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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.”

Southern Rigsum Lakhang is a subordinate monastery of Ganden Monastery. Next to it, there are small shops opened by Ganden Monastery.

It is a monastery of Gelug pa of Tibetan Buddhism.

The plaque hanging at the entrance of this Lakhang is inscribed with Tibetan, Chinese, and English.

Brief

In Lhasa, there were originally eight monasteries of the “Three Gonpo”, with Jokhang Temple as the center, forming a mandala layout.

Among them, the monasteries of “Three Gonpo” in the east, south, west, and north were founded by Songtsen Gampo,

while the monasteries of “Three Gonpo” in the southeast, northeast, southwest, and northwest were later additions.

In the 1990s, the monasteries of “Three Gonpo” in the south, west, and north among the eight were reconstructed.

The original stone carvings of Northern Rigsum Lhakhang in its east hall are now enshrined in a small hall at the foot of the mountain east of the Potala Palace.

Gonpo

Gonpo, also known as “Natha”, in Tibetan Buddhism, means “protector” or “guardian.” The term originates from Hinduism.

Protectors referred to as Gonpo or Natha include various bodhisattvas, wrathful deities, Khrag Thung, celestial beings, and Vajrapani after attaining enlightenment; “Mahakala” is often addressed to as “Gonpo”.

In Tibetan Buddhism, Avalokiteshvara, Manjushri, and Vajrapani are collectively known as the “Three Gonpo (Protectors)” or the “Three Lords of the Snowy Mountain,” representing wisdom, compassion, and power.

“Gonpo” is also used as a term of respect for enlightened practitioners in Tibetan Buddhism, and it is a common Tibetan name.

People believe that powerful “Gonpo (protector)” can offer protection and assistance to followers, reducing their hardships and aiding in their spiritual practice.

Location

Located at 47 Linkuo South Road, Lhasa City.

Heading west from Linkuo South Road to the intersection, the Southern Rigsum Lakhang is located on the west side.

Coming out of Tsamkhung Monastery and walking clockwise, you will quickly arrive here.

Architecture

Upon entering, there is a corridor with prayer wheels. Passing through the corridor leads to the courtyard (patio), surrounded by monk rooms and the main hall, with fresh flowers adorning the monk rooms.

The main hall has two floors, with the first floor being the Buddha hall. Apart from the statue of Tsongkhapa, there are also black and white photos of Ganden Monastery.

In the center of the hall, there are three statues for Longevity, along with the Bodhisattvas Avalokiteshvara and Manjushri, but the statue of Vajrapani is missing.

Around the Buddha hall, there is a “Lingkhor” path, which can be circled after paying respects to the Buddha, which also mirroring the layout of Tsepak Lakhang.

Walking the “Lingkhor” path here is believed to bring peace and good health. It is said that worshippers seeking to have children can pray here for a successful childbirth.

On the second floor of the main hall, there is a statue of the Gelug founder Tsongkhapa, along with black and white photos of Ganden Monastery.

The second floor houses smaller statues of the “Three Gonpo (Protectors)”, with a variety of flowers and plants surrounding the exterior of the second floor hall.

The monastery accommodates many worshipers from regions like Shigatse and Shannan City, providing them with free food and lodging.

Northern Rigsum Lakhang is also known as “Northern Rigsum Gonpo Lakhang” or “The Temple of North Three Protectors“

Located on Ramoche Road in Lhasa, it is a nunnery of Gelug pa of Tibetan Buddhism

Brief

In Lhasa, there were originally eight monasteries of the “Three Gonpo”, with Jokhang Temple as the center, forming a mandala layout.

Among them, the monasteries of “Three Gonpo” in the east, south, west, and north were founded by Songtsen Gampo,

while the monasteries of “Three Gonpo” in the southeast, northeast, southwest, and northwest were later additions.

In the 1990s, the monasteries of “Three Gonpo” in the south, west, and north among the eight were reconstructed.

The original stone carvings of Northern Rigsum Lhakhang in its east hall are now enshrined in a small hall at the foot of the mountain east of the Potala Palace.

Gonpo

Gonpo, also known as “Natha”, in Tibetan Buddhism, means “protector” or “guardian.” The term originates from Hinduism.

