Description

Dungkor lhakhang is a privately owned temple at Lungten Gonpa, Trong gewog, Zhemgang district. It is a one-storey, square shaped building in a traditional Bhutanese style. The four sides of the exterior walls are embedded with small prayer wheels. It is situated at a distance of 2-hour drive from Zhemgang, on the way to Gelephu. The temple is called Dungkor lhakhang (temple of the prayer-wheel) because of the center piece being a prayer-wheel.

History

Jamtshola built the Dungkor lhakhang in 1990. According to Jamtshola, his wife was sick and showed no signs of improvement despite many different treatments. She decided to seek help from Edhi Rinpoche, Jamphel Kelzang, (a Tibetan rinpoche from Kham), with the hope of getting better. The rinpoche advised her and Jamtshola to build a temple. Jamtshola’s paternal uncle Lama Yeshi, a revered lama, also advised the same. Thus, Jamtshola constructed the temple with a Dungkor (large prayer-wheel) to improve his wife’s health. The temple was completed within a year with a budget of approximately Nu. 600,000.

Intitially, the dungkor (prayer wheel) was inside the lhakhang, but later the dungkor was moved to the front entrance to create space inside the lhakhang for annual rituals.

According to Jamtshola, his wife observed something unusual on the right side face of Oepamey (Buddha Amitabha) on Zhabdrung Kuchoe (the death anniversary of the Zhabdrung), on the 10^th day of the 3^rd month of the Bhutanese calendar. She rubbed the face with a soft cloth and found seven tiny white relics called ‘phel gdung, which are remains of a holy being. Out of the seven relics, the family gave away six relics to their relatives, and kept one in a sealed amulet in the altar on Lama Yeshi’s advice. Visitors can still view this amulet in the altar.

Architecture and Artwork

Dungkor lhakhang is a one-storey building in traditional architectural style. Originally, the large prayer-wheel was in the main hall (now it is in the front entrance) and beautiful paintings cover the inside walls. The paintings include Oepamey (Buddha Amitabha), Guru Tshengay (eight manifestations of Guru Rinpoche), the lineage of Zhabdrung Rinpoche, and Tshe Lha Nam Sum (deities of longevity) on the right side. On the left side, there are paintings of Tempa Tsho Khor (Buddhas of the past, present and future), Chukchizhay (11-faced Avalokiteshvara), Chenrezig (Avalokiteshvara), and Kagyu Lagyu (the lineage of Kagyu lamas).

Recently, Jamtshola installed statues of the Buddha in the middle, Chenrezig (Avalokitesvara) on the right, and Guru Rinpoche on the left.

Social and Cultural Functions

The owner organizes a Zhingdrub ritual presided over by the Tang Rinpoche, Choney Rangdrol (originally from Kham, Tibet). The Zhingdrub ritual is performed every year on the 5^th, 15^th or the 20^th day of the 1^st Bhutanese month, depending on the Rinpoche’s schedule.

Yar Ngo is conducted on the 10^th day of the Bhutanese month and Mar Ngo on the 25^th day of the Bhutanese month.

Monks from nearby temples and gomchens (lay practitioners) perform the rituals on auspicious days. On other days, the owner takes care of the daily offerings.

Informant

Jamtshola, 72, owner, Lungten Gonpa

Researcher

Sherub Tenzin, Assistant Lecturer, College of Language and Culture Studies, Taktse, Trongsa, Royal University of Bhutan, 2017.

Description

Ogyen Thekchen Choeling, popularly known as Zangdopelri lhakhang, is in Depu village in Trong gewog under Zhemgang district. Depu is located on a farm road that leads to Tagabe village from Tingtibi, a small town which is approximately 30 km from Zhemgang towards Gelephu.

History

Prior to the construction of the present temple, Ogyen Thekchen Choling was built on a 45 decimal land and it operated as a shedra (monastic school). The 9th Gangtey Trulku Kunzang Pema Namgyal Rinpoche initiated the renovation and contributed fund to rebuild the temple. The renovation started on 11^th November 2012. Sonam Phuntsho, a prominent businessman from the Tama Dung lineage in Trong Gewog also made a generous contribution towards the reconstruction of the temple. Gangtey Trulku renamed the newly built temple as Zangdopelri lhakhang, and the temple is looked after by the Gangtey monastery in Wangdi Phrodrang.

The new temple also serves as a dratshang (monastery) to serve the community, and the relics from the old temple were reinstalled in the new temple. The main relics include the statues of Guru Pema Jungney, Chenrezig (Avalokiteshvara, the deity of Compassion), and Oepamay (Amitabha).

Beside the temple, there are small concrete houses: one is occupied by the Khenpo who is the head of the temple, and the rest are for pilgrims and visitors whenever there are religious ceremonies in the lhakhang. Adjacent to the khenpo’s cottage, there are small houses for monks who help the Khenpo and look after the temple.

Architecture and Artwork

The old Ogyen Thekchen Choling lhakhang which was built in the traditional design with mud, stones and timber forty years ago was dismantled, and in its place a four-storey temple was constructed using both modern and traditional design. The main altar is on the first floor and the fourth floor is a Lungta phrodrang. A small room containing a prayer wheel is attached to the temple.

The first floor of the monastery houses the statue of Lama, Yidam and Khando: Guru Rinpoche in the center, Khadro Dorji Phagmo on the left, and Tandin on the right respectively. The second floor houses Chenrezi Munsel Dolma (Avalokiteshvara), the deity of compassion, and the principal deity Oepamey (Amitabha) is on the third floor.

The temple has a large courtyard where the religious activities and festivals are performed, and the villagers also use the space to chant prayers in the evening.

Social and Cultural Functions

The community organizes tshechu, performs rituals, chants prayers, and makes offerings on auspicious days to gain merits, to have a successful harvest, and to keep peace and prosperity in the community. The village community sponsors smaller religious and cultural activities, but the big events are always supported by Gangtey Trulku. The Khenpo and the monks perform funeral rites and other rituals in the temple. Some of the rituals that are organized at the temple are:

• A ritual on Duechen Ngazom (Lord Buddha’s Parinirvana) is conducted on the 15^th day of the 4^th Bhutanese month
• A ritual on Zhabdrung Kuchoe (the death anniversary of Zhabdrung Rinpoche) is performed on the 10^th day of the 3^rd Bhutanese month. This ritual was conducted ever since the establishment of the temple

Informant

Khenpo Tshering Wangdi, Principal, Zangdopelri lhakhang

Researcher

Alok Subba, Associate Lecturer, College of Language and Culture Studies, Taktse, Trongsa, Royal University of Bhutan, 2017

Description

Zurphel temple is located in Zurphel village, Trong gewog, Zhemgang dzongkhag. It is situated at an elevation of 3779.5ft above sea level.  The temple is just above Zurphel village and is 10km away from Tingtibi-Panbang national highway.

History

The exact date of the construction of  the Zurphel temple is unknown. It is called Zurboe in Choekey (doctrinal language), which means Beyul or the hidden land. The term Zurboe could be traced back to 8^th century AD when Guru Rinpoche was at Tang Ugyen Drak, he foresaw a  Beyul in Zurphel.

According to oral sources, long time ago there was a cow herder who lost his cow. In his search, he came across a three-week old cow dung and then a three-day old cow dung. After that he found his cow with a calf nearby a small hut. He could hear a melodious sound of dharma music from the hut. Before he entered, he kept his hat on the pillar of the hut, and suddenly he found himself inside the hut. A feeling of tremendous joy and peace washed over him, and he decided to stay there for three nights which then became a week. After a week he thought of his family back  home. The minute he thought of his family, instantly he found himself on a rock and his hat which he had left on the pillar looked old and weathered. He could not fathom why his hat looked so battered after a week. Nevertheless, he retraced his steps and went back home. When he reached home, he was shocked to find that all his family members had died. This proved that Zurphel is a Beyul, the hidden land as prophesied by Guru Rinpoche. And the cowherder just happened to stumble upon it.

However, the local people said that the temple was built by Trulku Chorten Gonpo (15th c.), the heart son of Terton Dorji Lingpa (14^th c. AD).  It is believed that similar to King Songtsen Gempo, Trulku Chorten Gonpo also built 108 temples within a day and Zurphel temple is considered to be one of them. It is believed that beneath the temple is a lake (Tsho). The temple was small in size, but later was renovated to its present size by the Zurphel community.

Architecture and Artwork

The Zurphel temple is built in the traditional Bhutanese architectural style, and is made out of stones, woods, and mud. The temple is a one-storey building and has a main entrance gate. There is a Mani dungkor (prayer wheel), a kitchen, and a butter lamp house in front of the temple. The wall paintings depict peaceful deities on the left and on the right, wrathful deities (Karling zhithro).

The main relic of the temple is a Guru statue designed by Trulku Chorten Gonpo. The unique feature of this Guru statue is that Guru Rinpoche’s dress is closed from left to right (which is the opposite of the normal way). Locals say that in Bhutan, there are only two such statues. The other relics include: old Choe Bum texts, one sacred box, a statue of Dorji Drolo (Guru Rinpoche in wrathful form mounted on a tiger) , and Chenrezig (Avalokiteshvara).

Social and Cultural Functions

The community organizes the following social and cultural functions at the temple to accumulate merits.

• Dechen Shingdrup (Buddha Amitabha ritual) or Nyungne (fasting and prayers) is conducted on the 1^st month of the Bhutanese calendar
• Kewa Tsechhu (wild potatoes) festival is organized on the 10^th day of the 2^nd month of the Bhutanese calendar.The Zurphel community believes that Guru Rinpoche visits the village on that day.
• Tshogkor (feast offering) is organized on the 15^th day of the 4^th month of the Bhutanese calendar.
• Drukpa Tshe Zhi (first cermon of Lord Buddha ) is celebrated on the 4^th day of the 6^th  month of the Bhutanese calendar
• One day Tsechu is performed on the 10^th day of the 8^th month of the Bhutanese calendar.
• Lhabab Duechen (Descending day of lord Buddha) is celebrated on the 22^nd day of the 9^th month of the Bhutanese calendar
• Three day annual Tsechhu is performed on the 15^th day of the 10^th month of the Bhutanese
• The Zurphel community also performs rituals throughout the year, on every 10^th, 15^th, and 30^th day of Bhutanese months. They are dedicated to benefit all sentient beings and to eradicate misfortunes in the community.

Informants

Jamyang, 37, care taker

ApGempo, 70, retired army

ApNorzang, 51, former monk

Researcher

Tenzin Dargay, Associate Lecturer, College of Language and Culture Studies, Takte, Trongsa, Royal University of Bhutan, 2017

Description

The temple is located in Gongphu village, Trong gewog, Zhemgang dzongkhag. It is situated at an elevation of 4783.5 ft above sea level. The temple is 45km away from Tingtibi town, and from the temple one can see a beautiful view of Gongphu village.

History

According to oral sources, the origin of the name Gong has two narratives. One story narrates that in Chakharbi village (3km away from Gongphu village), there lived a dumb man who  always came home with cane shoots. When the villagers asked him from where he brought the cane shoots, he would point upward and say that he brought the canes from gong (in Khengpa language, gong means high or above).  The villagers followed him and they also found the cane shoots. From then, the villagers called the place (from where they got the cane shoots) as Gongphu. Later, Chakharbi village also shifted to the present Gongphu village, and nobody knows the reason behind the relocation.

The second narrative states that the village’s name is not Gongphu; instead it was called Gomphu (gom means meditation and phu means higher ground). It is believed to be the place where Guru Padmasambhava meditated in a cave that is near the present village. Thus, the village came to be known as Gomphu, and gradually over time people started calling the village as Gongphu.

Gongphu temple is thought to be one of the oldest in the region; unfortunately, the date of its construction is unknown. According to the caretaker, the temple was built by Beyul Lama called Shakya Ozer who meditated at the site of the present temple. People believe that beneath the temple there is a lake, and because of that one can see traces of water in the four corners of the base wall.

Architecture and Artwork

Gongphu temple is a one-storey building. It is constructed in a traditional Bhutanese style of stones, woods, and mud. In front of the temple there is a courtyard where the mask dances are performed. Small Mani Lakhors (prayer wheel) are embedded on the exterior wall of the temple.

