DHAKPO SHEDRUPLING MONASTERY
As expressed by the superior protector His Holiness the 12th Dalai Lama, Gedun Gyatso, “the lamp of the Buddha Dharma around the remote area”.
His Holiness the 5th Dalai Lama also said,
“Choe-Khor-Gyal, a solitary place foretold by the victorious Buddha,
Like a pleasing garden, from which the elegant instructions sounds, that is,
The Dagpo Monastery, systematized with the traditional reasoning and scriptures of the master and disciple, the great pioneers of Buddha Dharma”. And also it was said that,
“Through the chariot like scriptures and ways of reasoning,
Skillful to conduct the elegant instructions those fulfill one’s desires;
Dagpo monastery, may it be ever brightened until the end of the cyclic existence.
And fully become developed and spread the Dharma of hearing, contemplation and meditation”.
Tulku Dakpa Gyaltsen from the Ngari province of Tibet quoted,
“In the garden of Malaya, an eastern land of district Dagpo,
Where there assembled the intelligent beings, nurturer of The Dharma of second Buddha, Tsong-Kha-pa.
May it keep on progressing until the rise of the Dharma of Buddha, Maitreya”.
Many acclaimed holy beings had expressed so forth praises to this monastery; Dag-Gaden-Shedup-Nampar-Gyalwe-Ling (victorious Institute of Dag-Gaden for Buddhist philosophical studies and practices). And the founder of this monastery was a very learned being reverend Lodoe- Tenpa- Pel-Sangpo, who was the sixth succession among the seven lineage of Manjushiri origin from the central province of Tibet, who had once took hold of the power of Golden throne of second Buddha, Tsong-Kha-pa. The superior Dharma holder, Tsong-Kha-pa presented this Buddha son a Dharma book titled ‘Greater Graded Path to Enlightenment’ and instructed and advised him to establish Dharma Institutes in order to prolong the Buddha Dharma at the southern part of Dag. Thus according to his master’s wishes, he departed towards the land of Yarlung-Ah-Dag to live an ascetic life. There whilst exerting for his meditations, he had given teachings many times on the entire basket of Buddha Dharma, specifically on the five commentary works of Buddha Maitreya and on its commentary ‘greater graded path to enlightenment’ from his very own heart without referring to the texts. In consequence, there assembled number of blessed disciples like Lodoe-Thaye, Dakpa-Thaye, who were famed as two immeasuables, Khen-Chen-Ngag-Gi-Wangpo and Dagpo-Khachupa and Yasang-Chen-Nga-Gyaltsen and etc. Through their unconditional kind grace the precious Dharma of second Buddha, Tsong-Kha-pa, flourished at that area for the first time and founded this monastery. However, for the avoidance of longing for a particular dwelling, they shifted place to place without staying at one place for long. They went to places like Yolkha, Upper-Dag, Lower-Dag, Ah, Rong, south of Yarlung and so forth. They had spent their times only by practicing three basic practices, giving sermons and generating meditations while searching temporary patrons for their survival. One day, they received a message from Gaden-Jangtse monastery, which invites reverend master to the golden throne of Gaden. During that time master conveyed to his attendants that, “firstly I will go to the golden throne of Je-Lama, then you come vibrantly following me. And in between, we all masters and students should endeavor to become ones every views and practices as an ornament of the Dharma of Jamgon-Lama”. Advising so forth, Khenchen-Ngak-Gi-Wangpo left to his own monastery and reverend master to Gaden. Reverend master resided to the golden throne in water-snake year 1473.
The books composed by this superior include commentary on the four later works of Maitreya, Namdel-Lamdik, Dulwae-Lekchok-Rinchen Trewang and Geden-Choejung. The extensive common and uncommon qualities of this superior are minutely revealed in the regular prayer recitation of the monastery called ‘deeply merciful wisdom and compassion’.
