Drepung Monastery, nestled at the foot of Mount Gambo Utse near Lhasa, is the
largest and historically most influential monastery of the Gelug school of
Tibetan Buddhism.
Founded in 1416 by Jamyang Chöjé Tashi Palden, a disciple of Je Tsongkhapa—the
great reformer and founder of the Gelug tradition—it was envisioned as a
bastion of rigorous monastic discipline and scholastic excellence. Its name,
“Drepung,” meaning “collecting rice,” evokes the image of its whitewashed
buildings cascading down the hillside like a heap of grain, symbolizing
abundance and spiritual nourishment.
At its zenith, Drepung housed nearly 10,000 monks and served as the principal
seat of the Dalai Lamas before the construction of the Potala Palace. It was
not only a spiritual center but also a political one, with successive Dalai
Lamas receiving their education and assuming leadership roles from within its
walls. The monastery was divided into four main colleges—Loseling, Gomang,
Deyang, and Ngagpa—each specializing in different aspects of Buddhist
philosophy and ritual practice. This structure mirrored the great Indian
monastic universities like Nalanda, earning Drepung the title “Nalanda of
Tibet” for its intellectual rigor and breadth.
Even today, Drepung Monastery remains a vital center of Tibetan Buddhism, both
in Lhasa and in exile. Its teachings continue to shape generations of scholars
and practitioners, preserving a lineage that bridges centuries of spiritual
inquiry. The monastery’s architecture, rituals, and academic traditions offer
a living testament to the resilience of Tibetan culture and the enduring power
of contemplative life. In its quiet courtyards and echoing assembly halls, one
can still sense the pulse of a tradition that has weathered upheaval yet
remains rooted in the pursuit of wisdom and compassion.
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Steep, cobbled path
The steep, cobbled path that winds
behind Drepung Monastery forms part of its sacred kora—a ritual
circumambulation route that pilgrims follow in reverence and devotion.
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Rising from the base of the monastery and ascending the rocky hillside
of Mount Gambo Utse, the path is both physically demanding and
spiritually charged. At an altitude nearing 3,900 meters, each step
becomes an act of purification, a gesture of humility before the
vastness of the Dharma. The cobblestones, worn smooth by centuries of
footsteps, echo with the prayers of countless practitioners who have
walked this circuit in search of merit, clarity, and connection to the
lineage housed within Drepung’s walls.
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Along the route, pilgrims encounter prayer flags fluttering in the
wind, small shrines tucked into crevices, and occasional rest stops
where one can pause to reflect or chant mantras. The path offers
sweeping views of the Lhasa Valley, the Lalu Wetlands, and even
glimpses of the distant Potala Palace, anchoring the pilgrim’s journey
in both landscape and lineage. These vistas are not merely scenic—they
are symbolic, reminding the walker of the vast interdependence of all
phenomena and the spaciousness of awakened mind. The climb itself,
steep and slow, becomes a metaphor for the inner ascent: from
confusion to insight, from grasping to release.
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Spiritually, the kora at Drepung is a mandalic journey—a
circumambulation of sacred space that mirrors the turning of the wheel
of Dharma. It is a practice of embodied devotion, where the body
becomes an offering and the breath a mantra. For Tibetan Buddhists,
walking the kora is not only a personal act of faith but a communal
ritual that links them to generations past and future. In the rhythm
of footsteps on stone, in the silence between chants, the path becomes
a teacher—revealing that the way forward is also a return: to
presence, to lineage, to the heart of the sacred.
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Panorama of Lassa Valley seen from Drepung Monastery
The
Lhasa Valley, cradled within the vast Tibetan Plateau, is a
high-altitude sanctuary where geography and spirituality converge.
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Situated at approximately 3,650 meters above sea level, the valley is
carved by the Lhasa River, a tributary of the mighty Yarlung Tsangpo.
Its terrain slopes gently from east to west, framed by the snow-capped
Nyenchên Tanglha range to the north, whose peaks soar beyond 7,000
meters. This dramatic topography creates a basin of light and silence,
earning Lhasa the epithet “City of Sunshine” for its more than 3,000
hours of annual sunlight. The valley’s climate is semi-arid and
monsoonal, with crisp air, cool nights, and a rhythm of rains that
fall mostly in summer, often under the cover of night.
