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Tengye Ling Monastery, one of Lhasa’s “Four Great Ling” monasteries, is a subsidiary of Samye Monastery and belongs to the Gelug pa of Tibetan Buddhism.

In 1757, the 6^th Demo Rinpoche , Awang Jampel Delek Gyatso, began the construction of Tengye Ling Monastery.

Upon completion, the 6^th Demo Rinpoche named it “Ganden Samdrup Ngagpai Ling,” and Emperor Qianlong of the Qing Dynasty bestowed upon it the name “Guangfa Temple.” Its Tibetan abbreviation is “Tengye Ling,” thus it became commonly known as “Tengye Ling Monastery.”

The Tibetan term “Tengye” means “flourishing Buddhism.” After the monastery was built, the locals started calling the area “Tengye Ling.” The name of the current “Tengye Ling Community” is also derived from the monastery’s name.

Located in Tengye Ling Alley on Tibetan Medicine Hospital Road, the monastery can be found inside a two-story building behind an iron gate near the “Guang-ming Store” intersection. There are small stalls selling sang branches, khatas, and liquor at the gate. The place appears more like an ordinary residence than a monastery.

Introduction

In 1757, the 7^th Dalai Lama, Kelzang Gyatso, passed away at the Potala Palace. In April, Emperor Qianlong issued an imperial decree appointing the 6^th Demo Rinpoche, Awang Jampel Delek Gyatso as the Regent of Tibet.

This practice of appointing a high-ranking lama from the three major monasteries as regent began after the Dalai Lama’s death, until a new reincarnation was found or until the young Dalai Lama reached the legal age of regency (18 years old). This became a standard procedure thereafter.

The construction of Tengye Ling Monastery began the same year and was completed the following year.

When visiting Tengye Ling Monastery, in addition to offering khatas and butter, one can also bring barley wine or liquor.

Due to its affiliation with Samye Monastery, many devotees who cannot travel the long distance to Samye Monastery choose to worship here.

The original site of the monastery was public housing for the Tibetan local government, called “Lama Khangsa.” Before that, it was known as “Qingu Nang.” “Qingu” means “Mongolian yurt,” and “Nang” means “inside,” thus the name means “inside the Mongolian yurt.”

Initially, this place was a grassy field where Mongolian soldiers set up yurts, hence the name. To this day, there is still an alley in the Tengye Ling community called Qingu Alley (formerly “Qingu Nang”).

Brief History

The main monastery of successive Demo Rinpoches is Demo Monastery, located in the Kongpo region. Tengye Ling Monastery served as the residence of the Demo Rinpoches in Lhasa.

Tengye Ling Monastery is the oldest and largest of the Four Great Ling monasteries in Lhasa.

In the past, almost all properties in the Tengye Ling area, except for a few owned by nobles, belonged to Tengye Ling Monastery. This included extensive temple buildings, the Demo Rinpoche’s palace, monk quarters, yak and horse stables, and more.

Historically, Tengye Ling Monastery was also a subsidiary of both Samye Monastery and Drepung Monastery, and it had close ties with Sakya Monastery.

The monastery once boasted grand architectural structures and housed a statue of Yamantaka, identical in size to the one in the Vajrayana College of Drepung Monastery.

After the 6^th Demo Rinpoche, the 7^th and 8^th Demo Rinpoches also served as Regents of Tibet, leading to unprecedented development and prosperity of Tengye Ling’s Dratsang (monastic college) and Lakhang (chapel).

However, the monastery suffered two significant plunders due to complex power struggles in Tibet. The 9^th Demo Rinpoche was implicated in the “demon shoe incident,” allegedly plotting against the 13^th Dalai Lama, and the 10^th Demo Rinpoche’s steward, Jangchub Jampel, allied with Sichuan soldiers against the Ganden Phodrang government. These events severely weakened Tengye Ling Monastery.

By the time of the democratic reforms in Tibet, Tengye Ling Monastery was essentially defunct.

The remaining three-story Tengye Ling Monastery was divided after it lost its influence. The ground floor was allocated to Drepung Monastery’s Lhozong Dratsang (the Demo Rinpoche’s residence at Drepung), while the second and third floors were given to Samye Monastery for management.

During the Cultural Revolution, Tengye Ling Monastery was looted and damaged.

In 1980, with the implementation of new religious policies, the reconstruction of Tengye Ling Monastery began.

Architecture

Tengye Ling Monastery faces south and covers an area of 1,270 square meters, with a width of 46 meters and a depth of over 27 meters.

The ground floor is the main part of the building, constructed with precise and rigorous standards.

The building is divided into east and west sections. The eastern section houses the assembly hall at the front, nearly square in shape, with an area of 240 square meters, comprising five bays in both width and depth.

Behind the assembly hall are three adjacent Lakangs (chapels). The central Lakhang is larger, with dimensions of 6.8 meters by 5.4 meters and four columns; the two side Lakangs are smaller, each with dimensions of 4 meters in width and two columns.

Each Lakhang opens to the assembly hall with double doors, separated by two walls with a 1.8-meter-wide corridor in between, a rare feature.

The entrance to the assembly hall has a foyer, measuring 3.6 meters by 2.3 meters, with two columns, reflecting late architectural features.

Since 1948, the eastern section has been managed by the Ganden Phodrang government and allocated to Drepung Monastery’s Ganden Khangtsen. During the Great Prayer Festival, monks from Ganden Khangtsen reside there. They also used to enshrine a guardian deity statue, which no longer exists.

The western section’s front part is the assembly hall, with an area of 250 square meters, comprising ten bays in width and four in depth. The rear part consists of irregularly arranged storage rooms. This section was once managed by Sakya Monastery and used as a printing house. Later, it was handed over to Samye Monastery, which annually sends six people to pray to the guardian deity.

The top floor of the western section houses a guardian deity shrine, measuring 10.1 meters in width and 15 meters in depth. The front part of the shrine serves as an assembly hall with four columns, connected by a central latticed door.

The walls of the Lakangs were originally covered with murals depicting religious themes, which were exceptionally exquisite.

Tsiu Marpo

Due to the connection between the First Demo Rinpoche and the protector Tsiu Marpo, this deity (the main protector of Samye Monastery) also became the main protector deity of Tengye Ling Monastery.

Today, the central hall of Tengye Ling Monastery enshrines Tsiu Marpo.

In the morning, there is always a long line of devotees in front of the Tsiu Marpo statue. Worshippers hand over offerings of alcohol to a monk in front of the Tsiu Marpo statue, who then makes the offering on their behalf.

On a long table set a bit further in front of the Tsiu Marpo statue, there are also vessels for offering alcohol, allowing devotees to make their own offerings.

Additionally, the hall of Tengye Ling Monastery houses statues of the Primordial Buddha with a blue body, Padmasambhava, Longchenpa, Jigme Lingpa, and Trisong Detsen, among others.

The statue of Samantabhadra in union, with its unique blue and white color scheme and modern design, is a must-see for all visitors.

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.

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

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.