This community came to expand greatly during the period of most exalted Bodhisattva, the lordship of the six realms, His Holiness the 2nd Dalai Lama, Yangchen-Shepa-Gedun Gyatso the third succession of the abbots, which was between year 1476 to 1542. It was during a period of time when His Holiness the Dalai Lama was residing in the great Dharma center, Palden Drepung. His Holiness the Dalai Lama was invited to Chong-Gye in fire-dragon year 1496 by the sky goddess lord of Snow Land; Jamyang-Lama-Choklha-Woeser, who was at that time residing on the abbot seat of the Chong-Gye-Riwo-Dechen monastery. At Chong-Gye His Holiness the Dalai Lama turned the wheel of profound Buddha Dharma and led countless faithful followers to the path of conversion and salvation. And His Holiness the Dalai Lama’s religious deeds were greatly expended. At that time the monks, masters and spiritual head of Dagpo monastery, Choe-Palwa entreated number of times to His Holiness the Dalai Lama for his gracious visit to the Dag-Kong area and finally they managed to invite His Holiness the Dalai Lama to the place for once. During that period our former spiritual masters Lodoe-Tenpa and his disciple Khen-Chen-Ngag-Gi-Wangpo through their gracious blessings. The Dharma of master Tsong-Kha-Pa was exceedingly flourishing and many were graduating on their spiritual studies from the assemblage of many intelligent students and learned ones at the great Dharma center of Dag-Teng. And graduated students were in religious service of building various Buddhist Institutes capable of holding, nourishing and spreading Buddha Dharma in many parts of the land of Ah. That is why, it was also a period where new seeds of Buddha Dharma were in spring. His Holiness the Dalai Lama also visited many Buddhist Institutes including the Dak-Teng monastery. In Je-Ngel, an upper part of Dag, our spiritual head Choephel had a new Dialectical Institute called Thoesam-Ling where there lives around more than one hundred monks. That time it was presented to His Holiness the Dalai Lama. And for that His Holiness the Dalai Lama said, “Then I reached to Je-Ngel and spiritual head, Choephel-Wa presented his dialectical Institute for me”. And also from the Tok-Jod-Paksam-Trishing, it is stated, “there waits the masters and monks of Dagpo monastery at Je-Ngel, and welcomed His Holiness the Dalai Lama from a very long distance with carrying colorful religious offering articles and made inconceivable solutes. And even that dialectical Institute was bestowed in the hand of this superior”. During that time, spiritual teacher, Choephel-Wa was both the abbot and the director of the Thoesam-Ling-Dialectical- Institute. His Holiness the Dalai Lama’s residing over the abbot seat of the Thoesam-Ling at that period was truly a grateful one. That time, from the remaining articles of the offering, His Holiness the Dalai Lama also made a statue of goddess of three realms and kept it in the share of the receptacle of Thoesam-Ling. Additionally this monastery was also made entrusted to the goddess of three realms. That blessed statue remained in Thoesam-Ling until the year 1959. From that period onwards this big Dharma center was received under the authority of the successions of His Holiness the Dalai Lama and has carefully guarded and is still guarding by their kindness. Which is an unrepayable burden of kindness on the shoulders of present generation like us.
Since from the fourth succession of abbot; the great spiritual master Choephel-Wa, there arrived a series of abbots like the chain of golden mountains. And that was until the year 1995’s seat holder, Khen-Chen-Ngawang-Kalsang and totally about one hundred and seventeen abbots had properly ushered this monastery.
In terms of the number of the monks of the monastery as per to the common saying of the monastery, firstly this monastery began with some of eight monks. Later in year 1959 there were around nearly one hundred monks. All those monks were suitably distributed into fifteen different levels of class. They are three classes on the collected topics, three perfection classes, three middle path classes, three discipline classes, two treasury classes and a class of sutra propitiators. While reading in these levels of class monks were exerting strongly on their philosophical studies. For their room requisites, monks were only allowed to use the spoon, ladle, water tanks and etc, which are made only from clay, stone and iron. And for their cups and plates they were allowed to use things made from wood, beside that they were never permitted to use vessels made from coppers and steels. In this way, there always had a proper practice of contentment in the monastery. Most of the melodic tones of the prayer recitations contained in the ritual text of the monastery were composed by His Holiness the Dalai Lama, Sonam-Gyatso and former acclaimed holy masters through their own personal experiences. Therefore these melodic prayer tones posses intense blessings and whoever come to hear them has a tendency to plant virtuous seeds of liberation within their mental continuum. When His Holiness the Dalai Lama was young these melodic prayers were recited in uniform pitch of voice, proper rhythm and had many other excellent qualities. Consequently, it is revealed in many biographies that the melodic prayers of Dagpo monastery are the most popular among all the melodies in entire Tibet. Regarding the philosophical courses, this monastery gives education on all five treatises of Buddhist Philosophy and Tantric Buddhist philosophies. For the monastery’s basic curriculum of Buddhist philosophical studies, it contains the following texts.
1) Pharchin-Thal-Treng-Lungrig-Bung-Zod-Norbue-Trengwa and Decisive Argumentation of Dependent Origination composed by Khedup Jampa Tenpa.
2) All the eight chapters of general explanation of the meaning of perfection of wisdom composed by Je-Lodoe-Lekphel.
3) Remainder compositions on commentary on valid cognition and Auma-Lungrig-Kyi-Dodjo composed by Je-Jampa-Tenpa.
4) Thongwa-Yitok (fascinating charm) a commentary on the eight principle points of treasury doctrine composed by Je-Jampa-Choedak.
5) A general commentary on the discipline text composed by spiritual teacher Borwa-Losel.
For the their examination, monks have to give oral test and debate test on the curriculum texts when their turn approaches. After the completion of the examinations in the monastery they receive degree of master of Buddhist Philosophy and then move to the lower Tantric College for further Tantric philosophical studies. This tradition is still in practice. The number of the succession of the Gaden throne appeared from this monastery is six as revealed in the biography of the succession of Gaden throne. If it is counted twice visit of the Jamyang-Lama-Konchok to the succession of Gaden throne then seven of them abided upon the throne. Six names clearly revealed among above-mentioned are, 1) 7th succession, superior Lodoe-Tenpa. 2) 35th succession, Jamyang-Konchok-Choephel. 3) 36th succession, Kongpo-Tenzin-Lekshey. 4) 38th succession, Dagpo-Tenpa-Gyaltsen or Choegyal-Tashi. 5) 43rd succession, superior Jampa-Tashi. 6) 52nd succession, Dagpo-Ngawang-Tsephel.