Protectors referred to as Gonpo or Natha include various bodhisattvas, wrathful deities, Khrag Thung, celestial beings, and Vajrapani after attaining enlightenment; “Mahakala” is often addressed to as “Gonpo”.

In Tibetan Buddhism, Avalokiteshvara, Manjushri, and Vajrapani are collectively known as the “Three Gonpo (Protectors)” or the “Three Lords of the Snowy Mountain,” representing wisdom, compassion, and power.

“Gonpo” is also used as a term of respect for enlightened practitioners in Tibetan Buddhism, and it is a common Tibetan name.

People believe that powerful “Gonpo (protector)” can offer protection and assistance to followers, reducing their hardships and aiding in their spiritual practice.

Location

Walking south along Ramoche Road will lead you to the Northern Rigsum Lhakhang.

The Lhakhang is located on the east side of Ramoche Road. A plaque with Tibetan and Chinese inscriptions hangs on the street-facing gate

Historically, the temple was reagrded as a branch of Zhide Dratsang, some sources suggest it was under the jurisdiction of Gyume Dratsang

After reconstruction, the Northern Rigsum Lhakhang is managed by Gari Gonpa near Sera Monastery.

Inside the small gate, a long narrow corridor houses over 40 prayer wheels. Beyond this corridor is a spacious courtyard, with residential buildings on the left and the monastery on the right.

Architecture

The main hall of the Lhakhang is divided into two smaller halls. The inner smaller hall houses newly sculpted statues of the Three Gonpo (Avalokitesvara Bodhisattva, Manjusri Bodhisattva, and Vajrapani Bodhisattva) from the early 21st century.

There is a prayer wheel with a diameter of 2 meters in the corridor of the hall.

In the outer smaller hall near the entrance, to the right when facing the altar, the original statues of the Three Gonpo are enshrined.

In the 1990s, scholars visited this Lakhang for research and discovered an old statue of the Vaisravana(also “Jambhala” in Tibetan) inside the hall. It was speculated that historically, the Four Directions Three Gonpo Monasteries in Lhasa each enshrined the corresponding direction’s Heavenly King, but this theory cannot be verified at present.

Shedrubling Monastery, also known as Gongkar Shedrubling Monastery, was built in the 17^th century by the Fifth Dalai Lama.

It is one of the “Thirteen Lings” established by the Fifth Dalai Lama and belongs to the Gelug Pa of Tibetan Buddhism.

The “Shedrubling” in the monastery’s name is a Tibetan transliteration, meaning “a place for teaching and practice.”

Located on the Gonggar Gabu Mountain in Gongga County, approximately 22 kilometers from Gonggar County town,

The national highway from Lhasa to Yamdrok Lake passes through the foot of the mountain where the monastery is located.

Buildings

Shedrubling Monastery, though not large in size, consists of three main buildings: a library housing a collection of sutras, a main hall, and the throne of the Fifth Dalai Lama.

Upon entering the monastery, the distinction between the old and new buildings are quite apparent.

On the first floor to the left of the entrance, the scripture hall enshrines statues of Master Tsongkhapa and his eight main disciples, three Buddha statues of Master Tsongkhapa and his two disciples,and a thousand small Tsongkhapa statues, as well as the three great Dharma Kings of Tubo Kingdom(Songtsen Gampo,Trisong Detsen, Tritsu Detsen). The second floor of the scripture hall resembles a book depository, containing numerous precious sutras

During the time of the Fifth Dalai Lama, Shedrubling Monastery reached its peak in development, with institutions for Exoteric and Esoteric Buddhism, housing over 500 monks who engaged in Buddhist debates, studies, and practices. The monastery still preserves the throne of the Fifth Dalai Lama to this day.

The original site suffered severe damage during the Cultural Revolution in 1960s. The monastery that stands today was rebuilt in the 1980s by the “Living Buddha of Khyentse” from Sera Monastery, relocating the physical statue of the Paldan Lhamo previously worshiped at the foot of the mountain to the mountaintop for devotees to pay their respects.

The newly constructed main hall of Shedrubling Monastery now houses statues of Jampa Buddha(Maitreya), serving as the main site for the Gelug pa‘s practices.

