According to Sed-Gyued Tradition, all previous Gyued-Chen lineage holders ascended the Sed-Gyued throne after successfully completing their studies, practicing tantric rituals, and serving in the propagation and protection of the sacred tradition. There is no tradition of reincarnation, once they pass away. There is no historical record, nor is there any written proof of the existence of a Gyued-Chen incarnation.

In this period of declining Dharma activities, we felt the need for a true Dharma teacher and sought an audience with H. H. the Dalai Lama on 26th August 1992. We made a fervent plea to investigate the existence of reincarnations of Gyued-Chen Konchok Yarphel or some of the earlier Gyued-Chen lineage holders, as a few of them were believed to have incarnated.

On 26th December 1994, we received a reply from His Holiness confirming the existence of several emanations of such great masters. However, His Holiness advised us to keep the status quo concerning the search for reincarnations, as the Mo observation He had done on this subject was not in favour of a change.

If, in future, any reincarnation were to appear, it was up to His Holiness the Dalai Lama to accept and confirm this appearance, while we would accept His decision. Fake reincarnations are of no help to anyone and rather bear the risk of destabilizing our traditional culture.

To promote the learning of Buddhism as a whole.

To lay special emphasis on the preservation and practice of the Sed-Gyued tradition of Mahayana tantric texts, passed on for centuries by great Sed-Gyued saints and philosophers in their authentic form.

To educate Buddhist philosophers and scholars in general, and prominent masters in the Sed-Gyued lineage of Buddhist tantric practice in particular.

To impart monastic as well as modern education to the monks.

To preserve and revive the lost Buddhist culture in the Himalayan area and to cooperate with Tibetans residing in the borderland.

To open admission to all categories irrespective of race, creed or origin. But special preference will be given to the Himalayan regions.

To limit admission at 150-200 monk students.

To run a medical clinic having a Tibetan doctor as well as an Indian doctor, to treat the needy local patients and monks alike.

To provide vocational training for monks according to their choice.

To have a library for monastic studies as well as for the public interested in Buddhist studies.

To offer guest rooms for visitors.

The objectives of having a medical clinic in the institute are two-fold: Firstly to look after the health care needs of the students, and secondly to provide free medical counseling and medicine to poor people who cannot afford the medical fees.