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Its full name is “Shidey Amitayus Monastery of Immortal Bliss“

The Tibetan name “Tsepak Lakhang” means “Palace of the Buddha of Longevity,” with the main deity being Amitabha Buddha, the Buddha of Infinite Life, who presides over the Western Pure Land.

It is located at 29 Xiaozhaosi Road in Lhasa, is a Gelug pa monastery of Tibetan Buddhism

Historically, this monastery was managed by Zhide Dratsang

Introduction

Tsepak Lakhang is adjacent to the Ramoche Temple, just south of the temple gate,

In front of Tsepak Lakhang, there is a incense burner, often enveloped in fragrant smoke.

At the entrance of the monastery, there is the “Tsepak Lakhang Butter Lamp Shop.”

Inside the courtyard of Tsepak Lakhang, immediately to the left upon entering, there is a semi-underground room containing numerous perpetually burning butter lamps.

Tsepak Lakhang has only one shrine hall, dedicated to Amitabha Buddha. People come here mainly to pray for peace, longevity, and health.

The walls of the shrine hall are lined with prayer wheels, with 16 on each wall.

It is said that this statue of Amitabha Buddha is the most efficacious in Lhasa and is also the largest Amitabha Buddha statue in the city.

Circumambulation

Despite its small size, this monastery is bustling with activity, with a constant stream of people circumambulating. Devotees pray, make offerings, and prostrate themselves before beginning the circumambulation, known locally as “Langre.”

Local Tibetans refer to the circumambulation here as “Langre.” It must be done in a clockwise direction, following the path around the shrine hall. The number of circuits should match the age of the devotee to ensure the practice’s effectiveness in bringing peace and longevity.

Another method is to circumambulate according to one’s capacity, such as three or seven circuits, to pray for health, peace, and longevity.

Every day, a steady stream of people circumambulates the “Langre.”

There is also a place in the side hall where butter lamps can be lit, and the rows of butter lamps present a spectacular sight.

Zhide Dratsang, also known as “Shide Dratsang” or by its full name “Zhide Ganden Samtan Ling,” is not a monastery but a dratsang (monastic college).

Initially, it belonged to the Nyingma Pa of Tibetan Buddhism, but later it was converted to the Gelug Pa. During the Qing Dynasty, Emperor Daoguang (Reign from 1820 to 1850 AD) bestowed the name “Ningxi Temple” upon it.

Location

Zhide Dratsang is located about 500 meters southwest of the Ramoche Temple, in the third alley of Tsemoling Lane, on the north side of Beijing East Road. There are several tailors at the entrance of the alley. Walking north along the alley, you will first reach Tsemon Ling Monastery, and a bit further west, you will find Zhide Dratsang.

Currently, Zhide Dratsang is situated in a Tibetan residential courtyard. It has not been restored and remains a ruin.

Introduction

Zhide Dratsang is one of the four earliest Buddha halls in Lhasa, founded in the early 9^th century during the Tubo Dynasty.

According to the “Annals of the Kings of Tibet,” Zhide Dratsang was one of the many Lakhang (Buddha halls) built around Jokhang Temple, originally called “Gawa Lakhang,” which was relatively small in scale.

The “Biography of the Seventh Dalai Lama, Kelzang Gyatso: The Wish-Fulfilling Jewel” records that Zhide Dratsang was built by King Tritsu Detsan (AD 802 – AD 838).

In the 9^th century, Langdarma’s persecution of Buddhism led to varying degrees of destruction of many monasteries, including Jokhang Temple, Ramoche Temple, Samye Monastery, and Zhide Dratsang.

According to the “Golden Chronicles,” in the early 15^th century, with the support of the Tsangpa Desi of the Sakya Regime, Zhide Dratsang was expanded on its original site. It evolved from a Lakhang into a dratsang, with the number of monks increasing to over 20, and a fixed support system was established.

Later, the Seventh Dalai Lama, Kelzang Gyatso (AD 1708 – AD 1757), presided over another expansion. Zhide Dratsang then converted to the Gelug sect and became a subsidiary temple of Reting Monastery, serving as the residence of the Reting Rinpoches.

Subsequently, the Third Reting Rinpoche, Ngawang Yeshe Tsultrim Gyatsan, oversaw the renovation and expansion of Zhide Dratsang and obtained the imperial name “Ningxi Temple” from the Qing court.

In 1947, due to the “Fifth Reting Rinpoche Incident,” Zhide Dratsang was destroyed.

Reconstruction began in 1949, and by 1960, Zhide Temple housed 300 to 400 monks.

After 1960, the temple was destroyed again.

From 1965 to 1984, the temple was used as a military camp, and walls were built around it.

After the army left in 1984, civilians gradually moved in.

In 2011, Zhide Dratsang was included in the restoration plan under the key cultural relics protection project of the Tibet Autonomous Region.

In 2013, Zhide Dratsang was listed as part of the seventh batch of National Key Cultural Relics Protection Units.

Architecture

The main structures of Zhide Dratsang include the scripture hall, Buddha halls, monks’ quarters, and monks’ kitchen.

At the center of the Dratsang is a square courtyard. The rear part contains the Buddha halls and scripture hall, while the other three sides of the courtyard house the monks’ quarters and kitchen.

The scripture hall is about 42 meters deep and 54 meters wide, with 48 columns. There is a skylight in the middle that extends to the second floor, and the walls are adorned with colorful paintings.

Behind the scripture hall are three Buddha halls in a row. The central hall is the main hall, flanked by two side halls. The three halls are interconnected and supported by a total of 12 columns. Originally, these halls contained clay sculptures and painted murals.

In front of the main entrance of the scripture hall is a veranda. There are small rooms on either side of the veranda, accessible by stone steps leading to the second floor.

Zhide Dratsang has over 100 monks’ quarters, all in the traditional Tibetan style with flat roofs and two stories.

An auxiliary building is located on the west side of the main hall. The northern half is a later-built toilet, while the southern half serves as the kitchen. Upstairs, near the eastern side, is an open area surrounded by low walls, measuring four columns in size, used for storing firewood and yak dung for fuel.

There was originally a stone well in the northwest part of the courtyard that provided drinking water for the entire Dratsang . Nowadays, residents of the courtyard draw water from a faucet in the middle of the courtyard and use a communal toilet on the west side of the courtyard.

To the north of Zhide Dratsang was an independent area that no longer exists. This area had entrances on the east, west, and south sides of the main building. Since 1937, it served as the residence and working area for the Reting Rinpoche who served as the regent and his key monks. This area had at least two cooks and covered an area of 16 columns.

The Reting Rinpoche’s own quarters were in the north wing of the main hall, behind the Lakhang (scripture hall). Originally, it had five stories, with the Rinpoche occupying the third, fourth, and fifth floors. Each floor covered an area of 16 columns.

There was also a toilet at the western end of the building.

The southern part of the main hall had a basement used for storage, and the upper floors were used for meetings and entertaining guests. A similar layout can be seen in the main hall of the Norbulingka

The main scripture hall of Zhide Temple is called “Ji-Ji Lakhang.” Like the side Lakhangs, it is supported by four columns and once housed three statues, though the details are no longer known.

