Description

Raphel lhakhang is located in Samchoeling village, which is a drive of approximately one and a half hours from the main Trongsa town. The temple is a further 10 minute walk from Samchoeling Middle Secondary School. The temple is a two-story building with notably magnificent wall paintings.

History

In the 8^th century, when Guru Rinpoche came to Bhutan for the first time by invitation of the Chakhar Gyalpo Sindu Raja to Bumthang, he subdued the local deity Shelging Karpo, and also discovered many treasures for the well-being of sentient beings. During the visit, Guru Rinpoche accepted Gyalpo Sindu Raja’s daughter, Monbum Tashi Khui Drangas, as his consort. The local tradition says that in the year 808, for the well-being of sentient beings, the princess decided to build a temple, and requested Guru Rinpoche to help her in achieving this goal. Guru Rinpoche agreed to help, and with his supernatural power he went to the present location of the temple, and in the year 811, a one-story temple was built. Other sacred places blessed by Guru Rinpoche are located nearby temple.

At the end of the 19^th century, with the patronage of Jakar Dzongpon Chimi Dorji, Ashi Lemo, Gongsar Ugyen Wangchuck’s wife, and Ashi Pem Choki, Gongsar Ugyen Wangchuk’s mother, the temple was upgraded to two stories. In the year 2010, during the visit of the Lhalung Sungtrul Rinpoche, Kunzang Pema Rinchen Namgyal (b.1965), who was an incarnation of Pema Lingpa, the temple was named Pal Sangchen Ugyen Tsuglag khang.

As the temple was prophesied by Guru Rinpoche himself, it also had been blessed by many great lamas. Amongst these great figures include Yab Tenpai Nima, the Zhabdrung’s father in the 16^th century, and Lhalung Thukse Rinpoche, an incarnation of Pema Lingpa (1450-1521). The temple is therefore considered one of the most sacred places in the area.

Architecture and art work

The architectural work of the temple is great, and the temple contains both wall paintings and statues. Inside the main temple, on the right side there is a wall painting of Terton Pema Lingpa, and on the left side there is a painting of Guru Rinpoche and his eight manifestations. There is also a beautiful painting of the peaceful and wrathful deities (Zhi Khro Dampa Lhatshogs). The main statues in the temple are, in the centre the historical Buddha, on the right side Avalokiteshvara with 11 heads (Chuchig Zhal), and on the left side Guru Rinpoche.

Social and cultural functions

The temple is a religious landmark for the community, and hosts a number of religious events every year. Prayers and basic rituals are performed during auspicious days of the Bhutanese calendar. The caretaker of the temple is a layman appointed by the Samchoeling community.

The villagers worship and have full faith in the protective deities of temple, Palden Lhamo and Yeshi Gonpo. Villagers are reportedly very devoted to them, and when they face problems, challenges or illnesses they come to the temple to ask for support and assistance of these deities. According to informants, it is said that if we pray to them with pure heart and dedication, the protectors will surely help us, and there is also a chance of seeing them in person and receiving their blessing.

Informants

Sangay Tshering, Caretaker, 43 years old, Samchoeling village

Lopen Pelbar, Former Caretaker of Raphel Lhakhang, 2013

Researcher & Photographer

Chencho Tshering, Asst. Lecturer, Institute of Language and Culture Studies, RUB, 2014

Description

Dangdung Lhakhang lies above the Trongsa-Zhemgang highway, and on the left side of the Mangdechu. It is approximately a two and a half hour drive from Trongsa town towards Zhemgang. The temple is a small, two-story traditional Bhutanese building located opposite a pass between Trongsa and Zhemgang called Koshala.

History

People of Dangdung village attribute the temple to the religious figure Terton Pema Lingpa (1450-1521), but no one knows exactly when the temple was built. Initially, the temple was believed to be only one story, but the second story is said to have been built in the 1950s. The sacredness of the temple’s site is attributed to the fact that Guru Rinpoche visited it.

The name of the village, Dangdung (dvang dung), is believed to be have been given by Guru Rinpoche himself, while he was travelling north via the spot where the temple now stands. The village appeared to be like a marvelously peaceful paradise (lha yi yul ltar dvang ba) resting upon a conch-like hillock (dung dkar ltar ‘khyil ba). People even say that Guru Rinpoche rescued a woman from a demon, and there is still a chorten built at the spot where this occurred. As further evidence of Guru Rinpoche’s visit, locals point out that there are many other holy places to be visited in and around Dangdung.

While returning from Kheng Tama to the south of Dangdung, Terton Pema Lingpa visited the site and stayed there. Evidence of Pema Lingpa’s visit includes a dark house in the village, which is believed to have been his kitchen. In the middle of the village, there is a rock where Terton Pema Lingpa is believed to have meditated. It used to be called Phugphel (phug ‘phel) but now people call it Phogphel (phog ‘phel). Phugphel was not kept clean and became polluted, but now the villagers are working on improving its condition to respect its sacred nature. Beside the rock, there is a beautiful ground called Tajong (rta ljong) where, it is believed, the horse of Pema Linpa was kept.

Architecture and Art Work

The main statues of the temple are Guru Rinpoche and the Zhabdrung Ngawang Namgyel. The temple contains paintings of both Nyingma and Kagyu lineages. On the walls of the ground floor, there are paintings of the deities of Bhutan. The main relic of the temple is a scripture called Bum Drima (bum ‘bris ma), a handwritten Transcendental Wisdom in 100,000 verses, which is attributed to Pema Lingpa himself.

Social and Cultural Functions

The temple provides an avenue for the villagers to hold social gatherings. However, there is no monastic institution, and as of now the villagers take care of the temple themselves. The rituals held in the temple are sponsored by the community.

In addition to social functions for villagers, there are several functions held in the temple. The most important is the Dangdung prayers (Mani) held within the three winter months (no specific date). The community also hosts a ritual called Chodpa (mchod pa) in the second, third and fourth months of the Bhutanese calendar. In the eleventh month of the Bhutanese calendar, a Mewang (me dbang), or fire blessing, is performed.

Informants

Lopen Kuenzang Dorji, Senior Research Officer, Royal Academy for Performing Arts, 2014

Researcher

Dechen Choney, Lecturer, Institute of Language and Culture Studies, May 2014

Description

Baling Lhakhang is a community-owned temple located above the Trongsa-Zhemgang highway near Koshila. It is about 83 km from the main town of Trongsa, and there is about 8km of feeder road between Baling Lhakhang and the Trongsa-Zhemgang highway. It is a two-storied temple built in traditional Bhutanese architecture with a pinnacle.

History

According to informants, Baling Lhakhang was built as a one-story temple by Kuenkhen Longchen Ramjam (1308–1364) in the 14^th century, and it was further expanded to two stories in the early 1980s by villagers under the guidance and coordination of Lam Yeshi, who once served as head of Nimalung monastery in Chume valley, Bumthang.

Though there is no written documentation of the background story of why the site of the temple is named Baling, people believe that the name Baling refers to an ancient story of Lord Buddha. Buddha prophesized a cow to find her own place to live, and the cow chose the present location of Baling village. However, no one knows about the cow, nor why the cow was sent. Nevertheless, visitors can see a hoof print from the cow on a stone located in front of the temple. Ba in Dzongkha refers to cow and Ling refers to a pleasant place, hence the name Baling.

Later, the temple was built in Baling village, and it is now known as Baling Lhakhang. The hoof print of the cow from the prophecy can be seen on a rock in front of Baling Lhakhang even now. In addition, it is believed that the upper and lower black rocks with a boulder in the middle, which seem to form a natural gate in Hurlung Gawa at Baling Village, act as a lock and key in order to protect the temple from outside threat.

When the temple was first built by the great Buddhist scholar Kuenkhen Longchen Ramjam in 14^th century when he came from Tibet, it is believed to have been built after Kuenkhen Longchen completed the construction of Sherling lhakhang, which is located in Langthel, Trongsa. He is said to have gone for a retreat at Zang mey phug, which is about a 25 minute walk away from the present temple. Footprints of a variety of animals can also be seen near the seat of the retreat of Kuenkhen Longchen. Other religious texts inscribed on rocks can also be seen on the way to the retreat of Kuenkhen Longchen. However, no one has yet been able to discern the writing of these religious texts because of the faded nature of the writing.

Thirty years ago, the former head of Nimalung monastery in Bumthang, Lam Yeshi, carried out his expansion of the temple with help from the community. During the construction, a retired monk from Tharpaling monastery (Bumthang) named Wangdi, and Ugyenla, who came to Baling as bridegroom, created the wall paintings of the temple with wages and meals provided by the villagers.

Five years ago, in 2009, a second renovation was completed with help from the government, which provided CGI sheets for the roof of the temple. The construction work was carried out by the villagers.

Today visitors can see a golden Buddhist text by Kuenkhen Longchen as the main relic of the temple. However, due to its age and the limited roofing of the old temple, the Buddhist text has been damaged by rain and cannot be read properly at present.

Architecture and Art Work

The small entrance gate is made of stone blocks without any decorations. The two-storied temple is built in traditional Bhutanese design with stone, mud and woodwork surrounded by a stone wall which is around two meters in height and one meter in width. The stairs leading to the second story and the balcony leading to the entrance of the temple on the second story are also traditional and made of wood.

The paintings in the temple include, on the left side of the wall, the Eight manifestations of Guru Rinpoche, Chenrezi (Avalokiteshvara), Jampeyang (Manjusri), Drolma (Tara), the Kagyu Lineage and three Buddhas of the three times: Krakucchanda (pastBuddha), Sakyamuni (present Buddha) and Maitreyanath (future Buddha). The assembly of peaceful and wrathful deities are on the right side of the wall. The three deities of longevity, Tsepamey (Amitayus), Drolkar (White Tara) and Tsugtor Namgyelma (Ushnishavijaya), are painted above the door at the entrance.

The main statue inside the temple is Lord Buddha, with statues of Guru Rinpoche and Zambala (Kubera, the deity of wealth) on the left and Chenrezi (Avalokiteshvara) on the right. A statue of the guardian deity Pelden Lhamo is in the inner chapel.

Social and Cultural Activities

Since the village is located in a remote area, many people have migrated to other places in the country, resulting in a drastic decrease of houses in the village, from twelve to five at present. Ngawang Lhamo has served as the caretaker of the temple for fifteen years. The past practice of selecting a caretaker was on a rotation basics amongst village households. Later the selection was done by drawing straws, but this was reportedly not successful. Hence, 15 years ago she decided to be the caretaker. She said that in the past the caretaker had to go to every household carrying a kettle to ask for butter for butter lamps, but now there is no need for this as the butter offered by pilgrims and the villagers is sufficient. According to their custom, temple caretakers are not provided with any provisions or wages for their service.

The temple is a place for the villagers to perform rituals. The Zhingdrup (memorial consecration ritual) of the temple was conducted by Lam Yeshi during the 35 years of his stay at the temple. After him, the rituals were graced by different religious figures annually. They do not have a fixed time for this ritual. However, the usual time for this ritual is when the herders return back from taking their cattle to the mountains.

Rituals like Lham, Pho Lha, annual ritual, and reading of the Buddhist canon are also done in the temple. Lham and Pho Lha are performed on the third, fourth and tenth months of the Bhutanese calendar every year. A Tshechu, an annual ritual, is also organized on the tenth day of first month of the Bhutanese calendar. The reading of the Buddhist canon has been done for the past three years; however, this year (2014) they could not read the texts due to the construction of a stupa in the village. The meals and wages were sponsored by a villager called Tharchenand the rituals were conducted by the monks of Nimalung monastery. It is believed that mask dances are not to be performed during the events because of the local belief that performing mask dances is against the will of PhoLha, and as a result the villagers would not be blessed. Another possible reason for this lack of dances could be the shortage of dancers locally and costs involved.

Informants

Ngawang Lhamo, caretaker of Baling Lhakhang since 2000

Tandin Tshering, 67 year-old villager from Langthel, Trongsa, who settled at Baling forty years ago as a bridegroom.

Researcher and Photographer

Kinzang Dorji, Asst. Lecturer, Institute of Language and Culture Studies, RUB, 2014

Description

Yueling Namgyel Choling Lhakhang is located in Yueling Village, which is a thirty-minute walk from the Sherubling Higher Secondary. We can also drive to the site, which is 7 kilometers away from Trongsa town and provides a nice vantage point from which to view Trongsa town.

History

Definitive dates and history of the temple’s construction are not yet known. Nevertheless, the Lhakhang is a sacred one because of its association with Yongzin Ngagi Wangchuk (1517-1555), who was the great grand-father of the Zhabdrung Ngawang Namgyel.

Yongzin Ngagi Wangchuk was from the Drukpa ruling family and travelled from Tibet to Bhutan. Guided by a vision of the guardian deity Palden Lhamo, he arrived in the Trongsa (Mangdu) region in 1541, and stayed in Yueling village before the construction of Trongsa Dzong. It is said that Yongzin Ngagi Wangchuk built a small meditation retreat (Tshamkhang)under the patronage of three villages: Yueling, Lashing and Tsengbi.

One night, while Yongzin Ngagi Wangchukwas meditating, his attention was drawn by a flicker of light, resembling that of butter lamp burning in the open air, at the spot where the present day protective deity’s temple (Goenkhang) of the Trongsa Dzong is located. In 1543, Yongzin Ngagi Wangchuck established a small meditation retreat (Tshamkhang) in the sacred spot and meditated there. Soon after, Lama Ngagi Wangchuck moved to where the present Trongsa Dzong stands. The retreat later became a center of worship for the three villages of Yueling, Lashing and Tsengbi.

With the passage of time, the meditation retreat became decrepit. A major renovation of the temple started in 2011, with construction of a two-story temple. The village received a half million Ngultrum from the local government fund for the renovation. At present the temple is looked after by the Yueling community members. The caretaker of the temple is appointed on a rotational basis, each household holding the post for the period of three years. The caretaker is responsible for the supervision of daily offerings and the coordination of work in the temple.

