Statue of Buddha Shakyamuni in Choijin Lama Temple, Mongolia

(By Tsem Rinpoche and Seow Choong Liang)

Buddhism in Mongolia

The First Wave
According to the Origins of Dharma in the Hor Regions by the great Mongolian scholar Lobsang Tamdrin, Buddhism was brought to the Hor Region (northern Kham, Tibet) during the Mongol Yuan Dynasty in three waves. The first wave was during the time of the Indian Emperor Ashoka in the 3^rd Century B.C.E., three centuries before Buddhism surfaced in China, and some eight centuries before it took root in Tibet. In his work, Lobsang Tamdrin mentioned that even during these ancient times, Hor supported a population of over one hundred thousand Buddhist monks. The cave paintings along the Hor section of the Silk Road bear witness to this early Mongol practice of Buddhism.

Mongolia has a strong and vibrant history of Buddhism. Pictured here is Erdene Zuu Monastery, which was founded by Abtai Sain Khan and survives until today

The Second Wave
The second wave began with Chinggis Khan who established a special relationship with the Sakya tradition. Later, Chinggis Khan’s grandson Kublai Khan who reigned from 1269 to 1294, and who established the Yuan Dynasty in 1271, invited Lama Drogon Chogyal Phagpa (Phagpa Lodro Gyaltsen, 1235-1280), nephew of Sakya Pandita, to give teachings throughout his kingdom. Hence, Buddhism became the de facto state religion of the Mongol Yuan state. Such was the influence of Buddhism on Mongolian culture that in 1269, Kublai Khan commissioned Drogon Chogyal Phagpa to design a new writing system to unify the writing systems of his multilingual empire. The new writing system then served as the official Mongolian national script.

Chinggis Khan

According to Glenn Mullin, Kublai Khan’s total dedication to Lama Chogyal Phagpa is documented in The Journals of Marco Polo. Marco Polo was charged by the Pope with the task of converting Kublai Khan to Christianity. However, although Kublai Khan was happy to sponsor Christians in his court and to retain them as advisors, he personally remained strongly Buddhist. Marco Polo lamented this fact in his journals, attributing his failure to convert the Khan to the superior skills of Chogyal Phagpa who was able to impress the emperor with his display of magical powers such as telekinesis.

Glenn Mullin mentioned that in Chogyal Phagpa’s biography, there were details of him giving Kublai Khan and his inner circle many Buddhist tantric lineage transmissions and teachings. In addition, it is important to note that Dr Gene Smith, the then Director of the Tibetan Buddhist Research Center (TBRC) in New York, had written to Glenn Mullin, stating that the oldest surviving manuscript in the TBRC database is a Buddhist text on the Kalachakra Tantra. It was published on the occasion of Kublai Khan’s passing in 1294 to ensure the great emperor’s rebirth in the Kalachakra pure land of Shambhala.

The Third Wave
The third wave began with the arrival of the Gelug tradition in Mongolia in the 1570s, and its adoption by the Tumed Mongol King Altan Khan as the national religion of the country. At that time, the head of the Gelugpas was known both at home and abroad as Jey Tamchey Khyenpa or “The Omniscient Master”. The title “Dalai Lama” had not as yet been conferred. In 1578, with ambitions to emulate Chinggis Khan, Altan Khan invited Sonam Gyatso (1543-1588), to a summit. They became allies, with Altan Khan gaining legitimacy as a Mongol ruler and the Ganden Phodrang receiving military protection and material patronage.

A statue of Altan Khan

It was Altan Khan who recognised Sonam Gyatso as a reincarnation of Lama Chogyal Phagpa and gave the Tibetan leader the title of “Dalai Lama” (Ocean Lama). Sonam Gyatso, in turn, recognised Altan as a reincarnation of Kublai Khan and legitimised him as a “Khan” (Successor of Chinggis Khan). It was a win-win situation – Altan became a great Khan while Sonam Gyatso became a reincarnation of the Sakya Gongma, a great scholar of the Sakya school, and was given the title of “Dalai Lama”.

Altan Khan’s nephew Abtai Sain Khan (1554 – 1588), a Khalkha-Mongolian prince, was named by the 3^rd Dalai Lama as the First Khan of the Tusheet Khanate in 1587. Abtai zealously propagated Tibetan Buddhism among the Khalkha Mongols and in 1585, he founded the Buddhist monastery of Erdene Zuu which has largely survived till this day. Hence, the “Yellow Hat Sect” or the Gelug tradition quickly became the dominant spiritual tradition in Mongolia and has remained so up to now.