The western side hall enshrines the Jampa Buddha (Maitreya), and the eastern side hall enshrines the Ji-Abissem Buddha. Both side halls contain scriptures stored on bookshelves against the east and west walls. Stairs are located at both the eastern and western ends of the building.

The scripture hall has three entrances. The main entrance is on the south side, with a smaller entrance on the southern end of the west wall for logistics, chores, and kitchen staff. There is also a discreet small door at the northern end of the west wall, leading to a narrow courtyard that used to house important monks and attendants.

Tsemon Ling Monastery, abbreviated as “Tsemon Ling,” has the formal full name “Tubten Renchen Chokorling.”

It was initially built in 1350 AD and originally belonged to the Tsangpa Kagyu sect. Around 1650 AD, it transitioned to the Gelug sect of Tibetan Buddhism.

Tsemon Ling Monastery is located in the Tsemon Ling community, in Alley 3 of Beijing Middle Road, Lhasa, approximately 200 meters southwest of the Ramoche Temple.

Currently, the Sera Monastery Management Committee manages all affairs of Tsemon Ling Monastery. It is also one of the four major Ling monasteries in Lhasa.

Introduction

The Tsemon Ling community, as well as the nearby Alley 1, Alley 2, and Alley 3, are all named after Tsemon Ling Monastery.

This monastery was the third “Ling” built in Lhasa after Tengye Ling Monastery.

The 1st Tsemon Ling Rinpoche studied the “Five Sciences” at Sera Monastery’s Mei Zhacang and later furthered his studies in both exoteric and esoteric Buddhist teachings at the Upper Tantric College. He became the Khenpo of Shartse Zhacang at Ganden Monastery. Due to his profound knowledge, he was summoned to Beijing to serve as the Khenpo of Yonghe Temple. Several years later, he was ordered to return to Tibet to assume the position of Regent of Tibet, becoming the second Regent appointed by the Emperor of the Qing Dynasty.

The 1st Tsemon Ling Rinpoche built This monastery after taking office as the Regent of Tibet. Since he had studied Buddhism at Sera Monastery, so that this monastery naturally became a subsidiary of Sera Monastery.

During his tenure as the Regent of Tibet, the 1st Tsemon Ling Rinpoche initially resided in Ganden Khangsar (the residence of the Qing Dynasty’s Amban in Tibet). Later, he moved to the Rinpoche’s Palace in Tsemon Ling.

In 1820, the 2nd Tsemon Ling Rinpoche succeeded as the 4th Regent of Tibet, ruling for 25 years until 1844, making him the longest-serving Regent of Tibet. In the sixth year of his regency, 1825, he oversaw the expansion of the monastery.

The influence of the Tsemon Ling Palace reached its peak during the tenure of the 2^nd Tsemonling Rinpoche.

After converting to the Gelug sect, the “Ling” was religiously subordinated to Sera Monastery’s Mei Zhacang, while remaining economically independent, with the Tsemonling Rinpoche having full control.

The 1^st Tsemonling Rinpoche gained the favor of Emperor Qianlong and was appointed the second Regent of Tibet, establishing a solid foundation for the 2nd Tsemon Ling Rinpoche to ascend to the regency and expand Tsemon Ling Monastery.

Although Tsemon Ling Monastery suffered damage during subsequent religious factional struggles, its influence was consolidated and strengthened once again when the 3^rd Tsemon Ling Rinpoche was officially recognized by the Qing government and appointed as Regent, allowing the monastery to expand further.

Due to its religious affiliation with Sera Monastery’s Mei Zhacang, in addition to enshrining statues of Shakyamuni, Tsongkhapa, and successive Tsemonling Rinpoches, the monastery also enshrines the main protective deity of Mei Zhacang, Tawo Protector.

The long, narrow side hall on the left enshrines the Akshobhya Buddha and others. The left and middle side halls connected at the back enshrine Tawo Protector and Yamantaka, respectively, while the right side hall enshrines Shakyamuni. The long, narrow side hall on the right enshrines the Three Protectors (Avalokiteshvara, Manjushri, and Vajrapani), among others.

Lineage of Tsemonling Rinpoche

“Tsemonling Rinpoche,” also known as “Zhuoni Tsemonling Rinpoche,” is named “Zhuoni” because the first through fourth incarnations were born in Zhuoni (modern-day Zhuoni County in Gannan Tibetan Prefecture).

The lineage of Tsemon Ling Rinpoche began when the 1st Tsemon Ling Rinpoche became the Regent of Tibet, marking another significant lineage of Gelugpa tulkus under the administration of the Tibetan local government and appointed by the Emperor of the Qing Dynasty.

To date, there have been five incarnations of the Tsemon Ling Rinpoche.

Layout and Architecture

Tsemon Ling Monastery faces south and covers an area of 6,240 square meters, with its architectural layout forming a roughly square courtyard.

Upon entering the main gate, there is a spacious courtyard. The west side and front of the courtyard are surrounded by two-story Tibetan-style buildings. The upper floor serves as living quarters, while the lower floor consists of a corridor, covering an area of 1,725 square meters. The main building is located at the rear of the courtyard.

The main building was constructed in two phases.

The eastern half, known as the “White Palace,” was built under the supervision of the 1st Tsemonling Rinpoche, Awang Chöden, when he served as the Regent in 1777.

The western half, known as the “Red Palace,” was constructed under the supervision of the 2nd Tsemonling Rinpoche, Awang Jampel.

Not far to the west of the monastery is the Rinpoche’s Palace, the residence of successive Tsemonling Rinpoches.

Between the Rinpoche’s Palace and the monastery lies a large-scale park called Lingka.

The rebuilt of this Monastery now occupies only a portion of the original complex. The other halls are still occupied by surrounding residences and small factories.

Organizational Structure

The organizational structure of this Monastery is not significantly different from that of Danjeling Zhacang. Initially, the number of monks was set at over 170.

After the 2^nd Tsemon Ling Rinpoche was deposed, the number of monks decreased to 25.

During the tenure of the 3^rd Tsemonling Rinpoche, the number was set at 75, with most monks selected from Sera Monastery’s Mei Zhacang.

The fluctuation in the number of monks in the Zhacang was, to some extent, related to the influence of the monastery’s Rinpoche.

Monks of this monastery must first join Sera Monastery’s Mei Zhacang. After applying, they wait for vacancies and fill them in order of application.

Each year, monks received over 32 Tibetan gram of grain (1 Tibetan gram is approximately 14 Kilogram), which was significantly more than what monks in other monasteries received and unparalleled by other Ling monasteries.

Like monks from other Ling monasteries, those from Tsemonling Dratsang did not need to participate in the Great Prayer Festival and received alms based on their numbers.

Normally, four monks were specifically assigned to chant scriptures at the Jokhang Temple‘s Naykhor Lhakhang according to regulations.

Jampa Lakhang, also known as Barkhor Maitreya Temple, is a Gelug Pa monastery of Tibetan Buddhism. It is a two-story yellow building.

It is located in Lhasa’s Sera Dagoe Alley One. From Mani lakhang, walk 20 meters to the right to reach Jampa Lakang.

