Gyuto

Due to the untiring efforts of enlightened leaders, scholars and translators, Buddhism was established in Tibet with the translation of the Buddhist canon and transmission of uninterrupted oral traditions. Tibet became a Buddhist country possessing the complete teachings of sutra and tantra. Gradually four lineages developed based on specific lineages of teaching, different interpretations and different locations.

The last of these, the Gelug lineage, was pioneered by the great saint scholar Tsongkhapa who revitalized and reformed the practice of sutra and tantra. His tradition of tantric teaching was mainly established in the tantric monasteries Gyudme and Gyuto where it was promulgated and practiced.

Jetsun Sherab Senge, an outstanding scholar of the great tantric treatises, was one of Tsongkhapa’s six closest disciples.  Tsongkhapa instructed him to propagate his tantric teachings and gave him a skullcup full of nectar, a bronze statue of Guhyasamaja Tantra, a copy of the two great commentaries on it as well as a mask and costume of Yama. He thereby made him successor to his tantric tradition and asked him to go to Tsang to spread the teaching of the tantras, prediction that he would find good students there.

On arriving there Jetsun Sherab Senge first performed a Vajrabhairava retreat during which he was served by a spirit woman. He then established Se Gyupa Tantric Monastery and a little later established Gyudme Monastery in Lhasa. He saw to it that the tradition of tantric teachings flourished in both monasteries. Among Jetsun Sherab Senge’s many eminent disciples Jetsun Kunga Dondrub was outstanding. Born in 1419 at Gyaltse Tanag in Tsang, he took ordination at Narthang Monastery at a very early age. He studied logic and valid cognition with Jetsun Sherab Senge and higher knowledge with Kenchen Pal Be’o at Drepung Monastery. He also received extensive tantric teaching including instruction on the Guhyasamaja Tantra and its commentaries from the great master Jinpa Pal of Gyudme and thus became erudite in all aspects of the Mahayana tradition.

Jetsun Dragpa Zangpo and Jetsun Jinpa Pal, the abbots of Gyudme, passed away in successive years and a majority of the monks at Gyudme wished to see Jetsun Kunga Dondrub appointed as teaching abbot. However, another section of the monks led by the master of Ceremonies Donyo wished to have Jetsun Tashi Gyaltsen appointed. This episode caused some dissension among the monks of Gyudme which deeply pained Jetsun Kunga Dondrub. To avoid even the slightest friction among the monks he decided to withdraw from the monastery and left for Uto taking with him on image of Buddha, a thangka of Mahakala and a skullcup as his share of shrine materials.

He began there with five disciples but within a short time the group numbered thirty-two which was considered most auspicious for the flourishing of the teachings, since there are thirty-two deities in the Guhyasamaja mandala. The monks begged alms in the villages of Lungsho and prayed before the image of Maitreya Buddha at Uto Jampa Ling where they eventually settled. During their stay there, both teaching and practices flourished.

After ten years Jetsun Tashi Gyaltsen was elevated to the position of Jangtse Choje and Jetsun Kunga Dondrub was requested to become abbot of Gyudme Tantric Monastery. At first he felt inclined to accept this offer but some bad omens appeared in his dreams and because he remembered that Jetsun Sherab Senge had given him the rules for a monastic institution and asked him to establish one for the promotion of tantric teachings in general and the practice of Guhyasamaja in particular, he declined. Instead he remained in Uto and in 1475 established Gyuto Tantric Monastery where he taught in accordance with the traditions of Jetsun Sherab Senge and Jetsun Jinpa Pal. He remained head of the monastery for thirteen years.

During this period, while he was teaching at Chuda temple, Lhasa was threatened by an unprecedented flood because the Brahmaputra was overflowing its banks. The government of Tibet sent a messenger arrived just as he was teaching a passage from the Guhyasamaja Tantra containing the words “place on the water”. He thought it was auspicious to go and help the people of Lhasa at once.

He sailed on the water simply by sitting on his monk’s mat and performed a number of rituals which prevented Lhasa from being engulfed. As a reward for his miraculous actions the Tibetan Government offered him the temple of Ramoche constructed by Winshan Kongjo, the Chinese queen of King Srongtsen Gampo, in which brought from Nepal by King Srongtsen Gampo’s Nepalese queen Bhrikuti. From then on Gyuto Tantric Monastery was based in this temple.

Later certain Government officials alleged that only the statue not the temple itself had been presented to him. When this allegation was made Jetsun Kunga Dondrup prayed to the image of the Buddha and also requested the four directional protectors at the entrance gate to accompany him to Uto Jampa Ling.