Qing Dynasty (1635–1912) and Beyond

During his campaign against Ligdan Khan (the last Mongol khan), the Qing Emperor Hong Taiji (1592-1643) became a patron of Tibetan Buddhism or “The Yellow Church” in order to gain the support of the Mongols.

Emperor Qianlong

The patronage of Tibetan Buddhism usually came in the form of gifts. Emperor Qianlong, for example, commissioned Tibetan Buddhist art works to be presented as gifts. This was done on such a massive scale that he even managed to surpass his grandfather, Emperor Kangxi, who once presented so many gifts to his favourite Mongolian Lama, Zanabazar, that his caravan of camels took three days and three nights to pass through the gates of Beijing!

By the beginning of the 20^th Century, Outer Mongolia had more than five hundred temples which controlled a significant amount of the country’s wealth.

Ulaanbaatar (previously known as Ikh Khuree) was the seat of the preeminent living Buddha of Mongolia, the Jebtsundamba Khutuktu, also known as the Bogd Gegen and later as the Bogd Khan. With the end of Manchu rule in 1911, the autonomous state of Mongolia took the form of a weakly centralised theocracy, headed by the Jebtsundamba Khutuktu.

The Tradition of Oracles

According to anthropologists, shamanism is the oldest religion practised in Asia. The practice of Bon in Tibet is said to have come from Taksik, a region that roughly corresponds to ancient Persia. Elements of Shamanistic practices can still be found in countries such as Russia, China, Mongolia, Tibet, Nepal, India, etc. Through the efforts of the three Dharma Kings of Tibet (Songsten Gampo, Trisong Detsen and Ralpachen), most Tibetans were converted from Shamanistic Bon to Buddhism by the 9^th Century C.E.

Choijin Lama Temple Cham masks and costumes

This does not mean that shamanism was totally abandoned. In the course of time, some aspects of shamanistic Bon and ancient tantrism were transformed and assimilated into Buddhist practice. For example, the tradition of using oracles to communicate with certain Buddhist deities and Dharma protectors has been incorporated into Tibetan Buddhism. It was the same with the Mongols. After 1300 C.E., the Mongols converted from shamanism to Buddhism, and this faith spread all the way north to Siberia.

The Cham dance also underwent a similar transformation. Many elements of Cham have their roots in Hinduism and the Bon tradition. Sharing its roots with ancient tantra, Cham is said to have first originated in the Himalayan range. According to a legend, the Cham dance tradition was started by Guru Padmasambhava in the late 8^th Century C.E. When the king of Tibet Trisong Detsen requested Guru Padmasambhava to subdue the spirits that were hindering the construction of Samye Monastery, the revered Guru performed the Cham dance ritual.

The 8^th Bogd Khan: the Last Emperor of Mongolia

The Jebtsundamba Khutuktu is the spiritual head of the Gelug lineage of Tibetan Buddhism in Mongolia. The first Jebtsundamba, Zanabazar (1635–1723), was identified as the reincarnation of the scholar Taranatha of the Jonang school of Tibetan Buddhism.

At the end of Manchu rule in 1911, the Buddhist church and its clergy provided the only political structure available. Hence, it was then that Mongolia adopted the form of a weakly centralised theocracy, headed by the 8^th Jebtsundamba (1869–1924), who was called Bogd Khan. He was the Head of State until his death in 1924.

List of Jebtsundamba Khutuktus

1. Öndör Gegeen Zanabazar (1635–1723)
2. Luvsandambiydonmi (1724–1757)
3. Ishdambiynyam (1758–1773)
4. Luvsantüvdenvanchug (1775–1813)
5. Luvsanchültimjigmed (1815–1841)
6. Luvsantüvdenchoyjijaltsan (1843–1848)
7. Agvaanchoyjivanchugperenlaijamts (1850–1868)
8. Agvaanluvsanchoyjindanzanvaanchigbalsambuu (1870–20 May 1924)