The main relics inside the Lhakhang are said to be from Yongzin Ngagi Wangchuk’s time, while the clay statue of Ngagi Wangchuck himself and other relics were included by devotees later on.

Architecture and art work

The newly constructed temple is based on traditional Bhutanese architecture for temples. The woodwork and masonry of the temple is very attractive. On the first floor, the temple has space where people can stay and spend the night during auspicious days or other occasions, and also has a store room. On the second floor, one finds the main altar room, where relics are kept. On the right side of the main altar, there is the Goenkhang for Pekhar Gyalpoand a room reserved for the lama to reside while performing ceremonies, rituals, the annual Tshechu and Nyungne (fasting and prayers) during auspicious occasions. A common kitchen is located on the right side of the temple.

The main relics inside the Lhakhang consist of clay statues of the historical Buddha and Pekhar Gyalpo (a fierce protective deity), which are believed to have been there since Yongzin Ngagi Wangchuk’s time. There are also clay statues of Guru Rinpoche, Chenrezi (Avalokitshvara), Jowo Jampa (Maitreya the future Buddha), Zambalha (Kubera), and Chana Dorji (Vajrapani, the protector of Buddha). Small statues of the Neten Chudruk (the sixteen famous elders, called Arhats, who preached the Buddhist doctrine) are also there. There are also sets of the Kangyur (teaching of the Buddha) and the Tengyur (commentaries on the former), and a statue of Avalokitshvara with 11 heads (Chuchig Je). The clay statue of Ngagi Wangchuck himself and other relics in the temple are those which were included by devotees later on.

Social and cultural functions

The temple enables the community to perform prayer ceremonies, rituals, the annual Tshechu and Nyungne (fasting and prayers) on certain dates to accumulate merit and purify defilements for senior and elders who cannot travel far at their age. Yueling community also performs rituals throughout the year, on every 10^th, 15^th and 30^th day of Bhutanese calendar months.

According to oral sources, nobody knows who initiated the various rituals in the temple, but they have been performed under the patronage of the village community themselves. Every year on the 9^th and 10^th day of the 7^th month in the Bhutanese calendar they conduct Teldhey Leywaidhenma (prayer dedicated to Guru Rinpoche). On the 15^th day of the 10^th month, a one-day Kuchoe (death anniversary) is observed and dedicated to Yongzin Ngagi Wangchuk, the founder of temple. An eight-day Nyungne is conducted from for the 28^th day of the 11^th month to the 6^th day of the 12^th Bhutanese month. It is dedicated to benefit all sentient beings and eradicate all misfortune in the community.

Starting from 2014, Yueling community also initiated celebration of the Zhabdrung Kuchoe. This celebration is dedicated to the founding father of Bhutan, the Zhabdrung Ngawang Namgyel.

Informant

Aum Choden Pelmo, 56 years old, caretaker, 2014

Researcher/photographer

Sangay Phuntsho (K), Asst. Lecturer, Institute of Language and Culture Studies, 2014

Description

The temple, a small one-story stone and wooden house, is located at the top of Sinphu village. The village can be reached from Trongsa Bjizam bridge, which has a road check point, by a one and a half hour drive on a farm road.

History

Sinphu Guru Lhakhang was founded by Palbar, the Chamberlain (Zimpoen) of His Majesty, the Second King Jigme Wangchuck in 1950. At that time, there was only one main temple with a small window (rabsel). A larger window and a golden pinnacle were added to the temple with the help of Karma, a relative of the Sinphu Guru Lhakhang caretaker, Phurpa, and devoted villagers in 1997-1998.

The temple and site have historical connections to Guru Rinpoche, evidenced by rocks and oral history. On the right side of the temple, we can see clearly on a big rock the footprint of Guru Rinpoche. An hour’s walk from the temple on the way to Sinphu primary school, one can also see the hoof print of Guru Rinpoche’s horse on a stone. According to local history, there was a small cave where Guru Rinpoche used to meditate, and this cave is now inside the actual temple. One day, an old woman on her way to fetch water saw Guru Rinpoche as though he were sitting in the cave. The next moment, however, she found a butter lamp there instead. Then, after carefully inspecting the cave, she found the body print of Guru and his two consorts (Guru Tsokhor sum): left Mandarava, middle Guru Rinpoche and right Yeshe Tsogyel. The site was thereby recognized as a sacred place and the temple was built around the cave.

Architecture and Art Work

The one-story temple was established in traditional Bhutanese architectural form with woodwork and stones. Under the porch, two large prayer-wheels have been installed. The main altar was built around the print of Guru Rinpoche’s body. Three statues representing Guru, Mandarava and Yeshe Tshogyel (Tsokhor Sum) were offered by Ashi Wangmo, sister of the second King, in the 1950s.

Inside the temple, you can also find new statutes representing the eight emanations of Guru Rinpoche, three different kinds of scriptures (Prajanaparamita) and several wall paintings. The paintings include the Buddha, the Zhabdrung Ngawang Namgyel, the great 15^th century Siddha Thangtong Gyelpo, the deity of long life (Tseringma) and a few local deities.

Social and cultural functions

The temple is looked after by the family of the chamberlain Palbar, and it serves as a temple for the local community. At present, Phurpa, the younger brother of Karma, is the actual caretaker.

Seven main events are performed annually on site for the benefit of the community:

1. Nyungne (fasting and prayers)in the 1^st month of the Bhutanese calendar

2. Saga Dawa (the month of Lord Buddha ‘s birth) in the 4^th month, 15^th day of the Bhutanese calendar

3. Teldha (the month of Guru Rinpoche’s birth) in the 5^th month, 10^th day of the Bhutanese calendar

4. Drukpa Tseshi (First sermon day of Lord Buddha) in the 6^th month, 4^th day of the Bhutanese calendar

5. Sampa Lhuendup (prayers related to Guru) for three days in the 7^th month of the Bhutanese calendar

6. Lhabab Duechen (Descending day of Lord Buddha) in the 9^th month of the Bhutanese calendar

7. Yarngo and Marngo Tsechu (offerings to all deities) on the 10^th day and 25^th day of every month

Informants

Thubpa, Caretaker of Sinphu Guru Lhakhang, Sinphu village, 2014

Researcher 

Lopen Samten, Lecturer, Institute of Language and Culture Studies, RUB, 2014

Description

The Tatsherla Nagtshang is located five kilometers away from the Trongsa-Zhemgang highway in Langthel gewog. A feeder road connects the Nagtshang to the highway. It is a three-story traditional Bhutanese house with magnificent wall paintings. It is surrounded by five households of lay practitioner (gomchen) families, who have all served since the time of the time of Lam Kuenga Gyeltshen, the founder of the Nagtshang.

History

The construction of the Nagtshang is attributed to Lam Kuenga Gyeltshen, who lived in the 16^th century. He was the son of Thugse Dawa Gyeltshen, who was the son of Terton Pema Lingpa (1450-1521).

According to prophesy, the main relic of Namphur in Bumthang, a statue of Yidam Tandin, simply flew away and disappeared. Kuenga Gyeltshen, the lama of Namphur at that time decided to search for the missing relic. He used a piece of dough to locate the path of the relic by praying in four different directions. It is believed that when he prayed towards the South, the dough changed into a stone, thus symbolizing the path of the Yidam Tandin. He then followed the path and reached a village that is currently known as Tatsherla.

Earlier, the village was popularly known as Gonsa; however, after the visit of Lam Kuenga Gyeltshen and the establishment of the Nagtshang, it was renamed as Nedon Grupey Gatshel. The name of the village was again changed to Tatsherla, because while the lama was searching for the relic, he finally reached a place where he found the relic lying on a cypress tree, and at that time a group of horses neighed three times. As Yidam Tandin is symbolized by a horse, he took it as a good omen and renamed the place as Tatsherla.

Lam Kuenga Gyeltshen realized that his destiny was there, and the relic was thus kept in the Nagtshang, and the Choeje in Tatsherla’s Nagtshang is believed to be from Kuenga Gyeltshen’s lineage. The Nagtshang became Kuenga Gyeltshen’s winter residence, and he spent his summers in Namphur, Bumthang. As the lineage of this figure has a strong connection to Terton Pema Lingpa, the Nagtshang belongs to the Peling tradition of the Nyingmapa religious school.

Architecture and art work

The main relic, the statue of Yidam Tandin, is kept on the 3^rd floor of the Nagtshsang, with a Buddha statue. On the right side, there are statues of the three deities of Long life. The holy stone that came from the dough is also in the temple, as well as the teeth of Kuenga Gyeltshen’s horse, which is kept on the same story; these two relics are not for public display. The only wall painting is of Kuenga Gyeltshen in the Nagtshang.

The second story of the temple now serves as a guesthouse for the Nagtshang, and there are no statues or other relics on this floor. The ground floor is used as a store room.

Social and cultural function

The Nagtshang belongs to a private family from the Tatserla Choeje lineage, and is looked after by them. The lineage of the Tatsherla choeje started from the time of the grand son of Terton Pema Lingpa. The present linage holder Choeje Ugyen Tenzin’s daughter, Deki, and her husband, Lhendupla, looked after the Tatsherla Nagtshang, but when Deki passed away, the Nagtshang was then looked after by Lhendupla and his daughter, Dechen Choden.

The Nagtshang organises five major functions for the community each year. On the 5^th day of the 1^st month of the Bhutanese calendar, Kuenga Gyeltshen is believed to have passed away; hence a death anniversary (Kuchoe) is organized in his honor. The famous Tatsherla blessing is also given during this ritual. On the 10^th day of the 2^nd and 3^rd month of the Bhutanese calendar, a religious ritual named Choepa is conducted. In the 4^th month, the same ritual is performed, but on the 15^th day of the month. Previously, a Pronda tshechu was also organized on the 5^th month; however, this tradition was discontinued due to lack of funding and attendance. In the 8^th month of the Bhutanese calendar, the descending day of Lord Buddha (Lhabab duchen) is celebrated in the Nagtshang. From the 11^th day to the 15^th day of the 10^th month in the Bhutanese calendar, a five day ritual is held in honor of Kuenga Gyeltshen. The five day ritual is held in both the Nagtshang and Tatsherla lhakhang: three days in the temple and one day in the Nagtshang, while one day is reserved for preparation for the ritual.

The Nagtshang additionally provides a venue for both social and religious gatherings of the Tatsherla community, and is a good platform for interactions to preserve and promote the cultural heritage of the community.

Informants:

Lam Tashi Wangdi, Age 85,Langthel, Langthel Gewog, Trongsa District

Ap Lhendupla, Age 50,Langthel, Langthel Gewog, Trongsa District

Researcher

Sangay Phuntsho, Assistant Lecturer, Institute of Language and Culture Studies, 2014

Description

The temple is located in Bayling village, about 23 kilometers south of the main town of Trongsa towards Zhemgang. The site is a further 4 kilometers from the main highway, and can be reached by foot. Bayling Lhakhang was named after the location where it has been erected.

History

No written record regarding the origin of Bayling Lhakhang has yet been located. However, we do have oral history which has been told by Lopen Dorji Wangdi, Dorjila and Am Napen, who reportedly have good knowledge about the temple’s history. According to them, villagers in the area all had their own temples for worship, while Bayling had none. Lopen Lawa, who was a lay-practitioner (Gomchen) in Bayling, and local villagers were convinced that they needed their own temple for worship. Lopen Lawa therefore reported their wishes to the younger Queen of the 2^nd King, Ashi Pema Dechen, who was then living in Samdrup Choeling.

Then the treasurer of the Queen, Gembo, and Lopen Lawa began the construction project in 1953. Lopen Lawa was pleased and continued to support the temple project when he saw the prosperous symbol of a bird coming out of a big stone and flying away while the workers were breaking the stone into pieces. He told the workers that they had done a good deed by letting free one being from hell.

The villagers worked on the construction project diligently, and it was completed in one year. However, the wall paintings and decorations inside the temple were done later on. A Drup, or ceremony of completion, was organized for one day in 1954 and became a yearly tradition for a few years, until it was extended to three days, its current length.

The statues that can still be seen in the temple were all donated by Queen Ashi Pema Dechen.

Architecture and Art Work

The temple is currently under reconstruction, and is almost finished. The architecture of the reconstruction remains in the traditional Bhutanese architectural style with lots of woodwork and stones. It has one story, and the main statues are the Buddha, Guru Rinpoche, Chenrezi (Avaloketishavara) and Chana Dorji (Vajrapani).

The wall paintings represent the Thirty-five Buddhas of Confession, the eleven-faced deity (Avalokiteshvara) and three protectors: Chenrezi (Avalokiteshavara), Jampelyang (Manjusri) and Chana Dorji (Vajrapani). There are 15 prayer wheels on the right side of the temple and four large prayer-wheels (dungkhor) at the back side of the temple, which were sponsored by the devoted villagers.

Social and Cultural Functions

Earlier, there was only one event called Haola Choedpa on the 15^th day of the 10^th month, sponsored by the wealthy Nagdo family. The Haola Choedpa was a festival from the Kheng region, where the Nagdo family originated.

On the 15^th day of the 10^th month, the Haola Choedpa was historically sponsored by the Nagdo family, but is no longer held now, as it lacks sponsorship.

Nevertheless, today there are still many events held at the temple every year, enumerated below:

1. From the 15^th to 17^thof the 1^st month of the Bhutanese calendar, Nyungne (Fasting and Prayer), Shingdrup (Accomplishment of Devine Place)and Tsokrup (Accumulation of Virtues) rituals are alternatively organized by villagers.

2. On the 10^th day of the 2^nd month, Nyipai Choedpa is sponsored by villagers in a turn-wise manner.

3. On the 10^th day of the 3^rd month, Zhabdrung Kuchoe (Zhabdrung Rinpoche’s parinirvana)is sponsored by villagers in turns.

