Gangteng Sang-ngag Choeling Goenpa, Gangteng Gewog, Wangdiphodrang

During the early 15th Century, one day Treasure Discoverer (Terton) Pema Lingpa (1450-1521) arrived at Phobji Auesar while he was traveling towards Ngenlung Drechagling. He looked up towards the hill above from Auesar and said “I wish my secret doctrine flourish on that hill top་ in future”. At the same time, he asked for some barley from a farmer and sprinkled towards the hill and prayed. Umdze Drupa Kundue, the attendant asked when would that era flourish. To that, Pema Lingpa replied, “Not in this life, it will happen during my next life”. As a result of Pema Lingpa’s prayers and wishes, first Gangteng incarnate (Trulku) Gyalsey Pema Thinley (1564-1642) was born. Gyalsey thought of subduing the beings of the decadent age and promote Buddha Dharma in the land devoid of Buddha’s teaching which would immensely benefit all the sentient beings. Subsequently, the first mind re-incarnation of Pema Lingpa also blessed and motivated Gyalsey to construct a monastery. Accordingly, in 1595 Gyalsey constructed a one storied temple along with all required religious relics (Nangtens). Later, in 1613, Gyalsey, with the assistance from community laborers, constructed a three storied Lhakhang which took three years to complete. The Gyalsey’s disciples comprised the Zows (Carpenters) and workers for the construction of the temple.

Subsequently, the re-incarnation of Gyalsey Pema Thinley, the second Gangteng Incarnate (Trulku) Tenzin Lekpai Dhondrup (1645-1727) was born. Knowing many learned Buddhist Scholars would visit Bhutan to promote Buddhism and particularly the teachings of Pedling Yabsey, Trulku decided to reconstruct the temple with improved and ornamental design which would also serve as model design for the construction of other religious temples. Accordingly, in 1704, the temple was reconstructed with the new design encompassing eighteen inner pillars (Kachens) instead of the fourteen which were not in proper size and space. The new temple was built with twelve edges and, enlarged size of the Dukhang (assembly hall) and Gonkhang (sacred room for the guardian deity). However, in 1714 the temple had to be renovated by preserving the former design after it was damaged by an ill-fated earthquake.

The Topography
The Gangteng Sangnag Chhoeling is located in the centre of sacred hidden sites of Guru Rinpoche with Bumthang Geyney Lhakhang in the East, Monyul Namkha Dzong in the South, the famous Paro Taktshang in the West and Guru Rinpoche’s Namthang meditation cave in the North called Ngenlung Gangteng Gonpa. Since the dharma of secret mantra flourished, the name of the monastery was given as Sangnag Chhoeling; meaning the place of secret mantra. The monastery is at about 66 Kilometers away from Wangduephodrang District (Dzongkhag) in the central part of Bhutan. The landscape with embossed shape like Mandala up from the valley symbolizes the flourished religion of secret mantra of Vajrayana.

The monastery is surrounded by nine passes (La) with designated separate paths which connect to Gangteng monastery. The leading and ending of nine different paths to Gangteng monastery signifies that a layman can attain Buddhahood enlightenment by following any of the nine Yanas (Thekpa). The nine passes (La) are Shar Silla, Lawogla, Bjichila, Tshalila, Lamsella, Gidchenla, Adha Trashila, Tshellila and Chomdhenla.

The place is preferably favorable for the fortunate monks to practice dharma activities peacefully as it is free of poisonous snakes, sticky leeches and disease spreading mosquitoes. The vast sky above the monastery like the eight beams of a wheel and the land underneath like broadened leaves of a lotus signifies unbiasedness practiced by the practitioners of great perfection (Dzogchen Yogis) in practicing Boddhichita to all the sentient beings.

There are four giant symbolic land owner gateways in the four directions of the monastery which is also mentioned in the Namsa Nang Ged; a sutra scripture of Buddha. Along the white path of Gray Tiger Mountain in the east, there is a mountain similar to a painting of tiger skin adorned with beautiful forests and grasslands. In the South, there exists a river which competes with the speed of a blue dragon running down below the monastery along the wide plain like a beautiful dragon painting. This river is famously known as the water from Buelchugang. It flows down from below the Monastery. Towards the west of the monastery, melodious songs of wild birds harmonize the beautiful natural forest and the cock like mountain which owns tip that appears to be touching the sky above. And in the North, is the land occupied with Hundred Thousands of Five Buddha family statues, which locates the Samtenling retreat centre (Drubdey). Beneath the Retreat Centre there lies a tortoise-shaped hill which symbolizes the wealth of priceless inexhaustible treasure. It can still be seen on the way to Hundred Thousand statues in the North of the Monastery popularly known to be Pyisi Pokto.

