| Drepung : Description |  |
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The Main Assembly Hall
The Main Hall
This lavishly decorated hall is no longer used as the main assembly hall at Drepung except on special occasions. Instead, the 450 monks gather regularly in the smaller but more convenient hall of Loseling College. The main image at the front of the hall is Maitreya seated on a huge golden throne. To the left is a stupa containing the relics of the Ninety-Fifth Ganden Tripa, the titular head of the Gelukpa order. To the right is a statue of Sitatapatra, in front of whom are Shakyamuni Buddha and Ling Rinpoche, who was the Ninety-Seventh Ganden Tripa. After Sitatapatra come Tsongkhapa, the Thirteenth Dalai Lama, Jamyang Chöje (the founder of Drepung), a youthful Seventh Dalai Lama, then the Third, Fourth, Fifth, Ninth, and Eighth Dalai Lamas. The Sixteen Arhats are placed in two groups of eight at each end of the altar.
The steps to the left of the central Maitreya statue lead into the main chapel. This is a high-ceilinged, spacious room that is one of the oldest structures in Drepung; the assembly hall was added on at a later date. The chapel is dedicated to the Buddhas of the Three Times.
The Eight Great Bodhisattvas line, the walls, and the wrathful forms of Vajrapani and Hayagriva guard the doorway. Nine stupas modeled on the stupa in India where Buddha Shakyamuni first taught the Kalachakra tantra, the Shri Dhanyakataka stupa, are arranged along the wall at the back. The name "Drepung" is the Tibetan translation of Dhanyakataka, which literally means "rice mound." This name well describes the first visual impression one receives of the monastery when approaching it from the main road below, although when construction of the monastery first began it probably consisted of only a handful of buildings and was yet to resemble a mound of rice.
A doorway at the front left of the main hall leads to a protector chapel dedicated to Pelden Lhamo, whose statue (usually covered with offering scarves) is to the left of an ornate "palace" of the deity made of thread in a tall cabinet at the end of the room.
The Upper Story
None of the chapels on the second floor is open. On the third floor the main chapel reveals the exquisite head and shoulders of a giant statue of Maitreya at the age of eight, the base of which is in one of the closed chapels on the floor below. This image is called "The Maitreya Who Fulfills Your Wishes on Beholding Him."
Stairs to the left of this chapel lead to a chapel dedicated to Shakyamuni. Thirteen stupas are found arranged to either side of the Buddha. At the far end of the room is a high wooden throne with the Fifth Dalai Lama.
Leaving this chapel by the far door brings to a chapel with an image of Maitreya (Miwang Jampa) at the age of twelve. To the left is Tsongkhapa and to the right Jamyang Choje, between whom are White Tara, Togme Zangpo, Seu Rinzen (founder of the Tara chapel in the Jokhang), and Namgyelma. Behind these statues are four stupas. From the left they contain the remains of Panchen Sonam Drakpa, Jamyang Chbje, and Gendun Gyatso, the Second Dalai Lama. The fourth is a Medicine Buddha stupa. The remains of the Third and Fourth Dalai Lamas are also enshrined in stupas in this building, but traditionally these have never been open to the public.
The next room is the Tara Chapel, which dates back to the time of the Fifth Dalai Lama. There are three images of Tara side by side encased behind glass. The image on the left is Nartang Chime DrSlma, the Tara responsible for preserving Drepung's drinking water; the middle image is Yamdrok Yumtso Drôlma, the Tara responsible for Drepung's wealth and prosperity; and the image to the right is Gyeltse Tsechen Drolma, the Tara who empowers Drepung with authority. A superb 114- volume edition of the Kangyur, commissioned by the Fifth Dalai Lama, bound in sandalwood with ivory ends and written in gold ink, is enshrined along the wall. This edition was stolen by the Chinese in 1959 and returned to Tibet only in 1985. A statue of Prajnaparamita, the "Mother of the Buddhas," sits midway between these volumes, holding in her lap an amulet containing a tooth of Tsongkhapa. Three standing cases down the middle of the room contain examples of the casings and text of this edition of the Kangyur as well as a volume from another edition painted in red ink on a continuous sheet of paper.