4. On the 15^th day of the 4^th month, Saga Dawa (Lord Buddha’s Mahaparanirvana) is sponsored by the family of Lopen Lawa every year.

5. On the 4^th day of the 6^th month, the Rigzin Duepa ritual of the Nyingma tradition is sponsored by villagers in turns.

6. Either on the 10^th or 15^th day of the 7^th month, the Summer Ritual aimed at ensuring a good crop is sponsored by all the villagers.

7. Either on the 8^th or the 10^th day of the 8^th month, a Tsepakme (Long-life Prayer) ritual is sponsored by Gomchen Phurpa’s family.

8. On the 22^nd day of the 9^th month, the Lhabab Duchen (Descending Day of Lord Buddha) is sponsored by Lopen Lawa’s family in recognition of his death anniversary.

9. On a specified date of the 11^th month (chosen according to appropriate opportunity), the Drup celebration is sponsored for three days by all the villagers.

To date, the temple is taken care of by the family of LopenLawa, though it belongs to the local community.

Informants:

Lopen Dorji Wangdi, village elder, Bayling village, 2014

Dorjila, former Caretaker of Bayling Lhakhang, Bayling village, 2014

Am Napen, village elder, Bayling village, 2014

Researcher

Tenzin Dorji, Lecturer, Institute of Language and Culture Studies, 2014 

Description

The temple is located in Tashi Dingkha village, which is about 23 kilometers south of the main town of Trongsa towards Zhemgang. The temple is three kilometers from the main highway and can be reached on foot or by car. Dungbi Lhakhang was named after the name of its location, which is also called Dungbi.

History

To date, no written records have been identified regarding the origin of Dungbi Lhakhang. However, according to the village elder Agye Kencho Tashi and Am Changma, the caretaker of the temple, it is said that the Choetse Droenyer Ugen Dorji, also well-known as Droenyer (Chamberlain) Tashi Dhingkhap, built a one-story temple in the early 20^th century at the site. His main aim in building this temple was to atone for his sins, which he committed during the 19^th century civil war.

Droenyer Tashi Dhingkhap was originally from Dungsam in Eastern Bhutan, and served as the attendant to the Wangdue Dzongpoen. He then became the Droenyer of Wangdue Dzong before becoming the Droenyer of Choetse Dzong under the reign of the 1^st King Ugyen Wangchuck. The King rewarded him with a large plot of land, where he constructed a large house called a Ngagtshang (religious noble family manor).It is said he was very powerful when he was in the position of Droenyer. However, at present there are only ruins of the Ngagtshang,and his family owns nothing. It is said that after he retired from his post, the Droenyer lived in a Tsamkhang (retreat) quite far above the Ngagtshang. His eldest son Kalzang lived in the Ngagtshang with his wife and two sons. They used to have several servants, but the servants united and conspired to kill the family. One night they killed Kelzang, his wife and two sons, and then took away all the wealth and set the Ngagtshang on fire.

The Droenyer died in his retreat, and his younger son Dorji offered those plots of land to Ashi Phuntso Choedron, the Senior Queen of the 2^nd King. The Queen in exchange rewarded him with a plot in Radi, Tashigang, and he spent his life there with his family. Later, Ashi Phuntso Choedron presented those plots to her nephew Dasho Drukpoen. At present, those plots belong to the daughter of Dasho Drukpoen, Tashi Dingkha Ashi, who lives in Tashi Dingkha.

Architecture and Art Work

The one-story temple was built in traditional Bhutanese architecture with woodwork and stones. The main statues inside the temple represent the Three Bodies of the Buddha as Oepagme (Amitabha), Chenrezi (Avalokiteshvara) and Guru Rinpoche (Padmasambhava). There are also statues of the Zhabdrung Ngawang Namgyel and Chana Dorji (Vajrapani).

The wall paintings represent the Thirty-five Buddhas of Confession, the three protectors Chenrezi, Jampeyang and Chana Dorji (Avalokiteshvara, Manjushri and Vajrapani, respectively), as well as the Eight Emanations of Guru Rinpoche.

Social and Cultural Functions

The temple is looked after by the family of Agye Ugen Tenzin, though it serves as the community temple for rituals. The temple hosts two main events each year. Firstly, on the 10^th day of the 2^nd month of the Bhutanese calendar, lay practitioners (gomchen) perform a Tsechu for the welfare of all villagers. During that performance, villagers offer the meals and any additional requirements. Secondly, in the 12^th or 1^st month of the Bhutanese calendar, a Nyungne (fasting and prayers) is performed. All required things for this ritual are offered by villagers themselves.

Informants:

Agye Kencho Tashi, Taktse village, 91 years old in 2014

Am Changma, caretaker of Tashi Ding Dungbi Lhakhang, Tashi Dingkha village

Researcher

Tenzin Dorji, Lecturer, Institute of Language and Culture Studies, 2014

Description 

Gagar Lhakhang (temple) is located northwest of Trongsa town, about 18 km from Trongsa’s Sherubling Higher Secondary School. The Trongsa–Kharshong road leading to Gagar Lhakhang is a feeder road climbing up from the school. The temple is located at an altitude of 2500m on top of a gentle hill along the ridge of a mountain, with a settlement of a few houses and farmers’ fields alongside. All villages under the Nubi sub-district are visible from the temple’s vantage point, with Gagar village (locally known as Gagar Pam) located on the slope immediately below the temple.

History

According to oral sources, Thukse Dawa Gyeltshen (Thugs sras Zla ba rgyal mtshan, 1499–1587), the son of the saint Pema Lingpa, is the temple’s founder. Local history has it that when Thukse was meditating in a place called Sangcholing, he marveled at the beautiful hill in front of him and wished for a temple to be built on top. When he came down he told the local people that the hill was a happy place. It is believed that on that same night he had a vision in which celestial fairies came down and showed him the site for the construction of the temple. In the morning, five flowers grew on that spot, marking the place where the temple was to be built. This location was eventually named “Gagar,” which translates to “a happy place” in Dzongkha.

Thukse Dawa Gyeltshen gave the responsibility for building the temple to the family that lived nearby. Gagar Choje is the family lineage of those who built Gagar Lhakhang in the 16^th century, and indeed the temple is still owned and maintained by the family of Gagar Choje. All expenses required for the temple are borne by family members, with some labor provided by the Gagar villagers. Chimi Dorji, head of the Gagar Choje family, is the temple’s caretaker.

The temple is believed to have been constructed in the 16th century. Although there are no written documents confirming the exact date of construction, this temple is mentioned in the biography of Thukse Dawa Gyeltshen, summarized by Lham Dorji (2005). Gagar Lhakhang was built in the period when Thukse was still alive.

After his death, founder Thukse Dawa Gyeltshen’s remains were placed in the temple as a relic; it is not clear, though, how these remains reached Gagar, as Thukse died in Tibet. Local sources also state that the relics were eventually stolen from the temple. According to Lham Dorji, “People of Chume had to take trouble travelling to Gaga every year to perform the Peling Kuchoe in Gaga, and once they discussed to bring the body relic to Trakar. They went with lavish amount of drinks and in the end of the Kuchoe, served the people of Gaga with plenty of drinks. While they were enjoying the excessive drinks, some men of Chume stole the body and ran away towards Chume. Once realizing that the body had been stolen, some people of Gaga followed the steps and brought back its mummified head while the lower part of the body was taken to Trakar” (Dorji, 100). Today, the lower part of the body relic of Thukse Dawa Gyeltshen is preserved in Trakar /Prakar temple in the Chume valley of Bumthang, where Thukse lived, and the head is kept in the Trongsa Dzong.

The temple was renovated in 1994–1995.

Architecture and Artwork

Gagar Lhakhang follows the Peling Nyingmapa tradition of Buddhism.

The temple is a two-storey Bhutanese structured house, with wood, stones, and mortar serving as the base. The main altar occupies the biggest space on the top floor. There is a small guestroom at the side reserved for lamas (priests) visiting the temple. The ground floor has a big room for all types of communal gatherings. The two floors are connected inside by a traditional Bhutanese wooden staircase.

The altar inside the temple is elaborately decorated, with the main relic being a small stupa, or chorten, that once contained the remains of Thukse Dawa Gyeltshen; although these relics were stolen, the stupa still remains at the center of the altar. A number of statues fill the spaces around the stupa: those of Thukse Dawa Gyeltshen; Guru Pema Juney; the Buddha of the past Dipamkara (Marmeze); Avalokiteshvara (Chenrigzig); Vajrapani (Chagdor); and Guru Rinpoche as the God of Wealth (Ugyen Norlha). Another altar at the left side contains various Buddhist scriptures: Choebum, Tharpa Chenbu, and Diksha.

The walls are covered with paintings of Avalokiteshvara with a thousand hands and eyes (Chagtong Chentong); the saint Pema Lingpa; the Eight Buddhas of Medicine; Buddha and his disciples (Tenpa Tshokhor Sum); and the Buddha of Long Life Amitayus (Tshepame). There is also a painting of a mandala (Khyilkhor), a spiritual symbol, on the temple’s ceiling. The walls were repainted in 1994–1995 by Lhadrip Dorji when the temple was renovated.

On the grounds next to the temple stands a small structure for lighting butter lamps, and next to it, northwest of the temple, there is another small structure housing a prayer wheel, decorated inside with paintings. A few yards away from the temple sits a two-storey Bhutanese house belonging to the family of Gagar Choje.

Social and Cultural Functions

An important ritual is performed yearly on the 13^th day of the 12^th month of the Bhutanese calendar. People believe that if this ritual is not performed every year, a calamity will befall the village. In the past, people from Chume and Bumthang came to Gagar Lhakhang to perform the rituals, but this tradition ceased after the temple’s main relic was lost. People from Gagar village visit the temple during auspicious days in the Bhutanese calendar.

Although the temple is owned by the Gagar Choje family, it serves the Gagar community as a place of worship and religious meeting for all.

Informant

Kesang Jurmey, Tshogpa, Gagar-Kharshong, Nubi gewog, Trongsa district, 2014

References

Dorji, L. (2005). “Religious life and history of the emanated heart – son Thukse Dawa Gyeltshen.” Journal of Bhutan Studies.13: pp.1–100. <http://himalaya.socanth.cam.ac.uk/collections/journals/jbs/pdf/JBS_13_04.pdf>

Researcher

Jigme Wangdi, Asst. Lecturer, Institute of Language and Culture Studies, 2014

Photographer

Yannick Jooris

Description

 The three-storey Bonbji Choje Nagtshang (a building traditionally belonging to rulers or religious leaders and their lineage) is located approximately 16 km (a 1½ hour drive) up a feeder road from Gezam bridge on the Trongsa–Wangdue highway. The Nagtshang stands at an elevation of 2300m, close to Bemji Community Primary School on a hilltop overlooking eleven villages: Pang, Jonthang, Kamshaing, Gagar, Dranishing, Trem, Simphu, Gonpa, Threhel, Dabai, and Kabu.

History

 There are different oral and written traditions that conflict and overlap about the origin of the Bonbji Choje lineage, which traces back to the Yarlung Dynasty in Central Tibet during the reign of King Trisong Deutsen in the 8^th century.

One tradition says that Bonbji got its name, “the place of Bon,” because it was where one of the illegitimate children of the great Tibetan dharma king Trisong Deutsen settled after being exiled from Tibet in the 8^th century. He was a Bon religion follower, hence the name.

Another tradition says that the family lineage descends from King Trisong Deutsen’s illegitimate son named Dechung Dhondup, who ruled the Lhodrak Yawa region in Southern Tibet. Dechung Dhondup had three sons who migrated toward Bhutan and one of them, Khyeu Dorji, settled at Ngang in the north of Bumthang.

Centuries later it was Khyeu Dorji’s descendant, Dung Lhadar, a disciple of Thukse Dawa Gyaltshen, who went to settle in Bonbji Choje in Trongsa, following the prophecy of his religious master. Therefore, according to this tradition, the Bonbji Choje Nagtshang was built by Dung Lhadar in the 16^th century as per the prophecy of Thukse Dawa Gyaltshen (1499–1587), the son of Terton Pema Lingpa.

Bonbji Choje’s lineage produced some eminent Buddhist masters, such as the 2^nd Ganteng Trulku, Tendzin Legpai Dondup (1645–1727), who was born to Bonbji Choje Thinley Wangchen and Buthri Lhamo (who was herself a descendant of the 13^th century Drukpa Kagyu master Phajo Drugom Zhigpo). The lineage also produced the 6^th Gangteng Tulku, Tenpai Nyima (1838–1874); and the 9^th Gangteng Tulku, Kunzang Rigdzin Pema Namgyal (b. 1955).

Other great personalities from the Bonbji Choje lineage who held important positions and ruled Bhutan were:

• 10^th Druk Desi Mipham Wangpo (1709–1738): 1^st incarnation of Gyaltse Tenzin Rabgye, who became Desi in 1729 at the age of 21
• 11^th Desi Khuwo Paljor (1736–1739)
• Lama Nyentsen Tshering Wangchuck (1729–1740): representative of Bhutan to Tibet during the reign of the 10^th Desi
• 18^th Desi Jigme Singye (1742–1788): 2^nd incarnation of Gyaltse Tenzin Rabgye; Desi from 1776–1788
• 26^th Desi Tsultrim Drakpa (1790–1810)
• 50^th Desi Kishelpa Dorji Namgyal (1873–1879)

A few meters below the Nagtshang, there are two holy springs (drubchu): Khandu Drupchu (Dakinis’ spring) and Thukse Dawa’s spring. It is believed that Terton Pema Lingpa’s son, Thukse Dawa Gyaltshen, discovered the spring, as there was no water for the Nagtshang.