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Historically, the Lhasa Valley has been the heart of Tibetan
civilization for over thirteen centuries. It was transformed from
grazing land into a sacred capital by Songtsen Gampo in the 7th
century, who unified the region and established Lhasa as the political
and spiritual center of Tibet. The construction of the Jokhang Temple
and the original Potala Palace marked the valley as a mandalic axis—a
place where heaven and earth meet. Over time, the valley became a
nexus of pilgrimage, scholarship, and governance, housing the great
monasteries of Drepung, Sera, and Ganden, each contributing to the
valley’s reputation as a cradle of Vajrayana learning and ritual.
Trade routes radiated from this center, linking Tibet to Nepal, India,
and China, and infusing the valley with cultural and spiritual
exchange.
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Today, the Lhasa Valley remains a paradoxical space—modernizing
rapidly while retaining its ancient pulse. The city of Lhasa, with its
expanding infrastructure and population nearing 900,000, is both a
living museum and a contemporary hub. Barkhor Street still circles the
Jokhang Temple with the footsteps of pilgrims, while thangka painters,
herbalists, and artisans continue traditions that echo through
centuries. The valley’s symbolic geography—its rivers, mountains, and
sacred sites—continues to shape the Tibetan imagination, offering a
landscape where myth, memory, and devotion are inscribed in stone and
sky. It is a place where the spiritual architecture of Tibet is not
only built but breathed.
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Entrance gate to Drepung Monastery
In Vajrayana Buddhism,
the entrance gate to a temple or monastery is far more than a physical
threshold—it is a symbolic passage from the profane to the sacred, from
ordinary perception to awakened vision.
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Architecturally, it often features guardian deities, wrathful figures,
or auspicious symbols such as the Wheel of Dharma or the Eight
Auspicious Signs. These are not mere decorations but spiritual
sentinels, meant to purify the mind and protect the sanctity of the
inner space. Passing through the gate is a ritual act: one leaves
behind worldly distractions and enters a mandalic realm where every
gesture, sound, and image is charged with transformative potential.
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At Drepung Monastery in Lhasa, the entrance gate embodies this liminal
function with particular gravity. As the former seat of the Dalai
Lamas and a bastion of Gelug scholasticism, Drepung’s gate marks the
transition into a space of intense intellectual and spiritual
discipline. The gate itself, often flanked by murals of fierce
protectors and inscribed with mantras, serves as a metaphysical
filter—only those prepared to confront illusion and cultivate wisdom
may pass. The act of stepping through it is akin to entering the
mandala of Manjushri, the bodhisattva of wisdom, whose presence
permeates the monastery’s philosophical rigor. In this sense, the gate
is not just an entry but a vow: to engage with the Dharma not as
abstraction, but as lived inquiry.
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Spiritually, the gate at Drepung also resonates with the archetype of
the threshold guardian—a motif found across mythic traditions. It
challenges the seeker to confront fear, ego, and attachment before
entering the deeper sanctum of truth. For pilgrims and monks alike,
crossing this threshold is a moment of inner alignment, a gesture of
humility before the vast lineage of teachings housed within. The gate
thus becomes a mirror: reflecting the aspirant’s readiness, intention,
and reverence. In the quiet pause before stepping through, one is
invited to shed the habitual self and enter a space where the path of
awakening unfolds through study, debate, and meditative insight.
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Drepung Monastery
«Founded in 1416 by Jamergang Choje, the
fourth disciple of Tsogkhapa. The founder of Gelupa school of Lamaism,
Drepung Monastery consists of the Assembly Hall, four colleges, cabinets
and dormitories for lama-students. The monastery occupying an area of
more then 200000 square meters keeps many relics such as large statue of
future Buddha, Buddhist images and a large amount of ancient documents
and Buddhist classics. The monastery is the largest monastery in Tibet
which was appointed as stated-level unit of protection of list of list
of important cultural relics by the State Council of the People's
Republic of China in 1982.»
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Panorama of Tsokchen Temple seen from east
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Entering the Tsochen kitchen
The Tsochen kitchen of Drepung
Monastery is not merely a place of sustenance—it is a monumental
expression of communal life and ritual generosity within Tibetan
monastic culture.