The Bogd Khan

The 8th Jebtsundamba Khutughtu Agvaanluvsanchoyjindanzanvaanchigbalsambuu

His Holiness the 8^th Jebtsundamba Khutughtu also known as the Bogd Khan (Mongolian: Богд хаан, 1869–1924) became de facto leader of Outer Mongolia in 1911, when Outer Mongolia declared independence from the Qing Dynasty of China after the Xinhai Revolution. He was born in Tibet. As the 8^th Jebtsundamba Khutughtu, he was the third most important person in the Tibetan Buddhist hierarchy, below only the Dalai Lama and Panchen Lama, and therefore also known as the “Bogd Lama”. He was the spiritual leader of Outer Mongolia’s Tibetan Buddhism. His wife Tsendiin Dondogdulam, the Ekh Dagina (“Dakini Mother”), was believed to be a manifestation of White Tara. The brother of the 8^th Jebtsundamba Khutughtu, Choijin Lama Luvsankhaidav, was the state oracle and occupied one of the five temples on the Choijin Lama Temple complex.

Life of the Bogd Khan

The 8^th Jebtsundamba Khutughtu was born in 1869 in Lithang, Kham, in the family of a Tibetan official. His father, Gonchigtseren, was an accountant at the 12^th Dalai Lama’s court. The boy was officially recognised as the new incarnation of the Jebtsundamba Khutughtu in the Potala Palace in the presence of the 13^th Dalai Lama and the Panchen Lama. The new Jebtsundamba Khutughtu arrived in Urga, the capital of Outer Mongolia, in 1874. After this he lived only in Mongolia.

According to one eyewitness,

…he did not become a puppet in the hands of the lamas but, on the contrary, took them in hand. Since his young years he wanted to restore the great Mongolian kingdom of Genghis Khan or, at least, to liberate Mongolia from the Chinese and make it self-dependent. Local princes feared him, but the masses liked him… An independent and clever first hierarch and ruler was unacceptable neither for Tibet, nor for the Chinese.

As a result, from his young years the 8^th Jebtsundamba Khutughtu was the subject of intrigues of Qing officials in Urga. Later he became the subject of propaganda campaigns organised by Mongolian Communists, which attacked him by alleging that he was a prolific poisoner, a paedophile, and a libertine, which was later repeated in non-scientific literature. However, analysis of documents stored in Mongolian and Russian archives do not confirm these statements.

As a monk, the 8^th Jebtsundamba Khutughtu had limited access to physical means of imposing power, though some enemies were executed for blasphemy. The Polish traveller Ferdinand Ossendowski recorded that he knew “every thought, every movement of the Princes and Khans, the slightest conspiracy against him, and the offender is usually kindly invited to Urga, from where he does not return alive.” However, Ossendovsky’s claims for his acquaintance with the 8^th Jebtsundamba Khutughtu are not confirmed by comparative analysis of his book and manuscripts.

The 8^th Jebtsundamba Khutughtu lost his power when Chinese troops occupied the country in 1919. The Tusiyetu Khan Aimak’s Prince Darchin Ch’in Wang was a supporter of Chinese rule while his younger brother Tsewang was a supporter of Russian Baron Ungern-Sternberg. When Baron Ungern’s forces failed to seize Urga in late 1920, the 8^th Jebtsundamba Khutughtu was placed under house arrest; then he was freed and reinstated by Ungern shortly before he took Urga in 1921. After the revolution in 1921 led by Damdin Sükhbaatar, the 8^th Jebtsundamba Khutughtu was allowed to stay on the throne in a limited monarchy until his death in 1924, a year after that of his wife.

His Holiness the 8th Jebtsundamba Khutughtu (Bogd Khan) of Outer Mongolia. Click on image to enlarge or click here for more beautiful thangkas.

Death of the Bogd Khan

The government took control of the 8^th Jebtsundamba Khutughtu’s seal after his death according to the November 26, 1924 Constitution of the Mongolian People’s Republic.

After his death, the Mongolian Revolutionary government, led by followers of the Soviet Communists, declared that no more reincarnations were to be found and established the Mongolian People’s Republic. However, rumours about a reincarnation of the Jebtsundamba Khutuktu appeared in northern Mongolia in that same year. No traditional determination of the supposed incarnation was conducted. Another rumour appeared in 1925. In November 1926 the 3^rd Great Khural of Mongolian People’s Republic approved a special resolution that searches for reincarnations of the Jebtsundamba Khutuktu should not be allowed. A final prohibition was approved by the 7^th Congress of the Mongolian People’s Revolutionary Party and the 5^th People’s Great Khural in 1928.

