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In 1961, a representative of His Holiness the Dalai Lama visited Bhutan and advised the few remaining kharchhu refugee monks to uphold the tradition and the seat of Namkhai Nyingpo. Accordingly, they grouped together and barely managed to keep up the tradition by depending on charity and donations until the present reincarnate was discovered. The present and the seventh Namkhai Nyingpo Tenzin Gyaltsen alias Jigme Pema Thinley Namgyal ascended the throne in 1972. He realized that the survival of Buddha dharma depended entirely on people with the fortune to practice dharma. He felt an urgent need to establish a monastery to form the main basis for them to pursue and practice dharma. Therefore, in 1982 at the age of 16, he bought a small plot of land in Bumthang. The area was known to the locals as Khandroi Sanglam (the secret route of sky- dancers). Although he had no financial resources, he daringly embarked on the task of constructing a 70 feet square two-storeyed monastery and a temporary accra-walled dormitory with 11 rooms and began his responsibilities with 70 monks. Since then, the number of monks has increased by manifold and the monastery has expanded towards all directions. The development and expansion follows the verse of Legs Shoed gTer which states:
“Where care and ability to benefit exist;
Everybody gradually flocks there;
Upon the banks of a wish-fulfilling sea;
All living beings become dependent.”
As the number of monks gradually increased, there was an urgent need to create more space for accommodation. During this suffocating period, the glorious lord of the land and dharma king, His Majesty Jigme Singye Wangchuck visited the monastery with Their Majesties the Queens and the princes and princesses. With concern and delight the king enquired about the difficulties and made a physical tour of the monastery. He graciously instructed the Royal Government of Bhutan to provide an excavator to the monastery to help create space for expansion. The excavation work began immediately after the Royal visit and was completed within four months. Following this, a long two-storeyed hostel with sixty rooms were constructed around the main monastery. A two-storeyed kitchen with store, a three storeyed class room, a two storeyed library and a two storeyed guest house with twelve rooms were also constructed simultaneously.
On the south of the main monastery stands the grand Dukhang/Tshokhang (assembly hall) for both Dratsang and Shedra. It is ninety by eighty two feet. On the south of Dukhang, constructions for the Shedra consist of a two-storeyed hostel with forty rooms and six more rooms on the top floor catering for the Khenpos; a three storeyed temple which serves as class rooms for grades III, VI and IX. As the existing quarters could not accommodate the increasing number of monks, an additional three storeyed hostel with forty rooms and a two storeyed quarter accommodating four Khenpos were constructed in 2001. During the same year, a quarter with six rooms was constructed providing accommodation for the visiting parents and relatives of the monks.
At present, there are a total of 385 monks with 230 in the Dratsang and 155 in the Shedra. The regular curriculum include reading, memorizing the daily prayers, learning dharma dances, drawing mandalas, learning the melodies of sacred rituals, learning the use of ceremonial instruments and the art of making sacrificial objects, grammar, poetry, karika along with the basics of contemplation and instructions on the different stages of tantra. The monks are free to enroll themselves into the Shedra or Drubdra according to their wishes and desires.
History of kharchhu GompaBack to Top
In 1961, a representative of His Holiness the Dalai Lama visited Bhutan and advised the few remaining kharchhu refugee monks to uphold the tradition and the seat of Namkhai Nyingpo. Accordingly, they grouped together and barely managed to keep up the tradition by depending on charity and donations until the present reincarnate was discovered. The present and the seventh Namkhai Nyingpo Tenzin Gyaltsen alias Jigme Pema Thinley Namgyal ascended the throne in 1972. He realized that the survival of Buddha dharma depended entirely on people with the fortune to practice dharma. He felt an urgent need to establish a monastery to form the main basis for them to pursue and practice dharma. Therefore, in 1982 at the age of 16, he bought a small plot of land in Bumthang. The area was known to the locals as Khandroi Sanglam (the secret route of sky- dancers). Although he had no financial resources, he daringly embarked on the task of constructing a 70 feet square two-storeyed monastery and a temporary accra-walled dormitory with 11 rooms and began his responsibilities with 70 monks. Since then, the number of monks has increased by manifold and the monastery has expanded towards all directions. The development and expansion follows the verse of Legs Shoed gTer which states:
“Where care and ability to benefit exist;
Everybody gradually flocks there;
Upon the banks of a wish-fulfilling sea;
All living beings become dependent.”
