Nechung Monastery
Nechung Dorje Drayangling Monastery holds a significant place in Tibetan history as the seat of Nechung, the State Oracle of Tibet. The original Nechung Monastery is located four miles west of Lhasa, the nation's capital. During the reign of King Tri-Song Deu-Tsan in the eighth century AD, the great Indian Buddhist Master, Guru Padmasambhava, appointed the Nechung Oracle as the protector of Tibetan Buddhism at the temple of Samye. Later, Mune Tsanpo, son of King Tri-Song Deu-Tsan, built a small monastery on the present site and established a sangha community. The monastery was named Nechung Yulo Ko. At that time, Samye, Tibet's first monastic institute, was known as Nechen (the later site) and Nechung (the small site) to house the protector. In the sixteenth century, His Holiness the Second Dalai Lama (1476-1542) and Nechung established initial contact and developed a close relationship. The monastery was rebuilt during the reign of the Great Fifth Dalai Lama, Ngawang Lobsang Gyatso (1617-1682), who was also the principal architect of Nechung Monastery and renamed it Nechung Dorjee Drayangling. Under his advice and guidance, the monastery was expanded in 1681 and completed in 1683 during the regency of Desi Sangye Gyaltso. Since then, the monastery has been instituted as the official residence of the State Oracle of Tibet. Moreover, when the Great Fifth Dalai Lama became both the spiritual and temporal ruler of Tibet in 1642, he designated the Nechung Oracle as the chief protector of the Tibetan Government, responsible for peace and harmony on earth. Nechung Monastery shared a particularly cordial relationship with the Great 13th Dalai Lama, Thupten Gyaltso (1876-1933). He strengthened the monastery by increasing the number of monks serving in Nechung to 115. Unfortunately, the monastery was destroyed by the communist Chinese during the disastrous "Cultural Revolution" (1966-1976). H.H. the 14th Dalai Lama was forced to flee his country in 1959, and by the mid-1960s, 100,000 Tibetans had followed him into exile in India, Nepal, and Bhutan. Led by the previous Nechung Kuten (the medium), five senior Nechung monks were able to escape from Tibet and resettled temporarily at Buxa in West Bengal, then Dalhousie, and eventually established a modest monastery in an old colonial bungalow in Dharamsala, North India. Under the guidance of H.H. The Dalai Lama, and with support from friends and well-wishers worldwide, various monasteries have been re-established in exile. The exiled Tibetan Administration gave land for the Nechung monks to reconstruct their monastery. The monks began their building work in 1977, and the new monastery was completed in 1984. The monastery was officially inaugurated and consecrated by the Fourteenth Dalai Lama on March 31, 1985, and further consecrated by the late Kyabje Dilgo Khyentse Rinpoche. Currently, the monastery in India has about 93 monks, headed by Ven. Nechung Kuten Thupten Ngodup and Ven. Nechung Choktrul Rinpoche Tenzin Losel. The monks study various subjects, including Buddhist philosophy, psychology, the sutra and tantra texts of Tibetan Buddhism, as well as traditional rituals, creation of sand mandalas, English, and computer skills. The Nechung monks perform various ceremonies for all living beings in general, particularly for the longevity of H.H. The Dalai Lama and the well-being of the Tibetan Government.