Jampa Lakhang enshrines an approximately 8-meter-tall statue of Jampa Buddha (Maitreya). Upon entering the first floor of the main hall, one can see the lower half of the Jampa Buddha.

Traditionally, altars in Tibetan monasteries face the hall entrance, but this temple’s main door faces east, and the Buddha statue faces north.

In Lhasa, only two temples have such a layout; the other is Darpo Ling Tsankhang.

Introduction

Jampa Lakhang was founded by a disciple of Tsongkhapa. Inside, there is a retreat cave of the Gelug sect’s founder and the “Mad Monk” Drukpa Kunley (1455-1529) of the Kagyu sect.

Upon entering the first floor of the main hall, one can see the lower half of the Jampa Buddha.

The upper half of the Jampa Buddha can be seen from the second floor of the main hall.

This Jampa Buddha was originally erected to protect the livelihood of Barkhor, hence it is called “the Jampa Buddha guarding the market.”

In front of the statue, there is a small window that opens to the bustling market of Barkhor.

On either side of the Jampa Buddha, there are smaller statues of Shakyamuni and the Past Buddha, together known as the Three Buddhas of the Three Ages.

The second floor of Jampa Lakhang is generally very crowded. People line up in the corridors, waiting for the living Buddha to touch their heads and to wash their eyes and faces with holy water.

The living Buddha sits on a ceremonial seat in the center of the hall, with a Buddhist Thangka hanging behind him. More than ten devotees kneel before the living Buddha, and after prayers and recitations, the living Buddha pours holy water from a copper pot into each person’s hand, which they then apply to their eyes and face.

Jampa Lakhang holds a Buddhist ceremony daily known as the “Obstacles Removal Ritual,” which is believed to atone for sins, remove obstacles, cure illnesses, extend life, and ward off bad luck.

Pilgrims to Lhasa always come to Jampa Lakhang to participate in this ritual. Every Dalai Lama throughout history has made it a point to come to Jampa Lakhang annually to partake in this ceremony.

Obstacles Removal Ritual

Pilgrims can start queuing upstairs at the temple from 8 or 9 in the morning.

By the entrance on the second floor, there is a plate of brown dough. Pilgrims take a piece and roll it into a long strip, rubbing it over various parts of their bodies, especially areas with ailments. They imagine the dough absorbing their illness. They then blow on the dough, visualizing their sickness merging into it, and finally discard the dough into a designated plate.

When reaching the front of the ceremonial seat, worshippers bow and kneel on the mat. The presiding lama will sequentially bestow nectar from a precious bottle, pouring it over the worshipper’s head, symbolically sweeping their body with peacock feathers, and finally placing a vajra on their head.

While receiving the nectar, worshippers should cup their hands to catch it, drink it, and then spit it into a basin in front of them.

Pouring the nectar over the head and sweeping with peacock feathers symbolizes the removal of illness, misfortune, and obstacles. Placing the vajra on the head signifies strengthening of longevity.

After the ritual, worshippers are expected to offer a small donation according to Tibetan tradition. The amount is discretionary, with no fixed fee.

Connection to Jokhang Temple

From Jampa Lakhang, you can visit other nearby temples in the same alley, such as Jambhala Lhakang, Gongga Chode Monastery, and Meru Nyingba Monastery.

There is a door between Jampa Lakhang and Jambhala Lakang called “Sera Dagoe” (meaning “back door of Sera”), which is usually locked.

This door is used exclusively by monks from Sera Monastery to enter and exit Jokhang Temple during the Great Prayer Festival. Every year during the festival, tens of thousands of monks from Lhasa’s three major monasteries participate, and each monastery follows a designated route to control the flow of people.

This door actually serves as the back door of Jokhang Temple, aligned with the central axis of the temple, directly facing the back of the temple’s main Buddha statue.

Behind the door is the northern kitchen, one of the two main kitchens of Jokhang Temple.

During the Great Prayer Festival, the northern kitchen is responsible for preparing two large pots of food twice a day, first serving the monks and then distributing the leftovers to the public and beggars. The southern kitchen provides tea for the people.

A Visiting Suggestion

Next to the back door of Sera Monastery and in front of Jambhala Lhakang, there is a shop selling homemade barley wine. You can observe the traditional brewing process here.

Tsamkhung Nunnery, also known as “Ani Tsamkhung Monastery” or “Tsamkhung Monastery” in short, is a Gelug Pa nunnery of Tibetan Buddhism.

Tsamkhung Nunnery got its name from this retreat cave. The Tibetan term “Tsamkhung” means “Retreat Cave.”

It is located at No. 29, Linkuo South Alley, southeast of Jokhang Temple in Lhasa.

According to legend, during the reign (AD 629 – AD 650） of Songtsen Gampo King of Tubo Dynasty, Songtsen Gampo practiced in a cave on the southeast side of Jokhang Temple to subdue a water demon and prevent the Lhasa River from flooding Jokhang temple and the city of Lhasa.

In the 15^th century, Khyunga Dongden (1386-1445) visited this place for pilgrimage and built a small gonpa around this retreat cave.

Historically, the monastery has been governed by successive Pabongka masters.

Brief History

The history of the nunnery dates back to the 7^th century during the Tibetan Empire period.

At that time, every summer, the floodwaters from the valleys upstream of the Lhasa River would converge into the river, causing sudden surges and frequent flooding. This often resulted in significant damage to the farmland and villages along the banks, bringing great disaster and loss to the local Tibetan people.

To mitigate the impact of the Lhasa River on the people and the city, Tibetan King Songtsen Gampo, following Buddhist teachings, dug a pit (a retreat cave) on the river’s embankment. He then meditated and chanted prayers there to subdue the water demon and prevent floods.

Later, people called the retreat cave where Songtsen Gampo practiced “Tsamkhung,” meaning “retreat cave.”

In the 12^th century, a renowned healer named Je Wabum practiced meditation in this cave, achieving great accomplishments and further enhancing the cave’s fame.

In the 15^th century, Tsongkhapa’s esteemed disciple Khyunga Dorje Denpa officially built a monastery around the retreat cave, calling it “Tsamkhung Monastery.” However, at that time, the monastery was not very large, consisting of a single-story building with eight pillars. The northern room housed the pit where Songtsen Gampo meditated, while the southern room contained a black stone statue of Songtsen Gampo and a mask he used.

The monastery also featured clay statues of Amitayus, Padmasambhava, and Dorje Langgye. Eight hand-turned prayer wheels made of red clay were built beside the monastery. At that time, there were fewer than 10 nuns in the monastery.

The walls inside were covered with murals, with Tsongkhapa in the center, wearing a yellow pointed hat, making the Dharma Wheel mudra, with two lotus flowers blooming from his hands and resting on his shoulders. Surrounding him were images of his disciples Khedrub Je, Gyaltsab Je, Rinchen Tsultrim, and Duldzin Dragpa Gyaltsen, as well as Pabongka’s portrait.

Later, Pabongka Rinpoche expanded the monastery, increasing its height to two stories with 16 large and small pillars, adding a porch and skylights, and the number of nuns increased to 10.

In the early 20^th century, Pabongka Rinpoche and the 9th Ganden Tripa(abbot), Jampa Chödrak, funded further expansions, gradually forming the current scale of Tsamkhung Nunnery.