Moreover, to roughly list the names from many acclaimed holy personages innate from this monastery, excluding the above mentioned personages departed to the throne of second Buddha, succession of abbots and composers of the curriculum texts were as follows.
1) Damey-Nam-Kha-Dak, the minutely examiner of the instruction of the generation and completion stages of Guhyasamaya of lower Tantric college of Gelug tradition.
2) Gyalse-Dhonyoe-Choekyi-Gyatso, the founder of the great Dharma center Gomang-Jampa-Ling, who was also the 18th abbot of this monastery. In another form of listing he becomes the 19th abbot.
3) Khonton-Peljor-Lhundup, the Diadem spiritual descent of His Holiness the 5th Dalai Lama; ,
4) Dungpa-Gyal-Tsabpa-Lobsang-Tsondue-Gyaltsen, the most superior disciple of His Holiness the Penchen-Lobsang-Choekyi-Gyaltsen,
5) Je-Dup-Khangpa-Gelek-Gyatsen, the holder of the Dharma of the mind of enlightenment.
6) Phuntsok-Gyatso, superior practitioner who was the main disciple of the personal instructions of the dormitory abbot of HHDL and also known as the genuinely great ascetic.
7) Dagpo-Geshey-Lobsang-Jinpa, the reincarnation of Guru-Gyaltsen-Sangpo.
8) Tsa-Lung-Tulku-Lobsang-Jamyang, the tutor of His Holiness the 7th Dalai Lama.
9) Dorjee-Chang-Lobsang-Jinpa.
10) Gyalse-Dorjee-Chang-Kalsang-Tenzin.
11) Gyalse-Dorjee-Chang-Kalsang-Khedup or Tenzin-Khedup
12) Dagpo-Rinpoche-Lobsang-Jamphel.
Those appeared in the later face of the time were,
1) Thang-Dhar-Lama-Rinpoche-Kalsang-Tenpe-Gyaltsen.
2) Former abbot, Ngawang-Lodoe-Tenpe-Gyaltsen, a four gods hermit.
3) Gyalse-Dhonyoe-Khedup, superior of learned and noble ones the reincarnation of Gyalse-Kalsang-Tenzin-Khedup.
4) Dorjee-Chang-Je-Lobsang-Thutop-Tenpe-Gyaltsen, the former abbot of Goeton.
5) Former abbot Lobsang-Gyaltsen or popularly known as the Phende-Lingpa-Ngawang-Pelsang-Chok.
6) Former mediocre abbot Kalsang-Tenzin, four gods hermit.
7) Jigmey Namgyal, former abbot of Gyari.
8) Kongpowa-Ngawang-Kalsang-Chok, four gods younger hermit.
9) Former abbot Jamyang-Choewang.
10) Chong-Gyalpa-Lobsang-Yig-Ngan, ocean of the chain of insight.
11) His Holiness the Rinpoche-Lobsang-Jamphel-Jampa-Gyatso, the owner of the expansion of the Dharma of whispered Lineage of Miatreya and the presently living personage.
So forth noble beings had emerged from this monastery like the chain of golden mountains. This monastery, a foundation of the extensive growth and flourish of the entire Buddha Dharma and specifically the Dharma of the superior second Buddha at the direction of Chu-Lho.
How this monastery came to dismantled and destroyed in the land of snow was due to the obstacle faced by Buddha Dharma in general. And particularly of the misapprehended hatred and harm upon Tibetan nationality, tradition, religion, spiritual practitioners by the heard of barbaric Red-Chinese, the furious enemy king of Buddha Dharma, in year 1959. Through the deception of their poisonous hypocrisy they firstly made up accusation towards the monastery’s Buddha Dharma and its lineage lamas.
On a that black day, all the monks were convoked for a meeting near the West Side of the gate of the monastery’s outer fence. That time nearly thousand soldiers wore the martial dress and surrounded the monks from every possible direction. All the monks with their hairs tucked up in the sky, faces turned with pale, eyes got swelled up and in the sorrowful mood they were forced to sit on hard bare ground. Then short while ago chief of the Chinese army named Beypa-Thontrang gave a speech menacing the innocent monks. Which reads, “at the end of attempting countless hindrance and dispraising to the Tibetan religion and tradition, we found this monastery involved with conspirators and there are also some conspirators present here”. And on that interstice names of some monks were announced and were immediately imprisoned. And then brutal Chinese started to demonstrate the proverb of ‘killing goat and shuddering sheep’. That was the first incident the monastery had ever faced since it was established. Every one in the monastery became completely grieved that they left helpless and do not understand what should they do. Soon one by one monks were called upon the stone laid ground of the monastery where there was hundreds of Chinese soldiers wearing the martial dress. There few of the Chinese officials spoke about the confirmation of building a new district by demolishing the Gyatsa district, violently taking away of His Holiness the Dalai Lama by others, termination of Lhasa uprising. And annihilation of the ministry of the Tibetan cabinets, their struggling with the high ranked Tibetan government officials and putting them behind of the prison bars.