As the number of monks gradually increased, there was an urgent need to create more space for accommodation. During this suffocating period, the glorious lord of the land and dharma king, His Majesty Jigme Singye Wangchuck visited the monastery with Their Majesties the Queens and the princes and princesses. With concern and delight the king enquired about the difficulties and made a physical tour of the monastery. He graciously instructed the Royal Government of Bhutan to provide an excavator to the monastery to help create space for expansion. The excavation work began immediately after the Royal visit and was completed within four months. Following this, a long two-storeyed hostel with sixty rooms were constructed around the main monastery. A two-storeyed kitchen with store, a three storeyed class room, a two storeyed library and a two storeyed guest house with twelve rooms were also constructed simultaneously.
On the south of the main monastery stands the grand Dukhang/Tshokhang (assembly hall) for both Dratsang and Shedra. It is ninety by eighty two feet. On the south of Dukhang, constructions for the Shedra consist of a two-storeyed hostel with forty rooms and six more rooms on the top floor catering for the Khenpos; a three storeyed temple which serves as class rooms for grades III, VI and IX. As the existing quarters could not accommodate the increasing number of monks, an additional three storeyed hostel with forty rooms and a two storeyed quarter accommodating four Khenpos were constructed in 2001. During the same year, a quarter with six rooms was constructed providing accommodation for the visiting parents and relatives of the monks.
Construction of statues and other dharma objects Back to Top
On completion of construction of the main monastery in 1985, a five feet tall replica of Guru sNangsrid gZil gNon was brought from Nepal and installed as the main deity. The statue was filled with precious retention mantras and plated with 300 grams of gold. On the walls are the paintings depicting the biography of Guru Rinpoche as described in bKa Thang gSer oThreng.
In the grand Dukhang/Tsokhang stands life-sized replica of Lord Buddha as the main deity, followed by life-sized Chenrezig (Avalokitesvara), Dorji Drakpo Tsal (Wrathful form of Guru), Guru Rigzin gDung sGrub and Rigzin Goedhem. All the statues were newly constructed on the site and filled with precious retention mantras and rare Yeshey Sempa each and coated with gold granules. The paintings on the walls depict Buddhas of Jangchub Tungshag, deities of Jangter Kagyed Drakpo Rangshar and the deities of Choewang Sangdue. The Buddhas and the deities are painted in pure gold.
Under the ceiling, on all four sides, there are 162 small windows with glass frames. The windows are constructed in three layers. Every window houses a 16 inches statue each. The top layer houses the statues of Buddha Amitaba (Choeku). The second layer houses the statues of Avolokitesvara (Longku). The third layer houses the statues of Guru (Trulku).
In Rinpoche’s retreat house, five feet high statues of Tselha rNam gSum (Tsepame, rNamgyem and sGrol dKar) coatedentirely with gold have been installed along with 500 statues of Tsepame measuring 14 inches each.
In the three storeyed temple which serves as the class rooms for Shedra, the statues of oJam dPal dByang (Manjushri), Longchen and Mipham have been installed. In addition, a silver statue of Buddha weighing 40 killograms has been casted and installed.
Dharma scriptures compiled as objects of offering include 100 volumes of Buddha’s precepts, 200 volumes of commentaries on Buddha’s precepts, the five great treasures and many other texts and commentaries of the past accomplished scholars. There are also a few thousand philosophical texts.
A silver stupa which holds the remains of the previous Namkhai Nyingpo, Pema Tenzin Thinley Namgyal has been constructed and installed in the main monastery as an object of offering. In 2004, eight numbers of bDeshek mChod rTen (stupas) were constructed near the retreat center next to Mebartso the treasure site of Pema Lingpa.
A complete set of costumes and masks for dharma dances have been procured in 1994. The costumes have been stitched out of brocade and silk acquired from Nepal. Since then, the age-old dharma dances have been revived and are performed accordingly for the fortunate multitude to witness.
In the similar manner, objects of offering such as a replica of Guru, thankas, dharma instruments made of silver and over two hundred volumes of dharma scriptures have been installed in Lhodrak kharchhu, the original seat of Namkhai
Nyingpo.
In Rinpoche’s birth place, Thruegoen Pema Woeling, a 22 feet high Guru has been constructed and installed as the main object of offering with Buddha Amitaba and Avolokitesvara on either side. The retention mantras for the statues consist of hundred volumes of Buddha’s precepts, 1.2 million images of Guru, over 400 million Siddhi mantras, precious Yeshey Sempa each and many more valuable relics. The paintings on the walls depict 16 Arhats and 8 manifestations of Guru.