During the Cultural Revolution in the 1960s, Tsamkhung Nunnery suffered severe damage, and its relics were dispersed.

In 1982, the local government allocated funds for restoration, largely restoring its original appearance, retaining the two-story structure.

In October 1984, the northern room, where Songtsen Gampo’s retreat cave was located, was renovated to its original state. The retreat cave is oriented east-west, trapezoidal in shape, with the upper base 1.1 meters wide, the lower base 0.87 meters wide, and 1.5 meters deep. Four sloping steps on the eastern side lead down to the cave’s bottom.

The nunnery currently has 12 nuns who engage in regular religious activities.

Architecture

Tsamkhung Nunnery faces south and includes a main hall, nun dormitories, and a nun kitchen.

The main hall houses a statue of Shakyamuni Buddha and 13 thangkas collected from other monasteries.

To the left of the entrance is the nunnery’s self-operated sweet tea house and a small shop that sells Tibetan-style curtains, Buddha garments, and monk robes made by the nuns, which help support the nunnery’s expenses.

A pathway leads into the nunnery’s courtyard. The first things seen are a short row of prayer wheels and an incense burner.

To the right of the pathway, there are several posters promoting modern fire safety awareness, painted in traditional thangka style.

On the right side of the courtyard is a sweet tea house run by the nuns, offering Lhasa sweet tea, Tibetan vegetarian dumplings, and more.

On the left side of the courtyard is the kitchen, which also serves as the reception area for the nunnery’s management committee, where they greet guests, accept donations, and organize rituals.

Directly ahead in the courtyard is the main hall. The hall is not very large and consists of two levels: the upper level is the prayer hall, and the lower level is used for daily activities.

Ascending the steps, the entrance is flanked by murals of the Four Heavenly Kings. The eaves and door pillars are decorated similarly to other Tibetan Buddhist temples, with traditional lion and human faces carved on the upper parts of the pillars.

The main deity worshiped at Tsamkhung Nunnery is the Eleven-faced Avalokiteshvara. There are also statues of Manjushri, Amitayus, Je Tsongkhapa, Tara, and 13 thangkas from the Ming and Qing dynasties, along with other Gelugpa masters and Buddha statues.
In the upper left corner of the main hall are two statues of Pabongka masters.

Exiting the main hall and following a small path beside it leads to Songtsen Gampo’s retreat cave. This cave is about 2 meters underground and contains a statue of the Tibetan king Songtsen Gampo. Three dedicated nuns perform daily prayers, offer offerings, and maintain the oil lamps there.

Connection with Jokhang Temple

Tsamkhung Nunnery is not affiliated with any other monastery.

During the Cultural Revolution, the monastery was closed.

In 1980, following the implementation of new religious policies, the monastery reopened. From its reopening until 1985, it was administratively under the jurisdiction of Jokhang Temple. The local government’s donations during the Great Prayer Festival were also transferred to the monastery by Jokhang Temple.

Later, Ani Tsamkhung Monastery established its own Management Committee and was no longer affiliated with Jokhang Temple.

Around the year 2000, the situation was such that the Buddhist scriptures used for enshrining statues made by the nuns of this monastery were all provided for use by Jokhang Temple, which paid the nuns their wages. The yellow paint on the monastery walls was repainted once a year by workers from Jokhang Temple on a voluntary basis.

Other than these connections, the monastery had no other ties with Jokhang Temple.

Ritual Activities

As a place of practice for women, Tsamkhung Nunnery focuses on the transmission and promotion of Avalokiteshvara and Tara rituals and practices.

For instance, the nunnery frequently conducts offering ceremonies such as the “Tara Offering Ritual,” the “Vajrayogini Practice Ritual,” and the “Ushnishavijaya Longevity Ritual.”

According to the nunnery’s schedule, daily practice sessions, which include the offering ceremony, are held in the main hall from 8 a.m. to 4 p.m. Additionally, seven large collective chanting ceremonies are held each month.

Ani Tsamkhung Monastery does not have its own system of reincarnated lamas (tulkus);

Features of the Nunnery

Tsamkhung Nunnery has a unique tradition and style. It serves as a place for female Buddhists to learn various cultural knowledge and has produced many influential figures.

The nuns at Tsamkhung Nunnery chant scriptures in the main hall every morning at 8 a.m. for their daily practice, which lasts until 4 p.m.

Additionally, several large-scale collective chanting ceremonies are held each month.

During the autumn, when religious activities decrease, the impoverished nuns travel to the pastoral areas of Shannan and Northern Tibet to seek alms or work for others to earn food.

For the Tibetan New Year, they have a five-day holiday provided by the monastery, during which the nuns gather to dance, sing, and perform Tibetan opera, creating a lively atmosphere.

At its peak, the nunnery housed over 200 nuns, making it one of the most famous nunneries in Tibet.

Before 1950, the aristocrats and merchants of old Tibet often sent their wives, concubines, and daughters to the nunnery for a period of Buddhist study to improve their knowledge and cultural level. Consequently, Tsamkhung Nunnery held significant influence among female devotees in Lhasa.

Internal Management

As the governing body of Tsamkhung Nunnery, the Monastery Management Committee consists of four members, namely the director, deputy director, and two committee members. Each member has their own responsibilities, overseeing religious activities, management, and other affairs within the monastery.

Additionally, the monastery has appointed instructors and chant leaders according to their level of practice, responsible for daily discipline supervision and Buddhist activities.

A storage room is designated for alms, managed by three younger nuns who rotate every two years based on their level of practice. Any remaining finances from alms must be transferred to the next rotation.

Furthermore, several young nuns are responsible for daily tasks such as monastery kitchen duties.

Personnel

Many women aspire to become nuns at this monastery, but due to limited housing and facilities, the monastery implements a strict examination system to select outstanding candidates.

Specifically, candidates must be able to fluently recite 500 pages of scriptures to be admitted to Tsamkhung Nunney. Memorizing scriptures takes a considerable amount of time, and some women spend up to 16 years without passing the exam.

Most of the nuns at the monastery come from areas such as Shannan, Nyingchi, and Dazi, attracted by the reputation of the monastery.

Sources of Income

The primary sources of income for Tsamkhung Nunney rely on offerings from benefactors and donations from religious followers.

In addition, to supplement these funds, the monastery operates businesses such as teahouses, restaurants, and clinics nearby.

However, most of these businesses operate with a charitable nature, offering not only quality products at reasonable prices but also attentive service.

Today, Tsamkhung Nunnery continues to engage in various business ventures. Its sweet tea is particularly renowned for its mild flavor, making it the lightest among the well-known sweet tea houses in Lhasa.

Most of the dormitories in the monastery are self-built by the nuns, but the property rights belong to the monastery.

After a nun passes away or returns to secular life, if there are no disciples who can inherit the dormitory, the property is reclaimed by the monastery and resold to other nuns, with the proceeds going into the monastery’s savings.

The personal income of the nuns comes from various sources: The monastery provides each nun with a monthly stipend of 400 RMB, those from relatively affluent families are supported by their families, while others rely on income from engaging in religious activities outside the monastery. A few impoverished nuns even earn a meager income by doing laundry for others.