The interior walls have paintings of the peaceful and wrathful deities in the middle, paintings of the four great Guardian deities, Chenrezig (Avalokiteśvara ), Guru Tshengay (the eight manifestations of Guru Rinpoche) , and also a painting of dharma protectors. Oral sources say that Trulku Ugyen Tshering alias memey Lhadripa did the painting in 1975.

The main relics inside the temple are statues of  Buddha, Guru Rinpoche, Tshepamey (Amitayus), Chana Dorji (Vajrapani), the Zhabdrung, and Chenrezig (Avalokiteśvara). There are also some old religious texts in the temple.

Social and Cultural Functions

Gongphu lhakhang serves as an important place to conduct annual rituals and other offerings. The village community sponsors all the social and cultural events at the temple. The gomchens (lay practitioners) and sometimes gelongs (monks) of Gangtey trulku perform the rituals in the temple. Some of the rituals that are organized at the temple are:

• Dechen Zhingdrup (ritual to Amitabha) ritual is conducted for three days on the 1^st month of the Bhutanese calendar.
• Nyungne (fasting and prayer) is organized for three days on the 3^rd month of the Bhutanese calendar.
• Recitation of religious texts containing one hundred thousand verse is conducted for five days on the 5^th month of the Bhutanese calendar.
• Tsechu is celebrated on the 10^th day of the 6^th month of the Bhutanese calendar.
• Nyungne (fasting and prayer) is again organized for two days on the 7^th month of the Bhutanese calendar.
• Lhabab Duechen (Descending day of Lord Buddha) is celebrated on the 22^nd day of the 9^th month of the Bhutanese calendar.
• A three-day mask dance Tsechu is performed on the 10^th day of the 10^th Month of the Bhutanese calendar.

Informants

Ap Sonam Pelki, 70, care taker

Aum Gyem Lham, 69

Researcher

Tenzin Dargay, Associate Lecturer, College of Language and Culture Studies, Taktse, Trongsa, Royal University of Bhutan, 2017.

Description

Ogyen Choling Lhakhang is located in Ogyen Choling village, which is approximately 80k drive from Zhemgang, and a thirty-minute walk from Khomshar primary school. The temple is approximately 3k away from Bardo gewog centre and it provides a nice vantage point for Khomshar Village. The temple is situated at an altitude of 1410m above sea level.

History

The name ‘Ogyen Choling’ is derived from the many sacred sites associated with Ogyen Guru Rinpoche (Guru Padmasambhava). ‘Ogyen’ is a name associated with Guru Rinpoche and ‘Choling’ means a place where Guru Rinpoche’s teaching was propagated. The temple was built particularly for the well-being of the people and also to promote Buddhism.

No written record regarding the establishment of the temple is available. According to oral sources, it is believed that some 300 years back the place was used as a retreat centre by gomchens (lay-practitioners) of Khomshar. Despite the lack of written record, the temple is revered because of its association with Guru Padmasambhava and his disciple Terton Choki Wangchuk (Guru Chowang, 12th century AD) who supposedly visited Bhutan. According to Khenpo Leki Tandin (will be referred as Khenpo Tandin), initially, the temple was constructed by a disciple of the Druthob (also known as Lama Ngawang Phuntsho), who resided at Miling (a huge mountain range), which is 4 hours walk from Khomshar village. Later, Druthob’s disciple Lama Changpo’s sons i.e. Khandrula and Drubala built a small temple at Ogyencholing.

There are several sacred sites nearby the temple. Towards the northwest of the temple one can see many sacred sites such as kurje (body print of Guru Rinpoche), Ah Ja (self-arisen thousand letter Ah on a cliff), Guru Uzha (Guru’s hat), Nima-Dawa Rang-jon (self-arisen sun-moon), a prayer beads consecration rock (a rock which consecrates the prayer beads upon placing them under the rock), a rock resembling a yak’s head.  It is said that on visiting these sacred sites one gain immense merits.

Towards the north of the temple, there are drupchhus (holy water) of Guru Rinpoche and Khandro, a Guru’s Chagkarje (Guru Rinpoche’s walking-stick-print), a Guru Latsho, now only remnants of the lake can be seen, and a Khandro’s Tangti (drum) on a rock.

On the east side of temple, there are Khando’s Uzha (Dakini’s hat), a Dungkar Rangjon (naturally arisen couch), a Zhabje (foot print) and a Zhabpe (knee print) of Khenpo Thubtan. The Khenpo’s footprints miraculously emerged in front of the monk Sangay Chodra, during the Nyunge Karpoi Chaja on March 14, 2014 coinciding with the 15^th day of the first month of the Bhutanese calendar, Wood Male Horse year.

In 2015, a new Zangdopelri temple was built on a 25 decimal land at the initiative of the lineage holder Lama Yeshey Paljor (74) with support from well-wishers, villagers, and the government.

Architecture and Artwork

The informant said that since there is no written record, no one knows what architectural style was used in the initial construction and the two subsequent renovations. According to Khenpo Tandin, it was during the fourth renovation that a traditional Bhutanese architecture was used to build a three-storey building that accommodates both the temple and the lama’s residence. However, the temple had to undergo renovation for the fifth time because of the 2009 earthquake, which partially destroyed the walls of the temple.

The sixth renovation started in 2015 and is still under progress, and it is expected to complete by 2019. Now, the architecture of the temple is completely different from the previous ones since it is constructed as a three-storey Zangdopelri to accommodate large numbers of devotees.

The main relics inside the temple are sacred text such as the Bum Sungjonma (speaking one hundred thousand verse of Buddha’s teaching), Jatongpa sungjonma (speaking eight thousand volumes of Buddha’s teaching), Chenrezig (Avalokiteshvara), Guru Padmasambhava and Zambalha (God of wealth). The relics inside the temple are sacred, ancient and wish-fulfilling because they are said to have been brought from Tibet during the construction of Samye monastery in the 8^th century AD.

Whatever paintings existed inside the temple were destroyed during the major renovation. Thus, there are no wall paintings, but the people of Khomshar village have plans to decorate the temple after the completion of the new Zangdopelri,

Social and Cultural Functions

Khomshar village has three prominent and ancient temples older than Ogyen Choling temple. Nevertheless, this temple has played a vital role in the community for more than 200 years.  Khenpo Tandin claims that in the past the two gewogs of Bardo and Shingkhar relied on the gomchens (lay-practitioners) of Ogyen Choling temple to perform rituals, rabney (consecration ceremony), death rites, recitations of the scriptures, and other religious events.

The annual Nyungney Karpoi Chaja (fasting prayer) is one of the celebrated events of the temple. It is held from the  1^st to the 18^th  day of the first month of the Bhutanese calendar every year. The exact date that started this tradition of ritual is not known; however, the oral source said that the tradition of Nyungney has existed for over 200 years and the practice still continues today. Khenpo Tandin said that the Nyungney was started  under the patronage of Drubala and presided over by gomchen KherKher la, a disciple of lama Changpo (lineage holder of Samdang Choeje).  The Nyungney was started mainly to benefit the Khomshar community since wild boars destroyed crops and tigers harmed the domestic animals and people.  Today, the Nyungney karpoi Chaja  is presided over by Lama Yeshey Paljor along with lay-practitioners.

The regular rituals are also performed during Yarngo (waxing moon) and Marngo (waning moon) on the 10^thand 25^th days of every Bhutanese month. Usually on Yarngo (waxing moon), the Kencho Chidue (Essence of the supreme Jewels) ritual and on Marngo (waning moon) the Rinchen Threngwa (precious garland) rituals are performed.

The village community sponsors the Nyungney karpoi Chaja while the other rituals at the temple are funded privately. Other rituals and gatherings are often conducted at the temple depending on the need of the community. There are 10-15 gomchens (lay practitioners) at Khomshar who perform all the rituals at the temple and around 30-40 meditation practitioners at Ogyen Choling temple (now known as Ogyen Choling Zangdopelri).

Informants

Khenpo Thubtan Dorji Rinpoche, 47, founder of Donagag Wosel Dargyeling Monastery.

Lama Yeshey Paljor, 74, spiritual head of Khomshar Village.

Khenpo Leki Tandin, 37, Principal, Donagag Wosel Dargyelng Monastery.

Researchers

Sangay Phuntshok and Jamyang Sonam, Associate Lecturers, College of Language and Culture Studies, RUB, 2018.

Description

Samdang Temple is located at the centre of Khomshar village, at an altitude of 1262m, adjacent to the Basic Health Unit (BHU).  It is approximately 50m away from Khomshar primary School, located just above the Bardo gewog centre.

History

No one knows the exact date of the construction of the temple, but the temple is supposedly attributed to Samdang Choeje. According to oral sources, it is said that Samdang Choeje was close to Sombrang Choeje of Bumthang (the exact lineage is not known by the villagers), and that Sombrang Choeje and Samdang Choeje used to perform the annual tsechhu i.e. mask dance, every year on rotation till the late 1990s. Moreover, supernatural performance competitions between two Lamas were held but they could not defeat each other because they had equal powers.

According to KhenpoThubtan Dorji, Samdang Choeje was Khomshar Gapo’s brother. The Gapo looked after the temporal affairs and Samdang Choeje headed the spiritual affairs of the community. Because of the lack of surviving accounts, little is known about the lineage holder’s names in chronological order.  However, it is a fact that Samdang Choeje is still the most influential spiritual lama in the community.

There are two prominent sacred sites nearby the temple called  Langchen Rang-jon Hap (self-arisen elephant nose) on a rock and the phodrang of Molha Samdangphupa (palace of the female local deity). According to Khenpo Leki Tandin, it is because of the Langchen Rang-jon-hap that the place is known as Khomshar Norbuling.  Khomshar is the name of the village, and Norbu, the jewel, is associated with the elephant as this animal is considered to be sacred.  Thus, the village came to be called Khomshar Norbuling.

Architecture and Artwork

The original temple was destroyed by fire. Along with the structure, whatever murals and relics were inside the temple were also completely destroyed.

The existing one-story Bhutanese style temple was built in the late 1990s with stones, wood, mud, and iron. The temple has an altar room and a gathering hall. There are no paintings inside the temple. There is also a small mani-dungkor (prayer wheel) installed inside the temple at the time of reconstruction. In the temple’s neighbourhood there is a stupa, a huge mani-dungkor, and the Khomshar BHU.

The main relics inside the temple are a statue of Guru Loden Chogtse (one manifestation of Guru Rinpoche as the supreme knowledge holder) and a Phurpa (deity of the Ritual dDagger). The other relics which were installed later include statues of Palden Lhamo (female protecting deity), Chenrezig (Avalokiteshavara), Historical Buddha, Guru Padmasambhva, Jamyang (Manjushri /wisdom deity), as well as a mani-dungkhor (prayer wheel).

Social and Cultural Functions

Currently, the temple is under the care of Samdang Choeje’s lineage holder.  The major rituals are performed by the Gomchens (lay-practitioners) of Khomshar and the minor rituals are usually presided over by Lama Mani Nagpo, the head of the lay-practitioners.  The temple follows the Drukpa Kagyu tradition along with a Nyingma tradition called  the Kencho Chidue (Essence of the supreme Jewels). The following days such as the 8^th, 10^th, 15^th, 25^th, and the 30^th of every month of the Bhutanese calendar are observed as auspicious days and rituals are performed in small groups, and these rituals are either sponsored by the villagers, or by private sponsors.

Key Informants

Khenpo Thubtan Dorji, 47, founder, Donagag Wosel Dargyeling monastery

Khenpo Leki Tandin, 37, principal, Donagag Wosel Dargyeling monastery

Lama Mani Nagpo, 37, lay-practitioner (gomchen), Khomshar

Researchers

Jamyang Sonam and Sangay Phuntshok, Associate Lecturers, College of Language and Culture Studies, Royal University of Bhutan, 2018.

Description  

Buli Dechen Choling temple is located in the heart of Buli village under Nangkor gewog and is about 60k east of Zhemgang town. The two-storied temple is built in the traditional Bhutanese architecture with extensive use of mud and woods, adorned with colorful paintings.  The temple is surrounded by small prayer wheels that are embedded into the exterior walls of the temple.