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Historically, Drepung housed thousands of monks, and the Tsochen
kitchen was tasked with preparing vast quantities of food to sustain
this spiritual community. Its name, “Tsochen,” meaning “great
kitchen,” reflects both its scale and its symbolic role as a hearth of
the sangha, where nourishment was offered not only to the body but
also to the continuity of practice. Meals prepared here were simple
yet deeply rooted in Buddhist ethics, often centered around tsampa,
butter tea, and seasonal vegetables, in accordance with the principle
of ahimsa.
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Architecturally, the Tsochen kitchen is a cavernous space, with
soot-darkened walls and massive cauldrons that evoke centuries of
ritual preparation. It is a place where the mundane act of cooking
becomes a sacred offering, echoing the tantric view that all
actions—when performed with awareness—can be vehicles of awakening.
During major festivals or teachings, the kitchen becomes a hive of
activity, with lay supporters and monks working side by side to
prepare offerings for thousands. In this sense, the kitchen is a
mandalic center of generosity, where the act of feeding others becomes
a ritual of merit-making and interdependence.
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Spiritually, the Tsochen kitchen embodies the bodhisattva ideal in
action: to serve, to nourish, and to uphold the community. It is a
place where the fire of compassion is kept alive—not metaphorically,
but literally—through the daily labor of feeding those who have
renounced worldly pursuits. The kitchen’s enduring presence within
Drepung is a testament to the monastery’s commitment to both inner
cultivation and outer care. In the aroma of barley and butter, in the
rhythmic stirring of pots, one can sense the pulse of a tradition that
sees no separation between the sacred and the ordinary.
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Panorama of the facade of Tsokchen Temple
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Entering the Tsokchen Temple
At the heart of Drepung
Monastery lies the Tsokchen Temple, a vast and venerable assembly hall
that serves as the spiritual and architectural nucleus of the complex.
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Spanning approximately 4,500 square meters and supported by 183
towering pillars, the Tsokchen is a marvel of Tibetan craftsmanship,
designed to accommodate large gatherings of monks for prayer, debate,
and ritual. Its name, “Tsokchen,” meaning “Great Assembly Hall,”
reflects its function as a communal space where the sangha converges
to enact the rhythms of monastic life. The hall’s layout—with its
stone-paved forecourt, bright corridor, and intricately carved
beams—evokes a mandalic structure, guiding the practitioner inward
through layers of symbolic space.
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Within the Tsokchen, sacred art and relics imbue the atmosphere with
profound reverence. Murals and thangkas line the walls, depicting
deities, lineage masters, and cosmological motifs that serve both as
visual teachings and as portals to meditative absorption. Statues of
Je Tsongkhapa and his disciples preside over the hall, anchoring the
Gelugpa lineage in form and presence. Among the most treasured objects
is a conch shell believed to have been used by the historical Buddha
and later discovered by Tsongkhapa—a relic that bridges mythic time
and living tradition. The rear of the hall houses silver tombs of the
second, third, and fourth Dalai Lamas, transforming the space into a
sanctuary of memory and continuity.
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Spiritually, the Tsokchen Temple is a crucible of transformation. It
is here that the monastic community engages in the dialectical debates
that define Gelug scholasticism, refining insight through rigorous
inquiry. It is also a site of ritual enactment, where offerings,
chants, and mudras weave the visible and invisible into a single
tapestry of devotion. The hall’s vastness does not dilute its
intimacy; rather, it amplifies the collective aspiration toward
awakening. In the silence between chants, in the echo of footsteps
across stone, the Tsokchen Temple holds the pulse of a tradition that
sees no separation between intellect and devotion, form and emptiness,
the temporal and the timeless.
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Assembly Hall
The Assembly Hall of a Vajrayana Buddhist
monastery is the heart of ritual life—a space where the invisible is
summoned, invoked, and sustained through collective practice.
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Architecturally, it is often the largest and most elaborately adorned
chamber, housing thangkas, statues, mandalas, and ritual instruments.
Symbolically, it represents the mandala of awakened presence, with the
central altar as the axis mundi and the surrounding seats of monks as
concentric circles of realization. The hall is not merely a place for
gathering; it is a consecrated field where sound, gesture, and
intention converge to embody the teachings. Every chant, drumbeat, and
offering performed within it echoes the cosmic order and reinforces
the monastery’s role as a living vessel of transmission.