Trode Khangsar is a Gelug Pa monastery of Tibetan Buddhism located on Barkhor Street in Lhasa, south of Jokhang Temple.

This monastery is an important protector chapel dedicated to Dorje Shugden and serves as his residence and the site for invoking his presence.

Around 1670 AD, Trode Khangsar was constructed under the auspices of the Fifth Dalai Lama, Ngawang Lobsang Gyatso (1617 AD – 1682 AD).

The regent of the Fifth Dalai Lama, Desri·Samgye Gyatso, entrusted the management of the monastery to Riwo Chöling Monastery in Shannan City. Consequently, Riwo Chöling Monastery was responsible for dispatching monks and a resident oracle to Trode Khangsar.

Dorje Shugden is regarded as an emanation of Manjushri. Although he is recommended as a protector deity of the Gelug Pa, however, he always equally protects all sincere practitioners.

Introduction

A work describing the origins of Trode Khangsar comes from a travel guide written by a Tibetan author, which suggests that the Fifth Dalai Lama established Trode Khangsar as the sacred residence of Dorje Shugden.

Trinley Kalsang states: “Located in the center of Lhasa, Trode Khangsar shows how the protector deity Dorje Shugden was formally established in Tibet.”

In the 17th century, the Fifth Dalai Lama designated Trode Khangsar as the Tsankhang (protector chapel) of Dorje Shugden.

In the mid-19th century, the 4th Zhabdrung Rinpoche (1831-1861, Jikme Norbu) specified that Dorje Shugden could only be invoked from three special locations in Lhasa during his practice of the deity’s rituals.

After the Cultural Revolution in the 1960s, Trode Khangsar was severely damaged.

In the 1980s, with the implementation of new religious policies, Trode Khangsar received support from Riwo Chöling Monastery and was rebuilt and restored.

In 2008, after renovations, it was listed as a China National Level Tibetan Buddhist Cultural Heritage site.

Now, Trode Khangsar is open to visitors and pilgrims. The temple operates as usual, with resident monks continuing their traditional daily offerings and rituals.

Architecture

Trode Khangsar was originally a three-story building with a front entrance leading directly to the main hall.

The first floor was built lower than the ground level, with the actual altar located on the second floor. The second floor of the building is connected to the main entrance by stairs.

The third floor of the monastery, used for religious ceremonies, had walls painted black and adorned with various depictions of wrathful protector deities. Originally, a statue of Dorje Shugden was enshrined here, but it was removed during the Cultural Revolution in the 1960s.

The main hall connects to a chapel in the north for religious ceremonies and several monks’ quarters located on the east and west sides.

In the northern chapel, there is a triad of statues featuring Tsongkhapa, the founder of the Gelug sect, flanked by his two disciples, Khedrup Je and Gyaltsap Je.

The third floor, or the top floor, of the protector chapel, was dismantled during the Cultural Revolution. It used to be the residence of the Trode Khangsar oracle.

The basement of the building is still used for religious purposes today.

Murals

As in many Buddhist monasteries, the four walls of the main hall are adorned with exquisite murals. Among them is a large mural depicting the lineage of Dorje Shugden incarnations, though the exact date of the mural remains uncertain.

These murals include the reincarnation lineage of Dorje Shugden (lives of several past incarnations), featuring Manjushri, Virupa, Sakya Pandita Kunga Gyaltsen, Buton Rinchen Drub, Panchen Sonam Dragpa, Ngawang Sonam Gelek, Tulku Dragpa Gyaltsen, and Nechung Oracle.

Additionally, there are murals of the Eight Auspicious Symbols, and deities such as Indra and Brahma.

A significant focus of these murals is the past life of Dorje Shugden, Tulku Dragpa Gyaltsen, and the Nechung Oracle.

One mural shows the Nechung Oracle urging Tulku Dragpa Gyaltsen to fulfill his promise and rise as a protector deity of Buddhism.

One of the murals depicts the Nechung Oracle riding a snow lion, holding a bow and arrow, arriving at the site where Tsongkhapa was teaching.

At that time, Tsongkhapa was seated on a throne surrounded by other monks.

The Nechung Oracle appeared as a young boy and interrupted Tsongkhapa’s teachings three times.

On the third interruption, one of Tsongkhapa’s principal disciples, Vinaya Holder Dragpa Gyaltsen, informed the Nechung Oracle that interrupting the teachings was inappropriate and asked him to stop causing disturbances.

The next mural depicts Vinaya Holder Dragpa Gyaltsen standing up and promising the Nechung Oracle to protect Tsongkhapa’s teachings in the future.

The subsequent mural shows Tsongkhapa joyfully offering a skull cup filled with nectar to Vinaya Holder Dragpa Gyaltsen.

Other notable murals include:

• Manjushri during the time of Shakyamuni Buddha.
• Virupa, one of India’s great Mahasiddhas.
• Panchen Sakya Sri, a scholar from Kashmir who traveled to Tibet and brought many important teachings and practices.
• Sakya Pandita and Buton Rinchen Drub, who were translators and scholars in the early period of Tibetan Buddhism.

Construction of Trode Khangsar

Dorje Shugden is an “uncommon protector” in Tibetan Buddhism. Generally, he protects all the Buddha’s teachings, but specifically, he safeguards the “Madhyamaka” teachings of Nāgārjuna as expounded by Tsongkhapa.

Practitioners of Dorje Shugden regard him as the reincarnation of Tulku Dragpa Gyaltsen, who lived during the time of the Fifth Dalai Lama. Tulku Dragpa Gyaltsen was a great scholar, meditator, and teacher. After he was murdered, he manifested as a protector deity to benefit sentient beings.

The killing of Dorje Shugden (Tulku Dragpa Gyaltsen) was believed to have caused severe negative karma, leading to natural disasters such as earthquakes.

Local high lamas believed that Tulku Dragpa Gyaltsen had become an evil spirit, so the Fifth Dalai Lama, along with Mindroling Monastery’s Lama and other senior masters, conducted extensive rituals, including fire offerings (jhapita), to resolve the issue.

However, these powerful rituals, renowned for subduing evil spirits, were unable to eliminate Dorje Shugden.

During the fire offering ceremony, Mindroling Monastery monks tried to summon Dorje Shugden’s consciousness into a spoon and then flip it into the fire to destroy him. But every time they attempted this, they saw Yamantaka seated on the spoon.

After multiple failures, the masters from Mindroling Monastery realized that they were actually trying to harm Manjushri. They immediately ceased the ritual.

Following this event, the Fifth Dalai Lama realized that Dorje Shugden had not become an evil spirit but had manifested as an enlightened protector.

The Fifth Dalai Lama deeply regretted the misunderstanding and the attempt to destroy Dorje Shugden. He composed a praise text for Dorje Shugden, personally crafted a statue of him, and acknowledged him as a protector of Tibetan Buddhism.

Subsequently, the Fifth Dalai Lama constructed the Trode Khangsar protector chapel at the site where Tulku Dragpa Gyaltsen was cremated (jhapita).

The Legend of Dorje Shugden

At Trode Khangsar, there is a story that demonstrates Dorje Shugden’s enlightened power and supernatural abilities.