History

The temple was a one-storied structure before it was demolished and reconstructed to the present two-storied temple. The temple was founded by the great treasure-discover Terton Dorje Lingpa (1346-1405). Legend has it that Dorje Lingpa dreamt of the saint Vairocana (8^th-9^th century) who directed him to travel to the south of Tibet. Thus, he followed his dream and supposedly reached Paro, Bhutan in 1370.

According to the informants, Dorji Lingpa visited many places in western and central Bhutan and gave teachings to hundreds of devotees and also revealed many treasures until he returned to Tibet in 1376. Most probably, Buli temple was founded between 1370 and 1376 during the Terton’s visit to Bhutan.  The temple was looked after by the villagers of Buli; however, the temple needed extensive renovation. Thus, people like late lopen Norbu, late lopen Tempa Gyeltshen and lopen Sonam Dorji took the initiative to re-construct the temple. The people of Buli community dismantled the one-storied temple, and rebuilt a two-storied temple in its place in1966.

The temple is said to have many precious objects such as twenty-two numbers of silver bowls, a pair of golden cymbal, and ten golden statues. These golden statues were privately owned by a person named Kunzang Wangdi and his family, who were residing beside the temple. It is said that there was an earthquake which damaged Kunzang Wangdi’s house. While the house was being repaired, he had kept the statues in the temple for safe keeping until the renovation work was completed. However, when the renovation was completed, he decided to donate the statues to the temple. According to the informant, people believed that the deities obstructed Kunzang Wangdi from taking the statues back to his house. Moreover, Kunzang’s family members faced much obstacles and calamities, which made them give up their claim to the statues. Among the ten statues, one is the statue of Guru Padmasambhava, which is placed on the right side of the Buddha statue in the altar. The other nine statues were not displayed to the public, hence they could not be identified.

Architecture and Artwork

The ground floor of the temple has a small shrine with a statue of Guru Padamasambhava in the centre, Zhabdrung Rinpoche on the right and Dorje Sempa (Buddha Vajrasattva) on the left. The shrine room has wall paintings of the peaceful and wrathful deities, the twenty-five disciples of Padmasambhava (called the Jebang Nyernga), Oepamey (Buddha Amitabha), Tshepamey (Buddha Amitayus), and Mithrupa Buddha assembly (Mithrugpa lhatshog/ Aksobhya).

The second floor has a huge altar room with the statue of the present Buddha in the middle and on the right side of the Buddha is the statue of Avalokiteshvara, deity of Compassion (Chagtong Chentong with one thousand eyes/ hands), which was donated by the first King Ugyen Wangchuck (1862-1926). A golden statue of Guru Padmasambhava is placed in front of the Avalokiteshvara statue and on the left hand side of the Buddha statue is the statue of Zhabdrung Rinpoche (1594-1651). On the left hand side of the main altar, there is a statue of Ushnishavijaya (Tsugtor Namgyelma), one of the deities of longevity. There are also numerous small statues of Avalokiteshvara, Guru Rinpoche, and present Buddha, and as well as the Kangyur (the 108 volumes translated word of Buddha) and the Tengyur (the 225 volumes of commentaries on works of Buddha). The Kangyur was donated by the villagers of Buli community, and the Tengyur was donated by Khentrul Garab Dorje (Khengs sprul dGa’ rab rdo rje) a native of Kheng Buli, who was recognized as the reincarnation of Choedrak Lama (Bumthang) Sonam Gyeltshen by Trulshik Rinpoche (1924-2011). The wall paintings represent thirty-five Confession Buddhas (gshags lha so lngaor), Pema Lingpa and his lineage holder, and Tshepamey (Buddha Amitayus).

There is a Goenkhang on the right hand corner of the temple and the goenkhang has images of the fierce protectors: Yabchen Lha chen karpo or the Great White Father (male deity) and Yum Kuntu zang mo or the mother Samantabhadri (female deity). There is also a holy water vessel or bum pa on the shrine which is made of pure silver worth Nu. 60,000/-. The vessel was donated by civil servants from Buli.

Social and Cultural Functions

Although the temple is registered under the Ministry of Home and Culture Affairs, the temple is currently looked after by the Buli community. Khentrul Garab Dorje and his descendants have been performing the following religious ceremonies in the temple. The religious ceremonies of the 8^th, 9^th and the 10^th months are sponsored by the villagers and the rest are performed by small group on rotation.

• Nyungne (fasting and prayers) is conducted on the 15^th day of the 1^st month of the Bhutanese calendar.
• Wild potato festival, which is an offering to the local deities is conducted on the10^th day of the 2^ndmonth of the Bhutanese calendar.
• Community Tsechu, a one-day ritual offering to all deities (yar ngo mar ngo’i tshes bcu) is conducted on the 10^th day of the 3^rd month of the Bhutanese calendar.
• Nyungne (fasting and prayers) is conducted on the 15^th day of the 4^th month of the Bhutanese calendar.
• Trelda Tsechu, a prayer of supplication is performed on the10^thday of the 5^th month of the Bhutanese calendar:
• Tsechu prayer coinciding with the First Sermon of Lord Buddha is conducted on the 4^th day of the 6^th month of the Bhutanese calendar.
• A community ritual called the recitation of the Lama Norbu Jamtsho, a Pema Lingpa’s text, and offering to all local deities is organized on the 10^thday of the 7^th month of the Bhutanese calendar.
• Zhengshek Pem cham or Peling tsechu is performed based on Pema Lingpa’s work on the 10^th day of the 8^th month of the Bhutanese calendar. This ritual is performed to appease the local deities as well.
• Ritual coinciding with the Lhabab Duchen (Descending day of Lord Buddha) is organized on the 22^nd day of the 9^th month of the Bhutanese calendar.
• From the 13^th – 18^th day of the 10^th month of the Bhutanese calendar, the main ritual of the Kheng region known as Choedpa is organized. On the 13^th, the organizers collect goods from the villagers, on the 14^th, they prepare ritual cakes, and on the 15^th, they start the rituals. On the 16^th,17^th, and the18^th, they celebrate the bountiful produces; thank the deities for their blessings; and atone for all the sins committed while working in the farm throughout the year. A Changkor or wandering from one house to another for local wine session is also conducted. The villagers also celebrate the occasion with traditional games and sports like archery and darts matches. This Choedpa is a grand celebration in the kheng region and drinks and food are served in plentiful.
• On the 12^thday of the 11^th month of the Bhutanese calendar, a prayer called Pangi bumi Tsechu is performed and this event is sponsored by the ladies of the village.
• On the 15^th day of the 12^th month of the Bhutanese calendar, offerings are made to all the local deities.

Reference

https://treasuryoflives.org/biographies/view/Dorje-Lingpa/8750

Informants

Phuntsho Dendup, 56, informant

Tshundu Gyeltshen, 47, caretaker

Researcher

Sherub Tenzin, Assistant Lecturer, CLCS Taktse, Royal university of Bhutan, 2018.

Description    

Lo-Nga Ney is situated high on the mountain between Khomshar and Bardo village under Zhemgang dzongkhag. It is about 2-hour journey uphill from the main road, and the main road is about half an hour drive from Dongag Wosel Dargyeling Monastery popularly known as Khomshar Dratshang. And it is about 8-hour drive on the unpaved road from Buli towards Khomshar Dratshang.

History

Lo-Nga Ney is considered a very sacred and untouched site of Guru Rinpoche, who was believed to have resided there for five years. Lo Nga means five years and Ney means sacred place, hence, the place is called Lo-Nga Ney. The oral history says that Guru Rinpoche along with his consort Khandro Monmo Tashi Khyuedron visited the site to meditate and tame evil spirits that caused misfortunes and deaths in the region.

The number and occasions of the visits of Guru Rinpoche to Lo-Nga Ney are quite confusing. According to the informant, Guru Rinpoche travelled five times to Lo-Nga Ney: Guru Rinpoche’s first visit to Lo-Nga Ney was before his visit to Tibet; the second was made via Sarpang, Nabji, then he made a trip to Buli and then to Lo-Nga. It was during this visit that Guru Rinpoche supposedly left his footprint, and Khandro, her oven at Buli, which can still be seen nearby Buli gewog office. The footprint on the rock is in the present Lo-Nga Ney direction, so people believe that Guru Rinpoche flew to Lo-Nga from Buli.

In fact, Yonten Dargye’s (2009) written account further consolidates that Guru Rinpoche made his first visit to Bhutan around 737-738 CE, via Nabji, Buli toward the Kheng region on the invitation of the Bumthang King Sindhu Raja (p.12,34). Furthermore, the informant said that Guru Rinpoche made the third visit on his way to Tibet, and subsequently, he returned to Bumthang via Singye Dzong and then to Lo-Nga Ney with his Tibetan Khandro Yeshey Tshogyel. Thus, the oral history about Guru Rinpoche’s visit to Bhutan from Tibet corroborates with Dargye’s written narrative about Guru Rinpoche’s second visit to Bhutan, which was made together with Denma Tsemang and Khikha Ratho from Tibet (p.9).

The informant also claims that Guru Rinpoche again visited Bumthang and then came back to Lo-Nga with Khandro Monmo Tashi Khyuedron. It was during this visit that Guru Rinpoche and Monmo Trashi Khyuedron spent 5 years at the Ney, and hence the name ‘Lo-Nga Ney’ (five years).

The local people say that Lo-Nga Ney is well known for its extraordinary healing power of the Drupchu (accomplishment-stream). The Drupchu apparently emerged after Guru Rinpoche urinated at that place and it is called Guru’s Drupchu. Similarly, about 5-10m below Guru’s Drupchu is the Khandroma’s Drupchu, believed to have emerged from Khandro’s Baga (Khandro’s genital). The Khandroma is said to be Dorje Phagmo (skrt. Vajravarahi). The villagers are of the opinion that these Drupchus have the power to heal internal and external wounds, cough, skin diseases, joint pain, back pain, and cleanse all impurities.

Furthermore, the informant mentioned another local belief related to the healing power of the Drupchu to treat goitres. A person has to break an egg on the rock which is 15m above the Drupchu, then come down to drink the Guru’s Drupchu, and move on without turning back. The goitre would somehow be healed. Many people from Khomshar, Langdurbi, Digala, and Mongar are said to have been cured. Mr. Rinchen Dorji, 72, is a living evidence in Khomshar whose goitre was cured after he broke an egg and drank from Guru’s Drupchu. However, Khenpo Thubten Dorji commented that “it may not be the breaking of an egg on the rock, but the  sacredness of the Drubchu that must have cured the goitre.”

According to oral sources, an amazing fact about these Drupchus is that, irrespective of the season, the sizes of the Drupchus remain the same. If a Riwo Sangchoe (Smoke Offering) and Sangs rituals are conducted for days, the Drupchus apparently become bigger than their normal size. On the contrary, if the Drupchus are contaminated then the Drupchus would dry within a day. Khenpo Leki Tandin made reference to a local hunter, Dechen Wangdi, 57, who was skeptical, did not accept the sanctity of the Drupchus. He defecated near the Drupchu and the Drupchu dried for 6 months. Later, the monks from Khomshar Dratshang came to perform Riwo Sangchoe for two days to purify the place, and the stream started flowing again.

In addition, Khenpo Leki Tandin also shared a personal story regarding the sacredness of Lo-Nga Ney. He said that the area near Lo-Nga Ney caught forest fire three times: one prior to 2011, one in 2011, and another in 2016. But he claimed that the fire never reached the spot where Guru Rinpoche and Khandro resided. Before the fire could reach Lo-Nga Ney, a torrential downpour would extinguish the fire. Thus, his narrative further establishes the sacredness of this Lo-Nga Ney.

Above the Drupchu, on the cliff is a spot where Guru Rinpoche was believed to have subdued demons. It is said that Guru Rinpoche left imprints of his body, hands, and feet on the curved rock in a sitting posture and the position of the imprints seem to indicate that Guru Rinpoche was facing Khomshar. People of that locality call this place Lo-Nga Draphu, which is also called Taktshang Drakar (white cliff). The local people consider this sacred place a second Paro Taktsang.

