Gangteng Monastery (Dzongkha: ), also known as Gangtey Gonpa or Gangtey Monastery, is a monastery of Nyingmapa school of Tibetan Buddhism, the main seat of the Pema Lingpa tradition, located in the Wangdue Phodrang District in central Bhutan. The monastery, also known by the Gangtey village that surrounds it, is in the Phobjikha Valley where the black-necked cranes visit in winters to roost. The black-necked cranes circle the monastery three times on arrival and repeat when returning to Tibet. The monastery's history traces to the early 17th century and back to the prophecies made by the terton (treasure finder) Pema Lingpa in the late 15th century..
The monastery is one of the main seats of the religious tradition based on Pema Lingpa's revelations and one of the two main centres of the Nyingmapa school of Buddhism in the country..
A Nyingma monastic college or shedra, Do-ngag Tösam Rabgayling, has been established above the village.
The descent of the first king of Bhutan, Gongsar Ugyen Wangchuck of the Wangchuck Dynasty of Bhutan, which continues to rule Bhutan, is traced to the clan of the Dungkhar Choje, a subsidiary of the clan of Khouchung Choje whose founder was Kunga Wangpo, the fourth son of Pema Lingpa.
Geography The Gangteng Monastery, also spelt Gantey Gonpa, bounded on the west side by the Black Mountains (Bhutan) (range above elevation), is located on a spur amidst the Gantey village, overlooking the vast U-shaped glacial Phobjikha Valley, which is at an elevation of about and which has marshy land. The Nake Chuu river runs through this valley. The monastery commands striking views of the Phobjika Valley below.. The Black Mountain Region is inhabited by nomadic shepherds and yak-herders.
Wangdue Phodrang, the district headquarters, is from the Nobding village in the Phobjikha Valley on the Trongsa road from where a short diversion road leads to the Gonpa. It is to Thimphu, the capital of Bhutan. The Gonpa lies on the popular trekking route of the 'Gangtey trail' which starts from the bottom of the Phobjikha valley, passes through the Gangteng Valley, then climbs up to the Gangteng Gonpa, then goes through the Kumbu village on the east of the Gangteng Gonpa, passes through Gedachen, Khebaythang, the Kilkhorthang villages and finally touches the Kungathang Lhakhang.
History The Gangteng Monastery, also called the Gangteng Sangngak Chöling , was established in 1613 by the first Peling Gyalsé Rinpoche or Gangteng Tulku, Rigdzin Pema Tinley (1564–1642), who was the grandson of the great Bhutanese "treasure revealer" Terchen Pema Lingpa (1450–1521). The earliest historical background relevant to this monastery is traced to establishment of the Vajrayana tradition of Buddhism, by Guru Rinpoche, who was instrumental in making Bhutan a Buddhist nation. The Guru, during his visits to the country in the 8th and 9th centuries, had hidden many sacred treasures called terma (images and scriptures), to avoid their desecration or destruction during troubled times, at various places in Bhutan to be retrieved in later years by treasure finders, to propagate the teachings of Buddha. These were retrieved at various periods over time and in the 15th century Pema Lingpa, born in 1450, considered an incarnation of Guru Rinpoche, prompted by a revelation of 108 treasure coves in his psychic dream revealed by his Guru Rinpoche. He embarked on the treasure hunt in 1476 when he was 25 years of age. He was successful in locating many treasures of images and scriptures related to Buddhism throughout Bhutan, which resulted in establishing many monasteries throughout Bhutan, and Buddhism took firm roots in the country. Consequently, Pema Lingpa came to be known as the "King Terton", a revered saint and teacher. The Terton came on a visit to the Phobjikha Valley as a saint to teach Buddhist precepts to the people and also to bless them. During this visit, after looking at the impressive mountains that surrounded the valley he had foretold that one of his descendants would build a monastery or gonpa on the Gangtey (meaning top of the mountain) and make it famous as the seat of the Peling tradition. This prediction came true when a monastery was built by his grandson Gyalse Pema Thinley in 1613, and the spur of the mountain was given the name, the Gangteng Sang Nga Choling (meaning: "summit for the teaching of the dharma"). He became the first Trulku (spiritual head of the monastery or gonpa) of the monastery. It was initially built as a Lhakhang, a small village monastery, which was later expanded by his son Tenzing Legpai Dhendup (1645–1726), who succeeded him as the second Trulku. It was built like a Dzong (fortress)..
From 2002 to 2008, the monastery has been completely restored under the present Gangteng Tulku, H.E. Rigdzin Kunzang Pema Namgyal (b. 1955). The rebuilt monastery was consecrated by the present incarnation of Pema Lingpa on October 10, 2008, graced by the fourth King of Bhutan. Gangteng Sang-ngak Chöling, as now restored, retains its original glory and is stated to be the resurgence of the Peling Tradition.
In the context of the 1864–65 battle fought between the British Army and the Bhutanese Army at Deothang in Bhutan, it is mentioned that the severed hands of a British military officer have been "preserved in the sanctum sanctorum of the Gangteng Gonpa."
