Deyang is the smallest of the three philosophical monastic colleges that have survived at Drepung. It has a number of intriguing characteristics such as a curriculum that differs from most of the other colleges and a close connection to the Dalai Lama (Talé Lama) in general and the Fifth (Ngapa) in particular. Despite this connection, Deyang has remained a small college, with perhaps as many as six hundred monks in the 1950s. Because of its small size, Deyang never adopted the system of regional houses of the larger colleges, but just built a few large apartment houses (chikhang) to house its monks. Its administrative structure was also much simpler than that of larger colleges, with an abbot appointed by the Dalai Lama’s government, a disciplinarian in place for six months, a chanting master and a council composed of the four stewards of the college.

Entrance to the Deyang Temple Complex

Deyang was founded in 1440 by Chokpa Jangchup Penden (1404-? CE), a Kadam monk who had studied at Radreng and Drakyerpa. Jangchup Penden was a student of Chennga Rinpoché, a Kadam master, who wrote two histories of this tradition. He also became the student of Jamyang Chöjé, who entrusted him with the leadership of one of the seven colleges that were being created to accommodate the growth of the monastic population during the first half of the fifteenth century. Drepung was then divided into seven colleges specialized by subjects. Gomang and Loselling, which became the larger colleges, devoted themselves to the study of the prajñāpāramitā literature and madhyamaka philosophy, whereas Deyang was consecrated to the study of logic and epistemology. Hence, Deyang gave priority to the study of Dharmakīrti’s Pramāṇavārttika, the main Indian Buddhist text on this topic. It was the first major text studied by the monks engaged in the scholastic curriculum, contrary to the two other colleges where the Abhisamayālaṃkara was given priority. It was also the text on which monks spent the greatest amount of time (up to six years), with each of the four chapters of the text being examined in great details. After finishing the study of this text, students examined the other major subjects, starting with the prajñāpāramitā literature and madhyamaka philosophy. After four more years to master these two major topics, they completed their curriculum with the study of the abhidharma and the Discipline.

Another interesting characteristic of the scholastic culture of this college was its adoption of some of the texts written by the Fifth Throne-Holder of Drepung (Drepung Tripa Ngapa) as its scholastic manuals. This was mostly for the study of the prajñāpāramitā literature and madhyamaka philosophy where the texts written by this great leader played a central role, whereas for logic and epistemology, Penchen Sönam Drakpa’s and Gendün Drup’s (1391-1474 CE) texts were considered authoritative. The reasons and circumstances under which these texts were adopted are unknown to this writer. One cannot but wonder, however, whether the adoption of the Fifth’s (Ngapa) texts and the close connection with this important figure symbolized by the adoption of these texts played a role in the continuous existence of this college, which survived despite its modest size. This contrasted with the fate of the other small colleges, which were absorbed into the larger colleges during the eighteenth century. Gomang absorbed the Vinaya Monastic College whereas Shakkor and Gyepa became part of Loselling. Only Deyang survived.

Nechung in the Maitreya Chapel

A close connection with the Dalai Lama (Talé Lama) and his government was also clear in the protectors that the monastery propitiated, Nechung and the Great Goddess (Penden Lhamo). Nechung is a worldly deity, one in an important group of five deities named The Five Kings (Gyelpo Kunga lit., the five king-bodies) who are considered to be the manifestations of Pehar, the deity appointed by Padmasaṃbhava (Padma Jungné, 8th Century-? CE) as the main guardian of Buddhism in Tibet. the Great Goddess is a supra-mundane deity, the Tibetan equivalent of Mahādevī, the powerful goddess who protects her followers. Since the time of the Fifth Throne-Holder of Drepung (Drepung Tripa Ngapa), these two deities have been the official protectors of the Dalai Lama (Talé Lama) and the Tibetan Government and are known as “the red and black protectors” (sungma marnak nyi). They were also the protectors of Deyang. This is probably more than a coincidence and may explain the survival of this small college.

Deyang was not, however, the temple where Nechung was being officially propitiated, for this honor was reserved to the Nechung monastery just below Drepung. According to a legendary account, Pehar had been propitiated at Tsé Gungtang when a local lama decided to stop the practice. He placed the deity in a wooden box and threw it in the Kyichu, the river that flows through Lhasa. Jangchup Penden saw the deity floating toward Drepung and ordered his steward to recuperate the box and bring it to the monastery without opening it. But, as it is often the case in narratives, he was not obeyed and the box was open prematurely just below Drepung. Nechung came out of the box under the form of a black crow and merged into a tree. It is on this spot that the monastery officially in charge of its propitiation was established.

If Deyang managed to survive for a long time, its fate has been more difficult in recent times when it became engulfed in the difficult political events that overtook Drepung and the whole of the Tibetan world. These events have affected Deyang more than the other colleges. Since very few of its monks made it into exile, it has been unable to reestablish itself in India. In Tibet, monastic colleges have not been functioning as semi-independent institutions, as they used to do. Hence, Deyang, like the other colleges, is not fully functioning and with its small population it has found it difficult to maintain its traditions. Nevertheless, it reopened its old temple. Although the content of its Assembly Hall was entirely destroyed during the Cultural Revolution, its building was saved by being used as a store-house. Hence, it has been able to function as one of the several temples that pilgrim visit when they come to Drepung. The college is also attempting to revive some of its traditions, such as the practice of the Medicine Buddha (Menla), which used to be one of the monastery’s main ritual practices. Similarly, the Protector (Gönkhang) has been refurbished with new statues made to the old specifications and the practices of protectors, particularly those connected with Nechung, are being revived.