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Spiritually, the Assembly Hall is a site of transformation. It hosts
empowerments, initiations, and daily liturgies that sustain the
tantric lineage. The rituals performed here are not symbolic
gestures—they are enactments of the path itself, where deities are
invoked, karmic patterns are purified, and practitioners align
themselves with the enlightened field. The hall becomes a mirror of
the inner mandala, guiding monks and initiates through cycles of
visualization, mantra, and meditative absorption. Its sanctity is not
static but renewed through rhythm and repetition, through the breath
of the sangha and the presence of the teacher. In this way, the
Assembly Hall is both a container and a conduit—a place where the
sacred is not remembered but made present.
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At Drepung Monastery in Lhasa, the Assembly Hall stands as a
monumental embodiment of this sacred function. Once the largest
monastery in Tibet, Drepung’s hall accommodated thousands of monks in
ritual unison. Its vast interior, supported by rows of carved pillars
and illuminated by butter lamps, holds statues of Buddhas and lineage
masters, each a focal point of devotion and transmission. The hall is
not only a space of grandeur but of precision—its layout reflects
cosmological principles, and its rituals sustain the Gelug tradition.
Here, the Assembly Hall becomes a living mandala, where the teachings
of Tsongkhapa are recited, debated, and enacted, and where the breath
of collective practice continues to animate the sacred architecture.
- Photograph by Gary Todd, in the public domain.
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Hayagriva
Hayagriva, the wrathful manifestation of
Avalokitesvara, embodies fierce compassion in Vajrayana Buddhism.
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His name means "Horse Neck," referencing the horse’s head that emerges
from his crown—a symbol of penetrating sound that shatters ignorance
and subdues demons. Hayagriva’s wrath is not born of hatred but of
urgency: he confronts obstacles to awakening with unrelenting force.
His iconography is intense—flaming hair, bulging eyes, and a roaring
mouth—designed to awaken, protect, and purify. He is invoked in
healing rituals, especially for diseases and spirit afflictions, and
is considered a powerful guardian of tantric practice. His wrathful
form reminds practitioners that compassion is not always gentle;
sometimes it must roar.
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Spiritually, Hayagriva represents the fierce clarity that cuts through
illusion. He is a protector of the Dharma and a remover of inner and
outer hindrances. In tantric visualization, practitioners merge with
his form to embody fearless compassion and unshakable resolve. His red
body symbolizes power and transformation, while the horse’s
cry—emanating from the green head atop his own—echoes through the
subtle realms, awakening beings from delusion. Hayagriva’s presence in
a monastery signals the seriousness of the path: the need to confront
ignorance not with passivity but with enlightened ferocity. He is both
a guardian and a mirror, reflecting the practitioner’s own potential
for wrathful wisdom.
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At Drepung Monastery in Lhasa, Hayagriva’s statue stands as a vivid
embodiment of this force. He is completely red, radiating intensity
and power, with a terrifying expression that commands attention. His
eyes blaze with wrath, his mouth open in a roar, and from the top of
his head protrudes a green horse’s head—its cry symbolizing the sound
that liberates. This Hayagriva is not subdued; he is ferocious, alert,
and unyielding. Positioned as a protector within the monastery’s
sacred architecture, he guards the teachings and confronts all that
would obstruct the path. His presence is a reminder that awakening
requires courage, and that compassion, when necessary, must be fierce.
- Photograph by Gary Todd, in the public domain.
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Vajrapani
Vajrapani, whose name means "Holder of the Vajra,"
is the embodiment of the power of all Buddhas.
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In Vajrayana Buddhism, he is one of the three great
bodhisattvas—alongside Avalokitesvara (compassion) and Manjushri
(wisdom)—and represents the forceful energy that protects the path and
destroys ignorance. His wrathful form is not a contradiction to
compassion but its fierce expression: he uses thunderbolt-like clarity
to cut through delusion and defend the Dharma. The vajra he wields is
not a weapon of violence but a symbol of indestructible truth, and his
dynamic posture reflects readiness to act on behalf of all beings.
Vajrapani is often invoked in rituals of protection, empowerment, and
the removal of obstacles.