Nevertheless, the next reincarnation of Jebtsundamba Khutuktu was found in Tibet as a boy born in 1932 in Lhasa. This was not announced until the collapse of the USSR and democratic revolution in Mongolia. The 9^th Jebtsundamba Khutughtu was formally enthroned in Dharamsala by His Holiness the 14^th Dalai Lama Tenzin Gyatso in 1991, and in Ulaanbaatar in 1999.

The Winter Palace of the Jebtsundamba Khutuktu has been preserved and is a tourist attraction in Ulaanbaatar.

State Oracle Choijin Lama

In old Mongolia, the highest authority relied upon the State Oracle with regards to state matters and governance of the entire nation. The divination and prophetic pronouncements of this State Oracle played a crucial role in the running of the country, which included major decisions, policy-making, and so forth. In Mongolia, there were a number of oracles that took possession of Shamanistic and Buddhist deities. Out of these, the Mongolian leaders consulted the protector deities that took possession of the State Oracle, because their pronouncements were the most accurate and authoritative. Naturally, the State Oracle was consulted by ministers, aristocrats, religious authorities and especially the temporal and spiritual leader of Mongolia, the Bogd Khan (also known as the Jebtsundamba Khutughtu), one of the many who frequently sought advice from the State Oracle.

The Dharma Protectors Nechung, Tsiu Marpo (Kache Marpo) and Dorje Shugden are the three state protectors relied upon by Mongolia and they took trance of the state oracle during important events and provided prophetic pronouncements related to the country and its people.

The Bogd Khan is to Mongolia as the Dalai Lama is to Tibet. He is believed to be an incarnation of Vajrapani, is one of the three great Bodhisattvas whereas the Dalai Lama, who is believed to be an incarnation of another great Bodhisattva Chenrezig, – is a close counterpart. Similarly, Tibet’s reliance on the State Oracle is also followed by the Mongolians in the example of the Mongolian State Oracle, the Choijin Lama Luvsankhaidav.

In 1874, the four-year-old Tibetan-born 8^th reincarnation of the Jebtsundamba Khutuktu travelled to Mongolia with his parents and brothers. His father was a senior civil servant in the Ganden Phodrang administration.

Photograph of Choijin Lama Luvsankhaidav

In 1883-1884, the Xamba Lama Baldanchoimbol, head abbot of Ikh Khuree and capital of Mongolia (the city was founded in 1639 as a nomadic Buddhist monastic centre) discussed with the Bogd Khan about training his brother Luvsankhaidav as a “choijin” (oracle) to protect the Buddhist teachings. One reason for this was Luvsankhaidav’s frequent fainting spells, a sign of possession. He later became the official state oracle.

In order to formalise the oracle institution, a Mongolian lama, Luvsanpeljee of Wangain Aimag in Zuun Khuree, composed a text to invoke the protectors and became teacher to Luvsankhaidav. In 1884, Mongolian religious leaders invited Setev Choje from Tibet to lead the training of Luvsankhaidav.

Another version of the appointment is that during the Guangxu Qing period, Tserendorj of Maimaachen Khot, being in control, made Luvsankhaidav the oracle and gave him the title of Oracle Lama (Choijin Lama) in 1916. In the same year, Luvsankhaidav was given the position of Toriin Choijin (State Oracle) and the title of “Protector of the Xalx Religion,” Xalx being a term used to mean Mongolia or Mongolians.

Luvsankhaidav took Surenkhorloo, daughter of the Zaisan Damdin of Maimaa Khot, to be his consort.

Training as an Oracle

Choijin Lama learned to take trance and the three protectors who possessed him were Naichun Choijin (Nechung), Zumer (Tsiu Marpo) and Dorjsug (Dorje Shugden). By decree of the Bogd Khan, Choijin Lama officially took trance twice a year – once on the 8^th of the first lunar month (Lunar New Year) and another time on the 28^th of the last month. The rituals were held with the intention of bolstering the Mongolian religion and state and to defeat enemies and demons (i.e. to overcome obstacles).

Swords brandished, bent and folded by Choijin Lama in trance.

The ritual initially took place in a large felt yurt but by 1901, a small wooden temple had been built for this purpose. This was located next to Dashdandarlin Temple, north-west of the Yellow Palace. Fifty monks who were the Bogd’s disciples were appointed to participate in the ceremonies. The temple was called “Zanxan” and had the title “The Palace that Defeats the Demons of the Black Direction.”