In 2001, a large embroidered Guru Thongdrol has been bought at a cost of Nu.1.5 million as an object of offering of the land. The thanka has the eight manifestations of Guru embroidered over it.
Shedra (Philosophical studies)Back to Top
Generally, the firm foundation of Lungi Chhos (dharma of precept) and rTogs Pa’i Chhos (dharma of realization) depends on Shedra and Drubdra. On this Ugyen Jigme Choeki Wangpo said: “Precept is the explanation of dharma, Realization is accomplishing its meaning”.
As stated above by Choeki Wangpo, Namkhai Nyingpo Rinpoche realized that Shedra and Drubdra are the main factors for flourishing and sustaining Buddha dharma till the end of time. Moreover, he whole-heartedly desired to create the opportunity for the fortunate youth of today to associate with dharma in their very present precious human bodies. Therefore, he took up the responsibility and established the Shedra with fifteen monks on an auspicious day in 1994.
Thereafter, the enrollment in the Shedra increased yearly making accommodation crowded and difficult. This led to the need for the additional constructions mentioned earlier.
The present Shedra with 155 monks has grades from I to IX. The curriculum includes the study of Thirteen Great Texts along with their commentaries, grammar, poetry, logic, rGyud gSang sNing (tantra), Treasuries of Precious Qualities and many more. In brief, there exists the opportunity to pursue the study of Sutras, Tantras, arts and science. Degrees are awarded on completion of fourth, sixth and ninth grades. Further, three years after the ninth grade, when characteristic of an accomplished scholar is visible, a certificate of praise and recognition is awarded. The certificate reads “mDo Gyud Ngedoen bsTan Pai Nyin Bjed”.
Khenpos and Lopons appointed for the ShedraBack to Top
On an auspicious day in 1994, Shedra was inaugurated with fifteen monks. Karma Wangchuck, first cousin of Namkhai Nyingpo Rinpoche was appointed as the first Khenpo with the responsibility to establish Shedra. He had just completed his studies in India and returned to the Dratsang with the honour of Khenpo. He has been responsible for the overall administration and development of Pema Shedrub Chholing Monastery, the second kharchhu in Bumthang. He has also
been teaching in the Shedra for the last twelve years. He teaches grammar, poetry, karika Sum brGya Pa, bShe sPring, brGyal Len gZung sKor, Boddhisattva’s sPyod oJug, dBuma bZi brGya Pa and dBumai sKor, Tsema rNam oGrol and Tsemai gZhung.
In 1996, the eloquent Khenpo Jampal Dorji an exceptionally intelligent monk of the Dratshang, was appointed as Khenpo to teach and help manage the newly established Shedra. He had completed his studies in India with the honour of Khenpo. He taught the Shedra until 2002. His subjects included sPyod oJug, Ketaka, dBuma Tsa pJug and dBumai gZhung sKor, Tsedmai gZhung sKor, Sherchen sKor, mNgon Pa Gong Og Sher oGrol and other great texts.
In 1997, late Khenpo Ngawang Tenzin Wangchuck was deputed from Mysore Shedra. He was a celibate Khenpo endowed with a great beneficial mind. He taught grammar, poetry, sPyod oJug, dBumai sKor, oDul Va sKor, Sherchen gZung sKor, gZung bKa Pey lga and Phel Chen. He brought about great dharmic festivity for six years.
In 2002, Lopon Chonyi Dorji was deputed from Mysore Shedra. He teaches Nge Shay sGron Mey, Sher Chin sKor, oDul Va sKor and sNyingma Cho Byung.
1n 2002, Lopon Thinley Samdrup was also deputed from Mysore Shedra. He teaches oDul Va Do Tsa, mNgon Pa Zod and other great texts.
In 2003, a great celibate and an eloquent Khenpo Pasang Tshering was deputed from Mysore Shedra. He teaches the great Vajrayana texts including Sem Nyid Ngal gSo, gSang sNying sPyi Don and mZod sDe, Men Nga eTa Phreng, Yon Ten mZod and gSang Va sNgag sKor, So Sor Thar Pai mDo and oDul Va mDo Tsa. He carries out his responsibility with great dedication and devotion.