The local deity associated with Bonbji Choje Nagtshang is Ap Mugtsen, worshipped as the protecting deity of the entire region of Mangdue. It is said that he had many illegitimate children, and his sons were fearsome, oppressive, and difficult to control. In the 18th century, Lama Nyentsen Tshering Wangchuk made a proposal to solve the problems caused by these wayward sons. He proposed to the deity Ap Mugtsen that he take as his wife Aum Tashi Wangzom, a local deity from Kheng Dakpai south of Trongsa.

Lama Nyentsen also promised Ap Mugtsen that he would erect a phodrang (palace for deities) for him in the Nagtshang. Ap Mugtsen accepted, and it is said that he himself provided the measurements for the statue of his likeness that would be erected within the protective deities’ temple (gonkhang). Thereafter, Ap Mugtsen was appeased as the locality’s protecting deity, and he did not have any more sons with local women. Peace and harmony were restored.

Inside the Nagtshang stand golden statues of Chenrezig (Avalokiteśvara); the Sixteen Great Arhats; Tsepame (Amitayus/Buddha of Long Life); Drolma (Tara); Guru Rinpoche with his consorts; Dorji Lingpa; and Pema Lingpa Phurpa.

Clay statues represent the Buddha; the Future Buddha (Jampa /Maitreya); the Long Life Buddha; Zhabdrung Rinpoche; Chana Dorji (Vajrapani); Mugtsen (local deity of Mangdue region); Marpa; Milarepa; Naropa; Lama Nyentsen Tshering; the 2^nd Gangtey Tulku Tenzin Lekpai Dondup; and the 10^th Desi Mipham Wangpo.

Thangkas represent Jangchub Sempai Tungshag (Confession Buddhas); Phurpa (Vajrakilaya); Palden Lhamo (female protective deity); Leygen (protecting deity); and Shing Chung Wangmo (female deity, form of Palden Lhamo).

There are many texts also present, such as the Domang (collection of religious works); Gyatongpa (abridged sutra of transcendental wisdom in 8000 stanzas); and Dorji chopa (diamond sutra). There is also a sandalwood stupa of the Enlightment type and a Kadam stupa, as well as many other objects.

Beautiful wall paintings in the main temple were also offered to the Nagtshang in the 1990s by the 9^th Gangteng Tulku and Namgay Lhendup. These paintings represent Guru Padmasambhava; Phurpa Lhatshog; Terton Pema Lingpa; Marpa Lotsawa (the lineage holder of the Kagyu tradition); and the Druk Desis that were born of the Bonbji Choje lineage.

 Architectural Style

The Bonbji Choje Nagtshang is, architecturally, one of the most exemplary examples of a traditional Bhutanese Nagtshang. Major renovations were done in 1994–95, although no changes were made to the architectural structure; the building was reconsecrated in 1996.

The three-storey building is constructed of stone, wood, and mud, with added cement pillars. In the past, the ground floor housed cattle, but now it is used both as a living room and a storeroom for grain. The second floor includes a kitchen and sleeping quarters. The third floor now serves partly as a guest house and partly as a private chapel with a beautiful, traditional Bhutanese altar.

Social and Cultural Activities

 In the past, Bonbji Choje received grain and provisions from nine households of Bonbji village and was under the administration of the Trongsa Ponlop. This changed with the 3^rd king Jigme Dorji Wangchuck’s abolition of the serf system in Bhutan, however, and today the Nagtshang, a private property, generates its own revenue.

Major annual religious rituals and festivals are performed in the Nagtshang, such as Denchog (Drolma/Tara Prayer); Gonpo Bangrim (prayer for Gonpo); Phurpa (Vajrakilaya); Chagkhu Yangkhu (good fortune prayer); and Chosung (prayer for the protecting deity).

Although there are no set dates, these rituals normally occur twice a year as winter and summer events. The Nagtshang also makes regular offerings and conducts rituals on all auspicious days of the Bhutanese calendar: 8^th, 10^th, 15^th, 25^th, and 30^th.

Bonbji Choje Nagtshang receives many visitors on these days.

Informants

Aum Tadinmo, 84, wife of the Bonbji Choje’s late son, Phuntsho

Ap Thuba, 48, current Mangmi (local leader) of Nubi gewog, Trongsa dzongkhag

Ap Tashi Paljor, 45, former member of Bhutan’s army and husband of the Bonbji Choje’s daughter

References

 Gedun Rinchen. (2005). Lho Druk Choe Jung sar pa (Lho’i ‘Brug chos ‘byung gsar pa). Thimphu; KMT Publication (reprint).

Karma Phuntsho. (2013). The History of Bhutan. Noida-London: Vintage books Random House India.

Pommaret, F. (2008). “The Dung and Shelngo families: A glimpse of Bhutan’s early history” in Pek Dorji (ed.) Bhutan. Centenary Issue. Thimphu: Tourism Council of Bhutan, 86–93, 2008.

Tenzin Chogyal. (reprint 2011). The Marvelous Gem of Veneration. Biography of Second Gangteng Trulku Tenzin Legpai Dondrub (1645–1727). Thimphu: National Library.

The Rosary of Jewels. Biographies of the successive throne holders of Gangteng (2008). Thimphu. (dpal sGang steng gsang snags chos gling gi gdan rabs nor bu’i ‘phreng ba)

Researcher

Sangay Phuntsho (K), Asst. Lecturer, Institute of Language and Culture Studies, 2014

Description

Phuntsho Choling Gonpa sits at an elevation of 3100 m and is a three hour walk (approximately 6 kms) up the mountain from Taktse, a village located 23 km from Trongsa town along the Zhemgang–Gelephu highway. There is no motor vehicle road to Phuntsho Choling Gonpa.

The gonpa is surrounded by a flower garden in the midst of a thick forest on the top of a hill, with no other settlements of any kind around the site. Despite its isolated location, however, Phuntsho Choling Gonpa stands out against the green mountain with its whitewashed walls and red roof, typical of a Buddhist temple in Bhutan.

History

There was once a written document on the gonpa and its history, but sadly, it is now inexplicably lost, so only the oral history remains. Bhutanese people believe that the gonpa was built on the site where Rechung Dorji Drakpa (Ras chung rdor je grags pa, 1083/5–1161) meditated. Rechungpa, as he is known, was one of the main disciples of Jetsün Milarepa (rje btsun Mi la ras pa, c.1052 – c.1135 CE), who is one of Tibet’s most famous yogis and poets and a major figure in the history of the Kagyu school of Tibetan Buddhism. In various biographies, Rechungpa does not appear to have travelled to Bhutan.

Around 1240, on the other hand, Lorepa (Lorepa Wangchuk Tsondrub, 1187–1250), a disciple of Tsangpa Gyarey, founder of the Drukpa School in Tibet, did come to Bhutan, where he established small temples in the Bumthang valley. One hypothesis would be that Lorepa might also have travelled to the Drakteng region; the oral tradition may have conflated the two lamas.

Local story states that when Rechungpa went in search of a place to meditate, Samten Om, the deity of the area, placed flowers along the path to lead Rechungpa to the location where the gonpa now stands. However, other stories suggest that the gonpa was built on the spot where one of Rechungpa’s disciples meditated.

Local people say that there were three lakes in the area where the lama meditated and that the temple was built on top of the middle lake. These lakes are now dried up, but a former caretaker says that one can still hear frogs croaking beneath the temple in the summer.

The structure has been renovated only once (2007–2008) since it was originally built by local villagers, but there is no written record of precisely when it was built, nor who oversaw the construction.

Architecture and Artwork

The temple is a simple two-storey structure constructed out of mud and stones in the traditional Bhutanese method. A kitchen is attached to the side of the gonpa, and a small chorten (stupa) sits in front.

Statues of Guru Rinpoche, the Buddhas of Three Times (Tenpa Tshokhor Sum), and a lama said to be Rechung Dorji Drakpa are placed on the altar. Some religious artifacts, including statues of Zhabdrung Ngawang Namgyel and the local deity Samten Om, are sealed within the altar.

The old wall paintings inside the temple were eroded, so when the temple was renovated in 2007–2008, new artwork with the image of the Buddha of Confessions (Tungshags Lhatshog) was painted on one side of the temple.

Social and Cultural Functions

It is believed that gomchens and anims (lay practitioners) from the village took care of the gonpa in the past, although no written documents remain to confirm this statement. Today, Taktse villagers voluntarily care for the temple, which belongs to the community. During auspicious days, villagers make offerings in the temple, but as the gonpa is far from the village, it serves only as a place of worship on these days and there are no regular caretakers.

Informants

Jigme: Current caretaker of the temple, Taktse village, 2014
Sonam Penjor (AKA Dagap): Former caretaker of the temple, Taktse village, 2014
KenchoTashi: Former gomchen, Gonpa, 2014

References

Rechung Dorje Drak. (2011, October 15). Retrieved November 20, 2014, from <http://www.rigpawiki.org/index.php?title=Rechung_Dorje_Drak>.
Roberts, P.A. (n.d). The Biographies of Rechungpa. Retrieved from <www.misterdanger.net/books/…/Biographies%20Rechungpa.pdf>.
Routledge. (2007). Lorepa. Oxford Centre for Buddhist Studies, New York. Retrieved from <http://www.treasuryoflives.org/biographies/view/Lorepa-Wangchuk-Tsondru/P4252>.

Researcher

Rinchen Dorji, Asst. Lecturer, Institute of Language and Culture Studies, 2014

Description

སྲིན་ཕུ་བསམ་གཏན་རྩེ་མོ་གི་ལྷ་ཁང་འདི་ ཐོག་ཚད་གཉིས་ཡོདཔ་དང་། གཡས་གཡོན་གྱི་ཟུར་གཉིས་ལས་མར་འཁྱམས་ར་ཐོག་ཚད་གཉིས་ཅན་རེ་སྦེ་ ད་རེས་ནངས་པ་གི་འབྲུག་པའི་སློབ་གྲྭ་གི་བཟོ་རྣམ་བཟུམ་ཅིག་ཡོད། འདི་ཡང་ ཀྲོང་གསར་སྦྱི་ཟམ་ལས་ ཆུ་ཚོད་གཉིས་དེ་ཅིག་སོ་ནམ་ཞིང་ལམ་བརྒྱུད་དེ་འགྱོཝ་ད་ སྲིན་ཕུ་གཡུས་ཀྱི་རི་མགོ་ལུ་ས་ཆ་གདིང་གཤོང་ཆུང་ཀུ་ཅིག་ཡོད་མི་འདི་ཁར་ཆགས་ཏེ་ཡོདཔ་ཨིན།

Sinphu Samten Tsemo Lhakhang (temple) is a two-storey stone and wooden house with additional two-storey temples attached to each side. The temple is located at 2650m at the top of Sinphu village, a two-hour drive up a farm road that wends its way off the Wangdue–Trongsa highway at the Bjeezam bridge, the site of a police checkpoint.

History

སྲིན་ཕུ་བསམ་གཏན་རྩེ་མོ་གི་ལྷ་ཁང་འདི་ གཏེར་སྟོན་རྡོ་རྗེ་གླིང་པའི་གདུང་སྲས་ ཆོས་དབྱིངས་རྒྱ་མཚོ་གི་སྲས་ ངག་དབང་པད་དཀར་མཆོག་གིས་བཞེངས་བཞེངསམ་ཨིན་རུང་། དུས་ཚོད་ནམ་ཨིན་ན་གི་གཏན་འཁེལ་གཅིག་མིན་འདུག ཨིན་རུང་ཚོད་དཔག་འབད་དེ་བལྟཝ་ད་ རྡོ་རྗེ་གླིང་པའི་དུས་ཚོད་འདི་སྤྱི་ལོ་༡༣༤༦ལས་༡༤༠༧ཚུན་ཚོད་ཨིནམ་དང་། རྡོར་གླིང་འབྲུག་ལུ་བྱོན་པའི་ལོ་འདི་སྤྱི་ལོ་༡༣༧༠ལུ་ཨིནམ་ལས་ དེ་ལས་བརྒྱུད་པའི་མི་བརྒྱུད་གསུམ་པ་ ངག་དབང་པད་དཀར་སྐུ་ན་སོན་པའི་བར་ན་ཉུང་ཐར་ལོ་ངོ་ལྔ་བཅུ་ལྷག་ཙམ་འགྱོ་དགོཔ་ངེས་བདེན་ཨིན་མས། དེ་འབདཝ་ལས་ལྷ་ཁང་འདི་ ཧ་ལམ་དུས་རབས་བཅོ་ལྔ་པའི་དཀྱིལ་ཙམ་ཅིག་ལུ་བཞེངས་བཞེངསམ་འོང་ནི་མས།

Although we know that Sinphu Samten Tsemo Lhakhang was founded by Ngawang Pekar, the son of Terton Dorji Lingpa’s son, Choying Gyatso, the date of construction is unknown. What we do know, however, is that Dorji Lingpa lived from 1346–1407 and that he came to Bhutan in 1370. Since Ngawang Pekar was Dorji Lingpa’s grandson, we can estimate at least a 50-year interval. Therefore, Sinphu Samten Tsemo Lhakhang must have been founded in the mid– to late–15th century.