To the west is the main cave where Guru Rinpoche apparently meditated on “Thruee-kur”/“Tsalung,” and on the cave wall emerged a letter ‘ཧ’ (Ha), which is said to be a symbol of his spiritual realization. This letter is still evident on the cave wall today. Accordingly, the place came to be known as Guru Draphu (Guru’s meditation cave) or sometimes called as Hung Chen Dra. In addition, a self-embossed Reldri of Jampelyang (Wisdom Sword of Manjusheri) can also be seen on the cave wall.

The informant also narrated another story about an unnamed old man from Samdrup Jongkhar (supposedly aged more than 100 years), who apparently informed Khenpo Thubten about the letter ‘ཧ’ at Lo-Nga Ney. The amazing part of the narrative is that the old man had never been to this place. Later, the monks from Khomshar Dratshang went and verified it to be true.

In the mid-20^th century, a yogi called Lama Ugyen Chogyel, a disciple of the famed Lama Sonam Zangpo (1888-1982) meditated at the Lo-Nga Ney for 3 years, and many others followed his suit. It was during his time that the sacredness of Lo-Nga Ney and the benefits of the Drupchus spread in the locality. The site also has a Traenwa Depushuksa and a Khandroma Ney, but there is no footpath or any trail to the Ney.

Social and cultural functions

People come to Lo-Nga Ney to offer sangs (smoke offering), conduct Tshokor (feast offering), and pay homage to the sacred marks left behind by Guru Rinpoche. Because of its immense benefit, many people come and camp there for days to take bath in the Drupchus to have their illnesses cured.

Currently, there is no practitioner meditating in the cave and no retreat house. However, approximately 100m away from Hung Chen Dra cave, there is a new construction coming up.

In the future, Khomshar Dratshang in collaboration with Bardo gewog office has plans to make a small room for visitors, a place to make offerings, and to improve the existing footpath.

Informants

Khenpo Thubten Dorji Rinpoche, Founder, Donag Yoezer Dargayling Monastry, Khomshar, Zhemgang.

Khenpo Leki Tandin, Principal, Donag Yoezer Dargayling Monastry, Khomshar, Zhemgang.

Sangay Phuntsho, Associate Lecturer, CLCS, Taktse, Trongsa

References

Dargye, Y. (2009). Life of King Sindha [Chakhar Gyalpo] and the clear mirror of predictions. Thimphu: Kuensel Corporation Ltd.

Thinley, K. Guru Rinpoche’s exclusive sacred places in Bhutan. (P. Gyaltshen, Trans.). Retrieved on February 20, 2018 http://www.bhutanstudies.org.bt/publicationFiles/JBS/JBS_Vol34/5.Exclusive% 20Sacred%20 Places%20in%20Bhutan.pdf

Researcher

Sonam Jamtsho, Lecturer, College of Language and Culture Studies, Royal University of Bhutan, Taktse, Trongsa.

Description

Namling lhakhang is situated a few meters above the main road, on the left side of the settlement, amidst the trees. It is approximately 20 minutes’ drive from Bardo gewog center towards Buli. On the other way round, it is about 7 hours’ drive on the unpaved road from Buli towards Bardo gewog center.

History

The date of the construction of the temple is unknown because there is no written evidence. According to oral sources, the temple is believed to be about 200 years old and the present structure was built approximately 30 years ago.

The present one-storey temple was rebuilt under the command of Her Majesty the Queen Mother Ashi Dorji Wangmo Wangchuck. Initially, the temple was a small hut with a thatched roof, without any murals to indicate its distinctiveness as a temple. Later, the temple was rebuilt with stones and mud, and the Gewog office provided CGI sheets for the roof, and Mr. Pema Wangdi from Khomshar did the wall paintings.

The temple area is also known for its Guru La-tsho (Soul lake of Guru), its Drupchu (accomplished-stream), animal footprints, a significant rock, and a self-arisen chorten (stupa). All of these have their own stories.

The Guru La-tsho, which is located about 30m north of the temple, was initially discovered by late lama Ugyen Chogyel, the disciple of Lama Sonam Zangpo (1888-1982). But, nobody took care of the lake and it was forgotten more or less. However, a few years ago, Kyabje Drubwang Padma Norbu Rinpoche (1932 – 2009) and also Terton Ganor Rinpoche (1942 –present) mentioned the presence of a La-tsho beneath the surface, and advised the community to take care of the La-tsho as it would bring immense benefit to the community.

According to oral sources, the Guru La-tsho was initially located a little above the present site. Since the people were unaware of the existence of the La-tsho, somehow the La-tsho was polluted. Therefore, it is believed that the La-tsho moved to the present location. Even at the present location, the area around the lake was not kept clean and the water dried. Khenpo Leki Tandin said he remembers seeing a small marshy area and nothing else. Later, after hearing the lama’s advice, Khenpo Leki Tandin and a group of people offered Riwo Sangchoe (Smoke offering) to purify the place, and hence the Tsho was revived in 2016.

The local people say that Khomshar is believed to have Ling zhi and Tsho zhi (4 places and 4 lakes). This La-tsho is one among the 3 lakes discovered so far in the area. The informants mentioned that when there is drought in the village, the villagers would go to the Tsho and splash some water at each other, and this would bring rain to the village.

The informants said that if people are lucky, they would see 2 Dungkars (conch) considered Pho (male) and Mo (female). The informants also believe that the Tsho has 3 sources of water: one hot, another warm, and the third one cold.

The informants also narrated a story about a sergi shomo (golden churn) that a Namling household received from the tsho. Namling household had 9 sons in the family, and one time, one of the sons saw a huge snake around the vicinity of the house, and so he killed it. And as a result of killing the snake, all the sons died there after. Later, the sergi shomo was taken away by a member of the Royal Family.

The people in Namling village believe that there is a Tshomen (mermaid) in the lake. The dream of Tshomen is considered to be a bad omen.  Local people say that whenever a person in Namling gets sick, the person would often have a dream of Tshomen. The informants mentioned that Khenpo Thubten Dorji, 46, had a dream of an elderly Tshomen, which implies the existence of Tshomen in the lake.

A Drupchu is located about 20m below the temple, hidden in the woods. This Drupchu was discovered by an old man called Pala (who recited 10 million Mani and as a result of his accomplishment, he got a wisdom tooth) who saw the Drupchu in his dream. The informant said that Pala died in the 1940s.

Just above the Guru La-tsho, there are animal footprints, which are believed to belong to the guardian deity Terda Zorarakye’s riding horse and Palden Lhamo’s donkey.

Again about 100m up from the spot, there is a Chorten (stupa) hidden in the woods, which was believed to have emerged of its own. This stupa is one of the three chortens in Khomshar village that are self-arisen. The informant said that one more chorten was discovered recently in January 2018 near Khomshar Dratshang.

There is a huge rock on the way to the temple from the main road, which Lama Ugyen Chogyel discovered. He claimed that the letter Om (ཨོྃ) and Ha (ཧ), and an image of Phurpa (skrt. kila) could be seen on the rock. Unfortunately, no one has been able to see them so far.

Architecture and Art Work

The temple is a one-storey building built in the recent traditional style. It has only one room and has a wooden floor and the main altar is a simple wooden structure without any embellishment. The altar has Chenrezig (Avalokiteshvara) statue amidst ten Tshepamay (Amitayus) statues, each approximately 8 inches in size. The main relics of the temple are the hands and foot prints of Guru Rinpoche on the rock supposedly found beneath the floor of the temple. The walls are ornamented with paintings of Choelong Truelsum (Guru Rinpoche, historical Buddha and Avalokiteshvara), the guardian deity Terda Zorarakye, Lhamo Remati and the local deity Lhatsen Karpo.

A house adjacent to the temple is used as a kitchen.

Social and Cultural Functions

The rituals in the temple are conducted by lay practitioners, since the temple does not have any monks. The temple is looked after by the villagers, usually a person who is able to read Buddhist scripts is selected as the caretaker. The caretaker is exempted from Woola (compulsory community labour) for his service to the temple.  The following religious activities are performed at the temple:

• Kangso rituals: Kangso ritual is conducted every month without fail to avert drought, famine, or sickness, or the destruction of fields by wild animals. In the past, the villagers had abandoned this practice of kangso, and all kinds of calamities befell the community. When the community sought divination to find out the cause of misfortunes, the people were asked to perform Kangso without fail. It is performed on the 8^th, or the 15^th, or the 30^th of every Bhutanese month. Namling and Umling lhakhang take turns to perform the kangso If Namling lhakhang conducts the ritual on the 8^th, then Umling lhakhang would perform either on the 15^th, or the 30^th of the same month, and vice versa.
• A one-day community ritual (Mangi Rimdro) is conducted every month on rotation amongst the four lhakhangs: Namling lhakhang, Umling lhakhang, Wadang lhakhang and Samdhang lhakhang.

Informants

Khenpo Leki Tandin, 39, Namling, Khomshar, Zhemgang.

Sangay Dorji, 65, caretaker

Researcher

Sonam Jamtsho, Lecturer, College of Language and Culture Studies, Taktse, Trongsa, Royal University of Bhutan, 2018

Description

Tunglabi Tsho (lake) is in the deserted Tunglabi village, and it is found below Goenpong temple and just above the road that leads to Bardo village. It is about 87 km away from Zhemgang town. The lake is rectangular in shape and covers an approximate area of 15m in length by 5m in breadth. The lake is in the middle of paddy fields and it is surrounded by cliffs on two sides.

History

No one knows how the Tunglabi lake was formed; however, the villagers believe that it is the soul lake (bla tsho) of Guru Rinpoche. The people of that village believe that Guru Rinpoche supposedly said, “In the village known as Tunglabi, there is my soul lake,” and since Guru Rinpoche visited Bhutan in the 8^th century A.D., the conjecture is that the lake may have formed during Guru Rinpoche’s first visit to Bhutan. The villagers consider the lake very sacred. Unlike other lakes which have myth or stories, Tunglabi lake does not have any myth or stories.

The oral source said that at one point in time there used to be a settlement in Tunglabi, but today not a single household is found. The village was located on a hillock and people had built their houses on the ridge. Because the settlement was on the hill, people probably found it difficult to travel, or transport things, so most of the villagers slowly migrated to other parts of the country, while some villagers settled in a new location nearby their old village. Today, the new settlement is known as Bardo, and Tunglabi is just a name without a village, or even a single household. Now, only the lake is found in the middle of the barren paddy fields.

According to the oral source, at one point the lake was very large, but today it has become small and it is covered with weeds and grass. As per the informant’s account, in the olden times there was a cow herder in the village whose cows often got drowned in the lake when they went to drink water. The cow herder believed that the lake was not a good one, so he planted weeds around the lake to make the lake small. From that time onwards, it is believed that the lake had become small.

Contributions of the villagers

For many years, the lake was neglected and nobody took the lead to clean up the lake. However, the informant said that a few years ago the villagers of Bardo took the initiative to uproot the weeds from the lake and cleaned up the lake on the command of the spiritual teacher Penor Rinpoche.

In 2015, the villagers volunteered and put a fence around the lake and the cost of the fence was covered by Dorji, a villager from that village.

Informant

Sonam Phuntsho, 67, ex-Chimi (ex-People Représentative)

Researcher

Yonten Norbu, Asst. Lecturer, College of Language and Culture Studies, Taktse, Trongsa,

Royal University of Bhutan, 2018.

Description

Goenpong lhakhang (temple) is located on a hill top above the desolate Tunglabi village. It is surrounded by fallow paddy fields opposite the new settlement of Bardo village. It is located approximately 120 km south of Zhemgang town, and about 30 minutes’ drive from the road junction.

History

There is no historical, or written evidence to show when it was built, or who built the temple.

According to oral sources, at one point in time Tunglabi settlement was on a ridge and around Goenpong temple, but today there is not a single household to be found. The informant said that because of the Tunglabi settlement being on a hill, it must have posed difficulties to the villagers. Therefore, the people started migrating to different places, and some settled in a new location and this new settlement came to be known as Bardo. Currently, Goenpong temple sits on a hill that overlooks the desolate Tunglabi village.

The informants said that after the villagers from Tunglabi migrated to different places, there was no one to take care of the temple. Thus, the Goenpong lhakhang over time became dilapidated, it became overgrown with grass and eventually was covered by trees.

