The Discipline of the Monastery

There are written laws passed by the Dalai Lama and the Regent. There are also laws declared by the disciplinarians of the monastery itself. Among the various laws passed by the government, the one passed by the Regent, Tsemonling, to the Sera in the Iron Dragon year of the fourteenth Rabchong, or 1820 the Christian era.

The Chinese emperor (the incarnation of the God of Wisdom) sent the premier Shige Thungma Pakisha Hotogthu to the western holy land to adminstrate the great cause. To the commoners that have renounced their worldly homes and become monks in general, and the monastic authorities in particular. The principle hereby is to upkeep the flourishing progress of teachings of Shakyamuni and Tsongkhapa. The monks of the three great monasteries-Sera, Ganden, Drephung-have the main responsibilities for developoing Buddhism. They should remember to recite and debate Buddhism with purity to attain benefits for themselves and for the mankind in general. There are important instructions in the relevant scriptures by Tsongkhapa and in the monastic rules which were proclaimed by the seccessive Dalai Lamas about the inner rules for monks. Nevertheless, after the Chinese emperor was consecrated as the Chagna Padmo to be the head of politics and religion of the snow-land, he always remembered to develop and preserve the political-religious work of the area. Moreover, he always emphasized the rules and regulations of the monastery to the monastery heads when they got together for the monthly religious meetings, is also specifically to the rest of monks. Aceording to the investigation made by the messergers he sent from Lhasa to other areas, the majority of monks are well in observing the monastic rules, listening, considering, and meditating on Buddhism. But certain monks seem to break the rules of the monastery by drinking, smoking, gambling, doing business, farming, and sending out loans at interests. The cause of this relies on the ignorance of disciplinarians in upkeeping of the monastic rules. In order to seek a good result for the future, we can forgive the punishment for this time, but here-to-fore we will observe resolutions. First, the heads of the monastery must be strict with all ages of monks in observing monastic rules. Secondly, teachers must go through each process of examination, recitation, and debate of scriptures. They must teach skilfully according to different faculties of the listeners. As a teacher, he must be fair to all, never be tempted with bribes. He must observe their degrees of studies according to actual achievements, but never vice-versa. Retired Abbots must live in the monastery, engaged in religious rites, but not back to his secular home. If the Abbots and disciplinarians are not strict with enforcing the monastic rules, that means the rules are broken form the heads. They must not be prejudiced and should not pay any attention to material things. The prayer-leaders must lead the monks accurately din the original rhythms of the chants. Also, they must recite scripturs and perform rituals according to fixed rules, never making them longer or shorter at will. Incarnate Lamas ad Doctors of Methaphysics should mainly be responsible for expanding Buddhist doctrins. Generally, they ask questions, make evaluations, teach scripture and share their experiences, give spiritual precepts to the monks. They should seek out the scriptures that only a few Lamas know about and make them become a part of their knowledge. Then, they should transmit them to the mind of more people in order to extend and enhance Buddhism. Monks of lower ability should study harder and never by shy with studying and performing rituals, they should do nothing that is unfit for their ability, as "the name doesn't fit the meaning and the color doesn't fit the taste", In case of disgrace to the ecclesiastical community the offender should be severely punished by monastic discipline. Another important thing is that it is informed monks are neglecting participation in summer assemblies and religious confessions, henceforth the monastic staff must control those who have taken religious vows not to slip out into the streets or to the residential compounds or to the market areas, during theseservices, otherwise be severely punished. Monks with ordination of religious vows must be decently dressed with holy robes, and alms bowls, sieves to purify the water, and mendicant's staff in hand. In case of having meals before evening assemblies organized by the monastery, or colleges, or houses, or dormitories, a fine of butter tea and a punishment of a hundred prostrations must be given in the presence of donors and the staff. Monks should only study from revered Lamas, but avoid