Having said that they continued accusing that here in this monastery some are in great prosperity by eating meat, butter and coagulated milk but majority of the monks have remained poor without having some barley flour to eat. They also made accusation to three landlords and how they tortured and privately used the possession belonging to the people. And said they want them to be liberated step-by-step. Like the proverb of ‘a wet leather cap’ it had became conspicuous from their speech that the situation will gradually grow more tightened and tensed. Thereafter monastery’s prelates were accused and jailed. Chinese officials started coming room by room by silently entering into the monastery to misguide the monks into the adverse wrong views over their heads and mates. The theme of their deceptive advice was that, if one don’t admits one’s fault then it would have become too late when some one else pointed out their faults and at that time one will get trapped into immense misery. They also advised the monks saying that, it isn’t a fault to pin point others fault but rather it is doing a help to others. With so forth deceptions they agitated between master and disciples, prelates and monks, roommates and neighboring roommates, class to class and one country mate to another. As a result the condition had became so miserable that even one started doubting oneself. Everyone including the young, youth and old were constrained to compete and sing the songs praising to the socialism and China’s communist regime. Organizing such immoral activities monks were made to waste their precious times. In the past, the upper, lower and middle part of the monastery were beautifully replete with the sweet sounds of Dharma but this time it was happened to filled with the sounds of the immoral praising songs. Then constituting meeting at the monastery’s upper and lower debate court yard, monastery’s older spiritual servant and some of the prelates were taken aside and accused them of various misdeeds which were all devoid of a single evidence. Because of that some monks failed to bear such conspiracy made upon them and stood up from the assemblage and spoke back to the Chinese officials criticizing that, “There is no reason to unjustly accused them, whatever has gone wrong, it is the mistake committed by us, the majority of the monk members”. Immediately thereafter robes fastened the hands of the monks and as if the heavy rains fall they were badly tortured and beaten down by the hard wooden logs of the gun and slapped. Finally they were made to stand aside. That moment the hearts of the rest of the monks were burning inside vigorously but like the proverb ‘without an outcome of smoke from the mouth’ they remained silent and woeful. That moment it was also strongly experienced by the monks as if the darkness of sorrow cast upon the sphere of their minds.
Even then Chinese were continuously coming up with quarrels every week. But gradually monks became accustomed to their dissolute acts and henceforth mind of the monks turned neutral. One of the worst incidents occurred during the middle of that period was the risk of loosing the spiritual relation between the masters and its disciples. It was a time where the superior spiritual masters including the abbot of the monastery were living in Chinese jail. But their disciples were indulged in committing immoral conducts like provoking evil rumors, filling the area with the sounds of loud noises and songs under the influence of others. Later when the spiritual masters in the jail came to hear this news, they were deeply disappointed and nearly came to forsake the spiritual relation they have with their disciples. Fortunately this was secretly known by some of the older Geshes of the monastery and monks who have respect even to such a spiritual matter, contrived various measures and ultimately succeeded to resolve the incurring displeasure of their spiritual masters. In order to avoid excess of writing I beg pardon for not including here every thing specifically. Concerning the levels of giving education by the Chinese, keeping foundation of the so called ‘three types of protest and three kinds of accounting’, they described Tibet as very ferocious, barbaric, dark and undeveloped nation. Through such education they organized many activities that urges the Tibetans to injure their Tibetan government including the past generations of Tibet.
Accordingly they may had succeeded to change the hearts of few but most of the Tibetans remained unmoved and continued to survive while pretending to be being disinclined and conspiring faults onto religion. That time monks were facing great difficulty in receiving the daily requisites, due to such reasons even the grains for the offering Mandala and monastery’s yearly sacrificial offering articles became unseen to the eye sights. The various kinds of grains, butters and many more stored for the monks, were used by Chinese officials and the storekeepers. All the monastery’s estates and tent coverings were seized and converted into the possession of red regime. Still they continued to suffer the monastery’s abbot and prelates, saying that, it is impossible for a monastery to contain only this much of property. Later when they came to know the facts of this monastery, they abused, humiliated and despised the monastery being very poor to the monks. In reality those humiliating expressions went in favor of this monastery and proved meaningful to call it a monastery of cessation from worldly business in Tibetan society. Then in accord to the schemes of communist regime religious belief was named as an ignorant belief. Although the regime admits to have religious freedom, monks were given identity cards and one after another they were sent back to their homes or countries. Hence the monks of the monastery got separated.