About 70 years ago, a couple by the name of Sonam and his wife Gyemo took the initiative to rebuild the temple and the villagers of Bardo also partook in rebuilding the temple. Later, their son Drakpa and his wife Yangden restored and redid the wall paintings in the temple. Later, the grandson of the family, Dorji Penjor inherited the temple.

Although Dorji Penjor inherited the temple, there was no one to perform the rituals in times of sickness and death; thus, the villagers and the present owner, Dorji Penjor offered the temple to the spiritual teacher Lama Namkhai Nyingpo Rinpoche in 2012. In the same year, Lam Namkhai Nyingpo Rinpoche established a Dratshang (Monastic Institution) that follows the Nyingma tradition and he renamed the temple as Tashi Chhoeling Lhakhang, which is an auspicious sign. At present, there are 15 monks studying in the temple.

Architecture and Artwork

The Goenpong lhakhang was built on the ruins of the old temple. The temple is a two-storey traditional Bhutanese building mostly built of stones. The main altar is on the first floor, which consists of only one room and the ground floor is used as storage.

The main relics in the temple are Guru Tsho Khor Sum (Guru- Rinpoche and his two consorts Mendarawa and Yeshey Tshogyel). There is also an urn, which is considered as the main relic of temple. The urn was found during the reconstruction of the temple.

On the right side of the altar, there are wall paintings of Guru Tshen Gye (Eight Manifestation of Guru Padmasambhava) and Dolma (Tara). On the left side, there are wall paintings of Chukchizhay (11-faced Avalokiteshvara) and Tungsha (the Buddhas of confession).

Social and Cultural Functions

Earlier when it was a privately-owned temple, the owner/custodian used to conduct a one-day festival on the 10^th day of the 8^th month of the Bhutanese calendar. The villagers used to partake in the celebration. But now, except for the daily prayers by the monks, no social and/or cultural activities take place in the temple.

Informants

Dorji Penjor, 79, owner of the temple

Sonam Phuntsho, 67, ex-Chimi (ex People représentative)

Researcher

Yonten Norbu, Asst. Lecturer, College of Language and Culture Studies, Taktse, Trongsa,

Royal University of Bhutan, 2018  

Description

Wadang lhakhang is located in the centre of Wadang village, covering around 60 decimal land area. It is half a kilometre down from the Bardo gewog centre, and it is approximately 65km from Kheng Buli. It is accessible by a feeder road.

History

According to oral sources, the present Wadang Lhakhang was initially called Wodog lhakhang, which means “the stone beneath.” It is believed that unique stones similar to turquoise were laid as flooring inside the temple.

Legend has it that the construction of Wadang lhakhang is contemporaneous with that of Samye monastery, a temple built by the Tibetan Dharma King Trisong Deutsen in Tibet in the 8^th century AD. The informant said that a divination told the Tibetans to construct the Wodog lhakhang at Mon-yul (southern land referring to Bhutan). As foretold, a group of Tibetans led by a Tibetan Lama came to Bhutan and built the temple at Wadang. The Wadang community calls the temple as Boedpai lhakhang (Tibetan temple), since this lhakhang was built by the Tibetans.

Venerable Khenpo Thubtan Dorji and Khenpo Leki Tandin also believe that Wadang lhakhang was built around the same time as Samye monastery in Tibet. Therefore, it could be construed that Wadang lhakhang was constructed in the 8^th century AD.  Aum Wangmo’s (one of the informants) ancestors were once the caretaker of the lhakhang.

The informant said that the temple was badly damaged by fire in 1979 and was abandoned for almost 16 years. It seemed that many misfortunes and illnesses broke out in the village, and the community could not understand why there was much suffering in the village. Later, they sought divination to understand their problem and they were informed that sicknesses and misfortunes were all because of having neglected the temple for so long.  Thus, the community convened and renovated the temple in 1995.

Aum Wangmo mentioned that she witnessed the fire that razed the temple to the ground in 1979. Often times, she would see a huge snake entering the temple, but it never harmed anybody. She also claims that while the renovation was in progress, the villagers saw one black and one red serpent underneath a mound of stones inside the temple. One time, the two serpents tried to enter her house and some neighbour’s house, but they chased the serpents away to a place where there was no human habitation. The informant also mentioned Lopen Sherub Dorji (a lay practitioner)who once had a dream of snakes and the snakes supposedly voiced that they were not given proper hospitality and that they were driven away to an impure place. He surmised that the snakes were trying to communicate their message, and hence, he instructed the community to expedite the renovation of the temple.

Some of the old relics of the temple were divided amongst Aum Wangmo’s family members, while some were lost in the fire tragedy. At present, the temple has an original copy of a Tochog (Healing ritual text). New statues like Vajrapani (Chanadorji), the historical Buddha, Guru Rinpoche, and Chenrezig (Avalokiteshvara) were installed after the renovation. There is a separate Goenkhang (Chapel) of the protective deity Palden Lhamo (Mahakali) attached to the temple.

A few meters before one reaches the temple, there are two rocks, which are believed to be Pho (male rock) and Mo (female rock). According to the caretaker, the belief is that if these two rocks are hit or disturbed, there would be instant rain and hailstone. Therefore, they refrain from hitting these two rocks.

Architecture and Artwork

Initially, the informant said that the temple was built in the Tibetan style, but during the renovation, a two-storey building in traditional Bhutanese design was built, of which half is used as a residence and the other half is used as a temple. The present temple looks like an ordinary Bhutanese house without any paintings. The temple has a Mani dungkor (prayer wheel), a big drum, a place for the deity Lu (Naga), and there is a medium-sized chorten (stupa) near the temple.

The relics inside the temple are: a pair of Norbu Sili Rawo (rhino horns), Langmochegi Chewa (a pair of elephant tusks), statues of Zambala (God of Wealth), Padmasambhava (Guru Rinpoche) and Chenrezig (the god of compassion, Avalokiteshvara). Guru Rinpoche’s footprint, religious texts such as a Sergi legbam (Religious text written in gold), a Tochog (Healing ritual text), and a Gyetongpa (Prajnaparamita in Eight Thousand Verses) were said to have been brought from Tibet.

Social and Cultural Functions

There are various events and socio-cultural functions held at the temple. The following are some annual events performed at the temple:

• Nyungney (fasting and prayers practice) is conducted for four days on the 1^st month of the Bhutanese calendar, depending on the sponsors.
• Regular offering of Soelkha (libation to the Dharma protectors) is conducted every day.
• Yar-ngo and Mar-ngo are conducted on the 10^th  and  25^th day of the Bhutanese month.
• One day Tshechu is also celebrated in the 6^th month of the Bhutanese calendar. Monks and lay practitionners of the Nyingma tradition perform the tshechu.

Key Informants

H.E. Khenpo Thubtan Dorji Rinpoche, founder of Dongag Wosel Dargyeling Monastery, Khomshar

Khenpo Leki Tandin, 37, Principal, Dongag Wosel Dargyeling Monastery, Khomshar

Mr. Khandu, 69, caretaker

Aum Wangmo, 65, caretaker

Researcher

Jamyang Sonam, Assistant Lecturer, College of Language and Culture Studies, Taktse, Trongsa, Royal University of Bhutan, 2018

Description

Berti village is half-an-hour drive north of Tingtibi town and it is connected by a 5k feeder road from the Zhemgang-Gelephu highway. The village is located on a gradual slope and has about 26 households, and below the village is the Mangde chhu.

History

The animistic practice of invoking and being possessed by local deities is called Bon choe in Bhutan. It is performed, exclusively, to overcome illnesses among the villagers. It is a ritual to invoke the local deity and cleanse the community of any defilements, or illnesses.

The tradition of Bon offering in Berti village is called Berti Karchoed. This offering is an altered version of the earlier practice known as Nakchoed (black offering), which means offering of blood and meat. The present Karchoed (white offering) does not require animal sacrifice.

According to an elderly informant, she attributes the origination of such offerings to the medieval warfare in Bhutan, during which local chieftains would entreat their respective local deities with grand feast to intervene on their behalf, and favor them in the battles with neighboring chieftains. This form of offering is thought to be a remnant of the medieval practice in Bhutan, passed down through generations, which later became associated with people’s illnesses.

Later on, the local healers such as Pow-Pamo (shaman) were engaged to perform the rituals to appease the local deities. It is said that a woman who is chosen by the deity becomes a pamo among the village women. A pamo, who currently lives in Berti village, narrated her experiences of how she became a pamo through a mysterious happening. She became seriously ill and even lost her conscious state of mind, and in that semi-conscious and unconscious state, she had walked naked through the village and had slept on nettle plants, and eventually her whole body was overtaken by convulsive shaking. It was the onset of her becoming a pamo. It is often said that a person falls gravely ill before he or she becomes a medium or a shaman. 

Ritual

The offering in its original form involved animal sacrifices to please the three local deities namely: Jomo, the female deity; Dangling, the male deity, and Tshongtshongma, the servant. Today, the offering consists of a ritual cake, 16 plates of offerings, and two dough effigies—a male and a female effigy. The male effigy is dressed in gho (national dress for men) and wears a ceremonial scarf, while the female effigy is dressed in elaborate Bhutanese female costumes and adorned with pearls and corals.

A pamo (female medium) then performs the ritual by beating a drum and clanging bells. The ritual lasts for 2 to 3 hours. The ritual itself is an invocation to the deities, and the deities supposedly possess the pamo and use pamo as a medium to foretell the future, or about the present situation.

According to oral sources, in earlier times households would sacrifice 9 cows and 6 hens to appease the deities to relieve villagers from pain and sufferings. The lives of animals sacrificed depended on the severity of the illness of the sick person. If the illness aggravated, more animals would be slaughtered to make offerings. Sources also recall incidents of people losing their lives if the offerings to the deities were not made on time. This practice survived for many centuries and every household is said to have made several animal sacrifices.

However, about fifteen years ago, the 5^th Petsheling Trulku put an end to the practice of Nakchoed (black offering) and introduced an altered version of the offering, Karchoed (white offering). The ritual in its present form involves offerings of milk, fruit, local cheese and alcohol.  The offering is now made by lay practitioners (gomchens). Now Berti Karchoed, erstwhile Nakchoed, is only an occasional ritual that is necessitated by sickness, and it is not a common occurrence in the village anymore. Thus, the villagers are grateful to Petsheling Trulku for blessing them with the courage to discontinue such sacrificial practice.

Informants

Karchung, an elderly villager

Tshewang Lham, chiwog representative

Researcher

Tshering Yangki, Assistant Lecturer, College of Language Culture Studies, Royal University of Bhutan, 2018

Description

Zhemgang is one of the districts in central Bhutan, and the Zhemgang dzong sits on a ridge that drops steeply down to the Mangde chu (river). From the dzong, one gets a panoramic view of the Khengrig Namsum (the three regions of Zhemgang). From the dzong’s entrance, if one looks on the opposite side, there stands the imposing Jowo Durshing (the Black mountain range), and in a clockwise direction is Reotala, the villages of Tama and Nimshong. Then just above the dzong is the Trong heritage village.

The entire dzong area comprises of three main structures: the dzong, residence building of the district monk-body, and a two-storied administrative building. The dzong has a wide courtyard that is estimated to accommodate around one thousand people.

History

An unofficial written account of the Dzong has it that Lama Zhang Dorje Drakpa (12^th century), a Buddhist saint from Tibet, built a hermitage at the place where the dzong currently stands in the fire snake year, 1196. However, there is a misunderstanding in the chronicle of the dzong and the reference to Lama Zhang. Because there is another supposition that the dzong site was occupied in the 17^th century by a Drukpa lama called Lama Zhang, whose younger brother was a chaplain of the King of Khaling in eastern Bhutan. That king was believed to have ill-treated his subjects, so the lama wrote a letter to his brother advising him to leave the king’s service and to join him in Zhemgang. Then, Lama Zhang was believed to have written to the king saying that he was unwell and wanted his brother to come and visit him. Unfortunately, the letter that was meant for his brother was delivered to the king, and the king was furious when he read the letter, and hence the king was believed to have sent assassins to kill the lama. Although the lama was assassinated, his temple continued to prosper.