Lopons graduated from the ShedraBack to Top
The main responsibility of the Khenpos is to teach the great dharma texts. Other responsibilities are: guiding the monks in what needs to be adopted and avoided, instilling the value of discipline and managing the welfare of Shedra. Due to their unstinted efforts and hard work, the Shedra has made exemplary progress and become worthy of praise and recognition. Since 2002, there has been a steady flow of monks completing the nine-year Shedra course and has eased the problem of teaching staff of Shedra.
In 2002, three graduated and became Lopons of the Shedra. They are Lopon Kesang Dorji, Lopon Chhoe Pal Gyatso and Lopon dBubZod Jigme Tenzin.
Lopon Kesang Dorji, in his first year, taught dBumai Tsa Sher and dBu Mai sKor to the third grade. In his second year, he taught Tse Ma Rigs gTer and Tse Mai sKor. In his third year, he taught mNgon mZod Gong Og and Sher Chin. At present, he teaches bGyud Lama Nge Shay sGron Mey.
Lopon Choe Pal Gyatso, in his first year, taught Boddhisattva’s sPyod oJug and other texts to the first grade. In the second year, he taught the second grade. In the third year, he taught mNgon mZod and other texts to the fifth grade. At present, he teaches Sher Chin and others texts to the sixth grade. He also looks after the overall management of Dratsang.
Lopon Jigme Tenzin, in his first year, taught the second grade which includes dBuma rGyen. In his second year, he went to Simla and studied the entire North- ern Treasure rituals from Talung Tsetrul Rinpoche. He is the dBuZod (cymbal master). At present, he teaches Tsema Rigs gTer and other texts to the fourth grade.
In 2003, Lopon Samdrup, Lopon Yeshey Dorji and Lopon Pema Dorji graduated and became Lopons of the Shedra.
Lopon Samdrup, in his first year, taught sPyod oJug and other texts to the first grades. In his second year, he taught dBuma rGyen and mKhas oJug and other texts to the second grade and he continues to do the same. He is also in charge of the overall management of Dratsang.
Lopon Yeshey Dorji, in his first year, taught dBuma rGyen and other texts to the second grade. In his second year, he has been deputed to the branch monastery Thruegoen Pema OgLing as Lopon. He continues to teach and guide the thirty monks there.
Lopon Pema Dorji, in his first year taught Tsema Rigs gTer and other texts to the fourth grade. In his second year, he taught mNgon Pa mZod and other texts to the fifth grade. At present, he continues to do the same.
In 2004, Lopon Lobzang Drakpa, Lopon Sangay Dorji and Lopon Thekchog Dorji graduated and became Lopons of the Shedra.
Lopon Lozang Drakpa teaches dBuma Jugpa Rang oGrel and others to the third grade.
Lopon Sangay Dorji has been deputed to the branch monastery Tshokey Ling in Khen Womling. He teaches and guides thirty monks of the monastery. Lopon Thekchog Dorji has been deputed to the branch monastery Thekchhog Ling in Tsakaling Takhambi. He teaches and guides fifteen monks of the monastery.
The main Shedra in Bumthang has 155 monks at present. The branch monas- teries have a total of 65 enrolled in the Shedra alone. A total of 220 are continu- ously enjoying the nectar of dharma.
BranchesBack to Top
- Thruegoen Pema Woeling
- Tshokey Link
- Thekcchog Ling
- Phende Ling
- Jamkhar Duedi Ling
- Lhodrak kharchhu Gaden Dudjom Ling
Ceremonies and RitualsBack to Top
Ceremonies and rituals performed on regular basis are:
Jang gTer Thukje Chenpo Drowa Kundrol and Phurpai Pudri Drubchens is performed alternately every year from 6th to 15th day of the first month; Phurpa and Sangdue Drubchoed from 8th to 10th of every third month. Once every three years, mask dances are performed along with Drubchhoed. Sangdue Drubchoed from 8th to 10th of every fifth month; Summer retreat from 15th day of every sixth month to 30th day of every seventh month;
Jang gTer Thukdrub on the 18th day of every sixth month to mark the death anniversary of the sixth Namkhai Nyingpo;
Rigzin Dungdrub on the 19th day of every ninth month to mark the death anniversary of His Holiness Dilgo Khentse Dorji Chang;
Yangdrub Norbu Chhogyal on 23rd to 25th of every 9th month;
Jangter Kagyed Drakpo Rangjung Rangshar and Jampal Shinjed Tshedag Tordhog from 23rd to 29th of every ninth month, performed alternately;
Elaborate Sungmai Kangso from 16th to 20th of every eleventh month;
Kangwa Lhabsang on 3rd of every month;
Drowa Kuen Drol and Zhithro Lhuendrub on the 8th of every month, performed alternately;
Sangdue and Rigzin Dungdrub on the 10th of every month, performed alternately;
Thukdrub and Kagyed on the 25th of every month, performed alternately;
Tshedag and Phurpa on the 29th of every month, performed alternately;
Yar Ngo Sojong and Mar Ngo Sojong every month;
Drolchhog and gNas rTen Chhagchhoed every morning;
Liu bDun Ma every evening;
Thukdrub Dagked immediately followed by prayers to all the protective deities of the monastery, Dotshedrub and other Meonlums performed according to convenience and necessity.