Paldan Lhamo

“Goddess of Auspiciousness,” transliterated “Paldan Lhamo“, also known as “Maha Kali“, which is one of the female protectors of Tibetan Buddhism (there are many female protectors of Tibetan Buddhism, such as the Five Longevity Sisters, the One-Bun Goddess, etc.). She is the patron saint of Lhasa City and the Dalai Lama. She is the wrathful incarnation of the Hindu goddess Maha Kali in Tibetan Buddhism. In Tibetan Esoteric Buddhism, the Auspicious Heavenly Mother is highly worshiped and has strong influence.

The most renowned aspect of Shedrubling Monastery is the enshrinement of the physical remains of the “Goddess of Auspiciousness”. She passed away around a thousand years ago at the age of twelve, shrinking in size posthumously to only one cubit high. Adorned with a silver crown and colorful garments, her face slightly darkened, with one eye even slightly open.

Following the monastery’s designated “worship direction,” upon entering the small shrine dedicated to her, she is revealed.

As the legend goes, this “Goddess of Auspiciousness” has never been buried and has been worshiped by generations of Tibetans for centuries at Shedrubling Monastery

Legend

There are many legends about Shedrubling Monastery, the most famous being the pagoda enshrining the physical remains of the “Goddess of Auspiciousness”.

Around the year 1042 AD, it is said that the venerable Atisha was invited from India to Tibet to spread the buddhism teachings in the region known as “Guge” today.

Three years later, the venerable traveled to U-Tsang region and near the river in Lhasa, he encountered a young girl who felt deep respect for him. She took off all her gold and silver ornaments and threw them across the river to offer to the venerable; at that time, Atisha was not yet well-known in Tibet, and he was a stranger to the girl as well. When the girl returned home, her parents, upon learning that she had given her precious ornaments to a stranger monk, angrily beat her.

During that era when the Bon religion was prevalent, this young girl was determined to promote the Buddhist teachings and support the monks. Hence, she was treated as a demon by the villagers and thrown into the river, but she floated on the water’s surface, causing fear among the villagers. They then sealed her in a cave on the mountain and smoked her to death.

At that moment, the venerable Atisha manifested his supernatural powers, revealing the transformation of the girl into “Tara” and her rebirth in “Tuṣita” as the “Goddess of Auspiciousness.” He praised the merit of the girl offering her body and life, making people realize that she was a manifestation of the “Goddess of Auspiciousness” protecting Tibetan Buddhism. Consequently, a monastery was built to enshrine the girl’s remains, which later naturally shrank to the size of an elbow and is believed to fulfill wishes.

Due to the various legendary experiences about her, for centuries in Tibetan Buddhism, this Bodhisattva image has been considered the most sacred and spiritual. It is said that her miracles appear everywhere, sometimes taking the form of a woman to help the poor, sometimes appearing as a donor carrying goods on a mule to distribute to the impoverished monks in Tibet, and sometimes manifesting as a divine figure riding a yellow mule flying through the sky. Those who offer wine, food, and other offerings to her image are said to have their prayers answered.

Jampaling Monastery is named after the Jampa Buddha (Maitreya Buddha) as the main deity inside the monastery. “Jampa” in Tibetan means “future.”

Jampaling Monastery faces south and is located about 300 meters south of the town of Zhanang County, halfway up the mountain.

Established by “Tunmi·Tsangsrub Tashi” in the year 1472 AD, it belongs to the Gelug pa of Tibetan Buddhism.

It is a branch of the Gomang Dratsang of Drepung Monastery in Lhasa city

Architectures

The magnificent architecture of the Jampaling Monastery covers an area of 137,100 square meters (457 meters long from east to west and 300 meters wide from north to south).

The monastery complex consists of nine main buildings, including the Jampa Hall, Jampaling Ladrang, Jampa Buddha Hall, Jampaling Pagoda, Jampaling Dratsang, Danni Shop (Bhutan Shop, Nepal Shop), Buddha Exhibition Platform, and Dzongden Temple.

Surrounding the monastery are polygonal stone walls with a perimeter of 1,360 meters, a thickness of 1 to 1.5 meters, and a height of approximately 1 to 2 meters, following the natural contours of the mountain ridge. The southern and northern walls are adjacent to steep cliffs, making the terrain very challenging.