Until the 17th century, the Kheng region was occupied by different local chieftains who were trying to gain supremacy over each other. Amongst all the other chieftains, Nyakhar Dung was believed to be the most powerful in the region. There was a strong rivalry between Nyakhar Dung and Tunglabi Dung over the control of Khengrig Namsum. The Tunglabi Dung, therefore, sought help from Trongsa Penlop Minjur Tenpa, who intervened and annihilated Nyakhar Dung’s forces. Other local chieftains were believed to have surrendered shortly thereafter, and thus, the whole region of Kheng came under the Drukpa suzerainty. Ironically, it could be surmised that the Khenrig Namsum owes its unification to the rivalry among the chieftains.

In the Wood Sheep year of 1655 corresponding to the 11^th Rabjung, a single- storey dzong was built by the 3^rd Desi, Chogyal Minjur Tempa. This was one amongst the six dzongs built during the unification of eastern Bhutan under the Drukpa rule. Khengrig Namsum was then unified with the Sharchog Khorlo Tsibgyed (the whole of the eight eastern districts), and came under the direct control of the Zhabdrung’s Drukpa central government.

According to oral sources, the original name of the place is Zhang-gang (hillock of Zhang), which was was named after its founder, Lam Zhang. Another interpretation of the name ‘Zhangang’ is ‘immeasurable mound’. The present name Zhemgang is thought to be a corruption of Zhanggang.

In the year 1934 corresponding to the 16^th Rabjung, the dzong was renovated by the Zhemgang Dzongpoen Thinley Namgyal who was related to the 2^nd King. The dzong was renovated again in 1963 when Zhemgang was created as a separate dzongkhag, under the command of the 3^rd King Jigme Dorji Wangchuck, and it was renamed as Dechen Yangtse or Druk Dechen Yangtse Dzong. The 3^rd King Jigme Dorji Wanchuck and His Holiness the 65^th Je Khenpo Yeshey Singye established the Zhemgang monastic community in 1968 with 16 monks as a symbolic representation of the Neten Chugdruk (16 Arhats ). Lam Nima of Choetshe Rabdey (Trongsa Monastic Community) was appointed as the first Lam Neten (head of monk-body). Today the serving Neten is the 7^th Lam Neten of Zhemgang. The Zhemgang monastic community now has nine affiliated monastic institutions (Monastic schools, temples and monasteries) under its aegis with over 200 registered monks, however only about 122 monks actually reside in the Dzong.

The Zhemgang Tsechu was first observed on the 7^th day of the 11^th month of Bhutanese Calendar in 1975 during the time of Zhemgang Dzongdag Parop Lam Rinzin and Lam Neten Nima. The tshechu was organized on the initiative of Sangay, a retired judge from Trong village with the endorsement of the Home minister Tamshing Jagar.

In the year 1995, the Sertog (golden pinnacle) was installed on the Dzong. It was funded by the monastic community during Lam Tashi’s tenure as the Lam Neten of the Dzong.

Architecture and Artwork

The dzong is a medium-size traditional three-storey building, and the materials used in the construction were stones, woods, and mud. The top floor has two rooms with their respective temples and Goenkhangs (temple of the protective deities).

The room on the right houses the main altar of the dzong, and it is called the Lamai Lhakhang or the lhakhang of the Lama (referring to its founder, Lam Zhang). In the middle of the altar stands the statue of the historical Buddha and on its right side are statues of Guru Rinpoche, Tshepamey (Buddha Amitayus), Zhabdrung  and  Desi Tenzin Rabgye, and  on the left if the historical Buddha are statues of Chenrezig (Avalokiteshvara) and Chana Dorji (Vajrapani).

The left-side wall of the temple is adorned with wall paintings of the Gongdu lhatshog (wrathful form of Gongdu Heruka cycle). On the right-side wall of the temple have paintings of Guru Tshengay (the eight manifestations of Guru Rinpoche), and Rigsum Goenpo (Three statues consisting of Manjushri, Vajrapani and Avalokiteshvara in the center).

The wooden shelves on the right-side of the temple contains the Kanjur texts (Buddhist Canon). The Goenkhang has a six-inch gold plated statue of Lam Zhang, which is displayed only on auspicious occasions. This statue is said to have survived two fire incidents that caused partial damage to the Dzong.

The room on the left, which was once used as an office by the Dzongpoen Thinley Namgyal is now the Mithruk Lhakhang (temple of Akshobya) with Mithrukpa as its main statue.  At the entrance of the Goenkhang are large effigies of the local deities of Zhemgang: Nep (host/local protector) Kyebu Lungtaen on the left and Nep Dorji Rabten on the right. In the inner sanctum of the temple is the Goenkhang of Palden Lhamo (Mahakali).

The second floor of the dzong serves as a residence of the Kudrung (Secretary of the district monastic- body)

Earlier, the ground floor of the Dzong was the temple of the Nep (host/local protector) Dorji Rabten, but today the chamber has a giant statue of Guru Dorji Drolo (wrathful form of Guru) which was built at the command of His Majesty the fourth king during the political unrest of 1990s.

Additional structures of the Dzong include a Tshechu Lhakang (ritual temple) beside the Dzong. In the temple are statues of Guru Rinpoche, Buddha, Zhabdrung, Choe Long Truel Sum (Three statues consisting of Buddha in the center, Guru Rinpoche on the right and a statue of Zhabdrung Ngawang Namgyal on the left of Buddha), Toenpa Tshokhor sum (Buddha Sakyamuni with his two disciplines), and Guru Tshokhor sum (Guru Rinpoche and his two consorts). In addition, a three feet bronze statue of Lam Zhang is also in the temple. The walls are covered with paintings of Dzepa chunyi (12 Deeds of the Buddha) and Demchok Chusum (13 Cakrasamvara). As the temple is in a dilapidated state, there is a proposal for a new construction in the 12^th Plan.

There is an old two-storey temple behind the dzong, close to the back entrance. The first floor of the temple is the Jowo Lhakhang (temple of Jowo).  The walls have paintings of the Neten Chudrug (Sixteen Arhats) and the Kagyu Lamas. The temple has a Guru Tshengay Thongdrel (large appliqué image of the eight manifestations of Guru Rinpoche) made in 1988, which is stored in a long metal box. The thongdrel was sponsored by the famous Aku Tongmey with contributions from the people of Khengrig Namsum and Zhemgag Dzongkhag. The second floor is the Guru Lhakhang (temple of Guru) and has wall paintings of the Gongdue lhatshog.

The newly constructed Nep Lhakhang, temple of the local deity, lies below the Dzong. The Nep Lhakhang is dedicated to the Dzong’s local deity, Dorji Rabten, who was said to have been subdued and appointed to protect the Dzong by Lam Zhang himself. The phodrang (palace) of the local deity lies below its newly built temple, and it is marked by a small stupa surrounded by trees with their giant roots exposed to the surface. Sources say that the local deity is a little hard of hearing, and the drums have to be beaten every morning to invite him to the temple.

A cypress tree in front of the Dzong marks the Phodrang (palace) of the Lu (the underground deity). The trunk and the root of the tree go into the underground that lies underneath the courtyard of the Dzong where the altar of the Lu is. Offerings to the Lu are made on auspicious occasions by a Boem (a Bon Priest). In total, the dzong has seven lhakhangs (temples) and two goenkhangs (temples of the protective deities).

Social and Cultural Functions

The dzong serves as both religious and administrative purposes of the district. Many religious rituals are conducted in the dzong, throughout the year, on auspicious days listed below:

1^st month of the Bhutanese calendar:

• From the 2^nd – 8^th day of the Bhutanese calendar, Kanjur recitation is conducted,
• On the 15^th day, Neten Chudrug (16 Arhats) ritual is performed,
• And on the 25^th day, soelkha to the local deity Dorji Rabten is conducted.

2^nd month of Bhutanese calendar:

• From the 7^th -10^th day, a three-day Zhemgang Tsechu is organized,
• From the 13^th to 15^th day, the Thongdrel is unfurled for public viewing and blessings and also Lam Zhang’s Kuchoe is conducted for 3 days.

3^rd month of Bhutanese calendar:

• From the 4^th -8^th day, for a period of five days, a Jigten Wangchuk Bumdey (100000) recitations of Zhabdrung’s Prayer is organized,
• On the 10^th day, Zhabdrung Kuchoe is conducted, and
• From the 24^th -30^th day, Mitruk pai jinseg (Fire ritual of Akshobya) is organized.

4^th month of the Bhutanese calendar:

• From the 8^th – 14^th day, a Lhamo’s Bumdey (100000 offerings to Mahakali) is organized, and Neten Chudrug ritual is performed on the 15^th

5^th month of the Bhutanese calendar:

• From the 1^st – 10^th day, coinciding with the Birth month of Guru Rinpoche, a one-hundred thousand invocation to Guru is conducted for 10 days.

7^th month of the Bhutanese calendar:

• Invocation to Gonpo (Mahakala), Palden Lhamo (Mahakali) and local deities are conducted.

8^th month of the Bhutanese calendar:

• A 7-day (9-15 days) offering to the Buddha Amitayus is organized from the 9^th-15^th day, ending with a longevity empowerment on the final day.

12^th month of the Bhutanese calendar:

• A 7-day Demchok Bumdey (100.000 Cakarasambhava prayers) is organized from the 4^th -10^th day of the month.

The dratshang (district Monk- body) provides the funds and conducts all the rituals in the Dzong.

References

How Zhemgang derived its name, Kuensel, Thursday, April 03, 2003.

Pommaret, F. Bhutan. Himalayan Kingdom. Hong-Kong: Odyssey. 2018, 220.

Informants

Lham Dorji, Secretary, District Monk-body.

Lam Naten , District Monk-body.

Researcher

Tshering Yangki, Assistant Lecturer, CLCS, RUB. 2018.

Description  

Duenmang Tshachu or Duenmang hot spring is located on a steep cliff of Kamjong in Nangkor gewog under Zhemgang district. At the bottom of the cliff flows the Mangdechhu.

People refer to the hot spring as Kheng Tshachu because, geographically, it is located in the center of the Kheng region. It is one and half hour drive south from Tingtibi town to a place called Praling. From there, visitors either hire ponies or local porters to carry their luggage and necessary items and start descending down a steep cliff side and takes approximately 45 minutes to one hour to reach the hot spring. The actual hot spring is on a cliff ledge and does not have much open space and visitors have to be extra cautious and vigilant while maneuvering the descent. If one misses a step and topples, the person will fall headlong into the Mangdechhu. However, many people visit the hot spring as it is believed to cure joint pain, sinusitis, headache, tuberculosis, and other diseases.

Duenmang village is one of the remotest villages in the Kheng region, since it is not connected by a motor road. It takes at least 5 hours to walk from the hot spring to reach the village. The area is covered with thick forest and inhabited by all kinds of wildlife.

History

No one knows when the hot spring started flowing because there is no record of its origin. According to oral sources, it is said that the origin of the hot springs could be traced back to 8^th century A.D. So, the belief is that it was sanctified by Guru Rinpoche. The local people say that the Tshachu used to be in Sitala Pong, which is around two-hour walk uphill from the current location. The trace of the earlier location is still evident at Sitala Pong.

As per the informant’s narration, people from all over the country used to visit the Tshachu in olden days because of favorable weather conditions, especially during the winter season and its geographical location. Even important people like the Trongsa Penlop (governor) and Dzongpons visited the hot springs, and the people of Duenmang had to receive them with so much ceremony. The local people had to take care of all the logistics of their visits and they had to see off the visitors as well when they left the place. Over time, the local people got tired of these visits, and the hot spring actually became a burden on the people. Thus, it is said that they decided to destroy the Tshachu by dumping dead bodies, excretions and other filthy things in the pond, which led to the drying up of the Tshachu in Sitala Pong.

Later, the present Tshachu was spotted by a hunter from Duenmang village, who was the descendent of the Goling Dung (lord of Goling area). His ancestor had settled in Duenmang village. It is said that one day while the hunter was in the forest, he saw some animals’ foot prints and he followed the footprints which led him from Duenmang down to the Mangde chhu. That’s when he spotted the hot spring near the Mangde chhu. Since then, the people of Duenmang and people from nearby places started visiting this hot spring.