In 1903, the temple burnt down and many yurts were put up for the Choijin Lama in the enclosed yard of Tsakhriin shadar gün Shagdarjaw (Tsakhar Shagdar gün), where permanent ceremonies were held.

A separate complex was established from 1904 to 1908 with brick buildings designed by the architect Ombog, who also built the Bogd Khan’s Green Palace. This new temple later received the honorary title “Forgiveness-Promoting Temple” from the Emperor of the Qing Dynasty.

The State Oracle

According to records, Luvsankhaidav used to light candles and close all the doors and curtains when starting the trance ceremony. Mongolian state officials and religious leaders came to participate in the ritual and to pray and ask for protection.

While in trance, he also issued prophecies. He became extraordinarily powerful and demonstrated many feats such as tying swords into knots, licking hot metal from a fire, issuing fire from his body, flying and so on.

Oracular chair and throne

It is said that people who were wounded by his sword during the possession were considered to be very lucky. His arms and legs would sometimes be tied to columns because of their huge strength while in trance. During the more important and larger ceremonies, lamas from Zuun Khuree (known as Ikh Khuree before 1991 and now as Ulaanbaatar) were invited to participate.

It was during these ceremonies that Choijin Lama took trance of Nechung, Tsiu Marpo and Dorje Shugden. Luvsanpeljee recorded, translated and made known the pronouncements made by the protectors in trance to the assembly. He also managed the important affairs of Choijin Lama and was given the title “Daichin Khamba” (Heroic Abbot).

According to descriptions of the protectors in trance, Nechung and Tsiu Marpo were not very fierce, but Dorje Shugden was a very fierce protector. When Dorje Shugden took trance of Choijin Lama, it was the wrathful aspect and he would be leaping about, bobbing up and down and foaming at the mouth.

Numerous titles and seals were given to Luvsankhaidav, indicating the prestigious status of Choijin Lama. His temple complex also possessed the same privileges and rights as Dechingalaw in the Yellow Palace and numerous administrators belonged to it. It also had a treasury. The main tutelary deities of the temple were Jigjid (Yamantaka) and Damdin (Hayagriva).

Cham Dance

Cham dances were also held at the Choijin Lama Temple a few times a year. According to one record, it was held on the 29^th of the last summer month, but from 1916, it was held once a year on the 25^th of the 8^th month, with 108 lamas taking part.

Amongst the deities in the Cham dances were Mam (Tibetan: Mamo), Zan (a kind of demon or powerful ghost) and Tawan Khan (Five Kings), with Luvsanpeljee playing the part of Tawan Khan. This ended in 1921 or earlier in 1918 when Choijin Lama passed away.

Mongolia has a long history of Cham dances

Death of Choijin Lama

There are a few versions of how Choijin Lama passed away. One theory claims that on the morning of March 28, 1918, he suddenly fainted and passed away. Another version of this is that he blacked out and died while he was in trance. According to a third version, he died in his sleep when his home was destroyed by a fire.

After his death in 1918, the temple continued to perform rituals, as usual, reciting texts until it closed in 1936. In 1941, it reopened as “The Choijin Lama Temple Museum.”

The Choijin Lama Temple

The temple complex consists of five buildings. As you enter, the first temple is the Temple of the Maharajas or Guardians of the Four Directions. In the main temple, there are statues of Buddhas, the thrones of Choijin Lama and Baldanchoimbol with the statue of Choijin Lama to the right, and the embalmed mummy of Baldanchoimbol (the Yonzon Lama, teacher of the 7^th and 8^th Jebtsundamba Khutuktu) to the left.

The Zuugiin sum or temple of Buddha Shakyamuni is situated to the north-west of the main temple and behind the main temple is the Yadamiin sum (Temple of the tutelary deity). In addition, there is the Khotol chuulganii tus amgalant tiwiin süm (Temple of the continent of the great happiness) which is an octagonal shaped two-storey building built in 1907 and dedicated to the memory of Ondor Gegeen Zanabazar (1635–1723).

Today, the temple is officially a museum but it is also an active religious temple. People come to pray and worship at the temple. Trijang Choktrul Rinpoche has travelled to Mongolia and made offerings to Dorje Shugden in this temple.