དེ་སྒང་ལྷ་ཁང་ཐོག་ཚད་གཅིག་འབད་མི་གཅིག་དང་། ནང་རྟེན་གཙོ་བོ་གུ་རུ་གཙོ་འཁོར་གསུམ་ལས་མེདཔ་ཨིན་རུང་། ཤུལ་ལས་ ཤར་རྩིབས་ལོགས་ལས་ རྡོར་གླིང་གི་བརྒྱུད་པ་ཨིན་མི་ རྗེ་མཁན་ཁྲི་རབས་༦༧པ་རྗེ་ཡེ་ཤེས་སེང་གེ༼༡༩༠༦་༡༩༦༩༽མཆོག་ རྗེ་མཁན་མ་མཛད་པའི་ཧེ་མ་ སྤྱི་ལོ་༡༩༤༣ལས་༡༩༦༠ཚུན་ཚོད་ ལོ་ངོ་༡༨གི་རིང་སྲིན་ཕུ་བླ་མའི་གོ་གནས་བཞེས་ཏེ་བཞུགས་པའི་སྐབས་ལུ་ སྲིན་ཕུ་ལྷ་ཁང་རྒྱ་བསྐྱེད་མཛད་གནང་ནུག འདི་ཡང་ལྷ་ཁང་ཐོག་གཅིག་མ་འདི་ཐོག་ཚད་གཉིས་སྦེ་རྒྱ་བསྐྱེད་མཛད་གནང་སྟེ། སྟེང་ཐོག་ལུ་ གུ་རུ་ལྷ་ཁང་དང་མགོན་པོ་མ་ནིང་གི་མགོན་ཁང་། འོག་ཐོག་རྟ་མགྲིན་དང་ཕག་མོ་ཡབ་ཡུམ་གྱི་ལྷ་ཁང་དང་བཅས་པ་བཞེངས་གནངམ་མ་ཚད། གཡས་གཡོན་གྱི་ཕྱོགས་གཉིས་ལུ་ བླམ་དང་བསྒོམ་ཆེན་ཚུ་གི་བཞུགས་གནས་ འཁྱམས་ར་ཐོག་ཚད་གཉིས་སྦེ་མི་དེ་ཡང་བཞེངས་གནང་ནུག
དེ་ལས་གཡོན་ཕྱོགས་ཀྱི་འཁྱམས་རའི་སྟེང་ཐོག་བླ་མའི་ལྷ་ཁང་འདི་ སྤྱི་ལོ་༡༩༥༠ཡན་མན་གཅིག་ལུ་ འབྲུག་རྒྱལ་གཉིས་པའི་གཟིམ་དཔོན་དཔལ་འབར་གྱིས་བཞེངས་ཡོདཔ་དང་། དེ་གི་འོག་ཐོག་སྒྲོལ་མའི་ལྷ་ཁང་འདི་ ད་ལྟོ་ཡོད་པའི་སྲིན་ཕུ་བླམ་དོན་གྲུབ་མཆོག་གིས་སྤྱི་ལོ་༡༩༨༧མེ་ཡོས་ལོ་ལུ་བཞེངས་ཡོདཔ་ཨིན་མས། ལྷ་ཁང་མཐའ་སྐོར་གྱི་མ་ཎི་ལག་འཁོར་འདི་བླམ་དོན་གྲུབ་མཆོག་གིས་སྤྱི་ལོ་༡༩༩༡ལུ་བཙུགས་ཡོདཔ་དང་། མགོན་པོ་མ་ཎིང་གི་མགོན་ཁང་འདི་ ཧེ་མ་འབད་བ་ཅིན་གུ་རུ་ལྷ་ཁང་དང་གཅིག་ཁར་ཡོདཔ་ཨིན་རུང་ སྤྱི་ལོ་༢༠༠༦ལུ་ བླམ་དོན་གྲུབ་མཆོག་གིས་ མགོན་ཁང་འདི་ལོགས་སུ་བཏོན་ཏེ་ གཡོན་ཕྱོགས་ཀྱི་ཟུར་ཁར་སྤོ་བཤུད་མཛད་གནངམ་མ་ཚད། མགོན་ཁང་འདི་ནང་ གནས་བདག་སྨུག་བཙན་གྱི་བཀའ་ཁྲབ་ཡང་ གསར་བཞེངས་གནང་ནུག

During this period, the temple was the one-storey Guru Tsokhor Sum, but in the 20th century one of Dorji Lingpa’s descendants, who eventually became the 65th Je Khenpo Yeshi Singye (1906–1969), served as a Sinphu Lama, from 1943–1960. At that time, he expanded the structure to two storeys. The Guru Lhakhang and Gonpo Maning Lhakhang are on top of the central structure, and the Tandin and Phagmo temples are on the first storey. Yeshi Singye also built an extra two-storey structure with temples for the residence of the lam (head of the monastery) and lay practitioners (gomchen).

Around the 1950s, the 2nd king’s chamberlain, Pelbar, constructed the Lama Lhakhang on top of the left side lhakhang, and in 1987 the present Sinphu lama, Dondup, constructed the Drolma Lhakhang on its ground floor. In addition, in 1991 Lama Dondup erected hand prayer wheels surrounding the lhakhang, and in 2006 he constructed the separate Gonkhang on the left side of the lhakhang and therein added the armour of Muktsen, the local protective deity.

Architecture and Artwork

ལྷ་ཁང་གི་བཟོ་བཀོད་འདི་ཡང་ རང་ལུགས་སྔར་སྲོལ་འབྲུག་པའི་རང་ལུགས་སྦེ་ རྩིགཔ་དང་ཤིང་གིས་བཟོ་བཟོཝ་ཨིནམ་མ་ཚད། དེ་ཡང་དབུས་ཀྱི་ལྷ་ཁང་ལུ་བསྐོར་ར་རྐྱབ་སྟེ་མ་ཎི་ལག་འཁོར་དང་། མཐའ་འཁོར་གཡས་གཡོན་གྱི་འཁྱམས་ཡན་ལག་ལྷ་ཁང་དང་། བླམ་དང་བསྒོམ་ཆེན་ཚུ་གི་བཞུགས་གནས་སྦེ་བཟོ་སྟེ་ཡོདཔ་ཨིན།

The temple is a two-storey Bhutanese structure, with wood, stones, and mortar forming the main base. Hand prayer wheels surround the central and small lhakhangs. The residences of the lama and lay practitioners stand surrounding the courtyard.

Social and Cultural Functions

ལྷ་ཁང་འདི་མི་སྡེའི་ལྷ་ཁང་གཅིག་ཨིན་རུང་། དེ་གི་བདག་འཛིན་འདི་ སྲིན་ཕུ་བླམ་དང་། དེ་ནང་བཞུགས་མི་བསྒོམ་ཆེན་ཚུ་གིས་བདག་འཛིན་འཐབ་དོ་ཡོདཔ་ཨིན་མས། ཧེ་མ་འབད་བ་ཅིན་ སྒོམ་ཆེན་དྲུག་ཅུ་དེ་ཅིག་ཡོདཔ་ཨིན་རུང་ ད་རེས་ནངས་པ་སྒོམ་ཆེན་ཁལ་གཅིག་ཙམ་ཅིག་ལས་མེདཔ་ཨིན་མས། དེ་ལས་ལོ་ལྟར་གྱི་དུས་ཆེན་ཚུ་གི་སྐབས་ལུ་ ཟ་འཐུང་ཆུ་ཀུ་གི་རིགས་ཚུ་དགོན་པ་རང་གི་འགྲོ་སོང་གཏང་དོ་ཡོདཔ་དང་། ཚོགས་འཁོར་སྦོམ་གྱི་རིགས་ཚུ་ གཡུས་ཁ་གི་མི་སེར་ཚུ་གིས་སྦྱིན་བདག་འབད་དོ་ཡོདཔ་ཨིན་མས།

Although this temple belongs to the local community, the resident Sinphu lama and lay practitioners take care of it. Earlier, there were around sixty lay practitioners, but this number has now decreased to twenty. The temple sponsors all necessary items for yearly religious services, and local villagers sponsor the grand Tshokhor (religious feast) ritual.

The temple’s income comes from money received for rituals performed in the villages, and solphog (a scholarship) comes from the Trongsa dzong for the lama, the umdze (one who leads the chant), the kudrung (discipline controller), and the chopon (one who serves the offering).

ལོ་ལྟར་གྱི་དུས་མཆོད།
1 ཟླ་བ་དང་པའི་ནང་བཀའ་འགྱུར་དག་ཚར།
ཟླ་བ་དང་པའི་༢༥ལུ་རྗེ་ཡེ་ཤེས་སེང་གེའི་སྐུ་མཆོད།
2 ཟླ་གཉིས་པའི་༢༥ལུ་ངག་དབང་པད་དཀར་གྱི་སྐུ་མཆོད།
3 ཟླ་བ་གསུམ་པའི་ཚེས་༣ལུ་ཀྲོང་གསར་གྱི་གནས་བདག་སྨུག་བཙན་གྱི་ཆོ་ག་སྐུ་རྐྱང་།
ཚེས་༡༠ལུ་ཞབས་དྲུང་སྐུ་མཆོད།
4 ཟླ་བ་བཞི་པའི་ཚེས་༡༥ལུ་སྒྲོལ་ཆོག
5 ཟླ་བ་ལྔ་པའི་ཚེས་༡༠ལུ་སྤྲེལ་ཟླ་ཚེས་བཅུ།
ཟླ་བ་ལྔ་པའི་ཉིན་ལོག་དང་བསྟུན་བླ་མ་རྒྱལ་བ་རྒྱ་མཚོའི་བསྐང་གསོ་ཉིནམ་གཉིས།
6 ཟླ་བ་དྲུག་པའི་ཚེས་༤ལུ་སྒྲོལ་ཆོག་དང་། དེ་ལས་བདུན་ཕྲག་གཅིག་གི་རིང་ལུ་བཀའ་འགྱུར་དག་ཚར།
7 ཟླ་བ་བདུན་པའི་ཚེས་༦ལས་༡༠ཚུན་ཉིན་ལྔའི་རིང་ལུ་གསོལ་འདེབས་འབུམ།
8 ཟླ་བ་དགུ་པའི་༡༥ལུ་བསྐང་གསོ། ཚེས་༢༢ལུ་ལྷ་བབས་དུས་ཆེན།
9 ཟླ་བ་༡༡པའི་ཚེས་༡༤ལས་ཡོངས་གྲགས་ཅན་གྱི་སྲིན་ཕུ་བསྙུང་གནས།

1. Kanjur reading (recitation of the Buddhist canon): 1st month of the Bhutanese calendar; Je Yeshi Singye Kuchoe (prayer for the death anniversary of Je Yeshi Singye): 25th day of the 1st month

2. Prayer for the death anniversary of Ngawang Pekar (Ngawang Pekar Kuechoe): 25th day of the 2nd month

3. Ritual for Muktsen, the local deity of Trongsa (Trongsa neydag Muktsen choga kuchyang): 10th day of the 3rd month

4. Prayer to Drolma/Tara (Drol chog): 15th day of the 4th month

5. Prayers related to Guru Rinpoche (Telda Tsechu) 10th day of the 5th month

6. Grand offering to Pema Lingpa (Lama Gyalwa Gyatsho Kangso): 2 days in the 5th month

7. Prayer to Drolma/Tara (Drol chog) and Kanjur reading (recitation of the translated teachings of the Buddha): 7 days starting from the 4th day of the 6th month

8. Recitation of the Guru prayer 100,000 times (Soldeb Bum): 6th–10th days of the 7th month

9. Offering to the guardian deities (Kangso): 15th day of the 9th month

10. Descending Day of Lord Buddha (Lhabab Duechen): 22nd day of the 9th month

11. Fasting prayer (Sinphu Nyungne), a reknowned ritual for local people and the Trongsa dzongkhag: beginning the 14th day of the 11th month

Informants

Sinphu Lama Dondup, caretaker of Sinphu Samten Tsemo Lhakhang, Sinphu village
Ap Thubpa, Mangmi, 2014

Researcher

Samten Wangchuk, Lecturer, Institute of Language and Culture Studies, 2014

Description

Lingtoe Lhakhang (temple) is beautifully located on the top of a hill in Dangdung village in Langthel gewog, Trongsa district. It is an hour’s walk to reach the temple from Dangdung village.

History

Lingtoe temple is said to have been built by the Drukpa lama Mipham Tenpai Nima (1567–1619), the father of Zhabdrung Ngawang Namgyel, in the 16th century. When Mipham Tenpai Nima reached Lingtoe village in search of a temple location, he is said to have been carrying nine Zhabdrung Ngawang Namgyel statues with him. This attribution is a problem, however, as Zhabdrung was born in 1594 as the son of Mipham Tenpai Nyima, and it is doubtful there would have been statues of him.

Wherever the truth lies, the story goes that he asked the statues whether he could establish the Drukpa Kagyu lineage in that location. Among the nine statues of the Zhabdrung Ngawang Namgyel, one statue nodded his head, thus telling him to take his seat there. Mipham Tenpai Nima decided that Lingtoe would be a good place, and he built the temple according to the prophecy of the Zhabdrung’s statue; today this statue is considered a sacred relic of the temple. Although this story has a chronological problem, it is the story that locals narrate.

When the construction of the temple started, there was no sign of water, making it difficult to build the temple. Mipham Tenpai Nyima offered prayers to celestial beings and the protective deity of the country, saying that if his real destiny were to have religion flourish in Lingtoe, there should be water there the following day. As he wished, the next day there was water. Today a small pond is located approximately 50 meters to the right of the temple; this is considered a drupchu, holy water.

In the past, the Dangdung community was wary of the family of Lingtoe because of its fearsome protective deity, Pekar Gyep (Pekar Gyalpo), the deity of Zhabdrung Ngawang Namgyel. Pekar Gyep could cast evil on those who challenged the Lingtoe temple family. People fell sick and had other undesirable misfortunes in their life. The Dandung community subsequently cursed and slandered the family of the Lingtoe, and due to this pressure, the Lingtoe family was obliged to abandon the temple and move to Dangdung Village.

Oral history says that while the Lingtoe family was in Dangdung Village, the deity Pekar Gyep manifested in various ferocious animals, such as a tiger, lion, leopard, and bear. These animals used to chase away those who passed by Lingtoe temple, making for a difficult journey from Lingtoe, as it is a main trail to Bumthang. The Dangdung community then relented and requested the Lingtoe family to take care of Lingtoe temple; thus, the family continues to own the temple to this day.

There is still a belief that Pekar Gyep continues to cast misfortune and assault people. Whenever people of Dangdung fall ill, they visit Lingtoe temple and give offerings to appease Pekar Gyep.

