Bhutan - Lindsay Brown [50]
The great yogi Milarepa (1040–1123) was the disciple of Marpa the Translator (1012–93) and his spiritual songs remain very popular today. The influence of Milarepa’s own disciple, Gampopa (1079–1153) led to the establishment of monasteries that developed into major teachings centres. Eventually, these monasteries overshadowed the ascetic yogi origins of the Kagyupa, although the yogic tradition did continue. Kagyu religious practices emphasise solitary meditation in the Milarepa style, combined with vajrayana practices.
SAKYAPA
One of the four principal schools of Tibetan Buddhism, named after Samye monastery in western Tibet founded by Khon Konchok Gyalpo in the 11th century at a site that has a slightly whitish rock surface. Sakya literally means ‘pale earth’. The widespread influence of the early Sakya masters soon evolved into a whole new school of Tibetan Buddhism, the school reaching its full maturity in particular through the influence of Sakya Pandita. Sakya Pandita’s renown as a Buddhist scholar led him, and subsequent abbots, to be recognised as a manifestation of Manjushri (the bodhisattva of wisdom and learning). During the 13th and 14th centuries, the Sakya school became involved in the politics of Tibet. The essence of the Sakya school’s thought and practice is enshrined in the set of instructions called ‘the path and the fruit’, which presents the entire Mahayana path together with a collection of meditative practices focused on the tantric tutelary deity, Hevajra.
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GOLDEN WHEEL
The khorlo is the precious wheel of the Buddha’s doctrine.
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Development of Buddhism in Bhutan
The first record of Buddhism in Bhutan is marked by the building of Buddhist temples by the Tibetan king, Songsten Gampo, in the 7th century at Kyichu Lhakhang in Paro and Jampe Lhakhang, Bumthang. The arrival of Guru Rinpoche is viewed as defining the real introduction of Buddhism. According to Bhutanese tradition, Guru Rinpoche arrived in Bhutan en route to Tibet and subdued local gods and demons, as well as saving the life of a local king of Bumthang, Sendha Gyab (sometimes referred to as Sindhu Raja) from a local spirit that had taken his life essence, thereby leading the king to convert to Buddhism. For more on Guru Rinpoche, Click here.
From the 11th century, with the second diffusion of Buddhism in the region, different religious schools appeared in Tibet and viewed the lands of Bhutan as areas suitable for conversion. Gradually, especially in western Bhutan, the Drukpa Kagyupa school steadily increased its influence.
Phajo Drukpa
Phajo Drugom Zhigpo was born in Kham, eastern Tibet, in about 1184. He received religious instruction from the nephew of Tsangpa Gyarey and set out for Bhutan in 1222.
After staying in Lingzhi, Phajo meditated at Paro Taktshang where he had a vision of Guru Rinpoche. In a later vision, Phajo learned that he would meet his spiritual consort in Wang. Arriving in Wang, he saw Sonam Peldon with a group of girls and sang to them. She replied and they met each other at the Lungten Zampa bridge (this bridge was located near the one that lies on the modern approach to Thimphu). There is a cave below a chorten underneath the bridge which is said to be where Phajo and Sonam stayed. After settling at Dodeyna, near Tango Goemba, he and Sonam had a daughter and seven sons. One day when Sonam and her daughter were gathering food, Phajo took his seven small sons to a bridge over a fast-flowing river and prayed to the deities to show him the way forward for him and his family. Then he threw the seven infants into the river in the belief that those who survived would help him promote the Drukpa teachings and those that died were demons. Sonam, on returning, was furious. Learning that four sons had been swept off in four different directions, she ran to find