Exterior and Interior Design of the Temple (Lhakhang)
The construction of temple was designed through Manadalas of three Yogas. The exterior part resembles Kedpa Mahayoga while the interior parts bear the resemblance of the Lung Anuyoga and the secret part the Dzogpa Chenpo Atiyoga. The Lhakhang’s single tall inner layers with three outer stories symbolize the formation of one true path through the three Yoga paths in correct sequence. Likewise, to realize the meaning of Tendrel Chunyi; the twelve elements of interdependent, the Lhakhang has twelve edges. As an indication of eighteen pure practices of Buddha four more giant pillars were added to the fourteen main pillars at the ground floor.

On the Southern side of the first floor lies the bedroom of Kyabje linage called Zimchung Kanyima which means bedroom with two smaller pillars. These pillars symbolize the existence of inseparable visualization and dedication. Above the doors of the Machen Lhakhang on the top floor, the woodcarvings (patras) of pema and chhoetse were of the Tibetan wood carving tradition. It was as per the design of Kedpa Mahayoga Mandala mainly to preserve tradition and culture. These carvings also represent the spreading of the Pedling Zabchhoe (the dharma practiced by Rigzin Pema Lingpa) in Tibet from Bhutan.

There are two more bedrooms called Sharima and Nubrima which means the room facing the Eastern Mountain and the Western mountain. The second Je used these rooms to practice the Dzogchen meditation where he sacredly prostrated to Guru Rinpoche in person through sunrays.

In brief, by the pure vision, the temple can be viewed as the actual Zangdhog Palri (copper hill) adorned with beautiful carved auspicious objects like eight lucky signs, seven auspicious substances, Thuenpa Puenzhi (four friends), Takseng Chhungdruk (animals of four directions: Tiger, Lion, Garuda and Dragon) and Drawa Drache (religious offering objects). On the four edges of the Lhakhang there are masks of a Takseng Chungdruk respectively and a jewel on each of them. Thus, the temple is considered to be the second Wogmi; the paradise.

Religious Relics of the Monastery (Nangtens) – 

Ground floor
In the Shrine Room (Tsangkhang) of the ground floor, the main and middle one body relic (Kuten) are the Seven Buddhas (Sangay Rabduen) with Buddha Shakya Muni in the middle. The first Buddha of this generation (Nampar Zig), the fourth Buddha of this generation (Khorwa Jig) and the second Buddha of this generation (Serthub) orderly stands to the right of Buddha Shakya Muni while on the left stands the Eminent crested Buddha (Tsugtor Chen), Buddha of all manifestations (Thamched Kyob) and Buddha Kashyapa (Yoesung) surrounded by eight Great Close Sons of Buddha the Boddhisattvas. On the left of the ground floor, there stands the wrathful horse-headed deity (Tandin) and Vajrapani (Chhagna Dorji) on the right.

The Mind Relics (Thukten) are Stupa of Body Remains (Kudung Jangchub Chhoeten) of the second incarnation of Pedthrin Tenzin Legpai Dhondrup and the great wish fulfilling portrait (Thongdrol Chhenmo of Sampa Lhundrup).

In the Assembly Hall, the statue of Guru Nangsi Zilnoen and in the North, the wall paintings 3

of the Eight Manifestation of Guru Rimpoche (Guru Tshengaed) and Buddha. The eastern walls are painted with the paintings of twenty one Taras (Dolma Nyisho tsachi) and Vajra Kila (Yidam Phurpai Lhatshog). (The main Vajra Kila holding ritual dagger with Mount Meru, four continents and the layers in its hands was constructed as per Kyabje Rinpoche’s instruction).

On the Southern walls, the wall paintings of Dakini Dorje Phagmo and Pedling Thugje Chhenpo Muensel Droenme (Light in darkness) are visible. The Western walls are majestically painted with the paintings of the Gangteng Trulu linage. And the pillars of the assembly hall are adorned with Jangchub Tungshag Buddhas and the offering goddesses.