Architecture and Artwork

In the past the temple had only two storeys, built in the Bhutanese traditional architectural structure style with wood, mud, and stones. The first floor was used solely as the main chapel, and the ground floor was the residence for the caretaker/owner.

Aum Tshering Lhamo, the present caretaker, has expanded the temple to three storeys. She and her entire family live on the ground and first floors, and the second floor is now used as the chapel.

The main relic in the chapel is a self-talking (sung-jon) statue of the Zhabdrung Ngawang Namgyel in the center surrounded by small statues of Jetsun Drolma (Tara); Guru Rinpoche; Buddha Shakymuni; Karmapa Zhanag Rinpoche; and Karmapa Zhamar Rinpoche.

Social and Cultural Functions

Lingtoe is now a private temple belonging to Aum Tshering Lhamo and her family. Her ancestors moved in just after the foundation of the temple. According to Aum Tshering Lhamo, in the past the temple was very important for the Dangdung community. The monk body of Trongsa owned the temple, and the villagers, and Lingtoe family had to pay taxes of butter, cheese, incense, rice, and other items in kind. This practice has since been abolished, however.

There are no big events or festivals in Lingtoe temple other than morning and evening offerings. Aum Tshering Lhamo’s great grandfather Dodou, however, started three ritual events:

• 7th month of the Bhutanese calendar: Gonpo Kangsha, summer offering and confession to Gonpo (Mahakala)
• 9th month: Gonpo Selchod, offering to deity Gonpo (Mahakala)
• 12th month: Lochod, annual offering by the family

It appears there are no fixed days to perform these rituals; the dates are predicated on the family’s convenience.

Informants

Aum Tshering Lhamo, caretaker/owner, Lingtoe, 2014
Ap Tshewang Dorji, farmer, Dangdung village, 2014
Lopen Kuenzang Dorji, Senior Research Officer, Royal Academy for Performing Arts, 2014

References

Karma Phuntsho. (2013) The History of Bhutan. Noida-London: Vintage books Random House India.

Researcher

Sangay Thinley, Lecturer, Institute of Language and Culture Studies, 2015

Description

Drangon Samten Choling Gonpa (monastery) is located at 2582m and is surrounded by mountains and few homes. It is 38 km from Trongsa town in the direction of Wangdue Phodrang (west) and a further 7 km along a rough road that heads toward Drangla village in the Black Mountains of Tangsibji gewog.

When Dorji Lingpa (1346–1405), the great Tibetan “treasure discoverer,” and Lama Tshulthrim Namgay, Dorji Lingpa’s first disciple in Bhutan, were preaching at Jampay Lhakhang in Bumthang, Dorji Lingpa told the Lama that he wished to build his seats in four different places. He said that although he would not be able to go personally, it would make no difference if Lama Tshulthrim Namgay founded the seats, so this is what transpired.

History

The word “Drang” means chest and “la” means hill; therefore, “Drangla” means hill on the chest. Drangla is said to be in a shape of a demoness lying down with her face up. The monastery is thought to have been founded by Lama Tshulthrim Namgay in the early 15th century under the command of Dorji Lingpa and in accordance with the place he saw in his dream – on the chest of a demoness. While he was residing at the location of his dream, some evil spirits obstructed him. Lama Tshulthrim Namgay managed to subdue them, but the spirits repeatedly obstructed the construction, so a new gonpa, founded by Lopen Khyentse Shengyen, was later (date unknown) shifted to its present location not far from the old one.

In 1902 Lama Tshundu Jungney (sometimes called Lam Dargay) and his brother, Lopen Tshering, enlarged the monastery to the state we see today. The statues were sculpted by Dungjid, the village sculptor. The wall paintings and masks were also made during the early 1900s.

Including the present lama, there have been fourteen different lamas taking care of the monastery. Although not renovated until recently, after it was partially destroyed by an earthquake in July of 2011, the government donated 5 million Nu. for the monastery’s renovation. Villagers and private donors also contributed.

Just below the monastery stands a chorten that is said to have been built by Lam Tshulthrim Namgay with the help of the villagers. The chorten was consecrated by Lam Changchub Tsongru (1817–1856), who was the root teacher of the Trongsa Penlop, Jigme Namgyal. Lam Changchub Tsongru went to Drangla in 1856 and there, according to Dorje Lingpa, he gave a Guru Dragpo initiation. The famous Buli Trulku Kachhab Namkhai Dorji (1883–1941), from the Dorji Lingpa lineage, also spent time at Drangla.

The monastery has a Kanjur (Buddhist canon), which a man named Tshering from Trongsa Dzong brought in from the famous Narthang monastery press in Tibet. To please his Tibetan lama Changchub Tsongru, Jigme Namgyal proscribed hunting, and he sent people to Narthang to get the Kanjur. Only then did the Lama agree to come to Bhutan. The Kanjur copies were later distributed to Drangla and Nyala.

The monastery once housed lay practitioners (gomchen), but their numbers slowly began to decline. Dawa Gyeltshen, the present lama, closed the lay practitioners’ institution and eight years ago began to take in monks from the community and Phobjikha; at present, there are twenty monks studying in Drangla Samten Choling Gonpa.

Architecture and Artwork

The monastery is currently undergoing reconstruction by a private contractor and is likely to be completed by 2018. It is a two-storey monastery built in the traditional Bhutanese style and surrounded by a few cypress trees, a guesthouse, and a Drolma Lhakhang (temple), in which the main statues are the twenty-one Taras (Drolma).

In the right hand corner of the upper storey, there were once wall paintings of Guru Rinpoche, the Five Dakinis, and Dorji Lingpa and his lineage. In the left corner, there were wall paintings of Long Life Buddha (Tshepame) and other long life deities. In the Gonkhang, the protective deities’ chapel, there were paintings of the Eight Protectors, Tenpa Chuni, and local deities.

On the first storey, the main statue is of Changtong Chentong (Thousand Hands and Thousand Eyes Avalokiteshvara). On the left side, there were once wall paintings of the Buddhas of Confession (Jangchug Tongshag), and in the upper corner were paintings of Neten Chudruk (Sixteen Arhats), Gyalwa Jamtsho Lhatshog, and the peaceful and wrathful deities according to Dorji Lingpa (Nyesok Kunjom Lhatshog). Presently, all statues, wall paintings, and masks are housed temporarily near the monastery.

Social and Cultural Functions

In the past, the monastery was cared for by previous lamas’ families, while presently the abbot and his mother takes care of it. The religious calendar is dense:

• 1st –5th days of the 1st month of the Bhutanese calendar: Five days of recitation of the Buddhist canon. The 1st king, Ugyen Wangchuck, contributed yearly to this recitation, and this tradition has continued, albeit with the bulk of the sponsorship coming from local villagers.
• 7th –9th days of the 2nd month: Nyungney (fasting and prayer) organized by the lama – with sponsorship
• 10th day of the 2nd month: Ritual and display of Shinjay and the masked dances of Durda, Shanzam, and Drametse Ngachham – private sponsorship
• 10th day of the 3rd month, on Zhabdrung’s death anniversary (Kuchoe): Monks perform rituals – sponsored by the villagers
• 15th day of the 4th month, on Parinirvana of Lord Buddha: Rituals – sponsored by the villagers
• 10th day of the 5th month, on the birth anniversary of Guru Rinpoche: Trelda tshechu (festival) – sponsored by the villagers
• 4th day of the 6th month, on the day of the first sermon of Lord Buddha: Tshogkhor (feast offering) – sponsored by the villagers
• 8th–10th days of the 7th month: Villagers perform rituals for Gonpo Maning, the protective deity of Dorje Lingpa, according to the Dorji Lingpa tradition
• 8th–10th day of the 8th month: Tshechu with the display of a statue of Shinjay, Lord of Death, and the masked dances of Durda, Shazam, Drametse Ngachham, Dorling Gangchham, and Ngachham
• 15th day of the 8th month: Commemoration of the 2nd king, Jigme Wangchuck (a number of the king’s courtiers came from Drangla) – sponsored by the villagers
• 22nd day of the 9th month, on the Descending Day of Lord Buddha: Ritual Feast (Tshogkhor) – organized by the villagers and external sponsors
• 27th–29th days of the 10th month: Torjab (casting away of the year’s evil deeds) – sponsored by the villagers
• 10th, 11th and 12th months: Various annual rituals – sponsored by locals in five neighbouring villages

Informant

Lama Dawa Gyeltshen, 40 years old

References

Pommaret, Françoise. “The fascinating life of lama Changchub Tsongru (1817-1856) according to his biography.” In Karma Ura and Sonam Kinga (eds.). The Spider and the Piglet. Proceedings of the first international seminar on Bhutan Studies. Thimphu: Centre for Bhutan Studies, 2004, 73-89. .

Researcher

Singye Wangchuk, Asst. Lecturer, Institute of Language and Culture Studies, 2014

Description

Tashi Choling Gonpa, commonly known as Drametang Lhakhang, is located near the village of Samcholing, which is 27 km from Trongsa along the Trongsa–Zhemgang highway. One can reach Tashi Choling Gonpa by vehicle to Samcholing Middle Secondary School in Dragten gewog, Trongsa, and then on foot for approximately 1½ hours up the mountain.

The temple is a two-story building built in the traditional Bhutanese temple style, with a small meditation room attached.

History

There seems to be no written evidence of when the first structure was built. According to oral sources, however, it is believed to have been constructed by Zhabdrung’s father, Yab Tenpai Nyima (1567–1619), in the 16th century, and he gave it the name Tashi Choling Gonpa. It is said that Yab Tenpai Nyima used this place and Chakar Lhakhang in Samcholing as his winter residences and Chorten Nyinpo in Bumthang as his summer residence.

The building underwent renovation twice after it caught fire in the early 20th century (the exact date of the fire is not known). The first renovation took place during the reign of the 2nd king, Jigme Wangchuck (1905–1952), under the initiative of Nyep Dawa Penjor, and the second renovation was in 2007. As a result of the fire, no important relics (rten) could be retrieved. Luckily, however, the wall paintings and table, believed to be of Yab Tenpai Nyima’s time, were undamaged, and the Samcholing villagers eventually donated clay statues to the temple. Behind the temple on a curved rock one can see the footprint of Guru Rinpoche, believed to have been imprinted while he was subduing a local demon.

After a 45 minute walk down from the temple toward an area of flatter land, one comes upon a place called Churi Khenpo. It is believed that when Yab Tenpai Nyima was grinding gold in the local watermill, some villagers from the nearby community of Rephey perceived that the lama was grinding sand, so they threw stones at him and chased him down the hill. After he ran about 100 m from the angry villagers, he apparently fell, leaving his handprint on a rock and a two inch hole made by his walking staff. Someone eventually painted the handprint because it had been difficult to discern. The remnants of the watermill can still be seen.

Today, locals refer to the temple as Drametang Lhakhang. It is believed that there were three lakes in the area; tang in local dialect means “pond or lake,” and hence the place was called Drametang. The temple was once used as a place to stay, meditate, and recite prayers; it never housed monks or lay practitioners.

Architecture and Artwork

The two-storey traditional structure is attached to a rock, which is partially incorporated into the building. The upper storey houses the main altar room, a guestroom, and a meditation room added on to the right side of the building. The lower storey is one common room. On the left side is a hut that once housed a kitchen.

The main relic inside the building is a clay statue of Guru Rinpoche, flanked by his two consorts: Khando Mendrarawa and Khando Yeshi Tshogyel. Some of the statues inside the altar include those of Buddha Sakyamuni; Zhabdrung Rinpoche; and Vajrasattva (Dorji Sempa). There is also a small chorten and one religious text (Domang).

The wall paintings were removed in 2006 for repair, but in the end the work was never done. The paintings are still in the temple, but they are not on display. Some of these paintings include the king of Naga, Naga Raksha (Lugi Gyelpo/ Na ga rag sha); Guru Pema Jungney; Guru Choewang (the 13th century great Tibetan “treasure discoverer”); Yab Tenpai Nyima; the four animal friends (Thunpaphunzhi); the great yogi Jetsun Milarepa (12th c.); a tiger; and flowers.

Social and Cultural Functions

Tashi Choling Gonpa enables the local community to perform prayer ceremonies and offer butter lamps. Villagers are welcome to stay overnight, but they do not, since the structure has neither electricity nor water. Kunzang, the caretaker who lives near Samcholing school, goes to the temple on auspicious days of the Bhutanese calendar to light butter lamps, give offerings (serkyem), and recite cleansing prayers. There are few visitors to the gonpa, other than a few cow herders who drop by to offer butter lamps during the summer.

Every year on the 4th day of the 6th month of the Bhutanese calendar (’brug pa tshe bzhi), the caretaker and his uncle host a tsechu prayer for one day. Usually the monks from Samcholing dzong are requested to perform the ritual, but sometimes it is performed by lay practitioners (gomchen) from the village. Their aim is to benefit all sentient beings and eliminate all misfortune in the community.

There have been many caretakers in the past who were charged with caring for the temple. During Gata Tshering’s tenure (he was from Tibet) in the mid-20th century, people used to donate clay statues to the temple. After his wife passed away and as he was old, he retired from temple service and returned a statue of Lord Buddha to Ap Drukpala, a now 90-year-old farmer from Samcholing, and the statues of Guru Rinpoche and Chenrezig were placed in the Samcholing palace.

Nowadays, the caretaker is chosen from Samcholing upon discussion in a local meeting, and the community provides rations for his service. Currently, the temple is registered under the government of Bhutan.

Reference

Geduen Rinchen (69th Je Khenpo). Lho’i chos ‘byung gsar pa (ལྷོ་འབྲུག་ཆོས་འབྱུང་།) Thimphu: KMT, 2004.