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Spiritually, Vajrapani is the guardian of the tantric teachings. He is
said to have received and preserved the esoteric transmissions from
the primordial Buddhas, ensuring their continuity through time. His
wrathful appearance—flaming hair, bulging eyes, and muscular
form—mirrors the inner resolve required to face the fierce energies of
the mind and the world. Practitioners meditate on Vajrapani to awaken
their own fearless clarity and to summon the courage needed for
transformation. He is not merely a protector from outer harm but a
mirror of the inner protector—the awakened force that refuses to be
deceived by illusion. In this way, Vajrapani is both a guardian and a
guide, standing at the threshold of the sacred, demanding sincerity
and strength.
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At Drepung Monastery in Lhasa, Vajrapani is enshrined in a form that
radiates unrelenting wrath and power. His body is entirely black,
absorbing and dissolving negativity, and his face is contorted in a
fierce expression that commands awe. In his right hand, he brandishes
a four-pronged golden vajra—symbol of unbreakable resolve and
enlightened action—while in his left he holds a rope, ready to bind
and subdue obstructive forces. This Vajrapani is not a distant deity
but a living force within the monastery’s sacred architecture, a
sentinel of the tantric path. His presence reminds all who enter that
the Dharma is not only to be studied but fiercely protected, and that
true transformation requires both compassion and unshakable strength.
- Photograph by Gary Todd, in the public domain.
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Gen Lamrimba's Mortuary Stupa
Gen Lamrimba is revered within
the Gelug school of Tibetan Buddhism as a master of profound insight and
disciplined practice.
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Though not widely known outside Tibetan circles, his legacy is deeply
woven into the scholastic and contemplative life of Drepung Monastery,
one of the great seats of Gelugpa learning. As a lineage holder and
exemplar of Tsongkhapa’s teachings, Gen Lamrimba embodied the
synthesis of Madhyamaka philosophy, tantric realization, and rigorous
monastic discipline. His contributions helped preserve the integrity
of the Gelug tradition during periods of doctrinal challenge and
cultural upheaval, reinforcing the school’s emphasis on ethical
conduct, dialectical precision, and visionary depth.
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In the broader context of Vajrayana Buddhism, Gen Lamrimba serves as a
bridge between the universal archetypes of enlightenment and the lived
path of human transmission. His life and teachings affirm the
Vajrayana principle that realization is not confined to celestial
deities or mythic Buddhas, but is also manifest in realized beings who
walk among us. Through ritual invocation, textual study, and visual
homage, Gen Lamrimba continues to inspire practitioners to integrate
wisdom and method, embodying the tantric ideal of transformation
through devotion, clarity, and disciplined effort. His presence in
iconography and ritual cycles reinforces the living continuity of
Vajrayana’s esoteric lineage.
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At Drepung Monastery in Lhasa, Gen Lamrimba’s Mortuary Stupa stands as
a solemn testament to his enduring spiritual legacy. Nestled within
the monastic complex, the stupa serves both as a reliquary and a site
of pilgrimage, where monks and devotees pay homage to his enlightened
presence. Its architectural form reflects traditional Tibetan stupa
design, symbolizing the path to awakening through its layered
structure. The stupa not only honors Gen Lamrimba’s life and teachings
but also anchors his spiritual influence within the sacred geography
of Drepung, ensuring that his blessings continue to radiate through
the monastery’s scholastic and ritual life.
- Photograph by Gary Todd, in the public domain.
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Jamyang Choeje's Mortuary Stupa (left) and the Second Daalai Lama's
Mortuary Stupa (right)
- Photograph by Gary Todd, in the public domain.
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Second Daalai Lama's Mortuary Stupa (left) and Jamyang Choeje's
Mortuary Stupa (right)
- Photograph by Gary Todd, in the public domain.
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Jamyang Choeje's Mortuary Stupa
- Photograph by Gary Todd, in the public domain.
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More Mortuary Stupas
- Photograph by Gary Todd, in the public domain.
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Ivory panels
The ivory panels at Drepung Monastery in Lhasa
are rare and revered artifacts that embody the fusion of artistic
mastery and spiritual devotion.