It is possible to ascend yet one more story to the level of the roof, where are three more chapels. To the left is a large room containing statues of all the rulers of Tibet, from the earliest kings to the later Dalai Lamas. The Fifth Dalai Lama sits on a raised throne at the center of the back wall, and there seems to be no particular order in the arrangement of the other images. The statues are nonetheless well made and expressive. There is also a small Maitreya Chapel, which possesses the conch shell reputedly donated to the monastery by Tsongkhapa, as well as a Shakyamuni Chapel that contains an image of the Buddha surrounded by about fifteen stupas.
Ngag-pa College
The Chapel
This one chapel open at the rear of the main hall is one of the oldest buildings in Drepung. It was erected by Tsongkhapa himself, before the existence of Drepung, as a shrine to Yamantaka. The main image is still that of a single Yamantaka, reputedly made by Tsongkhapa. According to tradition, Tsongkhapa molded the body around the relics of the great translator Ra Lotsawa, one of the most important figures in the Yamantaka tradition. When he had finished the neck and was about to make the heads, it is said that they appeared spontaneously. In addition to statues of Tsongkhapa and the Fifth Dalai Lama, the room contains many of the major Gelukpa protectors: Mahakala, Kalarupa, Vaishravana, Dorje Drakden, and Pelden Lhamo. The prayer wheel in the right-hand corner is consecrated by the mantras of Yamantaka and is regarded as a shrine to the deity's speech.
The Main Hall
The hall and the rest of the Ngag-pa (Tantric) College was built onto Tsongkhapa's Yamantaka Chapel at a later date. Along the front of the main hall are a number of texts, some statues of Tsongkhapa and various Dalai Lamas, and, in the center, a throne for the Dalai Lama, in front of which is a thousand-armed Avalokiteshvara in a case. More interesting are the smaller images of the Indian and Tibetan teachers who make up the lineage of the "Stages on the Path to Enlightenment." They are enshrined on the left-hand side of the hall. Some of the figures, such as Nagarjuna and Asanga, can easily be recognized but most of the lamas are hard to identify.
There are no chapels open on the upper story of the Ngag-pa College.
The Manjushri Temple
This small temple is situated immediately behind the Main Assembly Hall. The main figure inside is a stone image of Manjushri, carved on a large boulder around which the temple is built. To the left and right of the temple stand white stupas. The one on the left contains one hundred thousand verses of scripture; the one to the right, the relics of Lama Umapa, the teacher through whom Tsongkhapa was able to communicate directly with Manjushri.
Loseling College
Tsar Khangtsen
This is situated on the left of the entrance to Loseling. Steps lead to a courtyard, whence visitors can enter the dimly lit assembly hall of Tsar Khangtsen (Tsar House of Loseling College). On the left of the hall are the Buddhas of the Three Times. The main statues on the altar at the front are (from the left): a standing Avalokiteshvara, the Seventh Dalai Lama, Tsongkhapa flanked by his two chief disciples, then Shakyamuni, the Fourth Dalai Lama, followed by several Taras and Tsongkhapas. The texts at the ends of the altar are the Kangyur and Tengyur.
Main Assembly Hall
In niches along both sides of this vast hall are images of Amitayus and an aspect of Tsongkhapa. These statues were made around seventy years ago. Formerly there were a thousand of each deity, but about six hundred were removed or destroyed during the Cultural Revolution. The main statues on the altar at the front are (from the left): two aspects of Tsongkhapa, a large stupa with the relics of Legden Rinpoche, the first abbot of Loseling; the first Kangyur Rinpoche, another famous Loseling lama; the Fifth, Eighth, and Seventh Dalai Lamas; Jamyang Chöje; Panchen Sonam Drakpa, Loseling's textbook writer; Tsongkhapa on a silver throne; the Thirteenth Dalai Lama; and a final image of Sonam Drakpa in debating posture. Mandalas of the three main Geluk tantric deities (Yamantaka, Samvara, and Guhyasamaja) can also be seen here. In the center is a large throne reserved for the Dalai Lama. Beyond the throne, after a series of smaller images including one of Tsongkhapa that is said to have once spoken, is a huge stupa with the relics of the first Dedrup Rinpoche, another renowned Loseling lama. Finally (beyond the door) are Manjushri, Tsongkhapa and his two main disciples, and Sitatapatra.