During the regency of the 11^th Dalai Lama, Khedrup Gyatso, a high-ranking Chinese Qing Dynasty official named Che Trungtang (phonetically translated) had some significant matters to inquire about from Dorje Shugden on behalf of Emperor Daoguang of Qing dynasty.

He presented an important question in Chinese, burned it in front of Dorje Shugden’s statue at the monastery, and requested the protector to provide a clear answer during the next day’s oracle ceremony.

The following day, Dorje Shugden manifested at the monastery and provided a precise and clear answer to the question, even maintaining the correct sequence.

The Qing official was highly satisfied and reported this event to Emperor Daoguang, who then bestowed upon Dorje Shugden a pandita hat and conferred upon him the title of Great Protector of Tibetan Buddhism.

The grand ceremony for this conferral took place in the front courtyard of Trode Khangsar. The pandita hat gifted by the emperor was hung above the main hall’s door, and many high-ranking officials and dignitaries attended the event. These included the 11th Dalai Lama, the Qing Dynasty official, Reting Rinpoche, the Dorje Shugden oracle, and many monks and local people.

Also known as “Trapchi Lhamo Monastery” or “Trapchi Lakhang“

It is located on Trapchi East Road in the northern suburbs of Lhasa City. This is a Gelug Pa monastery of Tibetan Buddhism.

The name “Trapchi” originates from the fact that when the monastery was first built, there were only four monks. In Tibetan, monks are called “Traba,” and “Chi” is the Tibetan word for the number “four”.

Since there were only four lamas when it was first established, the monastery was named “Trapchi Gompa” (meaning “Monastery of Four Lamas”).

Trapchi Monastery is a subordinate monastery of Sera Monastery, with monks dispatched from Sera Monastery to serve in rotation.

Origin

The monastery is also known as “lang-chen-Ri” (Elephant Mountain) due to a mountain behind it that resembles an elephant.

At the foot of the mountain, there is a plaza that must be passed to reach the sky burial platform. According to Tibetan customs, lamas are invited to recite scriptures to bless the deceased during sky burials. However, there were no monasteries nearby. Thus, during the Qianlong period （AD 1736 – AD 1796） of the Qing Dynasty, a lama from Sera Monastery named “Jamyang Mulang” established a small two-story monastery here. In front of the monastery, there is a plaza named “Tashi Tang,” which served as a training ground for Tibetan and Chinese soldiers, with nearby barracks. Consequently, many Qing dynasty’s soldiers came to the monastery to burn incense and pray.

Inside the monastery, there are numerous Chinese plaques from the Qing Dynasty, and a bronze bell inscribed with both Chinese and Tibetan characters from the Daoguang period （AD 1821 – AD 1850）of the Qing Dynasty.

Brief

Trapchi Monastery is neither exclusively dedicated to the God of Wealth nor the only monastery in Lhasa that enshrines this deity.

Trapchi Monastery was initially built to offer safety and peace for visitors. However, because many of those coming to Lhasa were businesspeople, they found their prayers at Trapchi Monastery to be especially effective, particularly in terms of financial success. Consequently, the monastery gradually became known as the God of Wealth monastery.

According to legend, the “Trapchi Lhamo Goddess” is considered a worldly protector deity. In Tibetan Buddhism’s classification of protector deities, worldly protector deities are those who have not yet transcended the human realm and still need to continually accumulate merit. They remain connected to the world and often take human form to interact with people.

In contrast, “transcendent protector deities” in Tibetan Buddhism, such as the Goddess of Fortune (Palden Lhamo) and the Yamantaka, are considered higher-level deities who have escaped the suffering of samsara (the cycle of rebirth).

According to traditional customs, Monday is for worshipping the God of Wealth, Wednesday for safety, and Friday for health.

Nowadays, those who come to Trapchi Monastery to worship, whether Chinese Han or Tibetan, mostly do so to seek wealth.

Since Trapchi Lhamo and the earth deities are worldly protectors, Buddhists generally do not bow to their images but only make offerings, praying for the fulfillment of worldly desires.

Worshippers buy offerings at the entrance, place mulberry branches in the incense burner outside the main hall of this monastery, and then enter the hall with white wine and khatas (ceremonial scarves).

Those praying to Trapchi Lhamo hand the wine to the responsible monk in front of her statue. The monk pours the wine into a special vessel. The worshippers then present khatas and offerings to the statue of Trapchi Lhamo and touch their foreheads to her image in prayer.

The Legend of Trapchi Lhamo

The “God of Wealth” at Trapchi Monastery is called “Trapchi Lhamo” in Tibetan. Her statue is enshrined in the main hall of the monastery

It is said that “Trapchi Lhamo” is not originally a protector deity of Tibet. Instead, she is an earthly incarnation of the protector deity of Lhasa, “Goddess of Fortune (Palden Lhamo).” Initially from the Cinese-Han regions, and there are various legends about how she came to Tibet.

According to Tibetan lore, she was mistreated by her sisters due to her beauty. Her sisters cut off her feet, which she replaced with chicken feet. She requested the second incarnation of Jichang Ritro Living Buddha to take her back to Tibet.

One version of the legend states that the Living Buddha refused, so she transformed into a bird and followed him back to Tibet. Another version says she was poisoned by her sisters, and her spirit followed the second Jichang Ritro Living Buddha back to Tibet.

Other scholars suggest she arrived in Lhasa with a master from Sera Monastery who had traveled to the Chinese – Han regions (some say she came with Princess Wencheng). She was then enshrined at Trapchi Monastery.

When she first arrived in Tibet, many local female ghost deities were jealous of her beauty and poisoned her, cutting off her legs. Trapchi Lhamo used her divine powers to force the poison to her tongue and attached chicken feet to replace her severed legs. Since then, the local ghost deities have not dared to harm her.

According to this tale, the statue of Trapchi Lhamo has wide-open eyes, a black face, and a tongue that protrudes from her mouth due to the swelling from the poison. Her legs are replaced by chicken feet.

Perhaps because she came from inland of China, outsiders in Lhasa regard her as their protector. Many of these outsiders are businesspeople, so they pray for business success, thus transforming Trapchi Lhamo into a deity of wealth.

Tibetans preparing to travel outside Lhasa for business or studies also pray to her for protection, considering her an outsider deity herself.

Belief

Trapchi Monastery was primarily venerated by Han Chinese in Lhasa and Qing soldiers stationed in Tibet. Many who sought financial fortune used to pray and make offerings at a small Gelugpa temple (Muru Ningba) in Sera Dago Alley.

The main hall of Trapchi Monastery houses the Buddha statue and statues of revered masters, similar to other Gelugpa monasteries. However, upon entering, there is a statue of Trapchi Lhamo on the left and a statue of the Earth God on the right.

This layout is also common in other Tibetan monasteries. For example, the small Gelugpa temple in Sera Dago Alley, north of Barkhor Street, has a central altar with statues of Kasyapa Buddha and the Eight Great Bodhisattvas, flanked by statues of Dzambhala, Vaisravana, Vasudhara, and other deities associated with wealth.

Temples of other schools of Tibetan Buddhism also often enshrine various wealth deities.