Middle or First Floor
At the Eastern side of the first floor lays the inner chapel (Goenkhang) of Lhachhen Wangchuk and Tsimar. Initially, it was filled with a complete set of Pedling Chhoekhor as speech relic (Sungten) and was also called as scripture store. However, Kyabje Rinpche installed protector (Kathrabs) of Ma-Za-Dham-Sum and Lhachhen Wangchuk as the protectors of Pedling Chhoekhor Nangten. Accordingly, it was named as Ma-Za-Dham-Sum and Lhachhen Wangchuk Goenkhang.

The Western side is the sacred room of local deity (Goenkhang) known by the name of Pha- Ma-Bhu-Sum (Father, Mother and Son) and Chhungdud. The main Kutens (body relics) of this section are statues of Pha Pehar, Ma Eka Zati and Bhu Damchen Dorje Legpa and Chhungdud. There are statues of Pedling Guru Drakpo Yabyum (Guru & consort) and Kathrabs of Eka Zati and Chhungdud. Moreover, various Thangkas, Tsalis, triple faced wrathful ritual dagger, different types of cymbals, shields and masks of animal heads are also preserved in the room.

The right side of the Northern part is the sacred room (Goenkhang) of Mahakala Maning Nagpo. The Goenkhang is guarded by the Kathrabs of Goenpo Maning and female deity Zhingchongma. Two pair of treasure cymbal with a sketch of dragon, discovered by the second Pedthrin Legpai Dhondrup from Mebar Tsho (The Burning Lake) in Tang Bumthang and from Athang Tsho in Wangduephodrang respectively, is also preserved in the Goenkhang.

Similarly, a pair of cymbal discovered from Nub Tshona Patra (Black Lake in the West) and a pair of cymbal which was brought by prophecy can also be seen. As per legend, the cymbals of prophecy were brought for sale during a religious festival (Tshechu). A pair was brought coinciding with the start of Mask Dance of Eight Manifestation of Guru Rimpoche (Guru Tshengay Cham) and another pair was brought during the end of the dance. The name of the cymbals represents this auspiciousness as Tshengay Tshangyang.

The Northern part left side is the Chhagdzoe Lhakhang with main relic statue of Namsey with the statue of Namsey Dungmar on its right and Tsunma Pal Chenmo on the left. And the statue of Noejin Tadhag Gey, Chhagdor and Tandin also resides in this room. In the Chhagdzoe Lhakhang, there is an image of a sheep which has a story dating before the birth of second Pedling Gyalwa Tenzin Drakpa. It is said that the sheep belonged to the herd of sheep owned by his shepherd Yum (mother). The Yum was awakened from her hot midday sleep by a sound from her womb saying wolves are eating the sheep. As she woke up she noticed her sheep were consumed by the wolves. The image of the sheep in this temple is said to be of the heads and bones that Yum had collected and kept from the leftover.

Top Floor
In the South facing Tshengey Lhakhang, the main body relic (Kuten) is Guru Pema Jungney with the two consorts Khandro Yeshay Tshogyal on the right and Mandarava on the left. There are also the statues of Guru’s eight manifestations (Tshengey), Mila Repa and Zhabdrung. The speech relics (Sungtens) are Nyingmai Gyuebum with its first page written with pure gold and Kangyur Chhenmo. The eight stupas of red sandal wood constructed by the second Pedthrin cover the Thukten (the mind relic).

As mentioned above, the Zimchung Sharim (the room facing Eastern Mountain) and Nubrim (the room facing Western mountain) are the rooms where second Gangteng Trulku Tenzin Legpai Dhondrup used to practice Thoegal meditation in the morning and evening. The body relics (Kuten) in these rooms are seven Medicinal Buddha in the Zimchung Sharim and statues of Pedling Yabsey Sum (body, speech and mind re-incarnations of Pema Lingpa).

In the temple of Amitayus (Tshepakmed Lhakhang) on the Western side, the body relics (Kutens) are the complete set of Pedling Tshethrid Dorje Threngwa with the statue of Amitayus (Tshepakmed) as main in the center. On the right and left, there are statues of four types of the Gods of Life (Tseylha rig Zhi་). To the further left stands the statue of seventh Pedthrin Ugyen Tenpai Nyingye and on the extreme right we can see the Mandala of Lama Norbu Jamtsho and the ritualistic cross-thread box of Tsheringma; the female deity of longevity.