History of Nechung
Nechung Monastery in Tibet lies just below Drepung Monastery, four miles west of Lhasa, the country's capital. Nechung originally came to Tibet with a descendant of the Indian sage Dharmapala. During the reign of King Tri-Song Deu-Tsan in the eighth century AD, he was appointed protector of Samye Monastery by the Indian saint and tantric master Padmasambhava. At that time, Samye, Tibet's first monastic institute, was known as Nechen (the larger site) and Nechung (the smaller site). Although there are different versions about the origin of Nechung Monastery in Tibet, learned monks at the re-established monastery in exile in Dharamsala maintain that when the great translator Vairochana visited the smaller site, he envisioned a miracle connected to the Drowa tree and reported the incident to Guru Padmasambhava. Padmasambhava prophesied: "A monastery will be built on that site, and the nearby small lake and the tree are possessed by Pehar's spirit." Pehar Gyalpo was bound by oath by Padmasambhava to head the entire hierarchy of protective spirits, and Dorje Drakden, Nechung, was Pehar's principal emissary to Tibet. With the aid of protective spirits, the task of spreading religion in Tibet was accelerated. Later, Mune Tsan-Po, son of King Tri-Song Deu-Tsan, built a small monastery and established a sangha community. Ba Pel-Yang became its first abbot, and an image of the goddess Tara was brought to the monastery from Samye. Consequently, this monastery came to be known as Nechung Yulo-ko, and generations later, the tiny village where the seat of Nechung was located adopted the name of the monastery and was called Yulo-ko. The village still exists today and is known by the same name. Another version says that there was a monastery known as Tsal Gang-Thang on the other side of the Kyichu River, east of Lhasa, where Shang Tsal-Pa Tsondu Dakpa, a disciple of Lama Ongom Tsultrim Nyingpo, lived. Originally, Pehar was the Dharma protector of this monastery. However, Lama Shang, in a feud with Pehar, decided to abandon the spirit in the Kyichu River by performing an appeasement rite and packed all his belongings in a box. Chog-Pa Jangchup Palden, a resident caretaker of the chapel on the site where Drepung Monastery was later to be established, learned through his clairvoyance that Lama Shang was in the process of abandoning Pehar in the Kyichu River. He, therefore, advised his attendant to seize the box and bring it to him without opening it. The next morning, when the attendant went to the riverbank, he was astonished to find the box floating toward him. He then carried the box on his back and set forth until he sensed that it had become much heavier when he reached the place where Nechung was later to be established. He, therefore, took a rest. But wondering what could be in the box, he started to sneak a peek inside, when suddenly a pigeon flew out of the box and disappeared into the Drowa tree. Startled as he was, he suddenly recollected his master's instruction, which he had transgressed, and exclaimed: "May the Lama know!" These words, later inscribed on the same rock where he unloaded the box, can be seen even today. The attendant, however, proceeded regretfully to his master and reported the incident. His Lama, Chok-Pa Jangchup Palden, responded: "It shows that the location is too small to house this powerful spirit." It was here, on the same location, that Chok-Pa Jangchup Palden built a small monastery and organized a sangha community. This is how Nechung Monastery came into being about eight hundred years ago. The principal architect of Nechung Dorje Drayang Ling was the Great Fifth Dalai Lama, Ngawang Lobsang Gyatso (1617-1682). It was on his advice and guidance that the monastery was expanded during the regency of Desi Sangye Gyatso in honor of the Oracle in 1681 and completed in 1683. The Second Dalai Lama, Gedun Gyatso (1475-1542), had developed a close relationship with Nechung. When the Great Fifth Dalai Lama gained temporal power in 1642, he instituted Pehar Gyalpo as the Protector of the Tibetan government. To house this spirit, Nechung Monastery was constructed around the original shrine. Thereafter, several sacred vessels, through which Pehar Gyalpo could be contacted, were moved from Samye, and the monastery was instituted as the official home of the State Oracle of Tibet. Since then, it became the responsibility of the Tibetan government to oversee the development of Nechung Monastery. The government not only supported the monastery but also enlarged its maximum strength to 101 sangha members. However, the government held Nechung Monastery responsible for maintaining daily contact with Tibet's main spirit protector, Pehar Gyalpo. Many traditions of rituals and practices, such as the Treasure Doctrine of Nyang Nyima Odzer, were practiced and preserved by the monastery. The Great Fifth Dalai Lama compiled a collection of liturgical texts known as Dra Yang-Ma and incorporated it as one of the principal practices of Nechung Monastery. Thereafter, the monastery was named Nechung Dorje Drayang Ling (The Immutable Island of Melodious Sound) by the regent, Desi Sangye Gyatso. During the time of the Great Thirteenth Dalai Lama, Thupten Gyatso (1876-1933), the number of monks in Nechung Monastery was increased from 101 to 115 with the admission of 14 additional monks by him. Since then, this has been the standard strength of the monks residing in Nechung Monastery. However, following the 1949 Chinese invasion of Tibet, Nechung Monastery, like many other religious institutions in the country, was completely destroyed. The Vajra Acharya Venerable Thupten Phuntsok of Nechung Monastery in exile in Dharamsala told the Tibetan Bulletin that according to their information, the partially reconstructed monastery in Tibet now has about 16 monks. Most of the senior monks have died. The new monks have been able to memorize the texts of the rituals and are reportedly perfect in terms of their spirit, but they have little opportunity to learn, study, and receive teachings. "So their training remains incomplete and hence, a drawback. Our monks in Tibet have suffered tremendously under Chinese rule. They still have difficulties because their freedom is limited and their future very insecure," says Venerable Thubten Phuntsok, who joined Nechung Monastery in 1930 and until his escape from Tibet in 1959 had served under three Nechung Kuten. It has also been reliably learned that at present, the Chinese authorities in Tibet have especially laid strict vigilance to obstruct the re-establishment and growth of Nechung Monastery in occupied Tibet.