The statue of Vaishravana began to lead the way and the others to follow. The image of the Buddha was rising from its pedestal when the government hastily declared that the temple could be used by him for his monastery.  Until the recent destruction of the statue, there was a gap large enough to pass one’s hand through at the back between the base and the image. Thereafter Gyuto Monastery was permanently established in that place and an annual rent of twenty silver coins was paid to the Government.

Jetsun Kunga Dondrub wrote a great commentary consisting of around three hundred folios elucidating both the Guhyasamaja Tantra and the great Indian master Chandrkirti’s commentary on it.  This Precious Treasury of Instructions (man ngag rin chen gter mdzod) is now the basic text for Gyuto’s course of studies. He also wrote works on the secret mantra stages of generation and stages of completion.  An autobiography and other works which he wrote are at present not available since they could not be brought out of Tibet when the monks fled into exile.
The great masters Lhawang Rinchen, Yeshe Tsepa and Chagdruka as well as many other erudite scholars and great practitioners were among Jetsun Kunga Dondrub’s disciples.  After completing his life’s work of study, practice and teaching, he passed away in 1487 at the age of 68 at Uto Jampa Ling.  During the cremation of his body his heart and tongue did not burn. His skull also remained intact producing many relics.  His heart and tongue were enshrined in an image of Guhyasamaja, a quarter of an arm’s length in height, which was always carried on the monastery’s journey.  The skull was kept at Lhatse Gonsar. It was two years after his death before teaching was resumed. Gyuchen Lhawang Rinchen became his successor, continued his teaching tradition and remained at the head of the monastery for twelve years. Since then the tradition has been maintained without interruption by one hundred and twenty abbots up to the present abbot, Geshe Tenzin Sherab.

From the fifteenth Ganden Throne Holder, the great master Sonam Dragpa, up to the ninety-seventh Ganden Throne Holder, Kyabje Yongzin Ling Rinpoche, senior tutor to His Holiness the Dalai Lama, thirty-three of these successors to Tsongkhapa’s throne have been abbots from Gyuto Tantric Monastery. The monastery has also produced countless other outstanding figures and high ranking scholars, like a range of golden peaks, who have preserved and propagated the esoteric teachings of the Buddha for the happiness and good of all living beings.

Procedure for Admission to Gyuto Tantric Monastery

The general qualifications for admission to Gyuto Tantric Monastery are similar to the basic requirements laid down in the Vinaya, the Buddha’s teaching on monastic discipline. A suitable candidate is one for whom there is no obstacle to properly receiving and abiding by vows and who does not suffer from any deformity that constitutes an obstacle to receiving the vows of a monks. He should not have been expelled from or punished by another monastery and should have some monastic background. He should have enrolled in one of the great monasteries and his sole objective for seeking admission to Gyuto Tantric Monastery should be the wish to spend his life studying and practicing the esoteric teachings of tantric Buddhism. If these requirements are fulfilled, no discrimination is made on the grounds of class, sect, region of origin or nationality.

Anyone who seeks admission after completing a course of studies in dialectics is treated as a new candidate and is obliged to pass a memorization test of the following texts:

• the first twelve chapters and part of the thirteenth chapter of the Guhyasamaja Tantra
• the first chapter of the Chakrasamvara Tantra
• the prayer to the masters of the lineage
• the self-generation and front generation of the deity, activation of the vase, prayers of  aspiration and auspiciousness.

If the candidate has already completed a course in dialectics and studies based on the sutras and holds the degree of Geshe Lharampa, Tsogrampa, Lingse, Dorampa or is a Geshe from Ngari, Dagpo, Rato or Tashi Lhunpo and can ably discourse on all five major treatises that form the basis for these studies, or if he holds the qualification of Karampa and can discourse on all eight chapters of the Ornament for Clear Realization (abhisamayalamkara), he does not need to take the above mentioned test.

Someone who is free from obstacles and possesses the required qualifications is then admitted by the following procedure. Three tutors are appointed to whom the first is responsible for the candidate’s studies and supervises his general discipline, conduct and daily routine. The second, the robe master, is responsible for ensuring that the candidate has the necessary robes, begging bowl and other essential items prescribed by the code of monastic discipline. The third tutor is in charge of his conduct and encourage him in his studies, meditation and observance of the unwritten tradition.

In accordance with the regulations laid down by Abbot Jangchub Chophel and the Master of Ceremonies Gelek Gyatso, this tutor then requests the Abbot to admit the candidate. The request is repeated on three consecutive days.