taking lessons from supposed Lamas that break vows. As to the proterctor deities, those commonly recognised by the monastery, or the colleges, can be worshipped, but must avoid worshipping any other spirit beings either in the Houses or dormitories, or hermitages else where. They erecting incense bowls or flags on the roof-tops of private residentials are forbidden; building modern style houses or windows are forbidden; planting barley, garlic, onions, or radishes in the yards in the yards of public residences are forbidden; raising cattles, horses, donkeys, or dogs in the monastery are forbidden; neither can they make horse stables, mule stables, nor dog kennels in the monastery. If male or female strangers or beggars come into the monastery, they should immediately be driven off. If the water for the tea to be offered for the assembled monks on religious services is not a full bucket, and if left-over monastic food is given outsids, it is similar to giving only hot water to the monks to drink. Therefore, left-over food should be thrown away immediately. Dirty water is harmful to health, therefore, sives must be used in summer time in order to get rid of insects out of water. Barley beer for offer is only used in the guardian deity chapeis of the monastery, but strictly forbidden in such performances dons in other public or private houses; noisy instruments must be forbidden, too, monks mainly must be engaged in philosophic studies. A most important thing to be noted here is that certain monks from the monastery, hermitages, submonasteries buy land from poor households and do business, collect interests, farming, and hired male and female labourers, and even do business with barley beer. These must not be considered as monks, but lay people. If such monks are still in disguise punish them according to monastic discipline and remove them form the monastery. The financial managers of the monastery should carefully manage the land and make good use of the retainers. As it is informed some managers possess more land then the monastery by destroying households of monastic retainers and holding their lands, and forcing them to work for themselves. There people are seriously against political and religious laws, therefore should be removed from the monastery. The people who deal with revenue and expenditure should be honest in dealing with the salaries and grain for monks, but no taking a par of it secretly for their own use. Monks should stay in colleges according to the directives of the past Regent, Sangye Gyatso. They can's make trouble or controversy, such as when elder monks deceive new comers and unjustifiably make arguments. Women can't enter the monastery after sunset even a monk's mother can't get permission unless case of urgency. If a woman were found in the monastery after sunset without permission, both the monk in responsibility and his guarantee person should be expelled, with a fine of tea service to the monastic staff and a punishment of five hundred prostations. In case of drinking, stealing, lying, gambling, singing laymen's hats within the monastery, riding horse within the monastery, slaughting animals, etc, the offenders will be punished accordingly. For instance, in case of drinking, stealing, Lying, or smoking a punishment of expulsion from the monastery; in case of gambling, a punishment of hundreds of prostration and offering of butter lamps and scarves. Physical punishments would also follow accordingly, such as tying the offender to a flagpole in the square for three to four days. Violations nearly the monastery such as drinking, carrying barley beer into the monastery, smoking, fighting or yelling, though be he a layman, all the same, the disciplinarians should punish him accordingly. People of position should understand monastic discipline well. In order to emphasize the discipline, colleges, houses, dormitories and hermitages belorging to the monastery should state the urle in words. This is very important for encouraging good monks and also for making impious monks into law-abiding people. Therefore, Lamas and disciplinaians should carefully carry out the statements while on post, and after their retirement, hand them over to their successors, This will ensure that monastic discipline will continue to be carrid out seuessfully. In carelessly carring out the statements as throwing stones into the sea, it will destroy all the heads and ordingary monks. Therefore, the statements with all its details should be handled carefully. In short, the three great monasteries should set examples. They can't be prejudiced or proud against other religious sects. They must keep the monasteries, colleges, houses, as one union so to make progress in every dealing from good to better.