Informant

Ap Drukpa, 90, farmer, Samcholing
Kunzang, caretaker, Tashi Choling Gonpa, Samcholing

Researcher

Sonam Jamtsho, Asst. Lecturer, Institute of Language and Culture Studies, 2014

Description

Sherling Lhakhang is located in Sherling village, Langthel gewog, which is about 53 km south of Trongsa town toward Zhemgang. The temple is about 20 kilometers from Langthel town and is reached by a feeder road. There are only three households in Sherling village.

History

Local sources say that when Guru Padmasambhava was travelling from India to Bumthang, he subdued the demons of Sherling village, and a cypress tree grows near the temple where this took place. There are many pilgrimage sites related to Guru Padmasambhava near the Sherling temple.

During the time of Guru Padmasambhava, the place was known as Shenling, “place of the butcher.” Kunkhyen Longchen Rabjam (1308–1364), the great master who came from Tibet, is believed to have established the temple in the 14th century, and he transformed the name of the place to Sherling, “place of knowledge.”

It is believed that Kunkhyen Longchen Rabjam visited eight different locations in Bhutan in the 1350s, and they all carry the name of ling at the end, which means “pleasant place.” Sherling is considered locally as one of these places, although it is not listed in Longchen’s writing and it is also known as Mangde Sherabling.

Other informants speculate that the temple was not established by Kunkhyen Longchen Rabjam but by his son, Thugsey Dawa Dakpa (1356–1409). Oral stories say that Kunkhyen Dawa Dakpa came to the village to perform the ritual of Langthel Drup (also called Namther Drup). While previously performing the ritual in Langthel, he had seen a shape that resembled a jewel over the village of Sherling. Taking this as an auspicious sign, he decided to establish a monastery there in 1359. There is a conflict here, however, as Thugsey Dawa Drakpa was born in 1356, and the establishment of a temple in 1359 seems unlikely.

In the account of Kunkhyen Longchenpa in Bhutan, Dorji Penjore writes:
“When Longchen was visiting the Mon region of Mangdey (Trongsa), he arrived at the present village of Shengleng in Baleng. There he gave teachings to the devotees, performed Mi shi dbang skur for the dead, rim gro for the sick and other spiritual services. He built a lhakhang in Baleng as his winter residence and named it Shengleng Goenlha (dgun lha) or winter lhakhang. The local people who were practicing Bon became his patron and offered him about 20 langdo (glang dor) of chu zhing. Longchen was to reciprocate the offer by visiting and staying in dgun lha in winter months” (Pp. 69). This passage seems to refer to the temple considered here.

The temple has always been looked after by the Samtenling lamas lineage from Bumthang. After the Samtenling lama passed away in the 1960s, no one took care of monastery, and it started to deteriorate.

In 2002, Khenpo Wangchuk, a local lama, started renovating the monastery. Today, the monastery is looked after by KhenpoWangchuk and Tulku Ngawang Tenpel. There are 23 monks and one teacher living at the temple today; they are from the villages of Langthel, Bayling, Zhemgang, and other places in Trongsa.

Architecture and Artwork

The one-storey temple was built in the traditional Bhutanese style using stones and woodwork. There are many statues inside the temple, the main ones of which are the Buddhas of the Three Times (past, present, and future); Marmedze (Dipankara); Shakya Thubpa (Shakyamuni); and Jampa (Maitreya). There are also statues of Chana Dorje (Vajrapani); Zambalha (god of wealth); and Kunkhyen Longchen Rabjam.

A relic which is said to be the footprint of Guru Dorji Droloe (a wrathful aspect of Guru Rinpoche) is also kept inside the temple, but there are no wall paintings inside the temple.

Social and Cultural Functions

The temple hosts five main events each year:

• 1st month of the Bhutanese calendar: Monks perform a ritual for well-being (Monlam chenmo)
• 10th day of the 3rd month: Commemoration of the death anniversary of Zhabdrung Ngawang Namgyel (Zhabdrung Kuchoe)
• 6th month: 100,000 recitations of Guru Padmasambhava’s prayer (Vajra Guru Dungdup)
• 9th month: Ritual feast (Tsog Bum)
• 18th day of the 12th month: Commemoration of the death anniversary of the great master, Kunkhyen Longchen Rabjam

Informants

Lopen Phup Tshering, from Gangtey Village, 2014
Jigme Dorji, builder of the Sherling Lhakhang, Sherling village

Reference

Dorji Penjore. (2005). “Oral construction of exile: Life and times of Künkhyen Longchen Rabjam in Bumthang.” Journal of Bhutan Studies 13/2 (Winter). Pp 60–73.

Researcher and Photographer

Tenzin Dargay, Asst. Lecturer, Institute of Language and Culture Studies, 2014

Description

Terdrag Lhakhang is located approximately 3 hours by foot from Namthir village, which is 55 km from Trongsa town and approximately 4 km above the Trongsa–Gelephu highway. The monastery’s locale is called Phola Pang, referring to the pasture (pang) of the local deity (Phola).

The monastery’s name is spelled either “Terdrag” or “Terbrag,” with both names carrying the same meaning: ter means “religious treasure” and drag or brag means “rock.” The minor difference in the two spellings is simply due to localized pronunciations. The compounded word “Terdrag” (or Terbrag) stands for a rock with the shape of the sexual organ (bhaga) of the female deity Dorji Phagmo (Vajravarahi) and the site where Lama Ngawang Dundup discovered a religious treasure (ter). The lama’s dates and the monastery’s date of construction are unknown thus far.

History

There seems to be no textual record regarding the origin of Terdrag Lhakhang, but oral history still exists among senior villagers. According to Lam Tashi Wangdue, who currently serves as the lama for Namthir, Dangdung, and Bayling villages, a lama named Ngawang Dondup built Terdrag temple as per his vision. Originally from the Punakha monk body, he went to Tibet after being appointed the Gangri Lama, also called Gangri Dozin (head of the Drukpa monasteries of Mt Kailash). Historically, beginning in the 17th century, Bhutan owned monasteries in Mt Kailash (Gang Tise) in western Tibet, to which they sent a lama, the Gangri lam, from Punakha dzong. This practice lasted until 1959, when China invaded the area.

Lama Ngawang Dondup served his duty in western Tibet for some time, and he apparently came back to Bhutan with so much gold that people called him “Lama Ser,” which means “lama with gold.” He must have accrued this wealth before 1930, however, as from that date the Bhutanese government appointed a layman and not a monk as Gangri Dozin.

Lama Ngawang Dondup eventually came to the Langthel area and built Terdrag monastery at Phola Pang. There, as per his vision, he discovered an egg-shaped stone treasure on the top of the rock just below the monastery, and he placed this treasure in the temple. From then on the rock was called “terdrag” and the monastery became known as Terdrag Lhakhang. The lama is said to have had many disciples who were educated in the fine arts, but no names are available.

On the left side of the lhakhang, there are two holy springs, discovered by Lama Ngawang, Dondup, that flow only from the 5th to the 8th months of the Bhutanese calendar. The upper is considered as the male holy spring, and the lower is the female. Just below the springs there is a large stone with a hole in it where the horse of Lama Ngawang Dondup used to be tied.

Architecture and Artwork

The one-storey temple is built using traditional Bhutanese architectural forms with simple woodwork and stone. The courtyard is enclosed by a stone fence. There were once retreat houses around the main temple belonging to the lama’s disciples, but they have been destroyed.

The lhakhang’s main statue is the Buddha, accompanied by statues of Avalokitesvara (Chenrezig); Future Buddha Maitreyanath (Jampa Gonpo); and Lhamo Zhingchong Wangmo (a form of Palden Lhamo). Three statues were once stolen from the temple; unfortunately, that of Guru Rinpoche was never retrieved.

Social and Cultural Functions

The temple officially belongs to the community of Namthir village, but for more than three generations it has been looked after by a private family; it is now deemed to be a private lhakhang. The caretaker used to do the Lhamo ritual in the temple, but rituals are no longer performed, as no one lives there. Fasting and prayer celebrations (nyungney) were also once held in the 7th month of the Bhutanese calendar, but this practice has also ended.

Informants

Lama Tashi Wangdue, spiritual head of the religious establishment (gomde) in Bayling, Langthel
Ap Chokey, caretaker of Terdrag Gonpa for more than 50 years, Namthir village, 2014

References

Bray, J. (Summer 2012). Ladakhi and Bhutanese Enclaves in Tibet. Journal of Bhutan Studies, 26, 1–20.
Penjore, D. (2014). Forgotten Bhutanese Territories in Tibet. Retrieved from http://dorjipenjore.blogspot.com/2014/04/forgotten-bhutanese-territories-in-tibet.html.

Researcher & Photographer

Tenzin Dorji, Lecturer, Institute of Language and Culture Studies, 2014

Description

Kuelbung Gonpa is located in Namthir village, which is about 4 kilometers above the Trongsa–Gelephu highway and 55 kms from Trongsa town. It then takes approximately 3 hours to walk to Kuelbung Gonpa along the Namthir village road.

The temple’s name, Kuelbung, is derived from its location, which was named after the forest where Lopen Dubthob Norbu Wangchuk facilitated the flow of water, after a request by the women of Namthir village. Kuel is an abbreviation of kuelma, “making a request,” and bung means “dense forest” in the local language. The temple’s formal religious name is Kuenga Choling, but locals call it Kuelbung Gonpa.

History

Although we have found no written records thus far, oral history on the origin of Kuelbung Gonpa does exist. According to Lam Tashi Wangdue, who has been serving as the lama for Namthir, Dangdung, and Bayling villages, the temple is linked to Lopen Dubthob Norbu Wangchuk, who was born in Kela village, in Tangsibji gewog and Trongsa district.

Although it seems like an advanced age, Lopen stayed in the village as a shepherd until he was 61, after which he left Bhutan and went to Tibet for Buddhist studies. There he consulted the Shamar Rinpoche (this could be the 10th Shamarpa Mipham Chodrup Gyamtsho, 1742–1793), studied Buddhist philosophy, and practiced yoga. As a result, he attained the Siddhi, meaning “great accomplishment,” which is why he was called “Dubthob,” Sanskrit for Siddha.

Lopen Norbu Wangchuk’s dates of birth and death are unclear, but we know that he was the contemporary of the first Petsheling Trulku Lhuendup Tenpai Gyaltshen (1718–1786). The Petsheling Trulku received instructions from Lopen Norbu Wangchuk, who was in retreat at Thangbi, 2 km from Yungdrung Choling, just below the Trongsa–Gelephu highway.

After returning from Tibet, Lopen Norbu Wangchuk made his residence in Tangsibji gewog, above Tashi Choling meadow at the top of Kela village, on the right bank of the Mangdechu river opposite Kunga Rabten. This residence indeed looks similar to Kuelbung Gonpa.

While Lopen Norbu Wangchuk was in retreat at Thangbi, the women of Namthir village requested that he find a water source for their wellbeing. Lopen thereupon checked a possible location at the top of Namthir village, but before he made the water flow he asked the women about the size of flow they were requesting. In reply, the women said that the dung dung sound of powerful water might create noise for the villagers. On the other hand, the char chir sound of gentler water would not satisfy villagers’ needs. The shaow shaow sound of an average-sized water flow would be perfect indeed, according to the women.

In accordance with their request, Lopen Dubthob Norbu Wangchuk built Kuelbung temple and fulfilled the villagers’ wishes. Even today, we can see the flowing water that aids villagers during the summer agricultural period; without this the villagers would face a serious shortage of water.

Architecture and Artwork

The one-storey Kuelbung Gonpa follows the architectural style of a Bhutanese house, with simple woodwork and stone. There was once a small attached building that housed a functional kitchen and two bedrooms, but it has since been destroyed.

Inside, the main statue is of Vajradhara (Dorji Chang), accompanied by statues of the Buddha Shakyamuni; the great Yogi Jetsun Milarepa (11th c.); the 1st Karmapa Dusum Khenpa (11th c.); the Sharmar Rinpoche; and two statues of Dakini Senge Dongma (the lion-headed one). In total, the temple houses fourteen bronze statues.

The skull of Lopen Dubthob Norbu Wangchuk was once kept in the altar by his first disciple, as per Lopen’s last will.

On the walls are paintings with gold, which represent the Buddha Aksobya (Mitrugpa) and his emanations. These paintings were sponsored by Ashi Peldon (daughter of the 1st king, Ugyen Wangchuck), who sponsored the reconstruction of the temple at the beginning of the 20th century.

Social and Cultural Functions

The temple originally belonged to the Namthir village community, but for more than three generations it has been cared for by a private family, so it is now deemed to be a private gonpa.

The caretaker used to do the lhamo ritual frequently, but because no one lives there anymore, rituals are no longer performed regularly; indeed, the lhamo ritual is now performed only once a year. A fasting celebration (nyungney) was also held in the temple for two years, but this ritual has since completely disappeared.

Informants

Lama Tashi Wangdue, head of the religious establishment (gomde), Bayling, Langthel
Ap Kuelbung Dorji, caretaker of Kuelbung Gonpa for more than 60 years, Namthir village, 2014

Researcher & Photographer

Tenzin Dorji, Lecturer, Institute of Language and Culture Studies, 2014

History

To date, there seems to be no texts regarding the origin of Hewang Thran, celebrated every year on the 10th day of the 10th month of the Bhutanese calendar. Hewang stands for “temple” in the local language, and Thran for “flattened rice; hence Hewang Thran is a festival of the offering of prayers (གསོལ་མཆོད་) and flattened (pounded) rice (འབྱ་སྲིབ) made of the year’s new harvest. This type of festival is celebrated all over central and eastern Bhutan in various forms and under different names. Using the name Hewang Thran, however, it is celebrated only in Dandung and Namthir villages in Langthel gewog, Trongsa dzongkhag.

Lay practitioners perform the ritual in the temple for one day, and in return the villagers believe that by the grace of the local deities, no disasters or epidemics will befall them. Moreover, they will be blessed with many domestic animals, bountiful crops, and abundant wealth.