Those whose memorization is to be tested prepare thoroughly for at least fifteen days before the examination. On the day of the examination the master of discipline and master of ceremonies interview the candidates and check their robes and other prescribed articles. Then in the presence of both these masters as well as the chanting master each candidate recites the memorized texts. The successful candidates are admitted and their order of seniority is decided by the master of ceremonies who, having collected their rosaries, selects them at random.

The newly admitted monks then offer silk scarves to the master of ceremonies and to the thangka of Mahakala. They taste the sacred nectar from the skullcup and offer tea to their tutors and all those in authority who are present. It is said that the quality of this tea symbolically foretells their success in monastic life. They then take up their respective places among the other monks whose seats are arranged in rows according to seniority. After this the newly admitted monks participate fully in all the religious practices and activities of the monastery.

The Monastery’s Administration

The head of the monastery is the abbot. After him the most important people are the master of ceremonies and the chanting master. These three members of the monastery are appointed by His Holiness the Dalai Lama. Every monk holds the position of master of discipline in turn. The posts of shrine attendant, kitchen supervisor and house teacher are similarly held in turn.

The abbot teaches the great commentary on Guhyasamaja for three years after which his term of office is concluded. The incumbent master of ceremonies is the automatically promoted to the rank of abbot and a list of candidates for the vacant post of master of ceremonies is submitted to His Holiness the Dalai Lama. The candidates are drawn from among the Geshes who received a high position in the Lharampa examination and who have completed the Ngagrampa examination in the monastery.  Masters of discipline hold their office for four months at a time during summer, autumn and winter. The masters of discipline for the winter period are Geshes, while those for the other two periods are drawn from the monks who have not previously studied dialectics and so forth. The abbot’s chief responsibility is to teach but he also oversees the activities of the monastery. The master of ceremonies is in charge of general discipline and the daily routine. He also supervised provisions and funds for the monastery. The masters of discipline carry out the instructions of the abbot and master of ceremonies in ensuring monastic discipline. The chanting master and his two assistants supervise recitation and ensure the continuation of Gyuto’s unique style of chanting. These office bearers try to perform their duties to the best of their ability with devotion and dedication to the preservation and promotion of the Dharma.

Present Situation of the Monastery

From its inception in 1474 until the monastery served as the greatest center of Buddhist esoteric teaching through its regular and special activities. Strict discipline was observed and its unique monastic traditions were maintained and handed on with care. Its system and tradition of tantric ritual spread to thousands of monasteries in Tibet, Mongolia, Ladhak and other neighboring countries.

The monastery, which began with thirty-two monks, during the last few centuries had between eight and nine hundred monks.  As a result of the Chinese atrocities in 1959 only some sixty monks were able to escape to India as refugees. The rest were either killed in bombardments or imprisoned in concentration camps. Ramoche temple and most of the priceless images and other sacred antiquities enshrined in it were destroyed. The image of the Buddha was broken into two pieces and transported to mainland China with other bronze articles to be used as raw material in the production of ammunitions. The damaged Buddha image was however, eventually located, reassembled and repaired in 1984.  Nothing apart from this could be traced.

The few monks who managed to flee to India initially settled in Dhalasose in the north western foothills of the Himalayas where they started a small handicrafts’ center to maintain themselves.  Between working hours they tried to perform all their religious activities and keep alive their traditional teachings and practices.  When their material position had improved slightly they began to admit a few new monks each year to keep the monastery alive.

In 1974, on the advice to the Council of Religious Affair of His Holiness the Dalai Lama, the monastery moved to a Tibetan Settlement Tenzin Gang in the eastern state of Arunachal Pradesh, Assam India as part to a land settlement project. The land was mainly used for orchards and vegetable growing. Workers were hired to do the cultivation as that the monks could devote more time to study and practice. Thus, but for a few exceptions, most of the regular religious activities were performed in accordance with the tradition that had been followed in Tibet.

The number of resident monks has now increased to over 500 hundred. The younger monks receive some modern education in English, arithmetic, general studies and other subjects in addition to their normal monastic education. Several monks have been appointed to look after the financial interests of the monastery in different places in an attempt to make the monastery self-supporting.

Annual Activities in the Monastery

Since monks are meant to dedicate their lives to learning, contemplation and social work, the monks of Gyuto Tantric Monastery live according to the rules of the Vinaya under the guidance of their three teachers from the time they first enter the monastery. They concentrate on learning and practice, beginning with the basics and gradually progressing to the highest esoteric teachings. Although they study the whole Buddhist canon, their main focus is tantra.

For the first nine years the monks do not have individual rooms.  They attend prayers, do major practices, eat and sleep in the assembly, received teaching and attended debate and discussion sessions in the Dharma courtyard. Each monk had his own particular spot for studying, contemplating and doing his practices in this uncovered area. Under the present circumstances, because of the limited space available, they must carry out all these activities in the assembly hall or in their living quarters.

