Buddhist studies in Bhutan, it’s past
and present.
Pema Wangchuk.
Department of Indo-Tibetan
Studies,
Visva-Bharati University,
Email- pee.wangs@yahoo.com
The name 'Bhutan' appears to derive from the Sanskrit 'Bhotant' meaning 'the end of Tibet' or from 'Bhu-uttan' meaning 'high land'. Though known as Bhutan to the outside world, the Bhutanese ourselves refer to our country as Druk Yul or the Land of the Thunder Dragon. 'Druk' means 'Dragon' and extending from the predominant Drukpa school of Tibetan Buddhism. The princely Kingdom of Bhutan is a landlocked country, about 300 km long and 150 km wide encompassing an area of 46,500 square kilometers. Located between longitude 88045' and 92010' East and latitudes 26040' and 28015' North in the Eastern Himalayas, it is bounded by India in South and South-West and Tibetan autonomous region of China in the North and North-West respectively. Virtually the entire country is mountainous, and ranges in elevation from 100m along the Indian border to the 7,554m Kulha Gangri peak on the Tibetan border.
Mahayana Buddhism is the state religion of Bhutan. Approximately two-thirds to three-quarters of the population practice Drukpa Kagyupa or Ningmapa Buddhism, both of which are disciplines of Mahayana Buddhism. Approximately one-quarter of the population is ethnic Nepalese and practice Hinduism. Christians, both Roman Catholic and Protestant, and non-religious groups comprise less than 1 percent of the population.
The introduction of Buddhism occurred in the seventh century A.D., when Tibetan king Srongtsen Gampo (reigned A.D. 627-49) built Kyichu Lhakhang in Paro and Jampa Lhakhang in Bumthang in central Bhutan. They are Bhutan's most important religious sites and symbols of Buddhism's arrival. Tradition records that these temples were part of a greater scheme chosen by the seventh century Tibetan King Srongtsen Gampo to tame a huge female demon extending her body over the whole land, creating numerous obstacles to the spread of Buddhism. He is said to have magically multiplied himself, sending his emanations to build 108 temples in one day on each of her joints, thus pinning her down and immobilizing her. Of these, 13 were the most important: the Lhasa Jokhang was constructed on the heart of the female demon; four temples, "the four great horn suppressors", were built in central Tibet; four temples, "the temples to tame the border", were built farther away, of which Jampa Lhakhang is on the left knee of the female demon; finally four more temples, "the temples to tame the area beyond the border", were built on the extremities of the Tibetan sphere of influence, of which Kyichu Lhakhang is on the left sole of the female demon.
The founding father and prominent figure in Bhutanese
Buddhism was Padmasambhava - Guru Rinpoche, "the precious master". In
747 A.D., a Buddhist saint, Padmasambhava (known in Bhutan as Guru Rimpoche and
sometimes referred to as the Second Buddha), came to Bhutan from India on the invitation
of one of the local kings[1].
After reportedly subduing eight classes of demons and converting the king, the
major growth of Buddhism in Bhutan began with his arrival in the eighth
century. Born in the Swat province of what is now Pakistan, he became a
Buddhist tantric master and brought numerous teachings to Tibet and throughout
the Himalayan Buddhist world. His wisdom laid the firm foundation for spread of
Buddhism in Bhutan, where he traveled fairly extensively, left countless
stories about his subduing of local demons and deities, and was the founding
inspiration for many sacred sites, notably Taktsang Lhakhang in Paro and Kurje
Lhakhang in Bumthang. Guru Rinpoche is widely revered as the second Buddha, and
his followers, later known as Nyingmapas, "the ancients", or the
"old sect" or Red Hat sect of Mahayana Buddhism.
Following this initial impetus,
Buddhist belief steadily spread throughout the land achieving a degree of
hegemony. The ninth and tenth centuries were a period of political turmoil in
Tibet, and marked the almost total disappearance of Buddhism in the region.
It was only in the eleventh century that there was a renaissance, and what is
called "the period of the second diffusion of Buddhism" commenced.
Numerous competing schools arrived in Bhutan, founding monasteries, gathering
followers and gaining both spiritual and temporal authority in respective
parts of the country. Of these, the Drukpa Kapyupas and the Nyingmapas were
to achieve some ascendancy. The Drukpa Kagyupa School was introduced to
Bhutan by Phajo Drukgom Shingpo (1184-1251), who was instrumental in
achieving initial dominance in the west, and whose descendants solidified
both spiritual and temporal power. The Nyingmapa School had been present in
Bhutan since the time of Guru Rinpoche, and gradually widened their sphere of
influence in the central and eastern regions through a series of significant
figures and emerging religious nobility descended from the families of
important saints.
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The period up to the seventeenth century was a time of
Buddhist dissemination, as Bhutan became a sanctuary for the "three
jewels" - the Buddha, the Dharma (his teachings) and the Sangha (his
followers). This was epitomized by the presence of figures possessing the power
to inspire both local leaders and the popular masses. Longchen Rabjampa (1308-1363),
the greatest Nyingmapa philosopher, chose exile in central Bhutan following a
dispute with his Tibetan master. Dorje Lingpa (1346-1405), one of the foremost
Tibetan tertons or treasure revealers, settled in Bumthang. However, the
figures that are most recalled are probably Drukpa Kunley (1455-1529) and Pema
Lingpa (1450-1521). And the 17th century prominent figure of Bhutan Zhabdrung
Ngawang Namgyel[2]
(1594-1651)
Although
numerous scholar-saints appeared between 10th to 17th centuries,
none of them could establish formal monk community and Buddhist studies centre
in Bhutan. It was Zhabdrung Ngawang Namgyel (1594-1651), the founder of the
Bhutanese Nationhood, who for the first time instituted the Buddhist Centre for
Sangha in Bhutan in the 17th century. The general structure
of Sangha Buddhist Centre at present draws continuity from the one established
in the 17th century by Zhabdrung Ngawang Namgyel. At the head of the
Central Monastic Body is the supreme abbot known as Je Khenpo, equal in
rank to His Majesty the King in the civil office. The present Je Khenpo,
Trulku Jigme Choeda is the 70th the line and elected to office in 1996.