Conclusion

The Mongolians were introduced to Buddhist teachings as far back as the 3^rd Century B.C.E., earlier than the Chinese and Tibetans. The introduction of Lama Tsongkhapa’s Gelug tradition to Mongolia in the 1570s by the Tumed Mongol King Altan Khan, resulted in this tradition becoming an essential part of the history and culture of Mongolia, which has remained until today despite the communist purge in the second half of the 20^th Century.

Statue of Je Tsongkhapa in Choijin Lama Temple

When Manchu rule ended in 1911, the Buddhist church and its clergy took over the running of the country. A theocratic government was formed, headed by the 8^th Jebtsundamba or Bogd Khan. During this time, it was decided that Mongolia needed the help of a state oracle which came in the form of Choijin Lama.

It is noteworthy that Choijin Lama was trained to take trance of Nechung (the first protector of Samye Monastery who later “moved” to Lhasa to become the state protector of Tibet), Tsiu Marpo (who replaced Nechung as protector of Samye Monastery) and Dorje Shugden, the protector of Lama Tsongkhapa’s teachings. There was no sectarianism, no conflict and no schism. All there was were three traditional enlightened protectors coming to the aid the Mongolians.

• Protectors
• Statues
• Thangkas
• Masks
• Temple

Statues and Thangkas of Dorje Shugden, Nechung and Tsiu Marpo in the Choijin Lama Temple

The Choijin Lama Temple in Ulaanbaatar, Mongolia has a fine collection of statues and thangkas, including those of the three Dharma Protectors, Nechung, Tsiu Marpo (Kache Marpo) and Dorje Shugden. The Mongolian State Oracle, Choijin Lama Luvsankhaidav, the younger brother of the 8^th Jebtsundamba Khutughtu (Bogd Khan), took trance of these deities and occupied one of the five temples in the Choijin Lama Temple complex. This is indeed a powerful and blessed pilgrimage site to visit for any serious practitioner of Buddha Dharma. It is said the energy till now that emanates from the seat that the Choijin Lama sat during his trance of the three protectors is imbued with powerful blessings. It would be wonderful if we can touch our prayer rosary to his preserved seat housed in this temple as well as make offerings. Negative spirits or disturbances cannot enter this sacred abode therefore those with harmful supernatural afflictions should do prayers in front of the seat/throne to Choijin Lama the powerful state oracle of Mongolia. Among Mongolia’s many other rich beautiful places of culture to visit, this temple should be a priority.

 

Nechung

Nechung was institutionalised as the protector of the Tibetan government when the Great 5^th Dalai Lama, Ngawang Lobsang Gyatso, gained temporal power in 1642. Nechung has since held great influence in Tibetan political decisions and until today, the current 14^th Dalai Lama regularly consults Nechung for political advice.

The Nechung statue in the Choijin Lama Temple Museum

A thangka of Nechung in the Choijin Lama Temple Museum

 

Tsiu Marpo (Kache Marpo)

Tsiu Marpo is an ancient Buddhist deity originating from the time of Guru Rinpoche when he installed Tsiu Marpo as a Dharma Protector at Samye Monastery, the first Buddhist monastery built in Tibet by Guru Rinpoche. Tsiu Marpo helps to increase the growth of Dharma in Tibet and the surrounding areas.

When Dorje Shugden manifested as a Dharma Protector, Tsiu Marpo saw the benefits of Dorje Shugden’s practice and activities, and on his own free will, took an oath to become one of Dorje Shugden’s ministers. As such, he is practised within the Nyingma tradition as Tsiu Marpo and within the Gelug tradition as Kache Marpo.

A statue of the protector Tsiu Marpo (the larger statue) in the Choijin Lama Temple Museum

A Tsiu Marpo thangka in the Choijin Lama Temple Museum

 

Dorje Shugden

The mighty Gyalchen Dorje Shugden is an enlightened protector who exhibits a worldly aspect. He is, in fact, inseparable in nature from Manjushri and the Highest Yoga Tantric deity Yamantaka. Dorje Shugden’s form and nature make his practice very beneficial in our modern era. Dorje Shugden arose to protect the precious teachings of Lama Tsongkhapa as well as the general Buddha Dharma and he guides sentient beings on their spiritual path to reach enlightenment. As Dorje Shugden arose just 360 years ago, the beings of this present time have a closer and stronger karmic affinity with Dorje Shugden as compared with any other Dharma Protectors. He is known to act much faster to supplicants due to this closeness. As confirmed by Morchen Dorjechang Kunga Lhundrub (1654-1728), a very highly realised master of the Sakya tradition, with his declaration to his disciple, “Now is the time to rely upon Dorje Shugden.”