Junior monks study language, memorize basic tantric texts, recite these texts, receive instruction on them, acquire skill in drawing mandalas, preparing colored sand mandalas and ritual musical instruments.

Eventually monks perform the retreats of various deities, including the three great deities, Guhayasamaja, Chakrasamvara and Vajrabhairava. Such practices are preceded by intensive mental purification and the accumulation of merit.

To help them overcome attachment to the place where they live, regular and frequent convocation where held in different places in which all monks had to participate. Since coming to India it has not been possible to hold these convocations, but at the time and season when each was traditionally held the respective practices and activities are still performed.

There were three major convocations concentrating on different kinds of activity: the Ganden winter convocation which focused on listening to and thinking about teachings, the Chuda spring convocation which focused on meditation and the Drayerpa summer convocation which focused on creative work. Six minor convocations were also held which fell into the three above mentioned categories: the Drepung, Kyormoling and Tagtse convocations, the Ganden summer convocation and the Sera and Potala convocations.

During such convocations regular and special ceremonies took place. The practices of different deities, consecration ceremonies, major and minor liturgical services and ritual cake offerings were performed. Teachings were given and tantric debates and examinations were held.

Now too, in the second, fifth, sixth, and ninth Tibetan months, the mandala, creation and offering rites of Chakrasamvara are performed. This is done in conjunction with a colored sand mandala. The self-initiation of Guhyasamaja is performed twice and that of Vajrabhairava is performed with a fire offering.

During the sixth and ninth Tibetan months two major consecrations are performed. The first is that of one of the three great deities, performed in rotation year after year. The other is that of Vajrabhairava, performed in conjunction with a colored sand mandala and fire offering.

For the fourth, fifth, sixth, seventh and eleventh Tibetan months the self-generation of Vajrabhairava and the grand liturgical services of the two Dharma protectors, Mahakala and Yamaraja are performed each month with chanting according to the older and newer classical traditions.

In the first, second, tenth and eleventh Tibetan months the grand ritual cake offerings of for Sitapatra, Mahakala and two other deities associated with fierce activity are performed.  During any of these months two other grand ritual cake offerings for Sinhavaktra Kshetrapala also take place.

Thirteen self-initiations of the three great deities with mandalas painted on canvas, a special three day practice of classical chanting with rosaries used instead of musical instruments and eight major and minor ritual cake offerings of the “Sixty part” practice are also held during the year.

Before and after every teaching, prayers to the spiritual masters of the lineage are recited and between the convocations two “commentary” Geshes recite around forty folios with an introduction to the subject outlines of Jetsun Kunga Dondrub’s great commentary. This is followed by a grand debate and an eight day examination for the qualification of Geshe Ngagrampa. Training is given in the drawing of mandala and stupa, in the design of colored sand mandalas, in the construction of the three dimensional mandalas of various deities, chanting, harmonics and in the preparation, design and decoration of offering substances and objects.

In Tibet at Drayerpa there were retreat houses where monks could perform the practices of the various deities for a prolonged period in seclusion. There were also retreat houses at Ramoche and now at Tenzin Gang in India such retreat facilities are available for the monks.

The Syllabus and Course of Studies Ngagrampa Studies

Anyone wishing to pursue the study of tantra and sit the examination of Geshe Ngarampa after completing sutra studies and receiving the Geshe degree must follow the course of studies detailed below.

• Guhayasamaja Tantra
• Chakrasamvara Tantra
• Vajrabhairava Tantra
• Explanatory tantras on the tantras listed above
• Achrya Nagarjuna’s Summary of Methods of Actualization (pindikrtasadhana)
• His Commentary on the Mind of Enlightenment (bodhichittavivarana)
• Acharya Chandrakirti’s Illuminating Lamp (pradipoddyotana)
• Je Tsongkhapa’s compendium of four interrelated commentaries on the Guhyasamaja Tantra
• His Clear Lamp for the Five Stages (rim lnga gsal sdron)
• His Complete Foundation for the Five Stages  (rim lnga gdan rdzogs)
• His Clarification of All Hidden Meanings (sbas don kun gsal)
• His Great Exposition of the Stages of Secret Mantra (sngag rim chen mo)
• Khedrub Je’s explanation of the stage of generation, Ocean of Powerful Attainments (skyed rim dngos grub rgya mtsho)
• Jetsun Kunga Dondrub’s commentary on Guhyasamaja, Precious Treasury of Instructions (man ngag rin chen gter mdzod)
• The great master Sonam Dragpa’s instructions on the stages of generation and completion in the practice of Guhyasamaja
• Gomde Namkha Gyaltsen’s instructions on the stages of generation and completion in the practice of Vajrabhairava
• Tangsagpa Ngodrub Gyatso’s instruction on the stages of generation and completion in the practices of Guhyasamaja, Chakrasamvara and Vajrabhairava.