Originally, there were four to five watchtowers on each side of the walls, with sides ranging from two to four meters and mostly three stories high, while those at higher elevations were two stories high, each approximately two meters tall.

Unfortunately, during the “Cultural Revolution” in the 1960s, the monastery was almost entirely destroyed, with numerous cultural relics lost,

Jampa Hall

It is the main hall of Jampaling Monastery, located at the center of the architectural complex, is surrounded by outer walls carved with eight auspicious treasures patterns.

In front of the main hall, there are seven stone steps, six meters long and three meters wide.

There is a porch with two columns beyond the steps, 18 meters wide and 12 meters deep.

On each side of the main door, there is a small room.

Upon entering the main door, you will find the main scripture hall with 36 columns adorned with painted and carved patterns on the column heads. Flanking the scripture hall are wooden niches containing clay sculptures of famous historical figures of the Gelug pa such as Tsongkhapa.

Surrounding the scripture hall are various ceremonial instruments like horns, ritual bells, and drums. In the Buddha hall, there is a front altar with offerings such as water basins and butter lamps.

Behind the altar is the main Buddha statue: a gilded bronze statue of Sakyamuni Buddha in the center, a clay sculpture of the Tara on the right, and a silver-made Bodhi stupa on the left. On both sides of the Buddha hall door stand two clay sculptures of guardian deities.

Encircling the Buddha hall is a circumambulation corridor.

The walls of the porch, main scripture hall, Buddha hall, and circumambulation corridor were once adorned with murals depicting the Jataka tales and stories of the Buddha’s life, but they were destroyed

Jampaling Ladrang

Located to the south of the main hall, it is managed by “Kundeling” in Lhasa City.

Jampaling Ladrang was built in memory of Panchen·Jampaling Sonam Namgye (1400-1475 AD, the brother of Tunmi·Tsangsrub Tashi).

Covering an area of 120 square meters (12 meters long from east to west, 10 meters wide from north to south), it has 20 columns with round column bases, finely carved and decorated, with no painted decorations on the column heads, intricate yet orderly.

It has three floors:

The first and second floors serve as the residence for the living Buddhas and abbots.

The third floor houses a small Buddha hall, measuring 12 meters long from east to west, 10 meters wide from north to south, covering an area of 120 square meters, with murals painted on the walls around the Buddha hall.

Inside the hall, there is a gilded bronze statue of Panchen·Jampaling Sonam Namgye, with murals covering the four walls. To the west, there is a stupa of Panchen·Jampaling Sonam Namgye, with a square base and circular body, measuring 1 meters on each side, constructed of stone blocks and surrounded by walls on the east, south, and north sides.

The roof of Jampaling Ladrang is crowned with gold, presenting a magnificent appearance.

Jampa Buddha Hall

Located to the east of Jampa Hall, facing south, it is two stories high and covers an area of 100 square meters. There are 12 columns, the column bases are decorated with lotus petals, and the stigmas have original carvings and paintings.

In the hall, there is an eight-year-old life-size gilded bronze statue of Jampa Buddha, a silver statue of Vajrapani Bodhisattva on the right, and a gilded bronze statue of Master Tsongkhapa on the left. There is also an eleven-faced clay statue of Avalokitesvara Bodhisattva.

The four walls of the Buddhist hall are covered with murals depicting the story of Jampa Buddha, focusing on describing the historical process of Jampa Buddha from becoming a monk to becoming a Buddha. The first details are described vividly and realistically. This palace was destroyed during the Cultural Revolution.

Jampaling Dratsang

The buildings of Jampaling Dratsang are distributed around Jampa Hall and built according to the mountain terrain. The walls are painted with 8 auspicious patterns

There are buildings such as gate, scripture halls (with an area of 16 columns), and Buddhist halls.

From the gate to the scripture hall, there are murals depicting the six realms of samsara, monks begin their monastic life, and rigorous practice, all of which are grand and magnificent.

Thangka unfolding platform

Located about 26 meters southeast of Jampaling Pagoda, built with large stones, the rectangular platform is 18 meters high, 16 meters long, and 7.5 meters wide, with walls 1.5 meters thick. Each level of the Buddha platform is adorned with murals.