Dorje Shugden statue in the Choijin Lama Temple Museum as commissioned by the famous Mongolian State Oracle, Choijin Lama Luvsankhaidav

An image of Dorje Shugden commissioned by the Mongolian State Oracle, Choijin Lama Luvsankhaidav (1871-1918) for use in his temple

Another Dorje Shugden thangka in the Choijin Lama Temple Museum by the renowned Mongolian State Oracle Choijin Lama Luvsankhaidav who was the brother of the highest Lama King of Mongolia, the 8^th Bogd Khan who had ruled the country similar to his counterpart the Dalai Lama in Tibet.

Since the Mongolian State Oracle, Luvsankhaidav, took trance of Dorje Shugden, Nechung and Tsiu Marpo, it clearly shows that these three deities are of similar positive qualities because a State Oracle simply cannot be taking trance of an evil being and two enlightened beings. As such, it is illogical for the Tibetan government (Central Tibetan Administration) who had over the two decades, falsely claimed Dorje Shugden as an evil spirit. It does not make sense that the revered Mongolian State Oracle takes trance of two positive beings, Nechung and Tsiu Marpo, as well as to take trance of a negative entity, Dorje Shugden. It would be conflictive and will not be beneficial to the Mongolian people.

In fact, it is because Dorje Shugden had greatly benefitted the people of Mongolia that the State Oracle took trance in this efficacious protector. It is their strong belief in Dorje Shugden, who had given only correct advice and bestowed powerful blessings that empowered the State Oracle to continue taking trance of Dorje Shugden. The very fact that Nechung, Tsiu Marpo and Dorje Shugden can all take trance through the famous state oracle of Mongolia proves that the three deities have no conflict with each other as well as being highly beneficial to those who practice them.

These three positive protectors, Nechung, Tsiu Marpo (Kache Marpo) and Dorje Shugden have played significant roles in aiding the Mongolians during their times of need. Today, people from all over the world come to pray and worship in the Choijin Lama Temple, as well as, to make offerings to Dorje Shugden. This sacred temple is a testimony to Mongolia’s deep Buddhist culture as well as their connection to three state protectors Nechung, Tsiu Marpo (Kache Marpo) and Dorje Shugden. It would be beneficial for Mongolia to take up the practice of these three protectors again continuing the enlightened wisdom of the high lamas of their country.

 

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More Statues in Choijin Lama Temple Museum

Zanabazar is the first incarnation of the Bogd Khan lineage of ruler lamas of Mongolia. In other words, Zanabazar is of the same mind-stream as the 8^th Bogd Khan who was the Choijin Lama’s brother.

Click on any of the images below to enlarge it to its full size.

Sitasamvara (White Heruka) by Zanabazar

Vajrapani (Buddha of Power) by Zanabazar

A statue of Zanabazar

Altar piece by Zanabazar

Standing Maidari (Maitreya) on the left, seated Maidari (Maitreya) on the right by Zanabazar

Model of the Amitabha Pure Land (Sukhavati)

Model of the Maitreya Pure Land (Gaden Tushita heaven)

Mahasiddha Tilopa

Mahasiddha Naropa

Hayagriva

Vajrapani

Naro Kacho Vajrayogini

Guru Rinpoche

An Arhat statue on the left, a small Hayagriva statue on the right

Dorje Shugden from a different angle

Dorje Shugden in close-up and full body photograph

Dorje Shugden in different angles

King of Shambhala in front of the Dorje Shugden painting commissioned by the Mongolian State Oracle, Choijin Lama Luvsankhaidav

Close-up of the main altar in Choijin Lama Temple Museum

Main altar of Choijin Lama Temple Museum

Shakyamuni Buddha

Lama Tsongkhapa and his two heart sons

Yamantaka

 

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More Thangkas in Choijin Lama Temple Museum

 

Buddha Vajradhara

Eleven-headed Avalokiteshvara

Ushnishavijaya, The Goddess of Longevity

Dukkar, The Goddess of the White Parasol

Norbudema-med. 61.42 inches x 45.67 inches. (Ref: Publisher: Tsultem, Development of the Mongolian National Style Painting (Ulaanbaatar, 1986), no. 65)

