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REFLECTIONS ON THE REVIVAL OF KHÖGSHIN KHÜREE the Kalacakra Temple (Dechingalaw or Diiinkhor), which was not in Gandan in the past. (It was in the monastic quarter of Dsvitin khtiree.) In contrast another temple that was in Gandan, Lamrim Temple, has been re-established outside the grounds and jurisdiction of Gandan. The monks in the third revival of Khégshin khiiree contrast their position with that of the Temple Head of the city centre revival (Informant 1). These third revivers had been monks in the first revival unlike the monk who instigated the second revival. In their eyes, he had “no connection” to the old monastery. They do not feel the second reviver had a genuine basis for a revival: he had not had the mantle of the monastery passed on to him by the old monks rather being asked by the leader of the civil authority to re-start the revival. They reject the idea that Informant 1’s “conversations” with Ven. Luwsandamba when he was very elderly represent an authentic transmission of the old monastery’s practices and rituals. This rejection of the second revival’s legitimacy seems to be at the core of the movement to establish the third revival of the old monastery. So it was on 25 May 2013 on Sergelen hill then a quiet area on the edge of Baganuur, Informant 3 with Ven. NB and four others, supported by some monks who trained in Yengar Shaddiiwdarjaalin and now practice in Ulaanbaatar, established the Gundu Yondon Rawjaalin as a revival of Khégshin khiiree: “In 2013 (the) monastery was established by the last disciples of the Khôgshin khüree including myself and Ven. NB. We discussed to revive the old monastery due to the advices and instructions given by the old practitioners (former monks ofthe khüree). We also found it is essential re-organize the traditional prayers specially Protectors’ Prayers. Any places and lands are protected by certain Protectors and also to re-introduce the prayers and püjas, which were held at the Khögshin khüree. Mahäkäla known as Gombo (Tib. mgon po) in Mongolia is the main Protector of the monastery.” They considered reviving the monastery on the site of the old monastery but felt it was too remote from the people given its location so far from the city. The monastery revivals in the swm centres rather than on the old site are always explained in the same way and reflect a pragmatic and non-sentimental attitude on the part of the Mongolian monks involved: revived temples would only thrive where there is economic support either with herds or a sufficient number of people reflecting the age-old symbiotic relationship between monastery, the land and believers — to serve them and to be supported by them. In the past most monasteries particularly the great ones like Khégshin khiiree had animal herds to sustain the monastic community with funds or goods in kind also being raised from rich donors and the local people when needed. In those days the great monasteries were the only built settlements and acted as a focus for the nomadic people as well as for Chinese traders who brought much valued goods from China and built the stone temples. In the post 1990 era a different economic base had to be sought by the revivers of the monasteries and this is found in the settled communities in the district and province centres: hence the economic imperative to revive a monastery in a sum centre rather than in the sparsely populated countryside. Monasteries moving location is perfectly in line with Mongolian history and many such examples were found in the 39