The scriptures recited by monks at Trapchi Monastery are similar to those at Sera Monastery and other Gelugpa monasteries. Many worshippers come here specifically to request the monks to chant prayers for them.

On the upper floor of the monastery, there is a service for divination by the Goddess of Fortune (Palden Lhamo). Devotees can make offerings according to their means and pray for guidance, after which they draw a divination slip and have it interpreted by the responsible monk.

Karma Sha Tsankhang, also known as “Karma Shag Tsankhang,” was founded and governed by the Karma Kagyu sect. The name “Karma” in the monastery’s name originates from this sect.

Located in Chengguan District, Lhasa, it now belongs to the Gelug Pa of Tibetan Buddhism and is a subordinate monastery of Sera Monastery.

Karma Sha Tsankhang is a very small monastery, mixed with residential houses. In addition to the incense burners, the courtyard also has many flowers and plants.

Its first floor is residential, and the second floor is the Buddha hall of Karma Sha Tsankhang. The houses connected to the side door of the Buddha hall are inhabited by residents, so people often come out from the door.

Tsan and Tsankhang

The term “Tsankhang” refer to places where “Tsan” is worshipped.

“Tsan” refers to a fierce deity. In reality, most “Tsan” beings, like humans, are sentient beings in the cycle of samsara, with many originally being fierce ghosts who were later tamed or subdued by eminent Buddhist monks, becoming fierce worldly protectors of the Buddhism Dharma.

“Tsan” is not a Buddha, Bodhisattva, or transcendent protector like Palden Lhamo or Mahakala, therefore not objects of refuge for Buddhists.

Buddhists do not take refuge in or pay homage to worldly protectors; they only make appropriate offerings and pray for mundane wishes.

In the old city of Lhasa, there are numerous Tsankhangs, with the so-called “Four Great Tsankhangs” surrounding the Jokhang Temple, located in the east, west, south, and north directions respectively:

• Khama sha Tsankhang in the east (the residence of the One-eyed Tsan),
• Rabsal Tsankhang in the south,
• Tsiu Marpo Hall in Tengye Ling Monastery in the west,
• Darpoling Tsankhang in the north.

Samye MonasteryThese four Tsankhang are all three-story buildings managed by Gelugpa-affiliated monasteries and have historical connections with the protector halls of Samye Monastery.

Location

Located near Jiri 4th Lane; after leaving Meru Monastery, crossing Beijing Road, and passing through a straight alley, you will see a yellow building, which is the Karma Sha Tsankhang

Alternatively, from the flagpole at the northeast corner of Barkhor Street, enter the Cuna Lane, walk to the end of the lane to arrive at Jiri 1st Lane, the first alley on the right is Wongdui Xingka Lane with the same orientation as Cuna Lane, enter the lane and walk to the end, the yellow building on the right is the rear wall of Karma Sha Tsankhang, then go around to the front of the monastery to enter.

Wongdui Xingka was once a well-known major market in Lhasa, the main trading place for mules and donkeys.

Breif

Karma Sha Tsankhang is one of the four major Tsankhang located in the east of the Jokhang Temple in Lhasa.

In the mid-15th century, the 7^th Karmapa Chodrak Gyatso built a large new Karma Kagyu monastery, the Karma Sha Tsankhang, on the eastern outskirts of Lhasa, which could rival the scale of Sera Monastery and Drepung Monastery.

Karma Sha Tsankhang also served as the residence (Ladrang) of Chodrak Gyatso in Lhasa.

From the 15th to the 16^th century, the monastery was also the residence of the Karmapa of the successive generations of the Karma Kagyu sect in Lhasa.

In 1642 AD, with the support of the Güshi Khan, the 5^th Dalai Lama overthrew the Tsang Pa regime that followed the Karma Kagyu sect. The 10^th Karmapa Choying Dorje fled the political center of Lhasa and went to Lijiang, Yunnan.

With the support of the Gelug pa, the Kagyu sect’s monasteries were destroyed, and Karma Sha Tsankhang converted to the Gelug pa, managed by Sera Monastery, becoming the guardian temple of Sera Monastery’s Mey Dratsang.

A monk was selected from Sera Monastery to serve as a shaman at Karma Sha Tsankhang, responsible for rituals such as “spiritual descent,” making him the first shaman of Karma Sha Tsankhang

During the Cultural Revolution in the 1960s, the monastery also suffered significant damage.

Around 1990, monks from Sera Monastery raised funds to begin the restoration of the monastery, which was subsequently reopened.

Ugu Bag

The “Ugu Bag” is one of the highly important treasures in the Karma Sha Tsankhang.

It is a Yak leather bag that holds significant importance for the Tibetan people’s understanding of life and death.

There are three such bags in Tibet; one is in Samye Monastery, the original residence of the Tsiu Marpo. The second one is currently located in the Karma Sha Tsankhang, one of the four major Tsankhangs in Lhasa. It is said that there used to be another one in the Darpoling Tsankhang, which is now missing.

It is believed that the last breath of a person (soul after death) is collected and placed inside this “Ugu Bag.” The bag then carries this last breath to the divine judgment of the Tibetan judge, the Red-Faced Tsiu Marpo.

Every year, the “Ugu Bag” must be taken to the Samye Monastery’s Guardian Hall once.

Guardian Deity of Karma Sha

The Guardian Deity of Karma Sha (known as “Choskyong” in Tibetan, meaning guardian deity, is a type of shaman) is not like the major shamans such as Nechung and Lhamo Choskyong, and cannot directly perform oracle rituals for the Dalai Lama and the Gaxag regime

However, the shaman of Karma Sha Tsankhang is significant as he belongs to the Sera Monastery, one of the three major monasteries in Lhasa with a prominent religious and political status.

The shaman of Karma Sha Tsankhang serves as the oracle for the abbots and all the monks of Sera Monastery.

Since the shaman of Karma Sha Tsankhang are considered protectors of Lhasa’s mountains, rivers, lands, and wealth, they are consulted by the officials of Lhasa, as well as by the beggar gangs consisting of Rekpa, Bendönpa, Aglo Sang, and others, along with lower-class citizens like corpse-bearers and wandering artists.

Therefore, many residents of Lhasa hold deep faith in Karma Sha, leading to the spontaneous formation of Karma Sha “Lami” groups in almost every neighborhood of Lhasa, meaning “followers of the Guardian Deity of Karma Sha Tsankhang.”

The incarnate of “Pehar” – Thalo Chogya

The spirit possessing the shaman of Karma Sha Tsankhang is the subordinate of the guardian deity “Thalo Chogya” from the Sera Monastery, known as “Chatri Gyanci”

Thalo Chogya is the chief guardian of the Mey Dratsang at the Sera Monastery and originally one of the five incarnations of “Peha”.

It is said that the supreme guardian of Tibet, “Peha”, transformed into five bodies due to the increasing number of people seeking divine intervention in Tibet, known in Tibetan as “Gu-an”, meaning “five bodies”.

The five bodies are known as the “King of the East Body”, “King of the North Accomplishment”, “King of the South Wisdom”, “King of the West Mind”, and “King of the Central Intent”.

These five kings are very busy with their duties, so they often send their deputies to represent them.