Thereafter in year 1966 in the name of Cultural Revolution they attacked with delirium and completely destroyed all the receptacles and shrines of this monastery. It was in that March of the same year, central government of china had published a note called revolution, which contains 16 points on different types of activities. They were, so called the ‘revolution of replacement of old ones’, ‘first capability’ and so forth. The principle point they practiced towards Tibet was the ‘destruction of the four old ones’ and due to that they destroyed countless monasteries, Buddhist institutes, temples and etc in entire Tibet. Among which this monastery was also destroyed completely. The only thing that left behind was a trunk of an incense tree at the middle of the stone laid ground of the monastery. Such an object of strong repentance was a picture of heart that can’t be forget easily by the future generations of this monastery. Under such difficult period of time, to conserve the three inseparable spiritual articles and the records of Madhyamika and Prajnaparamitta texts with great esteem for more than twenty years. Can be visibly seen as an unrivalled fortitude and truly a praise worthy by those who are on the side of honesty.
In the middle of year 1980, by the very grace of the successive visit of the delegations of His Holiness the Dalai Lama and Tibetan government from India, there heard a shaky news about the Chinese approval for the restoration of some monasteries in Tibet. In year 1983 it was appeared in a newspaper about having some plans to restore at least ten monasteries in the Lho-Kha part of Tibet. In that it was also stated about the inclusion of the restoration of this monastery. Soon that time six of our monks including the remaining lineage Geshes had done a secret discussion and during which they got talks on the present stage being good time for the restoration and Je-Ngel-Thoesam-Ling as the best place for the restoration of the monastery. Gradually the restoration work started in Tibet and built a small temple where there reside seven monks in present days.
Without delaying for long, we hope the victory of Tibet’s triumph of truth and shine the auspicious sun under which both inside and outside Tibetans could happily meet again. At the same time, we hope that the monks of this monastery living both inside and outside of Tibet could accomplish a time where they altogether enjoy exerting on religious activities of sermon, hearing, contemplation and meditation on Buddhist philosophies in one congregation hall. Also may it be completely fulfill the wishful prayers of superior master Tsong-Kha-pa and his disciple reverend Lodoe-Tenpa and for once again shine the Dharma of second Buddha like the bright rays of the great sun. We strongly believe that this will soon come into being by the inconceivable grace of His Holiness the Dalai and through the unconditional help and support of the people of world.
After that eternal change of time occurred in Tibet, this monastery got restored in India. And it was in year 1959 firstly some monks departed to India and then gradually Khen-Chen-Rinpoche also managed to visit India. Totally sum of twenty monks managed to flee into India through the steep pass of Loh and Makgo. Among them most stayed in Mon for some time. In year 1962 under the leadership of a late Geshe named Monam-Shuji-Nam, they organized the yearly summer retreat like that of Tibet. That moment every one of them experienced a unified feeling of joy and sorrow. In that summer retreat there assembled eight monks of this monastery and few other monks and the chief ritual instructor of the Ngal-Da-Ghor monastery. On the Tibetan month of August of that very year a war between China and India burst at the Indo-Tibetan boarder. Due to this reason they fled from Mon and through Assam they got separated into places like Bodh Gaya and so forth. Some of them entered the monastic life in Bodh Gaya monastery and in various other monasteries. Some went to join the road construction works as the majority of the exiled Tibetans. Then gradually some of them lived in one of the three monasteries established in Tel-Hor place with learning philosophical studies. Though they had a simple livelihood at their monasteries still they performed some unceasing religious activities.
In year 1963 His Holiness the Kyab-Je-Rinpoche visited Bhag-Sar from foreign. After meeting some of our monks at Bhag-Sar then His Holiness the Rinpoche visited Tel-Hor. During his two days stay our monks residing at that area were advised on the need the restoration of our precious monastery in few years time. For that purpose His Holiness also advised them to recite the recommending prayer so called the ‘having been accepted, the Penchen-Gedun-Gyatso’. In year 1968 His Holiness the Ripoche once again visited to India and told the monks, what do you think if we start to restore our monastery? In reply monks said, “there are in wait to see the restoration being done like a thirsty desiring for some water to drink”. That moment, Rinpoche also advised about the goodness if our monks could attend the teachings on ‘graded path to enlightenment’ that is scheduled to give in the coming year 1969 at Bodh Gaya by the great succession of Gaden throne; His Holiness the Ling-Tul-Rinpoche. Like wise in that same year they attended the teachings at Bodh Gaya. At the same time they held a meeting with Rinpoche la and in his room and discussed on the restoration of the monastery. Finally they decided to entreat for a holy advice from the superior succession of Gaden throne; Ling-Rinpoche. The answer they received in reply to their requisition was, ‘present is risky but future is pleasing’. All the monks present during that occasion told that they are fully ready to restore the monastery if the future is pleasing. They also came to agree Bomdhi-La as the best place for the restoration of the monastery. Then successively monks began to go to the Bum-La side. This place being falls under the border area they had faced many difficulties, still every thing went right by the gracious blessings of three jewels. In Bomdhi-La they had organized a comprehensive summer retreat at Lor-Nam-Shoori-hermitage, during which six monks from Tibet and eight new monks accompanied them. At those period of time they lived their life relying upon the offerings they received by giving teachings and for meager alms.