Kyerimpa Studies

Anyone entering Gyuto Tantric Monastery directly without first having completed formal studies of sutra texts and a dialectical education must follow the course of studies detailed below and pass examination and tests in these subjects.

1.  Memorization of texts covering around 700 standard folios:

• The first twelve chapters and part of the thirteenth chapter of the Guhyasamaja Tantra
• The first chapter of the Chakrasamvara Tantra
• The complete rituals of Guhyasamaja, Chakrasamvara and Vajrabhairava
• The great ritual cake offerings for six different deities associated with fierce activity
• The great consecration
• The liturgy of the four Dharmapalas
• Miscellaneous texts.

2.  Training in chanting, harmonics and the use of ritual musical instruments:

• Classical concise and expanded chants and harmonics of the self-initiations, consecration and tantras as well as six new and twenty-five old chats of Mahakala and Dharmaraja.
• Use of ritual musical instruments such as cymbals, wind instruments and drums.

3.  Drawing, sand design and three dimensional model construction:

• Drawing the base and constructing the fireplace for the four kinds of activities, peaceful, increasing, powerful and fierce.
• Drawings of all ritual cake offerings.
• Drawing of the earth deity connected with the positioning of mandalas, buildings and so forth.
• Two dimensional representations on cloth of the mandalas of the three great deities.
• Drawings of eight kinds of stupas.
• Designing and constructing three dimensional models of the mandalas of the three great deities including their symbols.
• Designing and laying out different mandalas with colored sand.

4.  Preparation and collection of materials and objects of ritual offering:

• Recognition, collection and preparation of objects required for fire offerings.
• Preparation of major and minor ritual cakes.
• Preparation of objects required for self-initiation.
• Preparation of objects required for consecration rituals.
• Butter sculpture and their decoration as offerings during the great prayer festival on the fifteenth day of the first Tibetan month.

Tantra and the Role of Gyuto

The tantras describe not just one Buddha, but thousands. Tibetans believe that every living being has the potential to achieve enlightenment and this is the message of Buddha. The vast numbers of tantric deities reflect the infinite variety of human temperaments and cultural conditions. Focusing on his or her own potential for enlightenment, a tantric meditator visualizes that he or she is one of these Buddhas. Such a Buddha is called a Yidam, a tutelary or archetypal deity. By harnessing one’s own self-image through mediating on a Yidam, the tantric path aims at turning the deepest recesses of the psyche into an engine for enlightenment.  Tampering with the foundation of the psyche can be dangerous, though – Tibetans do not practice tantric meditation without the guidance of an accomplished teacher. Training such highly skilled professionals, in fact, is the central goal of Gyuto and Gyudme Tantric Monastery.

“Some people may ask ‘Why are they performing publicly what should be esoteric rites?’ Perhaps these people feel that secret teachings should not be turned into a theatrical spectacle.  But they need not be concerned.  The secret interior path and its processes are things which the ordinary eye cannot perceive.” – H.H. The Dalai Lama.

Monastic Training and Daily Schedule

Individuals who enter the path of monasticism go through a very thorough training of Tibetan Buddhism, with a tremendous focus on ritual arts of tantric Buddhism and monastic discipline. Training begins with reading, writing, and Tibetan literature. They also memorize all the important texts of the vajrayana practice, typically more than 700 pages of the texts.  Monks perfect the rituals and arts of music, torma-making, vocal chanting, sand paintings, and other ritual performances. As they develop their studies, later they have a choice to focus on individual practice such as solo retreat and meditation as long as they wish.  The Monastery provides all the basic facilities during their practice.

Monks begins around 5:00 am when they either engage in their individual meditation practices, or, for the younger ones, training sessions. Each elder monk trains some young monastics as their pupils and continues to guide them in both learning and daily practice disciplines. During the day, they attend different classes or the monthly ritual practices. Every month, the monastery has one to three weeks of intensive practices based on lunar calendar.

All the monks participate in the following daily, monthly, or weekly practices that are held at the main shrine hall of Gyuto in Tibet or in, India. The full assembly of the monk's community at Gyuto, it depends on the financial support of donors to continue to bring to fruition the vision of Je-Tsun Kunga Dhondup. The Gyuto Monastery is home to over 500 monks for whom the monastery must provide the bare necessities, as well as the education and well being of the younger monks.