Presently, in Duenmang Tshachu, there are four soaking ponds and two two-storey guest houses. The first guest house was built in the year 2010 funded by Royal Government Bhutan. Since the existing guest houses could not accommodate the increasing number of national and international visitors, another guesthouse was built in 2016. The Bhutan Trust Fund for Environmental Conservation, Zhemgang Forest Division funded the construction. The new facility consists of a guesthouse, a neykhang (residence of local deity), bathrooms, water taps, and a new footpath within the Tshachu area covered by a canopy and secured with railings. Six new soaking ponds were built besides improving the existing ponds.

Efficacy of Hot Spring

In Bhutan, hot spring is considered a Menchhu, which means medicinal water. In olden days when there was no modern medicine, most Bhutanese used hot spring as therapy to treat many diseases. It is believed that all hot springs in Bhutan were sanctified by the Buddha and Buddhisattavas in order to eradicate all types of defilements and diseases. Besides, hot springs are commonly used for recreation and relaxation in Bhutan.

According to the Bhutanese belief in Sowa Rigpa (traditional medical science) and Drungtsho (traditional doctor), the hot springs contain a combination of rdo-sol (coal), mu-zi (sulphur) and rdo-sho (lime stone). Because of the presence of these minerals, the hot springs are considered to be medicinal water.

The first pond is on the edge of cliff ledge that drops down to Mandge chhu river and its temperature is 45˚C. In the traditional medicine textbook, it is mentioned that (ma-zhu-ba’i nad dang me-drod skyed, bad-kan lhen dang lcags-dreg sel, dreg-grub grang-ba’i nad la phan) if a person soaks in the first pond, ailments such as digestion problem, and dyspepsia, bone tuberculosis, chickenpox, urinary tract infection (UTI) and other non-communicable diseases will be cured.

The second pond is the hottest amongst the ponds with 53˚C, and it is helpful in curing stomachache, headache, all kinds of skin diseases and arthritis.

The temperature of the third pond is 51˚C and it is helpful in curing jaundice, migraine and headache (in the textbook of traditional medicine it says mkhris-pa’i nad dang mgu nad la phan). The fourth pond is 52°c and it is believed to cure skin diseases, rashes, chickenpox, and urinary tract infection (UTI) and other STI diseases (according to the traditional medicine text book it says pag-pa’i nad dang dreg-grub nad, rtsa-dkar nad dang grang-ba’i nad la phan).

Many people believe that there are numerous benefits such as improve blood circulation, treat skin infections and make skin smooth and soft, reduce stress, boost the body immune system and also helpful in detoxifying the body through sweating if one soaks in the hot spring. Therefore, soaking in hot spring is considered a natural therapy for treating many ailments and diseases.

Informant

Tashi Tobgay, caretaker of Duenmang Tshachu.

References

• Pema, D. (2009) Indigenous Facts of Bhutan. The national museum of Bhutan
• Pasang Yonten, A. (1998) Dictionary of Tibetan Materia Medica

Researcher

Sangay Thinley, Lecturer, College of Language and Culture Studies, Royal university of Bhutan, Taktse, 2018.

Description

Bjoka is situated around an hour’s drive from Panbang. A feeder road branches off the Zhemgang – Pangbang highway that leads to Bjoka Central School and Bjoka Gewog Centre via Ngangla Gewog. It takes approximately 20 minutes to drive to Bjoka from Nangla. Bjoka community lhakhang sits on a ridge that joins the two villages of Bjoka and Nangla. The lhakhang is located east of Bjoka village, and the community road that connects Bjoka and Nangla passes next to the temple. The road to the temple is just a few meters’ diversion from the main community feeder road.

History

According to the caretaker Ap Thinley, the temple was built by one of the Sumthrang Choejes from Bumthang Ura, parallel to the time of the construction of Punakha Dzong, which started in 1637 and was completed in 1638.  Therefore, the temple could have been built by the 32^nd Sumthrang Choeje Gyelsey Nyodrup Gyeltshen who was also known as Nyodrup Gyatso (1610 – 1666). The Lower Kheng region was then under the religious patronage of the Sumthrang Choejes. Today, the lhakhang is being taken care of by the families of the caretaker, with Ap Thinley being the fifth generation to care for the lhakhang.  The lhakhang has been renovated twice but the exact dates of these renovations were not recorded. The temple was offered to Gangteng Trulku in the 2000s, and is thus under his guidance at present and the Nyingma Peling tradition is practiced in the temple today.

Architecture and Artwork:

The one-storey lhakhang sits at an elevation of 1200m. Three walls of the lhakhang that face south, west and east directions are made of traditional stone masonry with rectangular cut stones held together with mud for mortar. The wall that faces the northeast direction is made out of wooden beams and planks consisting of three sets of traditional carved windows. The entrance faces north and a small open room with two prayer wheels is attached to it. The foundation of the lhakhang is set on stones with some cement plastered on the outside for strength. The three stonewalls are white washed from the outside, and the wooden walls are engraved and have traditional paintings on them.

Two engraved central wooden beams support the temple’s ceiling, and Corrugated Galvanized Iron (CGI) sheets are used for roofing. A secondary roof on the top is painted yellow and is adorned with a golden pinnacle (serthog). The temple room has wooden floors and is used for conducting rituals and prayers for the community.

The three stonewalls inside the temple are plastered with mud and covered with murals. The main lhakhang is a one-room temple while the main altar is constructed in a namdagosum (“three door of clear perception”) style. On the left, facing the main altar is a mural of Guru Tshengye (the eight manifestation of Padmasambhva) and the saint Pema Lingpa while a mural of Sangay Rabdun (the seven Buddhas) covers the right wall.  The main altar contains statues of Buddha, Guru Rinpoche, Chana Dorje (Vairapani), Chenrezig (Avalokiteshvara) and Jampelyang (Manjusri). An old mural of Phurpa (Vajrakila) covers the left wall inside the main altar.

A two-storey stone house for the caretaker is built to the northeast of the temple, and a small one-storey communal kitchen lies to the north. The ground around the lhakhang is evenly flattened and raised above the ground with the help of stonewalls. It serves as a place for rituals and performances for the village. Two recently built concrete gates are to the northeast and southwest of the lhakhang.

Social and cultural functions:

• Kanjur (the Buddhist Holy Scriptures) recitation is an annual event and it is recited for three days from the 10^th day of the 5^th month of the Bhutanese calendar.
• A three-day Bon ritual called A’hoi Lhasol for the local deity is conducted on the 7^th month of the Bhutanese calendar.
• The annual Chodpa or the festival of the community is celebrated for four days on the 10^th month of the Bhutanese calendar.

The community’s lama and monks of the new monastic body (Dratshang) and local lay-practitioners conduct the festival as well as perform the mask dances. The new dratshang was started by Gangteng Trulku at the old Basic Health Unit structure with around 10 – 15 monks.

Informant

Ap Thinley, 65, Konyer (caretaker)

Researcher

Tshering Om Tamang, Assistant Lecturer, College of Language and Culture Studies, Taktse, Trongsa, Royal University of Bhutan, 2018.

Description

Panthang village lies to the south east of Zhemgang town. It is located along the newly built national highway, has 42 households, one primary school, one grade II Basic Health Unit and a Renewable Natural Resource Center. The village did not have electricity and motorable road before 2011.

The Panthang Mangi lhakhang is located a few meters above Panbang-Gomphu highway and is about two hours drive from Zhemgang town. It is situated at the end of a low lying plain next to the river and is surrounded by agricultural fields to the south, few traditional one-storey houses to the east, and a small orange orchard to the north. A small room for offering butter lamps is built on the side of the temple.

History

Before the construction of the Panthang Mangi lhakhang, there was no place of worship for the community. So, the people of Panthang village built this lhakhang for their community in 2002 to provide a space to organize religious, social, and other cultural functions. According to oral source, plans for the construction were coordinated by the former village headman (gup), Jigme Tenzin, who served as a gup from 1993 to 1998. The temple was built with approval from the government of Bhutan.

The temple belongs to the Nyingma Peling tradition.

Architecture and Artwork

The temple is a modern structure with the foundation, drains and plinths made of cement. The temple is built of stones and cement with ceilings and windows made of wood. A small corridor on the side of the lhakhang has two prayers wheels, and it also serves as the entrance to the lhakhang.

The temple is roofed over with Corrugated Galvanized Iron (CGI) sheets, and the center of the roof is further elevated with a golden pinnacle (serthog) on the top. Stonewalls surround the lhakhang, and there is a small open space to the side of the lhakhang where people gather and this space is also used to perform the annual Tshechu. Flood Protection Drain runs from the side of the temple to the village down below and the construction of the drain was funded by Bhutan United Nation Capital Development Fund.

The main room inside the lhakhang is moderate in size and the high ceilings beams are elaborately carved and painted. Ceremonial masks used for the celebration of the annual Tshechu festival are hung on the beams of the ceiling. The floor inside is half cemented and half wood. The main altar is made out of wood and contains many statues. The main statue is Guru Rinpoche and his two consorts among other smaller statues.  The wall paintings include Guru Tshengye (eight manifestations of Padmasambhava), Tshelha Namsum (the three Bodhisattvas of longevity) and the Zhabdrung. There are also paintings of the Kings of four directions at the entrance of the temple.

Social and Cultural Functions

• An annual Tshechu is conducted on the 9^th, 10^th and 11^th day of the 12^th Bhutanese month.
• A Drupchen was conducted once and the community was hoping to have a Drupchen once every three years in the future. Unfortunately, the community was unable to continue the Drupchen due to financial constraints.
• Lhabab duechen (descending day of Lord Buddha) ritual is conducted on the 22^nd of the 9^th month of the Bhutanese calendar,
• Drukpa Tshezhi (turning of the wheel of Dharma) ritual is organized on the 4^th day of the 6^th month of the Bhutanese calendar. However, these functions are dependent upon the availability of finance and time, and sometimes, the community does not conduct these rituals because of these constraints.
• The Yarngo and Marngo rituals are also performed on the 10^th and 25^th day of every Bhutanese month.

Most of the minor rituals are conducted by lay-practitioners (gomchens), and the Tshechus and other important events are conducted by monks from Gangtey Gonpa Monastery in Phobjikha, Wangdue Phodrang, as the temple is under the purview of the Gangtey Tulku.

Informant

Jigme Tenzin, Former Gup (1993 – 1998)

Researcher

Jigme Wangdi, Assistant Lecturer, College of Language and Culture Studies, Taktse, Trongsa, Royal University of Bhutan, 2018.

Description

Nangla temple is located on top of a gentle hill, which is part of a mountain ridge where the village of Nangla Trong is located. The temple is considered to be the most significant temple of the community, and it is the first temple that is visible from the road as one enters Nangla village. The community road that leads up to the temple is the gewog road that connects Panbang town to Ngangla and Bjoka gewogs.

There are five different houses built around the temple. Three of the houses are for the representatives of the different groups of people in the community. A smaller house right below the temple is the residential house of the caretaker, and the big stone house a little further down is the ancestral house of the village nobility called the Koche.

History

The date of the construction of the temple is not known, but the area was for a long time affiliated with the Sumthrang Choejes of Ura in Bumthang. The local people do not know when and who built the temple.

Initially, the community renovated the temple in 1970, and later in 2009, CGI sheets replaced the wooden shingles with assistance from the then Labor Secretary Dasho Sonam Tenzin.  Minor repair such as plastering of walls is carried out as and when needed.

The three different groups of people: Brela, Bjarpa and Lhamanpa have a minimum of 45 households each. The three houses near the temple and the land used for cultivation do not belong to one particular owner, but are shared by these three social groups. The land and the houses are used on rotation every three years. This unique system allows every household of the three different social groups a chance to own the houses and land temporarily. Traditionally, the houses were made from bamboos and banana leaves thatched roofs; however, the government has, recently, built the houses with wood, cement and roofed with CGI sheets.  One family residing in those three houses is responsible in turn to initiate the activities conducted in the temple.

Architecture and Artwork

Nangla temple is a traditional house built of stone, mud and wood. The roof of the temple has three tiers with a golden pinnacle. The temple walls are plastered with mud, and traditional method of plastering is used. Wooden planks are used for flooring inside the temple, and unlike most temples there are three central wooden beams supporting the ceiling. According to oral source, the temple had two small central wooden beams, but later one more central beam was added when the temple was extended during its renovation in the 1970s.