The King of the East Body, also known as “Thalo”, only manifests in the oracle of Karma Sha Tsankhang on the most important days of the year.

On regular days, it is the deputy “Chatri Gyanci” who manifests.

Chatri Gyanci

Chatri Gyanci is the chief protector deity of Karma Sha Tsankhang, capable of possessing individuals during rituals.

Legend has it that he possesses only one eye on his forehead, yet can see clearly ten thousand birds in the sky, distinguishing the gender of each. This ability allows him to discern between good and evil in the human realm.

His statue is housed in a shrine to the right of the main hall of Karma Sha Tsankhang, depicted with a gaping mouth, closed eyes, a single large eye on his forehead, and open arms. In his right hand, he holds a symbolic ring called Mtheb’khor, typically made of thick silver with metal grains inside, producing a sound when the deity’s moves his hand during possession, exuding a sense of authority.

Traditionally, male ordained monks serve as shaman for at Karma Sha Tsankhang, and upon their passing, the monastery shall seeks a new guardian.

Activities

Every year, starting from the beginning of the fourth month of the Tibetan calendar, the Shaman of Karma Sha engages in spiritual practice to communicate with the deities.

On the second day of each month in the Tibetan calendar, it is the customary day for the Shaman of Karma Sha to descend and deliver divine messages. Residents of Lhasa, especially members of the underworld, Nangtse shag’s bailiffs, and carriers of the dead, come to seek divination and offer sacrifices for guidance.

The Shaman of Karma Sha predicts various auspicious and ominous events that are expected to occur in the political and religious realms of Lhasa. These prophecies are then written on paper, or incorporated into patterns, and demonstrated using flags and objects.

Drolin Gyisang Festival

During Drolin Gyisang Festival, which falls on the 15th day of the fifth month of the Tibetan calendar (also known as “incense burning festival”), the shamans of various sizes from Karma Sha Tsankhang are invited by the Karma Sha Tsankhang followers — the “Lami” groups to celebrate at the Norbulingka. On this day, the shamans enter a trance state and proclaim prophecies for the people.

This festival has become a celebration for the worship of the “Pehar Guardian” and his generals “Chatri Gyanci,” as well as their spokesperson shamans.

During Shoton Festival

During the Shoton Festival, the most sacred day for the Karma Sha Tsankhang’s Oracle is the 30th day of the sixth month of the Tibetan calendar. Traditionally, the Sera Monastery sends a large group of monks to welcome the Karma Sha Tsankhang’s Oracle to the stone platform in front of the main hall of Sera monastery, where the oracle descends and the followers of Karma Sha Tsankhang engage in a ritualistic dance.

The Karma Sha Tsankhang’s Oracle predicts various auspicious and ominous signs that will occur in both the political and religious realms of Lhasa. These prophecies are then written on paper, incorporated into designs, and demonstrated using flags and symbolic items.

On the way back to Karma Sha Tsankhang, a large crowd of beggars, officials from the Nangtse Shag, vagabonds, and numerous devotees follow the oracle. They shout, sing, behave wildly, and display various papers, designs, and items symbolizing the oracle’s prophecies to the public as they walk.

The next day, which is the first day of the seventh month in the Tibetan calendar, the followers and devotees of the Karma Sha Tsankhang’s Oracle paste these papers on the streets of Barkhor, the rooftops of bridges, the entrances of noble residences, and various temple gates in Lhasa. They also exhibit flags and symbolic items in the streets.

This annual prophecy by the Karma Sha Tsankhang’s Oracle causes a sensation throughout the city of Lhasa every time, becoming a hot topic of discussion among the residents in various taverns and tea-houses.

Pal Lhamo Festival

On the fifteenth day of the tenth month in the Tibetan calendar, the auspicious goddess “Pal Lhamo” is celebrated. The statue of the auspicious goddess at the guardian temple of the Jokhang Temple is carried by monks from the Meru Monastery as they circumambulate around the Jokhang Temple.

Upon reaching Ganden Tarchen, the oracle of the Karma Sha Shaman must invoke and welcome the deity while offering a ceremonial Hada and paying respects.

According to legend, “Pal Lhamo” is the daughter of the auspicious goddess “Panden Lhamo”; “Pal Lhamo” and “Chatri Gyanci” were once a loving couple, but Pal Lhamo’s mother, the auspicious goddess “Panden Lhamo” , intervened and separated the couple, allowing them to meet only once a year during this festival.

The day after the circumambulation, the statue of “Chatri Gyanci” will be carried out from Tshechokling Monastery across the Lhasa River, symbolizing a meeting with “Panden Lhamo”.

As “Panden Lhamo” bids farewell and continues on her journey, the Karma Sha Shaman will chase after for a while, showing a reluctant expression of parting ways.

Manifestation Ritual

During the time when the shaman of Karma Sha Tsankhang manifests the deity, the shaman wears an embroidered battle robe with four peach-shaped brocade shoulder pieces and a silver bronze mirror hanging on the chest, inscribed with the Tibetan word “deity,” possessing magical powers.

At the beginning of each manifestation, a ceremony is held to invite Chatri Gyanci to the altar and enter the shaman’s body.

Subsequently, the attendants and assistants of the shaman lift a helmet weighing around fifty to sixty pounds and place it on the shaman’s head.

This helmet, made of gilded brass, is adorned with five metal skulls symbolizing five fierce guardians, with three deity flags at the back, along with eagle and pheasant feathers.

As the assistants tighten the chinstrap of the helmet on the shaman, the blood flow is hindered, causing the shaman’s face to quickly redden, spit foaming at the mouth, eyes rolling, body trembling, and sporadically uttering words, interpreted as divine messages, promptly recorded by scribes on a sand table and conveyed to the worshippers.

Sometimes, the shaman may leap from the ceremonial seat, shooting arrows in all directions, brandishing swords, causing the worshippers to retreat in fear. However, the shaman does not harm anyone, as this symbolic act is meant to ward off evil spirits.

Note: Among the wizards in Lhasa, only the shamans of Karma Sha Tsankhang, Nechung Monastery, and Gadong are allowed to brandish swords during manifestations, but it is purely symbolic and does not cause harm.

During the manifestation ritual of Karma Sha Tsankhang’s shaman, there is usually a group of worshippers performing the “Karma Sha Vajra Dance,” consisting of seven segments. The performers, including beggars from Lhasa, servants from Nangtse shag, and vagabonds, dance wildly on the square, while the audience cheers enthusiastically.

It is said that in the past, the Gaxag regime did not grant official titles to shamans in ordinary neighborhoods.

However, in the 1930s, the Gaxag regime made an exception by appointing the shaman of Karma Sha Tsankhang as a sixth-rank monk official.

Unfortunately, the activities of the Chatri Gyanci shaman were forced to stop on the historical stage, and since then, there have been no more prophecies of deities appearing in the city of Lhasa.

A Legend

In Lhasa, there is a very well-known incident where a major fire broke out at the Jokhang Temple. Despite the efforts of the Nchung Monastery’s guardian deity, the fire could not be extinguished. It was only after the religious ceremony organized by Karma Sha Tsankhang that the fire was finally put out. This led to the popular belief that Karma Sha Tsankhang is the “Tibetan Fire Brigade.”