The Nechung Oracle (Kuten-la)
Like many ancient civilizations of the world, the phenomenon of oracles remains an important part of the Tibetan way of life. Tibetans rely on oracles for various reasons. The purpose of the oracles is not just to foretell the future; they are called upon as protectors and sometimes used as healers. However, their primary function is to protect the Buddha Dharma and its practitioners. In the Tibetan tradition, the word oracle is used for a spirit that enters men and women who act as mediums between the natural and spiritual realms. These mediums are known as "kuten," which literally means "the physical basis." In early times, it is believed that there were hundreds of oracles throughout Tibet. Today, only a few survive, including those consulted by the Tibetan government. Of these, the principal one is the Nechung Oracle, through whom manifests Dorje Drakden (Nechung), the principal protector divinity of the Tibetan government and the Dalai Lama. In his autobiography, *Freedom in Exile*, His Holiness the Dalai Lama writes: "For hundreds of years now, it has been traditional for the Dalai Lama, and the Government, to consult Nechung during the New Year festivals. In addition, he might well be called upon at other times if either have specific queries. I myself have dealings with him several times a year. This may sound far-fetched to twentieth-century Western readers. Even some Tibetans, mostly those who consider themselves 'progressive', have misgivings about my continued use of this ancient method of intelligence gathering. But I do so for the simple reason that as I look back over the many occasions when I have asked questions of the oracle, on each one of them time has proved that his answer was correct. This is not to say that I rely solely on the oracle's advice. I do not. I seek his opinion in the same way as I seek the opinion of my Cabinet and just as I seek the opinion of my own conscience. I consider the gods to be my 'upper house'. The Kashag constitutes my lower house. Like any other leader, I consult both before making a decision on affairs of state. And sometimes, in addition to Nechung's counsel, I also take into consideration certain prophecies." The Dalai Lama continues: "In one respect, the responsibility of Nechung and the responsibility of the Dalai Lama towards Tibet are the same, though we act in different ways. My task, that of leadership, is peaceful. His, in his capacity as protector and defender, is wrathful. However, although our functions are similar, my relationship with Nechung is that of commander to lieutenant: I never bow down to him. It is for Nechung to bow to the Dalai Lama. Yet we are very close, friends almost. When I was small, it was touching. Nechung liked me a lot and always took great care of me. For example, if he noticed that I had dressed carelessly or improperly, he would come over and rearrange my shirt, adjust my robe, and so on." "Nechung has always shown respect for me. Even when his relations with the Government have deteriorated, as they did during the last few years of the Regency, he invariably responds enthusiastically whenever asked anything about me. At the same time, his replies to questions about government policy can be crushing. Sometimes he just responds with a burst of sarcastic laughter. I well remember a particular incident that occurred when I was about fourteen. Nechung was asked a question about China. Rather than answer it directly, the Kuten turned towards the East and began bending forward violently. It was frightening to watch, knowing that this movement combined with the weight of the massive helmet he wore on his head would be enough to snap his neck. He did it at least fifteen times, leaving no one in any doubt about where the danger lay." "Dealing with Nechung is by no means easy. It takes time and patience during each encounter before he will open up. He is very reserved and austere, just as you would imagine a grand old man of ancient times to be. Nor does he bother with minor matters: his interest is only