In the middle of year 1972 arriving the gift of new reincarnation of Guru-Chok-Tul-Rinpoche, the monastery exist at Bomdhi-La even during the former reincarnation was once again presented to the young reincarnation. During the presentation our monastery also offered him the auspicious scarf. Then in few passages of time the monastery was shifted to that place where there was much better facilities for monk’s hostel, congregation hall, livelihood and clothing necessities. That’s why they endured a comfortable stay and even the near by faithful people also joint the monks during their festive occasion celebrating after the end of the summer retreat. During the New Year celebrations many people also came to worship the monks. In the monastery couple of older Geshes started teaching on the collected topics and schoolteacher on the general Tibetan language to the new students.
In year 1979 according to the advice given by His Holiness the Dalai Lama and his two great tutors, on the 2nd of the Tibetan month of June His Holiness the Rinpoche visited to Bom-Dhi-La after facing number of difficulties on the way. Rinpoche la gave an extensive speech of advice to the gathered Sangha members upon what should they do in future. At that time, each individual offered their own opinions and suggestions, and after then, some of the gathered members quit the membership by sending their resignation letters. Seeing the perilous future prospective, the situation turns into a more critical condition. But paying obeisance with the best intention, chaste faith and courageous spirit, the remaining Sangha brothers made an ardent request to our most precious Rinpoche la. How much the situation had turned into a very grave state, our most precious Rinpoche la never come to abandon us from his compassionate heart. Though there are now left only few of us, we then made a resolution that, in order to repay the debt of gratitude for our most precious Rinpoche la, we will put our whole time and energy till our last breath to flourish this exemplary monastery. Then with delight Rinpoche-la appeared saying, “how will it be, if we could tonight arrange a debating session?” Contrary to our expectation, we couldn’t well instantly settled a debating’s topic all the while in that group discussion. Still there happened to initiate debate on the subject of entire five basket of the Buddhist philosophy from the remaining monks. Rinpoche la then remarked saying that, it has been a very good omen and an auspicious moment. Later on, at the back side of the magnificent, dazzling image of our savior lord Jamphel-Lhundup -Gyatso, there were composed inscription, which were blessed, sanctified and consecrated over it, and which have been presented to the midst of congregation. Along that, had also funded some amount to start the project, and delivered the teachings up to the beginner chapter of the text Lamrim- Namdrol-Lakchang. At the commenced of fourth June, whole members performed a grand, sacred ceremonies of paying obeisance and carrying out the prayer offering ritual by the very monks of our monastery. At that moment, there appeared two new monks. Rinpoche happily departed on the following seventh day of the month. And then, to the newly admitted monks who had shown progress were started to study the lessons on the common literature and taught the basic primer text of Buddhist dialectics. Reviving the thousands years old tibetan traditions by performing it’s rites and rituals, reciting the scriptures and celebrating the sacred festivals like Tibetan new year, birthday of our spiritual master Je-Tsongkha-Pa-Chenpo and so forth; we received immense praises from our community.
There appeared an application letter from the inhabitant of the Maan-Phar Tibetan settlement to our office making a plea to shift a monastery in order to occupy the small communal temple constructed inside the first camp of the settlement by shifting a monastery in that place. Obeying the order came from the religion department of our exile government and from the private office of His Holiness, we have to shift our monastery on year 1981. On the fall of same year, majority of the people left for Bodh-Gaya to have a special audience of His Holiness. On the same occasion of carrying out the long life prayer offering, it coincided with the great event of first arrival of the Lha-gya-ri’s enthroned His Holiness from Tibet into India. It became really an auspicious moment in achieving to invite it in the event of long life prayers offering. At Maan-Phar settlement they had exceptionally presented a share of thirty people’s ground and houses without making any increase and decrease in number, which are still in use.
During the second round of visit of the majority of the monks to Bodh Gaya, they were presented with the volumes of master Tsong-Kha-pa and two of his great disciples and became their visit extremely meritorious.
After the shifting of monastery His Holiness the Dalai Lama visited the place for number of times. With so forth religious and external blessings this monastery has been supporting from every possible way by the inconceivable kindness of his most exalted compassion. Similarly His Holiness the Rinpoche la had visited many times and expounded various teachings, for example on graded path to enlightenment descent from the south and so forth. Rinpoche la has been also generously looking after the monastery’s finances, rooms, classroom necessities and medical facilities. Such an unconditional kindness is hard to repay in any extension of time. And also the spiritual servant of Rinpoche; Geshe la and all the different ranks of prelates have been nourishing and supporting steadily with a sense of relatives of the same parents. And commonly bearing the monastery in their deep hearts, year after year all the older monks have been consecutively teaching the younger ones on the melodic prayer recitations, philosophical studies, disciplines and advising them on the daily attitude of mind. Their kindness is also one of those that can’t be pay back easily. Further more during the restoration of the monastery after the emerged of slight development on the situation in Tibet. All our older monks living in India though it was of great difficulty still through the mind of altruism and bearing only the Buddha Dharma inside their hearts, they had taught Buddhist philosophical studies, melodic prayer recitations, discipline and so forth for the newly made monks in Tibet. The footprint of their shouldered hardship can be visibly realized from those students who are reading here after fleeing from Tibet. Therefore we all should always retain their kindness in the core of our hearts. Now the most of the older monks from both inside and outside of Tibet had passed away and remembering their kind deeds we are always making prayers for them to come to follow the most exalted Bodhisattva Chak-Na-Pelmo during their entire rebirths.