ConclusionBack to Top
The expansion and development of Dratsang and Shedra is an ongoing project that needs to be undertaken according to convenience and requirement. The latest constructions completed so far include a 90 feet squared double-storeyed house that serves as class room for Shedra, a quarter with 33 rooms that serves as additional accommodation for the monks of Shedra, a library and office building or Shedra. To ease the problem, the monastery further requires to construct an office for the Dratshang, a two storeyed dormitory for younger monks of dratshang, a number of cottages for visiting Rinpoches and a common kitchen with dining hall and store for the entire monastery.
Rinpoche has a clear definite plan to establish a nunnery with Shedra and Drubdra. The main practice of the nunnery will be Longchen rNingthig. However, the success of this plan will depend entirely on convenience and merits of future generation.
Pema Shedrub Chholing Monastery has been visited and blessed by His Holiness Dilgo Khentse Dorji Chang, Minling Thrichen Rinpoche, Drubwang Pema Norbu Rinpoche, Dodrub Rinpoche, Thrulzhig Rinpoche, Taklung Tsetrul Rinpoche, Je Khen Nizer Trulku Rinpoche, Je Khen Rinpoche Gedun Rinchen and many others. All the visiting Rinpoches have provided the monks with the festivity of profound and vast dharma according to their wishes and desires. They have offered consecrational flowers bestowing splendour and magnificence to the monastery.
Every offering made to Namkhai Nyingpo Rinpoche is utilized totally for the benefit of Dratshang, Shedra, Drubdra and construction of dharma objects. Rinpoche bears the sole responsibility of administering and sustaining Pema Shedrub Chholing and the other branch monasteries under its umbrella as desired by His Holiness Dilgo Khentse Dorji Chang. The enormous burden of flourishing Buddha dharma is shouldered with the strength of his will power. The monks contribute in their small ways through alms received seasonally. With all his activities directed towards flourishing Buddha dharma, he went into three years, eight months retreat on May 31, 2001 and completed in December 2004.
Buddha dharma is the source of peace and happiness of all beings in the present as well as in the future. Therefore, prayers are offered for Rinpoche to continuously and successfully hold, administer and flourish the secret mantrayana till the end of time. Aspirational prayers are offered for flourishing noble activities of the monks carried out harmoniously in accordance with pure discipline and dharma. Prayers are offered for increasing the noble activities (like the lakes in summer) and uplifting the banner of dharma, especially the precepts and realization of secret mantrayana. By the power of the prayers, let this great excellent medicinal land of peace and happiness lead the world over to live in a state free of diseases, negative forces, war, famine and the like. May the four elements (earth, water, fire and wind) dwell in equal balance and may the beings be fortunate to live harmoniously and enjoy the prosperity of peace and happiness.
The above narrations on the vast collection of precious activities, The increasing sequence of which is synthesized into a string of beads, Is not exaggerated and displayed for sale desiring profit, But for it to become the heart-treasure of the fortunate and faithful.
To say brass is gold and stone is turquoise,
To account and search for such made up stories is not necessary.
The activities worth narrating like the sound of the thunder dragon,
Whoever hears will become joyful like the peacocks.
The four activities are not narrated for glory and fame,
Neither are they copied due to inability to narrate,
Following all existing activities which are his true undertakings,
All witnessed and heard may be analyzed by the mind.
This aged personal physician of two reincarnates,
With faith, sincerity along with wrinkled forehead,
The clear forms in his unstained mental mirror,
Reflected vividly have been, without alterations, put into writing.
From the vast and profound ocean of activities,
A drop has been dispersed by a needle-point.
May the moist seed of dharma take root in the mind streams of all beings.
May all achieve freedom as the ripened result.