Issued by the Victorious Palace of Tsemonling.
Dated: 12th of the twelveth month of the Iron-dragon year.

Rules in the Speech Addressed by the Disciplinarians: With exception of the assembly halls, colleges, houses, dormitories and private residences for the Abbots following are forbidden for individual monks: elaborate window curtains; door curtains with three layers of colors; keeping dogs, cats, horses, donkeys, or flowers; dressing in strange ways; riding horses with bells, using umbrellas, dancing and singing, dealing with buying or selling, smoking, deeping women in the monastery after sunset; throwing garbage in the monastery. The salesmen in the vicinity should keep to standard weights and measures, selling beef or the meat of any large animal. Two disciplinarians and vassals should be responsible for enforcing this rule. In case of fights or violations of monastic rules, disciplinarians and prayer leaders should jointly solve the problems. The punishment is not only confined to the monk who has violated the law or the rule but also his guarantee person who has first recommended him to the monastery. In case of killing, the accused must be first expelled from the monastery, and then handed over to the government law office for trial.

The Managers of the Dam Region: the managers of the Dam region collect taxes and run administration over the eight districts of the Dam region. The board is included of three managers, a secretary, a steward and a grain-keeper. The three managers are sent by Je, Med, and Ngagpa colleges. According to the old documents, monks from the the eight districts. of Dam have no right to become manaers of Dam.
The History of Dam District: In the twenty-seventh year of the Qing dynasty Emperor Daguang's rule, the two Ambans Thangchi and Lu who were sent by the Emperor to Tibet delared a document. It said" these Mongolians are of Ngallu origin. They imigrated from kokonor during Dzungaria people's disturbauce in Emperor Yongzhen's rule, wherefore the emperor gave this Dam area to them for their settlement. Hence, these people beame herdsen of this district. Later, on the sixteenth year of Emperor Qianlong's rule he established eight districts of Dam and appointed kushinta, Zingka, and Phundu as the Head. The Emperor also sent eighty soldiers from this area twice a year to Lhasa for military manoeuveres. The Emperor also sent this collections of taxes from nine Han and Mongolian districts to the Sichuan governor, who in return bought goods like silk and tea for that money and sent them to Lhasa as rewards for the soldiers for their spring military manoeuvres". Later, no soldiers were sent in person, but money was sent instead.

Rules for Refusing of Positions: Positions, like house teachers owing to the imbalance of income and expenditure often cause to their refusal of posts. Later, rules are set up for refusal of posts. Here is a contract for example, drawn in 1956, by Jadral House of the Sera Je college. The following should be provided for the refusal of a house teacher: butter tea to all monks of that house three times; rice porridge and one Tamka unit of old Tibetan money for each monk; five thousand sangs (a unit of old Tibetan money) for the position itself; changing one of the cloth-fringes of the east or west gate to new.
The following should be provided for the refusal of a tea master or house master: butter tea to all monks twice; rice porridge, one Tamka of cash for each for each monk; one thounsand, two hundred sangs of cash for the position itself.

Division of Monks: The division of Lamas and other monks from different parts of Tibet to Lhasa for study are done according to traditional rules or written documents. For instance, the monks originated from the five regions of Dhagpo: Lhasol, Gyatsa, Kunam, Nang and Kyentong, according to written documents, all belong to the Dhagpo House in Sera Je college. The monks from the five Chone areas, according to written documents, either belong to the Gya House in Drepung or Chone Shongpa House in Sera monastery. Monks form the sub-monasteries in different parts of Tibet when coming to Lhasa, will join their corresponding colleges in Sera, Drepung, and Ganden as stated in the book "Baidruya" wirtten by Desi Sang-gye Gyatso. Nevertheless. If there is no clear proof, or if both sides can not giver resonable explainations about which division the incarnate Lamas and other monks belong to, the problems should be solved by divination. For instance, in 1974, Drati House and Tsangpa Dormitory had an argument as to where the incarnation of Dromo Geshe Rinpoche in Yatung should join when coming to Lhasa for studies. Finally, the government solved that problem by giving the following official reply: both Dati House and Tsangpa Dormitory should have equal rights to receive him. As to the donations of money or tea both should receive simultaneously. In 1955, Hardong and Dati house of Sera Je college had a dispute as to which should receive the incarnate Lama of Bude Gomchen monastery. They came to a decision by divination. They deccided that the successful side should give five thousand Sangs of cash to the other side. As a result the Dati house succeeded in taking care of the incarnate Lama, by giving five thousand Sangs of cash to Hardong House.
In the Fire-ox year of the Tibetan calendar, when an incarnate Lama named lobsang Tenzin Namgyal form the section of the grand Lama of Urga in Mongolia came to Lhasa for study, Samlo House, Sera Je college, sent people to welcome him and took him to Sera monastery. But Samlo House of Gomang college in Drepung monastery disagreed with the foremer's behaviour, therefore, handed a petition to the government. The government found either side had reasons. The government presented three suggestion: (1) Allow the Lama and his subjects to stay in Samlo House, Sera, but Samlo House, Drepung, should enjoy same amount of donations as given to Samlo House in Sera. (2) If neither were to agree with the above suggestion, both were to go to the Shakyamuni image in Jokhang for divination and were to agree with what the divination would say. (3) If both were still refuse to agree with this suggestion, the incarnate Lama and his sujects were to be taken to Ganden monastery for study. In case of further disagreement. They were to make a final decision by throwing dice. In the end, they both agreed with the first sugestion and decided that the incarnate Lama were to stay in Samlo House, Sera, for that time, but the nest incarnation was to be in Samlo House, Drepung. If another incarnation were to come to Lhasa, they were again to report the case to the government and were to go the Shakyamuni image in Jokhang for divination, and carry out what the division were to say. For that time, Samlo House, Sera, was to provide butter tea, rice porridge, and three Sang of donation for each monk of Samlo House in Drepung. Both sides agreed with this decision and signed the paper.