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Carved with exquisite detail, these panels often depict scenes from
the life of the Buddha, bodhisattvas, and symbolic motifs central to
Vajrayana cosmology. Their presence within the monastery reflects both
the patronage of skilled artisans and the deep reverence for sacred
narrative as a vehicle for transmission. In a tradition where visual
art serves as a meditative aid and a didactic tool, the ivory panels
function as silent teachers—inviting contemplation, offering
blessings, and preserving lineage memory through form.
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Spiritually, the panels serve as thresholds between the visible and
the visionary. Their intricate carvings are not merely decorative but
are imbued with symbolic resonance, guiding the viewer into deeper
states of reflection and devotion. In Vajrayana Buddhism, such sacred
art is considered a manifestation of enlightened activity, and the
ivory panels at Drepung are treated with ceremonial respect. They
anchor the monastery’s role as a center of both scholastic excellence
and ritual depth, reminding practitioners that beauty, precision, and
sacred storytelling are integral to the path of awakening.
- Photograph by Gary Todd, in the public domain.
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Prajnaparamita and Tsongkhapa's Tooth
In Vajrayana Buddhism,
Prajnaparamita—“Perfection of Wisdom”—is both a philosophical principle
and a divine embodiment of transcendent insight.
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She represents the realization of emptiness (shunyata), the
profound understanding that all phenomena lack inherent existence.
This wisdom is not mere intellectual abstraction but a direct,
liberating awareness that cuts through delusion and duality. As the
“Mother of All Buddhas,” Prajnaparamita is revered as the source from
which enlightened beings arise, and her presence in tantric practice
affirms the union of emptiness and compassion. Her iconography, often
depicted as a serene goddess holding a book and a lotus, serves as a
meditative gateway into the non-conceptual nature of reality.
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Spiritually, Prajnaparamita is invoked in Vajrayana rituals to
cultivate discriminating awareness and to purify obscurations that
hinder realization. Her teachings, preserved in the Prajnaparamita
Sutras, form the backbone of Mahayana philosophy and are deeply
embedded in Vajrayana commentaries and empowerments. Practitioners
engage with her through visualization, mantra recitation, and textual
study, recognizing her as both a deity and a living principle within
their own mindstream. In this way, Prajnaparamita bridges the gap
between conceptual understanding and direct experience, guiding the
practitioner toward the ultimate goal of Buddhahood.
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At Drepung Monastery in Lhasa, Prajnaparamita is honored as a central
figure of wisdom and transmission. Her sacred presence is complemented
by the revered relic of Tsongkhapa’s Tooth, which is enshrined within
the monastery as a symbol of lineage continuity and realized mastery.
Together, Prajnaparamita and Tsongkhapa’s Tooth embody the fusion of
transcendent insight and historical embodiment—one representing the
timeless principle of wisdom, the other anchoring it in the lived
tradition of the Gelug school. Their veneration at Drepung affirms the
monastery’s role as a guardian of both philosophical depth and
spiritual vitality.
- Photograph by Gary Todd, in the public domain.
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Maitreya in the Powerful Man Chapel
In Vajrayana Buddhism,
Maitreya Buddha—foretold as the future Buddha who will appear when the
teachings of Shakyamuni have faded—embodies the principle of hope,
renewal, and compassionate continuity.
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His presence affirms the cyclical nature of Dharma transmission and
the promise that enlightenment remains accessible even in degenerate
times. Maitreya is often visualized in tantric practice as a radiant
bodhisattva seated in readiness, symbolizing his imminent descent into
the world. His iconography, teachings, and mantra practice serve as a
bridge between present aspiration and future fulfillment, reinforcing
Vajrayana’s emphasis on visionary engagement and the transformative
power of devotion.
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Spiritually, Maitreya represents the bodhisattva ideal in its most
expansive form: a being who delays final Buddhahood to serve others
across aeons. In Vajrayana rituals, he is invoked not only as a future
savior but as a living presence who guides practitioners through
compassion and wisdom. His association with the Yogachara school and
the transmission of profound meditative insight further deepens his
role within esoteric lineages. Maitreya’s inclusion in mandalas,
empowerments, and sacred architecture reflects the Vajrayana view that
time is permeable and that enlightened activity transcends linear
chronology.
