd and
4th;
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 (former Tibetan Secretary for DGMAO): June 17, 2009.
