This dissertation is a study of the early history of Ganden (Dga’ ldan) Monastery in Tibet and the ways in which that history impacted the construction of the Geluk (Dge lugs) tradition. Founded by the prominent Tibetan Buddhist monk Tsongkhapa Losang Drakpa (Tsong kha pa blo bzang grags pa, 1357-1419) in 1409, Ganden Monastery was the seat of Tsongkhapa’s nascent Gelukpa sect, and of the Ganden Tripa (khri pa), the heads of the Geluk tradition. It is also the first of the “three seats” (gdan sa gsum) of the Geluk tradition, large and influential monasteries with extensive social, political, and economic power that became prestigious centers of education. Despite its importance to both the broader history of Tibet and the development of the Geluk tradition, Ganden’s early history has received little scholarly attention. Existing studies of Ganden Monastery are partial or treat it in passing. Existing studies of the Geluk tradition are heavily focused on its texts, doctrines, and institutions, leading scholars to characterize it solely as a clerical, rational, and bureaucratic tradition. This has distorted our understanding of its early history. As a corrective, the bulk of this dissertation focuses on the importance of charisma, prophecy, and pilgrimage to the growth of the tradition.
This dissertation is based on the translation and critical examination of classical Tibetan texts from a range of genres: broader political and religious histories, individual biographies, epistles, encomia, and monastic catalogs and pilgrimage guides particular to Ganden. Where useful, I also incorporate art historical evidence into my analyses.
One main focus is the influence of Lhodrak Drubchen Namkha Gyeltsen (Lho brag grub chen nam mkha’ rgyal mtshan, 1326-1401), an important figure and mahāsiddha whose importance has been minimized in Gelukpa historical accounts. In chapter one, I describe his role in endorsing Tsongkhapa as his spiritual heir. The importance of charisma to earning patronage is common in tantric religious contexts and I also argue for the importance of charisma—or Tsongkhapa’s status as a mahāsiddha—to stimulating early patronage for the tradition. As an oracle, Lhodrak Drubchen also communicated important prophecies. In chapter two I examine the social context, function, and later adaptations of these prophecies. In chapter three, I examine a text from the Heart-Essence of the Ḍākinīs (Mkha’ ’gro snying thig) cycle of teachings within the Nyingma tradition of Dzogchen (Rdzogs chen) that was received from Lhodrak Drubchen by Tsongkhapa but adapted and excluded by Geluk editors.
The last two chapters describe Ganden Monastery as a pilgrimage site. In chapter four, I describe Ganden’s charismatic beings and power objects. In chapter five, I describe Ganden as a numinous place. Contrary to popular explanations that describe the rise of the Gelukpa solely in terms of rational activities, I argue it was the popularization of Ganden as a pilgrimage site that played a major role in the growth of the tradition and the Tsongkhapa devotional cult.