In continuation, as mentioned above, the Maan-Phar settlement is generally a spacious place containing different types of tree, productive crop, clean atmosphere and water and various other good qualities. Still after some time due to the spread of virus of malaria disease in the area, the travelling facilities were weakened and our monastery monks had faced some health problems. On the other hand our monastery has a tradition of exchanging visit with other monasteries in the past. To over come above mentioned ones and objecting on few other significance, His Holiness the Rinpoche la had advised to find a place to build new monastery for constituting the summer religious services at a colder mountainous region.
Like wise, formerly we have planned to build the new monastery near Dharamsala or Shimla and etc. But referring the out come of pleasing holy advice, in the December of year 1996 some of our monks namely, Bonchoe-Lobsang-Choephel-Lak, altruistic Pitiwa-Gelek-Lak and Pema-Lak made first round of visit to look for a place at Kulu region. On the November of year 1997 His Holiness the Kyab-Je-Rinpoche including few of our monks visited the area again. That time they met honorable Mr. Raju-Mahan and he had admitted to give some assistance for the monastery. In that year they had collectively decided to constitute a lawful committee for the transformation of the name and safety of the place. From the February of the year 1998 the committee of the preservation of tradition of the Institute of Dagpo-Sheydup-Ling has begin to register. On the first of September the committee started doing its original registration.
On the 1st of august, year 1999 when His Holiness the Dalai Lama was visiting the Kyil monastery at Peti through Kulu for the Kalachakra initiations, this place happened to fall on his way. And whilst standing at the other side of the river from which the monastery’s place could also see. The faithful people of the area with our late monk Khachen la, Lobsang-Dhondup, Ngawang-Dakpa, Lochen-Rinpoche and Guru-Tulku had made a welcome ceremony by presenting the offering of barley-butter and offering of curd to His Holiness the Dalai Lama. They also entreated to His Holiness the Dalai Lama for the consecration of the place. And every thing went so auspicious that we all attained some peaceful breathing of joy. On the 21st, in order to expel the mischievous harms, the above mentioned monks had comprehensively done a ‘bi-monthly confession and restoration ceremony’, His Holiness the Dalai Lama had sprinkled the blessing grains and had done recommending prayers and offering sacrificial objects on this very place on which the monastery is presently formed.
On the 22nd, March, year 1999, a team of His Holiness the Kyab-Je Rinpoche, Geshe La, Guru-Tulku, Lobsang- Choephel and Lochen-Rinpoche had left to Kulu from Dharamsala. On the 23rd of the same month they visited the place and done religious activities of reciting the recommending prayer through burning incense, prayer of offering of sacrificial object to the deity of the locality and prayer of offering sacrificial objects. While they were reciting so forth prayers, suddenly, there occurred a violent blow of wind and rainfall, which had been an auspicious mark of delighting the local deity. On the 24th the first meeting of the member of the committee of culture preservation of the Dagpo-Sheydup-Ling was held. On the 9th of September, year 2000, His Holiness the Kyab-Je-Rinpoche together with monks of the monastery had done some minute discussions. In the march of year 2001 the number of the committee members was raised higher. On that year’s 8th of January, the members of the committee had arrived to Dharamsala and offered a ‘long life puja’ for His Holiness the Dalai Lama to appreciate and remember the kindness of his 50th anniversary of enthronement to the spiritual and temporal leader of Tibet. On the 3rd of August of that same year we had received the government approval for purchasing the place. On the 29th of that month the actual work to turn the names of the place into the committees name began and the entire work of the transformation of the name was successfully got completed at 3pm on that very day. In the evening of that day the president, secretary and representative of the monastery were offered a festive dinner and during which they got detail talks on the events of the recent past. On the very pleasant day, 24th of September (8th of tibetan month august), performing forth on the construction ground the prayers of ‘offering of incense burning and cleansing water’ and ‘offering sacrificial cakes and golden drink’, by six of the monks namely, Guru-Tulku, Lochen-Tulku, Lobsang-Choephel, Tenpa-Yarphel and so forth. Then they performed a spiritual activity of reading the 8000 paged sutra scripture of perfection of wisdom. Which was done similar to the event that is revealed in the biography of the lineage of Geluk lineage, where it is stated that once ago when Jang-Ra-Deng monastery was founding, Buddha Dom-Tonpa had read for once the great commentary of 8000 paged scripture in order to tame the ground During that occasion of religious performance on the ground of construction Peti-Wa-Gelek and Pema la were also present. On the 31/ 9/ 2001 our monks and colleagues stayed near the construction area by hiring room. On the 3rd of December the place was originally marked as a place for Dharma preservation and started the road construction works. On the 22nd Lo-Chen-Tulku-Tendar, Konchok-Namdak and Pelchok arrived there for the architectural works. On the 1st of November the lines were drawn for building rooms and began the labor works for the first time. On the 24th of December, year 2001 the line for school construction was drawn. On the 18th of august, year 2002, comparing to the period of coming out of serpent-demon underneath the ground, they had performed the offering of sacrificial cakes to the serpent-demon. And at the ground for the foundation of the congregation hall they had performed the ceremony of examining the serpent-demon and supplicating forth the place from them, they had drawn the image symbolizing the serpent-demon, which was carefully written with the watercolor. Then that enchanted ground was dig out and concealed with millions of treasures and it became a great mine of countless treasures. On the 9th of April, year 2003 the original map of the congregation was drawn. On the 22nd of May monks went there and began to roll up the blessings for statues. On the 22nd of April, year 2004 the district administrator of Kulu region, honorable Mr. R.D.Najin had inaugurated the Thoe-Sam-Ling school and it is presently in progress. Currently it has seventy students.