The Chapels
One enters the three chapels at the rear of the assembly hall by a door in the wall at the left. The first chapel is dominated by a large Enlightenment Stupa, behind which, on raised platforms, are Atisha, Green Tara, Tsongkhapa, and Jamyang Chöje. The Sixteen Arhats are also displayed in tiers around the room.
The second chapel is dedicated to Maitreya, represented in a large statue in the center and two smaller images elsewhere. Shelves filled with texts reach from floor to ceiling. Shakyamuni, Tsongkhapa, and the Thirteenth Dalai Lama can be seen as well as images of Atisha, Drom Tönpa, and Ngog Legpa'i Sherab.
The third chapel houses a small statue of Shakyamuni. Four stupas contain the relics of former Ganden Tripas. The walls are filled with texts.
The Upper Story
The only chapel open on the upper story is a protector chapel. Visitors first enter an antechamber with a range of wrathful protector deities in cabinets. From here pass beneath a stuffed goat draped with offering scarves into the main chapel. On the left in a small cabinet are Dharmaraja, Dorje Drakden, and Vaishravana, and on the right, in a large gold cabinet, is Damchen. The longer cabinet on the left includes Mahakala, Yamantaka, Samvara, and Guhyasamaja; that on the right, Tsongkhapa and his two main disciples, Sengdongma (the lion-faced dakini), Vaishravana, and Dorje Drakden.
Gomang College
The Chapels
The first chapel contains the longevity triad of Amitayus, Tara, and Vijaya. Scriptures are stored in the walls.
The second chapel is the largest and most important of the three on the ground floor of Gomang. A wide assortment of lamas and deities, raised on several tiers, fills the room. The central figure on the uppermost level at the back is Buddha Akshobhya. To the left is Shakyamuni and to the right a smaller Akshobhya. Immediately beneath are three more statues; the central image is Shakyamuni, with Maitreya to the left and Avalokiteshvara to the right. Beneath sits a youthful Tsongkhapa, the principal figure of the thousand other images of the master found in the main hall. Below and in front of Tsongkhapa is a row of five smaller statues depicting the first five incarnations of the famous Gomang lama Jamyang Zhepa (the founder of Labrang Monastery in Amdo). Many other smaller images surround these central figures, and there are two stupas containing the remains of the second and third abbots of Gomang.
The third chapel is rather messy. The Twenty-One Taras are arranged in three tiers along the back wall. Along the left wall, in four tiers, are the Sixteen Arhats.
The Main Hall
In the far left-hand corner of this hall are two images of six- armed Mahakala. Above and around the statue are many small images of Tsongkhapa, of which there used to be a thousand but half have been stolen. The first statue past the doorway to the first chapel is of the rarely depicted Tsangyang Gyatso, the Sixth Dalai Lama. Continuing to the right are Tsongkhapa; Dipamkara, the Buddha of the past; two more images of Tsongkhapa; and the Seventh Dalai Lama. Instead of a central image, there is a large opening that leads to the main chapel in the rear. This opening is presently barred. Further to the right are images of Maitreya, Amitayus, Jamyang Chöje, Tsongkhapa, and an eleven- headed, eight-armed Avalokiteshvara. The walls are painted with new murals.
The Upper Story
As with Loseling College, there is just a single protector chapel on the upper story in Gomang. The main image is a gold-framed Mahakala, behind which is concealed a self-originated Mahakala in rock. The protector is associated with Chankya RöIpa'i Dorje, the second incarnation of Jamyang Zhepa, a statue of whom is in the gold case. To either side are other aspects of Mahakala and to the far left a statue of Yamantaka. Some minor local deities, converted to protect Buddhism, are also present. Women are not usually permitted to enter this chapel.
Deyang College
The Chapel
The main image in the single chapel of Deyang College is Maitreya. To the left are Manjushri, Tara, the Fifth Dalai Lama, Tsongkhapa, and Shakyamuni. On the right sit the Seventh Dalai Lama; the first Nechung oracle, who was also the first abbot of Deyang ; Jangchub Pandenpa, a renowned lama of the college; the First and Second Reting Rinpoches; Yönten Gyatso, who was a debating partner of the Fifth Dalai Lama, the first abbot of Ratö Monastery, and the second abbot of Deyang; and the Third Dalai Lama. A small cabinet to the far right contains an image of Tangtong Gyelpo.
