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There are two intertwined strands
to Bhutanese Buddhism represented respectively by
the monastic and lay communities. Because the
layman, insofar as his circumstances compel him to
live a worldly existence, is generally unable to
reach that level of religious experience that is
vouchsafed only to the monks, it becomes his duty to
accumulate merit through the worship of the triple
Gems, or Three jewels, symbolic of the Trinity: the
Buddha, his Doctrine and the Church or Order. For
its part, the monastic community serves the nation
and its people through its teachings and the
performance of religious rites and ceremonies.
In the past each family entered at least one of its
sons into a monastery, so that monks constituted a
considerable percentage of the male population.
Although this percentage has inevitably declined
with the passage of time, the monastic community
continues to play an eminent role in national life.
The Head Abbot, or Je Khenpo, who is responsible for
the nation’s religious affairs, enjoys a prominent
place in the social and cultural life of the people.
He is assisted by four deputies known as Loponzhip
(Four Masters): Dorji Lopon (Master of Vajrayana
Tradition); Yangbi Lopen (Master of Rhetoric or
Liturgy); Drabi Lopon (Master of Lexicography); and
Tshenyi Lopen (Master of Metaphysics or Logic).
Among the Four Masters, Dorji Lopon is the chief and
the likely successor to the position of Je Khenpo.
Below them are the Umdzay (head of Liturgical
Congregation) and three Kudrungs (Aids-de-camp), who
together are known as Chothrimzhi (Four Religious
Administrators). Nest in the hierarchy are other
junior Lopons such as Kilkhor Lopon (Master of
Graphic Arts), Dungbi Lopon (Master of Trumpets),
Tormi Lopon (Master of Torma) and so on.
The 108-volume kanjur (Collection of the Words of
the Buddha) and the 225-volume Tenjur (Collection of
Commentaries, by various scholar-saints) from the
core of the extensive religious literature of
Bhutan, which also includes the works of eminent
teachers, expositions on subjects like Zhungchen
Chusum (The Thirteen Great Philosophical Texts),
astrology and medicine, and the authoritative
Nyingmapa texts such as Nyingma Gyuebum, Rinchen
Terdzoe, and Nyeso Korsum, Kuenkhen Kabum and
various biographies, precepts (Sung bum), and
liturgical texts of both the Drukpa Kargyu and
Nyingma traditions.
Besides emphasizing liturgical, doctrinal and
esoteric scriptures, monastic education also offers
training in the auxiliary sciences and arts such as
medicine, astrology, calligraphy, painting and
grammar. The novitiate is eligible for full
ordination only after the successful completion of a
graded nine-year course, and the entire period of
study encompasses fifteen to twenty years. Needless
to say, many whose abilities fail to meet the
progressively higher standards settle for the lesser
monastic grades, while the select few, in accordance
with their accomplishments, rise up the hierarchical
ladder. Daily, monthly and annual rituals form an
integral part of monastic life and are
accomplishments, rise up the hierarchical ladder.
Daily, monthly and annual rituals form an integral
part of monastic life and are accompanied by wind
and percussion musical instruments including the
trumpet, the Shawn, the drum and the cymbal. Since
almost every important occasion in the life of the
average Bhutanese is invested with religious
significance, monks visit households as well to
perform rites related to diverse events such as
birth, marriage, sickness, death, and construction
of house, promotion of senior officials, inaugural
functions and many other day-to-day functions.
Monasteries meet their expenses from their assets
and estates and the support of the general public
who, apart from donations in cash and kind, hand
over the first produce of their crops to the monks
of their locality. In the event that the endowments
of a monastery are found to be insufficient to meet
its needs, the government grants a subsidy. This and
other innovations such as monastic welfare schemes
are a direct outcome of the 1984 reorganization of
the Monk Body, or Dratshang, instituted by the
present king with a view to enabling the monks to
fulfill their ever-increasing duties and obligations
in a positive climate of security, contentment and
well-beings. One important fact of the Drat hang’s
new role is to adapt itself to the necessities and
demands of a cautiously modernizing and more
outward-looking Bhutan. To help it meet these
objectives, a high-powered Dratshang Lhentshog
(Council for Ecclesiastical Affairs) has been set
up, along with its own Secretariat.
While monks of Bhutanese monasteries of the Drukpa
School are strictly celibate, those of the Nyingmapa
order are not obliged to be so. Gomchens, who raise
families and work as peasants, but also carry out
liturgical functions in temples and homes, comprise
a special category of people who may be termed lay
priests (upasaka). They wield a great deal of social
influence in the rural areas. |