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At Drepung Monastery in Lhasa, the Chapel of the Mighty Man houses a
striking statue of Maitreya Buddha, seated in regal posture with hands
poised in the dharmachakra mudra. Notably, a long bundle supported by
tripods has been placed atop his hands—an offering that does not
belong to the statue itself. This bundle is likely a collection of
sacred texts, symbolizing the transmission of Dharma and the reverence
for scriptural wisdom. The juxtaposition of Maitreya’s poised
readiness and the textual offering underscores the continuity of
teaching and the living presence of future enlightenment within the
monastery’s ritual life.
- Photograph by Gary Todd, in the public domain.
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Tibetan Style Eight Great Close Sons
In Vajrayana Buddhism,
the Eight Great Close Sons—also known as the Eight Great
Bodhisattvas—represent the intimate retinue of Buddha Shakyamuni and
embody the full spectrum of enlightened qualities.
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These bodhisattvas include Manjushri (wisdom), Avalokiteshvara
(compassion), Vajrapani (power), Maitreya (loving-kindness),
Kshitigarbha (vow), Akashagarbha (vastness), Sarvanivaranavishkambhin
(purification), and Samantabhadra (activity). Together, they form a
mandalic constellation around the Buddha, each fulfilling a distinct
role in guiding sentient beings toward liberation. Their presence in
tantric visualization and ritual practice affirms the Vajrayana
principle that awakening is multifaceted and relational, requiring the
integration of diverse virtues and skillful means.
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Spiritually, the Eight Great Close Sons serve as protectors, guides,
and intercessors within the Vajrayana path. They are invoked in
empowerments, sadhanas, and mandala offerings, where their iconography
and mantras activate specific dimensions of the practitioner's inner
transformation. Their proximity to the Buddha symbolizes not only
their advanced realization but also their unwavering commitment to
remain within samsara until all beings are freed. In this way, they
exemplify the bodhisattva vow in its highest form, and their inclusion
in ritual cycles reinforces the Vajrayana emphasis on lineage,
transmission, and the dynamic interplay of wisdom and compassion.
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At Drepung Monastery in Lhasa, the Tibetan-style representations of
the Eight Great Close Sons are enshrined with reverence and artistic
precision. These statues, often arranged in a semi-circular mandala
around Shakyamuni Buddha, reflect the unique iconographic traditions
of the Gelug school. Each figure is adorned with symbolic implements
and postures that convey their respective qualities and functions. The
sculptural ensemble serves not only as a visual teaching but also as a
ritual gateway, inviting practitioners to engage with the living
presence of these bodhisattvas through prayer, offering, and
meditative absorption. Their placement within the monastery affirms
Drepung’s role as a center of Vajrayana transmission and contemplative
depth.
- Photograph by Gary Todd, in the public domain.
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Jamyang Choeje in the Chapel of the Buddhas of the Three Times/Great
Assemby Hall
Jamyang Choeje Tashi Pelden, a direct disciple of Je Tsongkhapa,
holds foundational importance within the Gelug school of Tibetan
Buddhism.
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As the founder of Drepung Monastery in 1416, he established one of the
most influential centers of learning and practice in Tibet. His role
was not merely administrative or architectural—he embodied the
scholastic rigor, ethical discipline, and tantric depth that define
the Gelug tradition. Through his teachings and institutional
leadership, Jamyang Choeje ensured the transmission of Tsongkhapa’s
reformist vision, anchoring the Gelugpa lineage in both philosophical
precision and contemplative vitality.
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In the broader Vajrayana context, Jamyang Choeje represents the
archetype of the realized disciple who becomes a lineage bearer. His
life affirms the Vajrayana principle that transmission flows not only
from founding masters but also through devoted students who embody and
extend the teachings. His integration of sutric and tantric
disciplines, combined with his institutional foresight, helped shape
the infrastructure through which Vajrayana Buddhism flourished in
Tibet. His legacy continues to inspire practitioners who seek to
balance visionary depth with disciplined study, and his spiritual
presence remains active through ritual invocation, textual study, and
pilgrimage.
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Within the Chapel of the Buddhas of the Three Times in the Great
Assembly Hall of Drepung Monastery, a statue believed to be Jamyang
Choeje stands prominently. While some identify the figure as
Tsongkhapa, others argue for Jamyang Choeje based on the statue’s
pierced ears—a traditional sign of one who entered monastic life
later, consistent with Jamyang Choeje’s biography. This ambiguity
reflects the deep reverence for both figures and the fluidity of
symbolic representation in Tibetan iconography. Regardless of
attribution, the statue serves as a focal point of devotion and
lineage remembrance, anchoring the spiritual continuity of the Gelug
tradition within the sacred geography of Drepung.