There was originally a huge thangka depicting a Jowo Buddha embroidered with golden threads, approximately 16 meters long and 8 meters wide, bordered with brocade on all sides and exquisitely detailed with scrolls at the top and bottom.

On the 30th day of the fifth month of the Tibetan calendar, Jampaling monastery celebrates the Thangka unfolding festival, where monks from various monasteries such as Tshongdu Dratsang, Jampaling monastery, Dratang Monastery participate.

During this festival, the huge thangka is hung on the platform for Buddhist followers to admire and pay their respects.

This platform is the best-preserved building within the Jampaling monastery

Jampaling Pagoda

Located southwest of the Jampa Hall, covering an area of 3100 square meters. Surrounded by a square stone wall, 7 meters high and 1 meter thick, with a small square tower at each corner.

The Jampaling Pagoda, reaching 13 stories high, was constructed by “Panchen·Jamling Sonamgye” and “Lhochen Sonam Gyatso” and was repaired by “Jekyi Pude Hutuktu” in 1915.

The tower is made of stone blocks and slabs, covered with mud and white lime on the outside, displaying exquisite craftsmanship.

Today, only the base of the tower and some treasure vases remain, with the top part missing.

Legend has it that a grand celebration was held when the pagoda was completed, and since then, various activities such as dancing and Tibetan opera performances have been held at Jampaling monastery from the 24th to the 30th day of the fifth month of the Tibetan calendar each year. Additionally, a lively seven-day trade fair starts on the first day of the sixth month.

Dzongden Temple

Located on a hill about 200 meters east of the Jampa Hall, facing south and occupying an area of 418 square meters.

Originally situated in Skong Township, the temple was named “Garchen Gunba.” It was later relocated to this location in the year 472 AD and was constructed by monks from the Sakya pa.

Consisting of a porch, scripture hall, and Buddha hall, the temple is adorned with murals from the porch to the Buddha hall, spanning two floors.

The first floor houses the scripture hall and Buddha hall, with a central well leading to the second floor, supported by 14 columns.

The second floor serves as the Buddha hall, housing a gilded statue of Sakyamuni Buddha.

Murals adorn the temple from the porch to the Buddha hall.

Tanne Shop

The shops of Bhutan and Nepal are located on the east and west sides of the front of the Jampa Hall, established slightly later than the Jampaling Pagoda

Every year, from the first day of the sixth month of the Tibetan calendar, the Jampaling monastery holds a grand annual trade fair, which lasts for seven days.

The reason for this is that during the completion ceremony of the Jampaling Pagoda, a famous Tibetan merchant named Losang attended. In commemoration of Losang, the first day of the sixth month of the Tibetan calendar was designated as the annual trade fair, lasting for 7 days.

Jampaling monastery specifically built the shops for merchants from Bhutan and Nepal to conduct business here. Each shop has 8 rooms, covering an area of 360 square meters, and is a Tibetan-style flat-roofed building.

They are all two-story buildings, with the first floor being the shop and the second floor being the residence for the merchants.

In addition to business, the Tanne shop also engages in cultural exchange activities. It is very rare to open a shop within a monastery, which is uncommon in other monasteries in the Tibetan area.

Features

About three hundred meters outside the main gate of Jampaling monastery, there is a rock with a pair of large eyes painted on it. Legend has it that these eyes are specifically watching to see if there are any thieves among the crowd going to worship the Buddha, if they are devout to the Buddha, and if there are any monks in the monastery who are not following the rules or truly believe in the Buddha.

If there are indeed these two types of people, these eyes will manifest and bring retribution; there are three such large eyes inside Jampaling monastery

Jampaling monastery was established in the flourishing 15th century of the Gelug pa, it uniquely combines Buddhist rituals with business, making it distinctive.

Engaging in business within a monastery with strict religious doctrines and rules is itself a violation of common customs, but due to the involvement of the prominent merchant “Losang”, this was an inevitable outcome of the religious development at a certain historical period.

Simultaneously, it also facilitated cultural exchanges between Tibet and countries like Bhutan, Nepal, and the mainland of China