Description of Activities

Early in the morning on festival day, the caretaker prepares all the required offerings, including the ritual cakes (torma གཏོར་མ). From about 6:30–7:30 am, the village’s seven or eight lay practitioners (gomchen སྒོམ་ཆེན་) enact the ritual of offering incense to the gods (lhabsang ལྷ་བསང་). Following this, sponsors serve a porridge (thuep ཐུགཔ་) to the gomchens.

At about 8:00 am, the ritual for the long life Buddha, Amitayus (Tshepame Choga ཚེ་དཔག་མེད་ཆོ་ག་) begins, which also includes rituals for the local deities. Breakfast is served at around 9:00 am, followed by the morning break. Tea is served twice, followed by a lunch at about 1:00 pm. The ritual resumes at 2:00 pm, followed by another tea break at 4:00 pm, resuming again at 4:30 pm, followed by one more tea break.

When the ritual comes to an end, all sponsors of the day and outsiders attend the giving of blessing ceremony (ngodup langwa དངོས་གྲུབ་བླང་བ་) inside the lhakhang. The head lama blesses attendees with a religious cake (tshetor ཚེ་གཏོར་), which represents the deity of long life, Amitayus (Tshepame ཚེ་དཔག་མེད་), and gives them the nectar of long life, amrit (tshechang ཚེ་ཆང་), and long life pills (tsheril ཚེ་རིལ་). These offerings bless attendees with longevity, so that they can engage in good deeds throughout their long lives. The head lama dedicates the meritorious deeds (ngowa བསྔོ་བ་) of sponsoring the festival for the benefit of all sentient beings and the well-being of sponsors. Finally, around 7:00 pm the ceremony ends with prayers and wishes for prosperity.

After a few minutes break, the sponsors serve dinner to the lay practitioners, while the rest of the villagers sit in a line outside the temple. Then the lay practitioners distribute a blessing of nectar, long life pills, and feast offerings (ཚོགས་) to the villagers, who are served tea and dinner by the sponsors.

In other rituals, sponsors usually pay a stipend to the ceremony’s performers, but as the Hewang Thran ritual is so closely linked to the offering of flattened rice, sponsors still follow the ancient practice of giving the practitioners this rice in lieu of money. They offer three bje of flattened rice to the head lama (ཚོགས་འགོཔ་), two bje to the leader of the performers (umze དབུ་མཛད་), and one bje to the remainder of the performers as per their rank. A bje (bre in Tibetan) is roughly equal to half a kg, although the quantity is not standardized and thus varies according to the region.

Changes to the Ritual Festival in 2014

Until 2013, the social category traditionally called the taxpayers (khyalp ཁྱལཔ་) were those involved in processing the flattened rice, made from the new harvest (འབྱ་སྲིབ) of the year, for 3 days before the ritual.

At the temple at about 5:00 pm on the day of the ritual, the head of community (chipon སྤྱི་དཔོན་) used to receive ten to eleven bje (བྱེ) of flattened rice from each of the eight taxpayer households. (The traditional social category of non-taxpayers (zurp ཟུརཔ་), of which there are 18 households, were not entitled to offer their rice.) The taxpayers and head of the community then decided whether this quantity of rice would be sufficient for the villagers’ dinner. One of the cow herders received milk and whey (dao དརཝ་) from each village cow herder and gave an offering inside the lhakhang. One house of a few taxpayers prepared and served the morning porridge (thuep), while all the zurp households together prepared tea four times a day for the lay practitioners who performed the ritual.

The eight taxpayer households were divided into two groups – the upper area (todpa སྟོད་པ་) and the lower area (madpa སྨད་པ་) – and they sponsored the ritual festival. One group prepared a lunch in one of their family’s household, and they served this meal to the lay practitioners; the other group prepared a dinner for the lay practitioners. In the evening, after the entire village gathered outside the temple, the head of the community (chipon སྤྱི་དཔོན་) served a dinner of one measure (phuel ཕུལ་), around 200 g, of flattened rice to each villager, while the cow herder served whey.

A couple of major changes in the rites took place in 2014. First, the community decided that all attendees will now be served a dinner of rice and curry in lieu of flattened rice and whey. They stated as a reason that the villagers complained of being served cold flattened rice and whey in the cold evening, which was creating an adverse effect on their health.

Secondly, both taxpayers (khyalp) and non-taxpayers (zurp), without any discrimination, are now entitled to sponsor the religious festival, giving them equal and genuine rights in the local community. To this end, the 26 houses in Dangdung village have been divided into two groups: the Central Dangdung group (དྭངས་དུང་སྡེ་ཚན་) and the Tajong group (ལྟ་ལྗོངས་སྡེ་ཚན་). The Central Dandung group sponsored the 2014 Hewang Thran, while the Tajong group sponsored the Guru prayer, Nyipai Choedpa (གཉིས་པའི་མཆོད་པ་), on the 10th day of the 2nd month of the Bhutanese calendar.

Beverage Offering Ceremony (Marchang Serkhem མར་ཆང་གསེར་སྐྱེམས་)

In Bhutanese culture, important occasions begin with a beverage offering to please the local deities. This ceremony has no relationship per se with the Hewang Thran festival, but as Hewang Thran falls on a day of prosperity, an offering coincides with the festival. The village’s dancers offer a beverage so that the deities will help them practice the religious dances of Dorji Lingpa’s lineage throughout the following 35 days in preparation for the Dangdung Mani festival (དྭངས་དུང་མ་ཎི་), which is held on the 17th–19th days of the 11th month of the Bhutanese calendar.

The beverage offering proceeds as follows: After dinner, around 9:00 pm on the 10th day of the 10th month, all the village’s male religious dancers (champa འཆམ་པ་) and folk dance performers (zhema གཞས་མ་) gather inside the lhakhang, each with a half bottle of local alcohol, to participate in the ritual of beverage offering. If anyone does not bring the alcohol, he or she is liable for a “dry penalty” (kamcha སྐམ་ཆད་) of 25 Nu.

One villager starts a bonfire outside the lhakhang to light up the night for the religious dances. After the offering to the deities, the dancers perform religious dances to the accompaniment of cymbals played by the umze (the one who leads the religious dance). These dances are followed by traditional folk dances performed by women from the village. After this, until late at night, young people from the village entertain spectators with traditional dances. All the dances are auspicious and symbolize prosperity and joy. With these dances, the Hewang Thran festival comes to an end!

Informants

Lama Tashi Wangdue, spiritual head of the religious establishment (gomde) in Bayling, Langthel
Tharchin, 51, gomchen, Dangdung village, 2014
Nima Dorji, 35, gomchen, Dangdung village
Aum Karma, 73, Dangdung village

Researcher

Tenzin Dorji, Lecturer, Institute of Language and Culture Studies, 2014

Photographer

Sonam Jamtsho, Lecturer, Institute of Language and Culture Studies, 2014

Description

Dozhong Gonpa (temple) is a modest two-storey traditional building located in Dozhong village, just above the Trongsa–Bumthang highway, approximately 15 kms from Trongsa town. Although its official name is Dozhong Gonpa, it is often called Dorji Gonpa. “Dozhong” means “stone tub,” referring to the bath used by the local female deity, Yulha Menmo Palden Dolma. The stone tub is located below the highway, approximately 700 meters from the gonpa, and the menmo’s residence is located about 500 meters from the gonpa.

History

According to Lama Yeshi Dorji, who has been serving as the lama of Dozhong Gonpa, the temple is linked to Lopen Tsultrim Tharchin, who was born in Tsangkha village in Tangsibi gewog, Trongsa district. Tsultrim Tharchin became a monk at the Trongsa dzong at an early age and underwent all monastic responsibilities until he became a chopon, one with authority over offerings. He later retired from the Trongsa monastic community and went into retreat where Dozhong Gonpa now stands. He made his retreat house (tsamkhang) at Poesi Shingi Tsawa, but this house is now completely destroyed. There he used to practice the Guru Drakmar Thukdam (prayer of the wrathful Guru), and as a result he gained empowerment and imprinted his foot and handprints at Zhabje Thang, near his meditation place. He also made a blessed spring (drupchu) appear at Drupchu Gang, just below the Trongsa–Bumthang highway.

Tsultrim Tharchin went on to found Dozhong Gonpa, and he established a cremation ground (durthoed) at the back. According to Lama Yeshi Dorji’s biography of Lama Monlam Rabzang (1878-1945), Lama Tsuthrim Tharchin’s heart did not burn during his funeral cremation, and it was kept as a relic in the gonpa in the small “heart-stupa.” Trongsa dzongkhag locals consider the cremation ground to be blessed, and they make an effort to perform their funerals there.

The exact dates are not certain, but it can be estimated that Lama Tsultrim Tharchin lived in the second half of the 19th century because the 5th Zhabdrung Thuktrul Jigme Chogyal (1863–1904) and Trongsa Penlop Dungkar Gyeltsen met him and had a religious affiliation with him.

According to the lama’s biography, when the Zhabdrung was on his way from Drametse to Punakha on the old Bumthang–Trongsa highway, he stopped at Mendagang, where Trongsa monks would eat their lunch as they migrated on foot to their summer residence at Bumthang’s Jakar dzong. The Zhabdrung noticed a fire blazing out from the retreat centre and thought that a great yogi must be living there, and he decided that the following day he would like to meet this man. Lama Tsultrim Tharchin had already had a clairvoyant vision of this meeting, and he worried that there would be nothing to serve the Zhabdrung. The local deity, however, brought ingredients for tea to the kitchen that night, and early the next morning the Zhabdrung came alone on a horse from the Trongsa dzong to meet the lama. The Zhabdrung was surprised to see the wonderful reception he received and asked the lama how he knew about the visit. The lama replied that there was no one in Bhutan who did not know the Palden Drukpa; they then continued a discussion on religion over tea.

In the end, the 5th Zhabdrung asked the lama to accompany him as an assistant, but the lama gently refused, saying that he was old but that he hoped to see the Zhabdrung soon at Talo Gonpa. The Zhabdrung asked the lama for a token, whereupon the lama offered a piece of sheepskin used for a mattress, as he had nothing else to offer. The Zhabdrung indeed used this sheepskin as a mattress at his residence, and it is now a relic at Punakha dzong.

According to the biography, Dozhong Gonpa is considered a sacred place of the protective deity Palden Lhamo. While enroute to Tibet, Palden Lhamo was unhappy with the shortage of ritual offerings made to her at the Trongsa dzong. Lama Tsultrim Tharchin had greeted her at his residence with an incense offering, and later he prevailed on her to remain in the Trongsa dzong by promising that the Trongsa monks would conduct a special offering for her. The ritual of Chobgey Lhamo is now performed in the Trongsa dzong on the 18th day of every month in favor of Palden Lhamo.

Lama Tsulthrim Tharchin’s first reincarnation was Lama Monlam Rabzang (1898–1945), born in Tshangkha village. Lama Monlam Rabzang’s biography mentions Lama Tsulthrim Tharchin and his residence, Dozhong Gonpa. The gonpa was restored in 2010–2011, and a large cremation ground was completed in 2014.

Architecture and Artwork
The two-storey temple adheres to the architectural style of a simple Bhutanese house, with simple woodwork and masonry. There is a small courtyard in front and a newly erected kitchen on the left side of the temple.

The main statue is Buddha Amitabha (Oepame), accompanied by statues of Zhabdrung Ngawang Namgyal; the Buddha of Long Life (Amitayus/Tsepame); the founder Lama Tsulthrim Tharchin; Guru Rinpoche; the eleven-faced Avalokiteshvara (Chuchigzhe); Varjrapani (Chagnadorji); Hayagriva (Tandin); and Mahakali (Palden Lhamo). The heart stupa of Lama Tsulthrim Tharchin is also on the altar, and there is a statue of the protective deity, Menmo (Menmo Kathrab), on a rack.

The wall paintings in the temple represent the Buddha Amitayus (Tsepame); the 84 Mahasiddhas; the Eight Manifestation of Guru Rinpoche; and the Neten Chudruk, the Sixteen Arhats (disciples) of the Buddha.

Social and Cultural Functions

The temple belongs to the Trongsa monk body. It was traditionally looked after by dzongpons (here referring to monk caretakers of the government’s temple who are sent from the monk body). Nowadays it is looked after by Lama Yeshi Dorji, who was appointed as a lama by the Trongsa monk body.

Dozhong Gonpa hosts the following events:

• 1st month of the Bhutanese calendar; exact dates vary each year: Fasting prayer (Nyungney) and Kanjur Daktshar (recitation of the teachings of Buddha)
• 10th day of the 2nd month: Nyipai Tsechu (prayer)
• 10th day of the 3rd month: Zhabdrung Kuchoe (commemoration of Zhabdrung’s death)
• 25th day of the 5th month: Lama Tsulthrim Tharchin Kuchoe (commemoration of the lama’s death)
• 10th day of the 7th month: Guru Soldep (Guru prayer)
• 15th day of the 8th month: Amitayus’ prayer (Tsepame ritual)

In the past, dzongpons organized the rituals through the collection of provisions from those villagers who cultivated the gonpa’s lands. As the gonpa no longer owns land, the Trongsa monastic body now offers the provisions for all rituals and pays a stipend (tsolphog) to the resident lama.

Informants

Lama Yeshi Dorji, spiritual head of Dozhong Gonpa
Ap Doti, senior citizen, Dozhong Gonpa village
Tshogpa Tsagye, Dozhong Gonpa village

References

Gyeltsen, D. (Ed.). (2010). Dran gtam zla ba’ bdud rtsi. Mkhas grub chenpo bla ma sMonlam rab bzang gi mdzad rnam. The Biography of Lam Monlam Rabzang. Thimphu: National Library.
Wangdu, C. (2015, January 8). Dozhong Gonpa. Kuensel (Dzongkha ed.), p. 7.

Researcher & Photographer

Tenzin Dorji, Lecturer, Institute of Language and Culture Studies, 2015