in the larger issues, so it pays to frame questions accordingly. He also has definite likes and dislikes, but he does not show them very readily." "Nechung has his own monastery in Dharamsala, but usually, he comes to me. On formal occasions, the Kuten is dressed in an elaborate costume consisting of several layers of clothing topped by a highly ornate robe of golden silk brocade, which is covered with ancient designs in red, blue, green, and yellow. On his chest, he wears a circular mirror surrounded by clusters of turquoise and amethyst, its polished steel flashing with the Sanskrit mantra corresponding to Dorje Drakden. Before the proceedings begin, he also puts on a sort of harness, which supports four flags and three victory banners. Altogether, this outfit weighs more than seventy pounds, and the medium, when not in trance, can hardly walk in it." "The ceremony begins with chanted invocations and prayers, accompanied by the urgings of horns, cymbals, and drums. After a short while, the Kuten enters his trance, having been supported until then by his assistants, who now help him over to a small stool set before my throne. Then, as the first prayer cycle concludes and the second begins, his trance deepens. At this point, a huge helmet is placed on his head. This item weighs approximately thirty pounds, though in former times it weighed over eighty. Now the Kuten's face transforms, becoming rather wild before puffing up to give him an altogether strange appearance, with bulging eyes and swollen cheeks. His breathing shortens, and he starts to hiss violently. Then, momentarily, his respiration stops. At this point, the helmet is tied in place with a knot so tight that it would undoubtedly strangle the Kuten if something very real were not happening. The possession is now complete, and the mortal frame of the medium expands visibly." "Next, he leaps up with a start and, grabbing a ritual sword from one of his attendants, begins to dance with slow, dignified, yet somehow menacing, steps. He then comes in front of me and either prostrates fully or bows deeply from the waist until his helmet touches the ground before springing back up, the weight of his regalia counting for nothing. The volcanic energy of the deity can barely be contained within the earthly frailty of the Kuten, who moves and gestures as if his body were made of rubber and driven by a coiled spring of enormous power." "There follows an interchange between Nechung and myself, where he makes ritual offerings to me. I then ask any personal questions I have for him. After replying, he returns to his stool and listens to questions put by members of the Government. Before giving answers to these, the Kuten begins to dance again, thrashing his sword above his head. He looks like a magnificent, fierce Tibetan warrior chieftain of old." "As soon as Dorje Drakden has finished speaking, the Kuten makes a final offering before collapsing, a rigid and lifeless form, signifying the end of the possession. Simultaneously, the knot holding his helmet in place is untied in a great hurry by his assistants, who then carry him out to recover whilst the ceremony continues." "Surprising as it may seem, the oracle's replies to questions are rarely vague. As in the case of my escape from Lhasa, he is often very specific. But I suppose that it would be difficult for any scientific investigation either to prove or disprove conclusively the validity of his pronouncements. The same would surely be true of other areas of Tibetan experience, for example, the matter of tulkus (reincarnate lamas)." The present oracle, Ven. Thupten Ngodup, was born in Tibet in 1958 and is a descendant of the famous Tantric Master, Nga-dak Nyang-relwa (1136 - 1204). Following the Chinese invasion, he fled with his parents into exile in India and later joined Nechung Monastery as a novice monk in 1971. In 1987, he was recognized as the true successor of the previous Nechung Medium, who passed away in 1984. He was officially enthroned in 1988 as the Nechung Medium, the Chief State Oracle of Tibet.