The main room is portioned into two different rooms, and one is used as the main altar and other as a goenkhang (room of the protecting deities). The main altar has a statue of Chugchizhey (11-faced Avalokiteshvara) on the left side, followed by a statue of Tandin (Hayagriva), Buddha and Guru Rinpoche with his two consorts. A statue of Chana Dorji (Vajrapani), a small Buddha, and two more Buddhas also adorn the main altar. Other smaller statues, offered by the locals, are also displayed in the main altar.

The temple also has a large thangka of Buddha (Thongdrel) donated by the 5^th King Jigme Khesar Namgyal Wangchuck in 2015.  The 5^th King did not visit the Lhakhang, but the then Prime Minister Tshering Tobgay paid a visit to present the king’s gift.

Beside the main room there is a small room, which holds an old prayer wheel. There are no records or knowledge about the exact date of the construction of the temple, but the cracks in the plaster and the aging woods in the temple indicate that the temple was constructed several generations ago.

The small ground around the temple is leveled and is surrounded by stone walls. This ground is used to perform annual rituals. There are two points of entry to the temple ground, one east of the temple and another to the west. These entrances are small gates made of stone and cement plastering.  Near each entrance, there is an old whitewashed stone stupa.

Social and Cultural Functions

The temple‘s activities are usually conducted by lay-practitioners from the village, headed by a Mishi Lama. The major religious activities of the year are: Sertam, Derchoed, Gyedpa tsechu, and Choedpala.

• Sertam, a ritual to appease gods and keep away destruction (caused by wild animals and nature on their land) is conducted on the 10^th day of the 1^st Bhutanese month. In this ritual, an interesting practice of blowing a conch shell is believed to stop hailstorms throughout the year. Community people also serve visitors Karchu, watery buckwheat flour with local wine/bangchang.
• Derchoedis conducted from the 8^th to the 10^th day of the 5^th month of the Bhutanese calendar. The Choe-bum, the hundred thousand verses of Buddha, is read for two days and tsechu rites are conducted on the third day.
• Gyedpa tsechu is performed on the9^th and 10^th of the 8^th month of the Bhutanese calendar.  The celebration of Gyedpa Tsechu is strictly reserved for the lay practitioners and there are no local priests. A Choesung solkha or ritual to appease local deities is conducted for two days.
• Choedpala is conducted from the evening of the 14^thday to the 17^thday of the 10^th month of the Bhutanese calendar. As it is the community’s annual festival, mask dances are performed and it is a celebration of the saint Pema Lingpa’s arrival in the region. Besides, there are also rituals conducted by a Bonpo and a Pawo (shaman) during the four-day celebration. The monks perform rituals inside the temple, while the Pawo (shaman) perform it in the temple courtyard and the Bonpo at the Lhabrang, a small bamboo altar, which is below the temple, on a lower hill.

Majority of these functions are performed by lay-practitioners in the temple. Outside the temple, the Bonpo and Pawo worship the local deities and make offerings, perform rituals, and other festivities according to their traditions.

For these social and cultural functions, the active household serving the three-year tenure takes care of collecting things for the offerings, and also takes care of the people who come with their offerings.

Informant

Bumpa, Former Gup (2001 -2002)

References

Pommaret, Françoise (2017). “Finding Yarlung in South-central Bhutan. Myths, migrations and society: The community of Ngangla Trong in Lower Kheng.” in Bentley Jenny (ed.), Series 2, The Dragon and the Hidden Land: Social and Historical Studies on Sikkim and Bhutan. Bulletin of Tibetology Volume 50 Number 1 & 2, 17-52.

Pommaret, Françoise (2015). “The Community of Ngangla Trong” in Karma Phuntsho (ed.), Twilight of Cultures. Tradition and Change in four Rural Communities in Bhutan, Thimphu: Helvetas, 13-49.

Researcher

Sonam Nyenda, Associate Lecturer, College of Language and Culture Studies, Taktse, Trongsa, Royal University of Bhutan, 2018

Description

Sonam Choling Dratshang or Sonam Choling Monastic School is located two kilometers drive east of Panbang town under Zhemgang dzongkhag.  The monastic school stands right above the Nganglam-Panbang highway. It was built as a community lhakhang in 1994, and converted into a monastic school in 1995.

History

Panbang is one of the remotest communities under Zhemgang dzongkhag. Until recently, Panpang village did not have a monastery or a temple to initiate any activities for the appeasement of deities, offerings, rituals or to conduct funeral rites. In 1994, the Sonamthang community came together to construct the temple to provide a common space to conduct social and religious functions. In 1995, when the exterior structure of the lhakhang was being built, His majesty the 4^th king Jigme Singye Wangchuck visited Panbang. The community, therefore, requested His Majesty to grant them permission to establish a monastic school (dratshang) in order to realize their religious needs. His Majesty later commanded the Zhemgang dratshang to help establish the place, and thus a monastic institution was established and it was named Sonamthang dratshang.

Lama Kuenzang Tshering from Zhemgang dratshang was appointed as the first lama of Sonamthang dratshang with 10 monks in 1996. Zhemgang dratshang, with funding from the central monastic body, provides clothes and food for the monks who are enrolled to study there.

The construction of the complex was not without difficulties. The community did not have sufficient funding for the construction of monks’ quarters and other structures. Late Dasho Nishoka and his wife offered a generous sum of Nu. 100,000 for the construction while the community offered small monetary contributions and labor in the form of Woola. Two of the local families settled near the place also offered portion of their land to the dratshang. This ensured that the monastic school would have adequate space for the monks, and for the activities that the dratshang would initiate in the future.

Today, the dratshang proudly boasts of monks’ quarters and a residence for the lama. There is also a kitchen and an office besides the temple. The main temple has a shrine room on the upper floor where the majority of the religious functions are conducted. The main temple also houses a classroom and a lopen’s (teacher) room on the ground floor. A goenkhang (the protective deities’ room) is currently under construction near the temple. A temporary goenkhang is functional at the side of the upper floor of the lhakhang; however, this caused problems since many people gather in the lhakhang during rituals such as Tsechu and Zhingdrup, and the frequent social gatherings, probably, defiled the deities. Thus, the dratshang felt the need for a separate goenkhang to keep the protective deities pure and sacred.

Sonam Choling dratshang functions under the guidance of lamas appointed by the central monastic body and reports to Zhemgang dratshang. Four different lamas have taken responsibilities, heading the dratshang thus far.  Lama Tashi Tshering was the first appointee, and Lama Leki Dorji was his successor.  Lama Karma Namgay as the third appointee took charge of the dratshang, which is now headed by Lama Drakpa. Currently, there are 30 monks and three teachers in Sonam Choling dratshang.

Architecture and Artwork

The dratshang is a large two-storey stone house with wooden window (rabsel) facing south. A four iron poles stand right in front of the lhakhang, which is used to unfurl a large thangka (thongdrel). An enclosed stone courtyard in front of the lhakhang provides space for numerous performances. A two-storey structure consisting of an office and a gallery for guests to watch the performances with large windows stand at the right side of the courtyard. All the structures are built in a traditional style using wood and stone works.

Inside the main temple, murals of eight manifestations of Padmasambhava and Dewacen, the abode of Amitabha can be seen on one side while the lineage of Kagyu masters, Chenrezig (Avalokiteshvara) and the cycle of Gongdue is on the opposite side. The main body support (kuten) on the shrine is a life size golden Buddha while other statues include Namgyalma (Ushnisha Vajaya), Drolma (Tara) and others. A golden statue of the Zhabdrung, distributed as a gift from the government, is also preserved in a well-designed box.

The temple also has a noteworthy statue, which looks like one Buddhist figure. It is believed that the statue was found in one of the mechanical workshop’s scrap yard, and offered to the dratshang. The dratshang also has large portraits of the fourth and the fifth kings.

Social and Cultural Functions

Sonamthang dratshang initiates all annual religious performances (Duechod, bumdus) similar to the central monastic body in a year.

• In January, Dechen Zhingdrup (an Amitabha accomplishment) is practiced for three days.
• The rituals on Yarngo and Marngo are performed on the 10^th and 25^th day of every month. The events are sponsored on rotation by different villages within Panbang – Tungden pa, Marang Duetse and Sonamthang.
• On the 6^th and 12^th months, Marngo is performed in one of the furthest villages of Panbang by the monks of Sonamthang. This is to cater to the religious needs of the villagers as it is problematic for the villagers to assemble at the monastery for this particular ritual.
• The annual festival (Tsechu) is conducted for five days starting from the 17^th day of the 9^th Bhutanese month. Masked dances are performed during the Tsechu, and a thangka (thongdrel) is unfurled on the fifth day coinciding with Lord Buddha’s decending day.
• The Kanjur is recited for five days on the 20^th of the 9^th
• In addition, Duechen Ngazom, Drukpa Tsezhi and Lhabab Duechen are also performed on their respective dates.
• The appeasement ritual of the protector deities, Yeshi Gonpo and Palden Lhamo, is also respectively conducted on the 14^th and 18^th of every month.

Informant

Lama Drakpa, the head lama of the Dratshang

Researcher

Sonam Nyenda, Associate Lecturer, College of Language and Culture Studies, Taktse, Trongsa, Royal University of Bhutan, 2018

Description

Yosel Choling Lhakhang, also known as Throma Lhakhang, sits at the end of the valley in the part of Panbang town known as Sonamthang. The recently built lhakhang is located 2.05 KM away from Panbang town as the crow flies.

The temple, which is part of the nunnery, is few meters off the Panbang-Nganglam highway, and it is located east of the town. Panbang town is 153 KM away from Thimphu, and the town is in southern Bhutan, few kilometers away from the Bhutan India border in Zhemgang district. The temple is a one-storey building with a separate toilet in the east and a nuns’ hostel in the west.

History

The nunnery was founded by Lama Tashi Choten, and the lhakhang was built under his supervision. According to oral sources, Lama Tashi Choten was from Goshing village in Zhemgang, and his root teacher was Garab Rinpoche. Lam Tashi Choten passed away in 2016 one year after the lhakhang was finished.

The construction of the lhakhang, funded by the contributions from the people, started in 2013 and was completed in 2015. The nunnery was initially founded in Goshing village, but due to lack of space, it was later moved to Sonamthang village. A villager named Sonam Tobgay whose house is a few meters below the lhakhang donated 1.30 acres of land for the establishment of the nunnery at its present location.

The lhakhang was built as part of the nunnery. Currently, there are 19 nuns studying ritual practices who come from villages in the lower part of Zhemgang district. The lhakhang and the residential hostel nearby were built recently. The nunnery follows the Throma practice recently popularized by Dungsey Garab Rinpoche, under the Nyingma tradition. Currently, there are no teachers at the nunnery; the institute is looked after by a volunteer head nun.

Architecture and Artwork

The lhakhang does not contain any wall paintings, and it is a modern structure built of bricks, metal bars and cement. The three windows of the lhakhang facing north have metal grills, and the main altar is on a makeshift table. Minor works inside the lhakhang are being carried out continuously as it is a work in progress.

There are five bronze statues of Throma (female deity), Buddha, Chenrezig (Avalokiteshvara), Guru Rinpoche /Padmasambava, and Jampelyang (Manjusri) on the cemented altar. There are 21 bronze Taras in wooden shelves and a 100,000 verse religious manuscripts in a steel shelf next to it.

There is a modest hostel beside the temple made of stones, wood and cement. The hostel contains six rooms shared by the nuns, a kitchen and a separate toilet.  The structures of the nunnery are being continually developed as and when they get donations from the villagers and visitors.

Social and Cultural Functions

The nuns perform rituals for the people of the nearby villages, and they also perform few other rituals at the lhakhang. A Ganachakra sadhana (tshogkor) and Amitabha (Oepamey) practice is conducted on the 1^st and 2^nd month of the Bhutanese calendar.   The nunnery was established as a teaching-learning institute for the nuns, but due to the lack of teachers and funding, other rituals cannot be performed at the temple at present.

Informants

Lopen Dorji Lhamo, Head Nun (Uzin)

Pema Chenzom, nun

Researcher

Jigme Wangdi, Assistant Lecturer, College of Language Culture Studies, Taktse, Trongsa,  Royal University of Bhutan, 2018