- Photograph by Gary Todd, in the public domain.
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Gen Lamrimba in the Chapel of the Buddhas of the Three Times/Great
Assemby Hall
In Vajrayana Buddhism, the Buddhas of the Three Times—Dipankara
(past), Shakyamuni (present), and Maitreya (future)—embody the timeless
continuity of enlightened presence across the arc of cosmic history.
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Their triadic symbolism affirms that the Dharma is not confined to a
single era but arises repeatedly to guide beings toward liberation.
This framework supports Vajrayana's emphasis on lineage, transmission,
and visionary practice, where practitioners invoke the blessings of
past masters, engage with present teachings, and aspire toward future
realization. The Buddhas of the Three Times also serve as anchors in
mandalic visualization and empowerments, reinforcing the non-linear,
multidimensional nature of awakening.
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Gen Lamrimba, though less widely known in Western scholarship, holds
profound significance within Tibetan Vajrayana circles, especially in
the Gelug tradition. Revered as a realized master and lineage holder,
his presence in ritual and iconography affirms the living transmission
of wisdom through human exemplars. His teachings and life are often
invoked to bridge the abstract symbolism of the Buddhas with the
embodied path of disciplined practice and ethical conduct. In this
way, Gen Lamrimba functions as a vital conduit between cosmic
archetypes and the lived reality of monastic and tantric training,
reinforcing Vajrayana's insistence on both visionary depth and
rigorous method.
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The Chapel of the Buddhas of the Three Times, located within the great
assembly hall of Drepung Monastery in Lhasa, is a sacred space where
these temporal Buddhas are enshrined in majestic form. The chapel
serves as a focal point for devotional practice, lineage invocation,
and ritual continuity within the Gelug tradition. Among its revered
statues, the figure of Gen Lamrimba stands prominently, signifying his
enduring role in the transmission of Vajrayana teachings. His statue,
placed in proximity to the Buddhas of past, present, and future,
underscores his spiritual stature and the intimate link between
realized masters and the eternal unfolding of the Dharma.
- Photographs by Gary Todd, in the public domain.
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Shakyamuni, the Buddha of the present time
In Vajrayana
Buddhism, the Buddha of the present time—Shakyamuni—is not merely a
historical figure but a living archetype of awakened presence.
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His enlightenment under the Bodhi tree and subsequent teachings form
the foundation of all Buddhist paths, including Vajrayana’s esoteric
transmissions. Symbolically, Shakyamuni represents the possibility of
direct realization within this very life, affirming that the path to
Buddhahood is accessible here and now. His image, often depicted in
the earth-touching mudra, evokes the moment he called the earth to
witness his awakening, anchoring the practitioner’s aspiration in both
cosmic truth and personal resolve.
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Spiritually, Shakyamuni functions as the root guru of the Vajrayana
lineage, the source from which all tantric teachings flow. His
presence in ritual, visualization, and empowerment ceremonies is
essential, as he embodies the union of wisdom and method. In Vajrayana
practice, invoking Shakyamuni is not only an act of homage but a means
of aligning with the enlightened continuum that he inaugurated.
Through his example, practitioners cultivate bodhicitta, engage in
deity yoga, and traverse the swift path of transformation. His
centrality affirms that even the most advanced tantric methods remain
grounded in the ethical and meditative disciplines he taught.
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Within the Chapel of the Buddhas of the Three Times in the great
assembly hall of Drepung Monastery, Shakyamuni Buddha is enshrined as
the radiant embodiment of the present time. His statue anchors the
triadic arrangement of past, present, and future Buddhas, offering a
focal point for devotion and meditative reflection. The sculpture,
often depicted in the bhumisparsha mudra, recalls his triumph over
Mara and the dawn of enlightenment. In this sacred space, Shakyamuni’s
presence affirms the living transmission of Dharma, and his proximity
to other temporal Buddhas reinforces the continuity of awakening
across ages.
- Photograph by Gary Todd, in the public domain.
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