He is assisted by four acharyas who are masters in specialized religious
disciplines. They are equal in rank to government ministers. Below them
are preceptors and three prefects, and many junior acharyas which are
not considered here. The monastic community in a district is headed by
an abbot known as Lam Neten. And Buddhist colleges and Meditation
Centre are headed by principals and meditation masters.
More than 3000 Temples,
monasteries, stupas and sacred places are sprinkled all over the Bhutanese
landscape. No wonder that the chime of bells from the prayer wheels, echoes of
ritual trumpets and booms of ritual drums are melodies that treats the
Bhutanese ears. These religious structures and sacred sites are soaked in
myths, legends and history. And, it is exactly these elements behind each
sacred place that makes it distinct, extraordinary and revered. As of now there
are a total of 20 registered Sangha Buddhist Centre (Dzong)[3] in
20 district of Bhutan with 19 primary-cum-junior high and high schools attached
to them, 13 Buddhist Colleges, 27 Meditation Centre, and 214 Lay-monk Centre
(Upasaka Centre) and 13 Nunneries. There is a higher secondary school which was
aimed to provide Buddhist Studies with modern education and the only University
called Institute of Language and Culture studies which offer Buddhist
philosophy course with the modern education. At present there are more than 20,000
monks, nuns and lay-monk. In the modern system of school education system there
is two or three Buddhist Philosophy subject, meditation class and it is a mandatory
subject.
The Royal University of
Bhutan, ILCS offers a two-year certificate course and innovative Degree programmes in Bhutanese Language and Literature (BLL)
and Bhutanese & Himalayan Studies (BHS). MA and PhD programmes will be
offered at a later stage. The Royal University of Bhutan desired to have
different centers established in different colleges and institutes across the
Kingdom and to establish a Center for Buddhist studies. In coming future the
Institute of Language and Culture studies have a plan to organized seminars on
Buddhism and invite international scholars to give lectures on Buddhism. ILCS
have two centres, the Centre for History and Culture and
the Centre for Buddhist Studies; which form the core of the research and
documentation activity in order to give scope for the research scholars and the
student in Buddhist studies.
For the rightly
educated Buddhist, there remains no place for remorse. He is balanced,
virtuous, mindful, ardent and modest. With the Buddhist education, it becomes
easier for him to handle and solve any day to day problems. He develops as a
perfect social being, capable of generating social harmony, spiritual calm and
mutual understanding; thereby bringing goodwill, peace and harmony to society.
He is in possession of the capacity to mould himself as he likes by directing
his activities in the right direction. Thus Buddhist education is not only an
indispensable aspect of the path to the Buddhist highest spiritual goal but
also a way to live in harmony with the world. Today, many education systems in
the world are paying due attention to the development of a culture where a man
is taught to put the concerns of others before his own need. The innate
goodness of beings is fostered through proper education and understanding. This
can only be achieved through Buddhist education. A Buddhist values system which
is already recognized in many organizations such as UNESCO, RED-CROSS, WHO and
so on. Therefore all the religious institute and monasteries are well
cared and given full support by the Royal Government of Bhutan. His Majesty
also gives much more important to the Buddhist studies in the country as Buddhist
studies is the only values through every means of possible so that daily
thinking of the people is affected and peace is prevailed on earth.
Tashi Delek!
[1]His first visit took place in
746 A.D when he was invited to Bhutan to recover the life force of Sendha Gyap
the ruler of Bumthang. Sendha Gyap who lost in one of the family feuds was
forced to live in exile with his retinue in Bumthang. He had a war with Naoche,
the king of Duars area and one of his sons was killed in a battle. Sendha was
upset and he desecrated all the abodes of the local tutelary deity, Shelging
Karpo of Bumthang. Sheging Karpo as a act of revenge he took away the life
focrce of Sendha and fell ill and was at the point of dying. Then the mission
was sent to Nepal (Guru was miditating at this time here) to invite him to
Bhutan. Then Guru through his supernatural powers converted to Garuda and
subdued Shelging Karpo and bounded by an oath to protect Buddhism. King's life
force was thus recovered and offered back to him. He made a peace between
Sindha and Naoche and returned back to Nepal.
[2]
He unified
the country – Bhutan as one nation and ruled the country from 1616 – 1651 A.D.
He introduced
dual system of administration whereby
a spiritual leader looked after the clergy and a temporal ruler looked
after
the affairs of the state. This system endured till the establishment of
hereditary monarchy in 1907.
[3] The Word Dzong loosely translated means a fortress.
For over three hundred years they have built on strategic points mostly on
mountain spurs to serve as an effective defence against an attack or invasion.
Dzongs were first built in Bhutan in 12th century by Lam Gyalwa Lhanangpa, an
important leader of Lhapa Kagyud. The Dzongs built before Shabdrung were used
as monasteries. It was only from the time of Shabdrung in 17th century that the
Dzongs were built in such a way that they played a signaficant role in the
history of Bhutan. They not only served as an effective defence but also became
the centres of religious and cultural activities.
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