Concerning the configuration of the monastery, it was formerly framed by a very renowned architecture, Mr. Duni-Chen. For that we had made our comments and sent the framework to His Holiness the Kyab-Je-Rinpoche at France for his observation. Then it was sent back to us with some suitable modifications done by a renowned map designer from foreign. We again discussed on that design and made our final arrangement.
Regarding the receptacles of the monastery, as advised by His Holiness the Kyab-Je-Rinpoche, for the principle receptacles the monastery has the statue of precious Buddha, Maitreya, Manjushiri, Je-Rinpoche, seven Jamyang-Tsangpa, the composers of the monastery’s curriculum philosophical texts. And as this monastery being associated with the Lamrim monastery, in the past there resides all the Lamas of the Lamrim-Lama-Lineage at Lamrim monastery in Tibet. But in India the complete set of the statues of Lamrim-Lineage-Lamas was not known to reside in any monastery. Therefore, His Holiness the Kyab-Je-Rinpoche advised that for a mark of auspicious, it would be wonderful if we could build the statues of them. Like wise referring mainly to the traditional record of the Lineage-Lamas of Jamphel-Shelung and adding the chief Lamas of the Southern-Lineage, the monastery has the statues of 82 successions of Lamas and statues of the protectors of the three types of person, Tak-Tu-Ngu, Tara, Palden-Lhamo and Gyalchen-Karma-Trinley. At the right and left side of the principle receptacle there resides the Thanka paintings of the Lamas of the four great sections of Dharma lineage of Land of Snow. Which are mainly for the collection of merits by countless sentient beings. The main responsibility of making these obstacles was shouldered by Bonchoe-Langsur-Lobsang-Choephel.
On the auspicious day 4th of wood-monkey Tibetan month of December, Rabjung 17 (A cycle of sixty years in the Tibetan calendar), mainly Guru-Tulku, Lochen-Rinpoche and including six monks of our monastery had offered the blessings to these receptacles. As stated in the White-Crystal-Mirror of Blessing Offering doctrine, after fruitfully propitiating the blessings for the articles they offered golden writing for life-tree (Pole of the monastery). And by rolling up the pills containing various rare holy articles for receptacles received from the abode of His Holiness the Dalai Lama a growing relic of Buddha, important receptacle grasses for presenting retention and from His Holiness the Kyab-Je-Rinpoche a mantle of superior Jamphel-Lhundup and so forth. Receptacles were offered them with proper ritual works of retention offering.
Among the doctrine receptacles there resides the 108 volumes of sutra canon of Buddha, 225 volumes of commentarial canon, volumes of the master and its two distinguished disciples and various other Holy Scriptures.
As we have entreated to bestow consecration blessings to these well completed sets of receptacle and altar and for his gracious visit during the festive inaugural ceremony. The peerless liberator of the six realms, the leader of global peace; His Holiness the Dalai Lama will offer benedictions to the receptacles and give comprehensive teaching on one of the eight great discourse of ‘graded path to enlightenment’ called ‘essence of well expounded doctrines’ composed by Dagpo-Gomchen-Ngawang-Dakpa. On the rise of accomplishing the fortunate ceremony of receiving the nectars of teaching, His Holiness the Kyab-Je-Dagpo-Lama-Rinpoche is greatly cheered. Receiving the audience and teachings from the most exalted Bodhisattva Chakna-Pelmo with great joy, faith and happiness by younger and older monks of the monastery, inside and outside community members and faithful lay attendants. May they generate a genuine determination wishing to pursue His Holiness in their entire successions of rebirth.