On the Eastern side is the Lamai Lhakhang that has the golden dharmakaya Buddha, Kuntuzangpo as the main body relic (Kuten) followed by the statues of Pedling linage holders namely; Dorje Sempa(Vajrasattva), Garab Dorje, Shri Sengha, Yeshay Tshogyal, Kunkhen Longchhen Rabjam, Rigzin Jigmed Lingpa, Thuksey(mind son) Dawa Gyaltshen, Ngawang Tenzin Drakpa, Kunkhen Tshulthrim Dorje, Tenzin Gyurmed Dorje, Tenzin Legpai Dhondrup, Ngawang Kunzang Dorje, Gyurmed Chhogdrup Palbar, Tenzin Sidzhi Namgyal, Kunzang Tenpai Gyaltshen, Tenzin Drupchhog Dorje, Ugyen Geleg Namgyal, Kunzang Rigzin Dorje, and Kunzang Tenpai Nyima. Thus, it is called as the temple of religious abbots (Lamai Lhakhang). And a statue of Zhabdrung Ngawang Namgyal also dwells in the Lamai Lhakhang. The mind relics (Thukten) are the Boddhi Stupa of Third Pedthrin Kunzang Thinley Namgyal and Ethram of ritual dagger, and a set of hundred and eight daggers made of sandal wood.

Inside the Machhen Lhakhang on the Northern side, the main Nangten is the Golden Stupa that contains the body remains (Kudhung) of the sixth Pethri Tenpai Nyima, hence the name Machhen Lhakhang. On the either sides of the Kudhung Stupa, there are statues of Sixteen Arhats (Neten Chudruk) and on the left lays the statue of eight Pedthrin Thinley Dorje. The statues of Kunkhen Longchhen, Zhingkyong Wangmo, Guru Padma Sambhava and also a statue of ninth Sungtrul Tenzin Choeki Gyaltshen reside in the front. The Thukten here is a stupa constructed by the ninth mind incarnate (Sungtrul.)

The temple of college (The Shedra Lhakhang) on the left side of main temple was constructed in 1985 following the plan of institution of a new Buddhist center at Gangteng Sangngag Chhoeling. The name of the monastery was given by His Holiness Kyabje Jadrel Sangay Dorje as Gangteng Dhongag Thoesam Rabgyeling.

However, Her Majesty Gyalyum Phuntsho Choden was concerned about the college (Shedra) not having a proper assembly hall. New temple was constructed through the sponsorship of the Gyalyum. The new temple hold the main inner relics (Nangtens) of the superior statues of Buddha, Guru Rinpoche and Rigzin Pema Lingpa. In addition to that, Lopon Phurpa Dorje, Personal Secretary to Gyalyum also contributed whatever required for the monastery with genuine thought and great sincerity.

Eleven Headed Avalokiteshvara (The Chenreyzig Chuchig Zhey) temple in front of the main temple was constructed by Aum Choden from Gangyul and Gelong Athangpa. It was well- known as Athangpai Lhakhang or New temple (Lhakhang Sarp). The main body relic (Kuten) of this temple is the clay statue of eleven headed Avalokiteshvara with thousand hands and eyes (Chenreyzig Chhagtong Chentong). On the right side of Chenreyzig Chhagtong Chentong is four handed son Norbu Zinpa and four handed daughter Sangngag Zinma on the left.

The statue of Zhabdrung Ngawang Namgyal and Dorje Sempa are also seen above the statue of Norbu Zinpa and statue of Amitabha (Yoepamaed) can be seen above the statue of Sangngag Zinma. At the base, a statue of Aksobhya (Gyalwa Mikoepa་) dwells. The Buddhist canon (Kangyur); scriptures of hundred thousand (Bhum) and eight thousand (Gedtongpa); Paramitas and a book of aspirational prayers to the Realm of Great Bliss (Dewachen) are kept as speech relics (Sungten).

The wall paintings on the left are the paintings of the three Gods of Life and on the right wall are the paintings of lineage holders of masters of great perfection (Dzongchhen) starting from Dharmakaya Kuntuzangpo(Samantabhadra) to the root lama. The wall paintings outside the three perfect doors (Namdhag Gosum)) are Guru’s eight manifestation (Tshengye) behind the kyabje’s throne, Jangchub Tungshag on the left and the design of Realm of Great Bliss (Dechhen Zhingkoed) on the right. Even Barchhed Lamsel, Guru Drakpo and Tara paintings can be seen on the right wall.

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