Nechung Rinpoche and his Lineage
Nechung Rinpoche Ogyen Thinley Choephel came from Mindrolling Monastery to Nechung Monastery in the 1880s. His coming into Nechung was due to the unflagging grace of the great Dharma protector, and in particular his unique practice of the Treasured Doctrine. This happened during the time of the eighth medium, Shakya Yarphel. Rinpoche not only became the medium's spiritual guide but also that of Nechung's sangha, to whom he passed extensive transmission of the meditation practices on the energy channels, wind, and yantras (Tsa-Lung Khrul-Khor) of the generation and completion stage practices of the tantra. In 1891, following prophecies given by Nechung and as instructed by the Tibetan government, Rinpoche left for Do-Kham, eastern Tibet, to collect the heavily-blessed image of Guru Padmasambhava, a treasure object discovered by the great treasure master Ogyen Lerab Lingpa, from Zongsar Khyentse Rinpoche (1820-1892). This image was later housed at the Tsuglag Khang in Tibet's capital, Lhasa, so that the doctrine of the Buddha may flourish, there will be timely rain, and the great holders of the doctrine, headed by His Holiness the Dalai Lama, may live long, and that the dual polity of the Tibetan Government may be ever victorious. It was also to retain Jowo Shakyamuni's image (brought in the 7th century by the Chinese princess Wen-Cheng Kung-Chu as dowry for King Songtsen Gampo) on this universe so that it may not be taken away by the Nagas into their subterranean realm. Before Nechung Rinpoche headed for Do-Kham, he requested the advice of the Dharma protector, who said: "Initially, there will be some pertinent problems. However, if you were to open the Ne-Ze (grain-cascade) of Khyentse Rinpoche and open the sealed scroll contained in it, you will find a Guru Yoga text, a treasure object discovered by the great treasure master Ogyen Larab Lingpa, otherwise known as Terton Sogyal, and subsequently commission the sangha of Nechung to recite this text when they assemble, you will fulfill your mission." Accordingly, Khyentse Rinpoche also handed over the Guru Yoga text, along with the image of Guru Padmasambhava, with great pleasure. On the 22nd day of the ninth Tibetan month of the Iron-Hare Year, the day of the Buddha Shakyamuni's Descent from Heaven, the image was brought to Lhasa and housed in the Tsuglag Khang amidst a grand ceremonial welcome accorded by the Tibetan government. On the 10th of every Tibetan month, a group of eight Nechung monks is required to make a Tsog offering based on Thug-Drub Drag-Po Tzal (Bestowal of Heart's Wrathful Accomplishment). When Ogyen Thinley Choephel stayed at Mindrolling Monastery, he was recognized as the incarnation of Langdro Kunchok Jungne, one of the 25 chief disciples of Guru Padmasambhava. Langdro Kunchok Jungne's reincarnation is recognized as the treasure master Ratna Lingpa (1403-1479), who is well-known in the history of Tibetan Buddhism. It is for this reason that Ogyen Thinley Choephel is considered the reincarnation of Ratna Lingpa. After the demise of Ogyen Thinley Choephel Rinpoche, the Great Thirteenth Dalai Lama recognized Thupten Kunchok (1918-1982) as the reincarnation of Nechung Rinpoche. This incarnate Nechung Rinpoche became a great realized master. He also studied Tibetan literature and astro-science from a learned astrologer of Mindrolling Monastery. From 1956 to 1959, he taught the Tibetan language at China's Minority School in Beijing. Following the Chinese occupation, he returned to Tibet and was imprisoned for a few months. He ultimately escaped from Tibet and reached India in 1962. In accordance with his premonitions, Nechung Rinpoche was able to bring to Nechung Monastery in India Se-Bag Mug-Chung (Precious Mask), one of the holiest and most priceless belongings of the great Dharma protector, Nechung. On December 2, 1964, Nechung Rinpoche became a professor at the Ladakh Buddhist Institute (Bodh Vihar) in Delhi. In 1974, he founded the Nechung Dorjee Drayang Ling Buddhist Centre in Hawaii, United States, for the study of Buddhist meditation and culture. He made a few visits to his main monastery in Dharamsala, and during his stay passed numerous lineages of initiations, oral transmissions, and commentaries on the practices unique to the traditions of Nechung Monastery. On August 31, 1982, Nechung Rinpoche "manifested the act of passing away into Parinirvana in order to reveal the transitoriness of human life." He remained in a state of absorbed meditation. But following the past tradition of Nechung Monastery, he was released three days later from this state at the behest of Taglung Tsetrul Rinpoche.