Do Drubchen Gonpa is also known as “Drubchen Gonpa,” the full Tibetan name is “Tsangchen Ngodrub Palbar Ling,” which means “The Great Tsangchen, Glorious Land of Attainment.”
It belongs to the Nyingma school of Tibetan Buddhism, specifically a branch of the Longchen Nyingtik (Great Perfection) tradition. It is a subsidiary monastery of Shechen Monastery in Dege County.
Brief
The “Do” in Do Drubchen comes from the Do Valley where the monastery is located, and “Drubchen” in Tibetan means “great accomplished one.”
The monastery is located in the picturesque “Zhangqin Plain” of the Do Valley in Golog Prefecture, Qinghai Province, at the confluence of three counties. It is 70 km from the county seat of Sertar, 85 km from Banma County, and 83 km from Zamthang County.
Do Drubchen Gonpa has a significant influence in Banma County and ranks first in terms of the number of monks and the scale of construction.
It is the primary place of practice and residence for successive Do Drubchen Rinpoches and other great lineage masters, serving as a vital center for the study and practice of the Great Perfection teachings.
As the mother monastery of the “Longchen Nyingtik” tradition, Do Drubchen Gonpa has 35 affiliated monasteries spread across Tibet. Additionally, with the spread of the Longchen Nyingtik teachings, the tradition has also established several monasteries and centers in India, Nepal, Bhutan, and the United States.
The Origin of the “Drubchen”
There are various stories about the origin of the name “Drubchen,” with one common version being:
During a Mongol invasion of Tibet, the First Do Drubchen Rinpoche visited Samye Monastery for a pilgrimage. In the protector’s hall, he pointed at the statue of the protector deity Pehar and said, “If you cannot drive away the Mongol army, you are not a true protector of Buddhism.” The statue of Pehar lowered its head, acknowledging the command. Later, Rinpoche went to the top of Hepor Hill behind Samye Monastery to perform a smoke offering ritual. The smoke rose into the sky and transformed into the shape of a great Garuda, which then flew toward the Mongol army, driving them away. The First Do Drubchen Rinpoche was recognized as a great “Drubchen” or accomplished master due to his many miraculous displays in Tibet, and thus, the monastery was named after him.
Location
Do Drubchen Gonpa is located in the Zhangqin Plain of the Do Valley, a place of scenic beauty surrounded by mountains and rivers.
The majestic mountains to the east represent a white tiger standing tall; the flowing Do River to the south symbolizes the soaring green dragon; the white peaks to the west resemble a peacock displaying its feathers; and the northern mountain resembles a turtle, symbolizing the guardian turtle repelling evil.
The monastery is backed by the towering Nyenchen Tanglha mountain, which is shaped like Longchenpa, the great master, peacefully resting and embracing the monastery.
At nightfall, when looking up from the valley below, the North Star aligns perfectly with the peak of the mountain behind, shining brightly like a crown on the mountain’s summit.
The name “Zhangqin” comes from the shape of the land: “Zhang” refers to its resemblance to a large pan for roasting barley, and “Qin” means vast.
In the morning, looking down from the mountain, the morning clouds appear like fresh milk filling the pan.
From the residence of the Rinpoche, there is a small grassy area below called “Zhangqiong,” meaning “small pan for roasting barley,” corresponding to the larger “Zhangqin” above.
Overall, the terrain of Zhangqin resembles a large, nourishing vessel, making it a place where auspicious energy gathers.
Brief History
Do Drubchen Gonpa was first established in 1527 as a tent monastery belonging to the local Laja tribe. At that time, the monastery was called “De’u Chokyi Gonpa” and followed the Sakya school of Tibetan Buddhism.
Later, due to the Mongol invasion, most of the monks from “Chokyi Gonpa” moved to the Amdo region, and the remaining monks gradually became followers of the Nyingma school.
In 1810, the First Do Drubchen Rinpoche rebuilt the monastery upstream along the Do River and later moved it to Sêduozhiqian Yalong, renaming it “Bama Gotsang Zunkong Zhing.”
The Second Do Drubchen Rinpoche moved it to the present-day Zhangqin Plain but did not establish a new monastery there.
Finally, the Third Do Drubchen Rinpoche built the current monastery in 1880.
The monastery is known for its four great Khenpos (scholars): “Garwa Jumai Wose,” “Sêxi Oang,” “Ani Bama Danchok,” and “Lêxi Gensang Gongchok,” who were all well-known in the region.
The Third Do Drubchen Rinpoche had three recognized reincarnations, and among them, “Rinzin Garid Dorje” and “Thubten Chöling” established a monastic college.
Before 1958, the monastery had a two-story brick building, over 70 monastic residences with around 150 rooms, and a full range of facilities including assembly halls, monastic colleges, and meditation centers. There were nearly 400 monks, with over 100 being permanent residents.
In 1958, the monastery was closed.
It reopened in 1962 but was later damaged during the Cultural Revolution.
On March 16, 1981, it was officially reopened with an authorized number of 50 monks, though there were 71 in residence at the time.
Today, the monastery has two assembly halls with 24 rooms, 12 stupas, three prayer wheel halls with six rooms, 18 residences with 43 rooms, and more than 300 resident Rinpoches and monks.
The monastery has long upheld the tradition of retreat and practice. The monks, who strictly observe their vows, continue to hold bi-monthly vow recitations and an annual summer retreat, following the ancient Karmavācanā rites without interruption.
Every year, the monastery hosts several important Nyingtik tradition ceremonies, including the Great Illusory Net Ceremony, the Vajrakilaya Puja, and obstacle-clearing and aspiration prayers.
Longchen Nyingtik (The Great Perfection)
Longchen Nyingtik was discovered as a “terma” (hidden treasure) in the 18th century by the great tertön (treasure revealer) Jigme Lingpa, who was also known as “Holder of Fearless Realm.” This practice is part of the Great Perfection (Dzogchen) tradition, and Longchen Nyingtik is considered one of its most secret and supreme heart-essence teachings.
“Longchen” means the vast expanse of the Dharma realm, and “Nyingtik” means heart-essence. Longchen Nyingtik brings together the essence of earlier heart-essence teachings, elevating them to their highest form.
According to prophecies, Longchen Nyingtik is a teaching shared by King Trisong Detsen and his son, Muné Tsenpo.
Do Drubchen Rinpoche
Do Drubchen Rinpoche is the root teacher and holder of the Longchen Nyingtik Great Perfection teachings. Among Jigme Lingpa’s disciples, it was foretold by the dakinis (female wisdom beings) that Do Drubchen Rinpoche would become the heart son and holder of the lineage.
The First Do Drubchen Rinpoche was one of Jigme Lingpa’s main disciples. He was given the title “Dharma Holder,” signifying his position as the principal lineage holder and propagator of the Longchen Nyingtik tradition. This is why Do Drubchen Rinpoche is regarded as the most important teacher in the lineage, second only to Jigme Lingpa himself.
Do Drubchen Rinpoche is also recognized as the incarnation of Muné Tsenpo, the son of Tibetan King Trisong Detsen, as prophesied in the Longchen Nyingtik Prophecy Guide.
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