Amitabha Buddha

Vajrapani

Outer form of Kalarupa

Four-Faced Mahakala

Mandala

 

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Cham Dance Masks and Costumes in Choijin Lama Temple Museum

 

From left: The Cham dance masks of Tshoijoo (Yama), Gongor (Sita Mahakala) and Begtse Chen (Jamsran)

Close-up of the Cham dance masks of Tshoijoo (Yama), Gongor (Sita Mahakala) and Begtse Chen (Jamsran) Cham dance mask (click to enlarge)

From left: The Cham dance masks of the Spirit of Songgina in Da Khuree style, Khangard (Garuda) Spirit of Bogdo Ula in Da Khuree style, and Dagdam (Bar, tiger)

Cham dance costume of Begtse Chen (Jamsran) encrusted with coral

Close-up of the Begtse Chen (Jamsran) Cham dance mask that weighs over 30 pounds and is made of coral. The whole costume weighs around 100 pounds

Another Cham dance costume and mask

 

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Choijin Lama Temple Museum

 

Aerial view of Choijin Lama Temple Museum and the surrounding grounds

Another view of Choijin Lama Temple Museum and the surrounding grounds

A map of the Choijin Lama Temple Museum (click to enlarge)

Main Temple complex at Choijin Lama Museum

Temple of Zuu on the left and the main Choijin Lama Temple building on the right

The screen wall facing Choijin Lama Temple Museum

 

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Choijin Temple HD Video

H.H. Kyabje Trijang Choktrul Rinpoche Offering Serkym in Choijin Lama Temple, Mongolia

Or view the video on the server at:
https://video.tsemtulku.com/videos/TrijangChoktrulRinpocheinChoijinLamaTemple.mp4

Choijin Lama Temple and Museum, Ulaanbaatar, Mongolia

Or view the video on the server at:
https://video.tsemtulku.com/videos/ChoijinLTM.mp4

How to get to Choijin Lama Temple Museum

The Chinggis Khaan Airport is located 18 kilometres (11 miles) to the southwest of Ulaanbaatar. It is the only international airport in Mongolia, with flights to/from cities such as Beijing, Hohhot, Osaka, Tokyo, Seoul, Berlin, Moscow, and Irkutsk.

From the airport, take a taxi to downtown Ulaanbaatar where the Choijin Lama Temple Museum is located. The taxi fare is about MNT700-800 (USD0.27-0.30) per kilometre. Foreign travellers should ask the driver to use the meter or negotiate the fare in advance to avoid being deceived.

Ulaanbaatar City Map

The Choijin Lama Temple Museum is highlighted with a red box (click to enlarge)

Contact

Address: Mongolia, Ulaanbaatar, Sukhbaatar district, first khoroo, Genden street
Telephone/fax: 976-11-32478, 328547
Hours: 9am-5.30pm Tue-Sat
Price: Adult/student/child including audio guide MNT8000/3000/1500 (USD3/1.15/0.60)
Website: www.templemuseum.mn
Email: info@templemuseum.mn

Choijin Lama Temple Museum Service Tariff (click to enlarge)

References

• Glenn Mullin, ‘Mongolian Buddhism Past and Present, Reflections on Culture at an Historical Crossroads’ in Bruce M. Knauft and Richar Taupier (eds.), Mongolians After Socialism: Politics, Economy, Religion (Ulaanbaatar: Admon Press, 2012)
• Krisztina Teleki, Monasteries and Temples of Bogdiin Khuree (Institute of History, Mongolian Academy of Sciences, 2011)
• Himalayan Art Resources, Publication: Collection of Chojin Lama Museum, https://www.himalayanart.org/search/set.cfm?setID=1662 (accessed: 14 April 2019)
• Museum Collections of Silk Road Art, Choijin Lama Museum, https://depts.washington.edu/silkroad/museums/choijin/choijin.html (accessed: 14 April 2019)
• https://www.tsemrinpoche.com/tsem-tulku-rinpoche/dorje-shugden/10000-mongolians-receive-dorje-shugden.html
• https://www.tsemrinpoche.com/tsem-tulku-rinpoche/one-minute-story/his-holiness-the-8th-jebtsundamba-khutughtu
• https://www.tsemrinpoche.com/tsem-tulku-rinpoche/one-minute-story/mongolian-state-oracle-paints-dorje-shugden

For more interesting information:

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• 10,000 Mongolians receive Dorje Shugden!
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