Structure
The construction of the original Lakhang was done with full community effort. The local materials such as timber came from the nearby forest trees that were cut, shaped and used for construction of the pillars, beams and windows. Building stones were extracted from the local hills; in this context a legend is also stated that the local guardian deity, called the Delep, facilitated availability of stones by creating a landslide in the opposite hill. A renowned artisan of the Umze of Lhalung Monastery in Tibet was specially brought from Tibet to head as the zowpon to guide the team of local craftsmen. Voluntary labour force was organized from among the devotees of the local village of Gangten.
The monastery underwent a major refurbishing from 2000, which lasted for eight years. It was a massive restoration work which was organized by the ninth Gangteng Trulku, Kunzang Rigzin Pema Namgyal (stated to be the reincarnation of the body of Pema Lingpa) at a project cost of Bhutanese ngultrum (Nu) 700 million "to preserve this remarkable legacy for the future." He engaged 'Landmarks Foundation' to mobilise the restoration and preservation of the Gonpa. This was the first occasion for the Landmarks Foundation to engage in a project in which the sacred site was fully functional. The structural problems were first identified, particularly as the wooden parts which deteriorated and affected the structure. The refurbishing was planned in such a way as not to disturb "the original aura and grandeur of the monastery". The Royal Government of Bhutan supervised the work and provided the necessary technical and architectural support, including raw materials. This building construction lasted for eight years and all efforts were made to preserve the old structures, carvings, and paintings to the extent possible, while 104 new pillars were intricately crafted by the local artisans. This task was also supported by the fourth King of Bhutan with technical support and guidance. The monastery was painted with durable special mineral paints, locally called the dotshoen. The monastery occupies a prime space in the Phobjika valley, and as built now it is a large complex consisting of the central Gonpa, surrounded by monks' living quarters, meditation halls and a guest house. It also houses a school.
The monastery complex has five temples that surround the main central tower. The main hall in the monastery called the tshokhang has been built in Tibetan architectural style. The hall is built with eight very large wooden pillars, which are stated to be the largest in Bhutan. Wood work, both inside and outside of the old structure, which had deteriorated have been replaced. Similarly, some of the paintings and frescoes inside the monastery have also been redone. The monastery is now maintained by 100 odd lay monks (locally known as the gomchen). The monks are also assisted by Buddhist devotees whose families reside in the village near the Gonpa.
The restoration work has been done by craftsmen supported by gomchens, who are lay monks (not necessarily celibate). These monks supported themselves and offered their services free. The carpenters carved long wooden beams with lovely motifs out of blue-pine, by hand with set of wood-handled tools. Some used daggers to carve dorje (a diamond thunderbolt motif) which is a recurring theme in the exteriors of the monastery. The ancient gateway leading to the monastery was redone (see infobox).
Elaboration of the layout
The detailed layout and the holy images and frescos contained in the various buildings of the Gangten Gonpa complex are elaborated, starting with the four directions of the Gönpa and the sacred and symbolic significance of the areas that surround the Gonpa. Located in the central region of Bhutan, the precincts are forested with medicinal plants and trees. The sacred places that are in the region, in the four directions are: on the east – the Gayney Lhakhang in Bumthang; in the south – the Moenyul Namkha Dzong; in the west – the Paro Taktsang; and in the north – Namthang Lu Gi Phu, the meditation cave of Guru Rinpoche. The Gonpa is located on a spur at the highest point, symbolic of the Vajrayana teachings and its practice. Its location at the base is intertwined with nine large mountain peaks, symbolising the ninth "yana". It has no problem of wild animals, which is indicative of lack of sufferings. The sky above appears in the form of the eight-spiked wheel, which is symbolic of the yogic practitioners of Dzogchen. The land where the Gonpa is located is an "equanimity and altruistic intention of Bodhicitta." It has eight auspicious signs indicative of an assembly of the noble sons and daughters from all directions. The precincts depict "a victory banner in the east, long horns in the south, six-syllable mantra in the west and stupa in the north," symbolising natural realization; further, the sun and moon rise early and set late, the three perennial rivers flow nearby and the spur where the Gonpa is located appears like an elephant – an auspicious sign.
The ten qualities of the precincts of the Gonpa are elaborated: the surrounding mountains and forests that enclose the Gonpa are like the 16 great Arhats with their entourage of close followers; the white road of Langleygang represents the eastern grey Tiger, there is the blue Zhungchu Ngoenmo, which symbolises the southern blue Dragon; red rock in Trawanang represents the western red Bird; the pastoral meadow of Tsi Tsi La symbolises the northern black Turtle; the four local protectors known as Sadags represent non-destruction by the four elements; there is the evergreen 'Wish-fulfilling Tree' (Paksam Joenshing) that symbolises spiritual and temporal prosperity; upper, middle and the lower sub-regions of the area represent the particular teachings of the 'Three Baskets'; and the retreat centres have dedicated male and female practitioners of Buddhism. Given these auspicious environment, Gangtey Gönpa has: A square plan that denotes perfection in teachings and practice; it has large fencing around it that protects it from evil influences; the monastery has three entrances representing "the doors of the three Yogas"; 108 doors and windows are provided to denote cleansing of the darkness of sentients; the images are painted and embossed, as protective compassion; Mandalas are depicted – the outer level Mandala is of the Mahayoga, the inner level Mandala denotes the Anuyoga and the secret level Mandala is of Atiyoga.