The Main Hall
Old statues of Tsongkhapa and his two chief disciples are the main images in this hall. The female deities Sitatapatra, White Tara, and Tara Cintamani are also on the altar. The Fifth Dalai Lama is the only other lama present; he is especially important in Deyang College as traditionally the monks have based their philosophical studies on a text composed by him. In the far left-hand corner of the hall is the protector Dorje Drakden, and in the opposite corner Pelden Lhamo. On the upper story is a small protector chapel dedicated to Dorje Drakden. To the left is a cabinet with Hayagriva and consort, Pelden Lhamo, and Dorje Drakden. On the wall on the left is a self-originated Dorje Drakden that has been painted. Above the door is an old collection of weapons and armor.
Festivals and Events
Before the 17th century, Buddhist discipline required monks to stay in their temples for weeks in the summer. This prevented them taking stepping on small creatures outside for a time, and taught them to live in harmony with one another.
When finally allowed to leave their confinement, monks went down the mountains, where laymen would prepare yogurt for them as alms. The monks enjoyed the yogurt and happily celebrated their newfound freedom. This is the origin of the "Xuedun" or Shoton Festival at Drepung, which takes place every August.
Today, the Shoton Festival is a time for monks to go the mountains for contemplation, after which time their families will meet them on the mountainside. Many lay Buddhists make a pilgrimage to Drepung during this time and participate in the festivities, which include performances by the Tibetan Opera.
The Shoton Festival begins with the dramatic unfurling of a giant thangka banner of the Buddha, amidst incense smoke, the sound of bugles, and scripture recitations. People rush to it to make offerings before it is rolled up again in less than two hours. |
| Drepung : History | |
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Until the Chinese occupation Drepung served, like its two sister monasteries, as a center of learning and monastic training to which monks from all corners of Tibet would come to spend as long as fifteen or twenty years methodically studying and debating the meaning of the Buddhist scriptures. Thus for centuries it existed as a small monastic township housing thousands of fully ordained monks, novices, workers, and other functionaries. Founded in 1416 by Jamyang Chöje Tashi Pelden, a disciple of Tsongkhapa, Drepung soon grew into the largest of all Gelukpa monasteries, housing more than seven thousand monks.
Drepung quickly became a major center of Gelukpa religious power. The Second, Third, and Fourth Dalai Lamas all lived and were entombed here. During the time of the Fifth Dalai Lama, Drepung became a center for political power as well, as the Dalai Lama's personal residence was transformed into the first administrative center of the Tibetan government under Gelukpa rule.
The monastery was also renowned for its scholastic training. It produced many great lamas, including Jamyang Zhepa, the founder of Labrang Monastery in Amdo. Most of the monks who came from Mongolia to be trained would join the Gomang College of Drepung. It was here that Agvan Dorjiev, the Buryat lama who became a tutor to the Thirteenth Dalai Lama and tried to bring Tibet under the protection of the Russian tsar, studied.
Like all other Tibetan monasteries of similar size, Drepung is organized in a system of colleges (dratsangs) and houses (khangtsens). The colleges are the main units of the monastery, distinguished from each other by the kind of studies the monks follow there. Each college has an abbot (khenpo), who is responsible for administrative matters, and a disciplinarian (ge-kö), who is in charge of the monks' conduct. Affiliated with each college are a number of houses, where the monk-students live for the duration of their training. The houses are divided according to the regions of the country that the monks come from. Although each college has its own assembly hall and chapels, the monastery usually has another main assembly hall (tsog-chen) where, on important occasions, the monks from all the colleges can gather.
Of all the Gelukpa monasteries around Lhasa, Drepung suffered least during the Cultural Revolution. Although several buildings at the rear of the complex were destroyed, the main colleges and assembly hall were left fairly intact. Since 1982 over four hundred monks have joined the monastery, most of them young men, and an attempt is now being made to begin the courses of study again. |
