Some Heritages of Bon or non-Buddhism behind Buddhism（3）
4. Bemji： the Hidden Village of the Bon people
(1) Descendants of Khri Srong lde brtsan
According to the lore, in the latter half of the 8th century, the Buddhist king Khri Srong lde brtsan, who maximized the territory of Tibet, had three sons. The king sought the people's devotion to Buddhism to make it the state religion, turning the tide from the coexistence of Buddhism and Bön. The king's two sons followed suit, but only the youngest son could not abandon the Bon belief. So the king ordered, “You will not survive in Lhasa. You must flee far away.” It is Bemji the youngest prince fell away and settled in. At December 26th 2022, on having arrived at Bemji village, a villager told us, “Tomorrow we will have a festival, so today we re-erect the Bon flag”. We observed the process and ceremony of putting up the cotton-capped flag, which is completely different from the Buddhist flag. From the high ground where the flag is erected, one can see the mountain where Muktsen, the guardian deity of the watershed, lives. Between the hill and the landowner residence, there is a square with a Bong flag and a stone chair on which the nymphs flew down from Mt.Muktseon can sit. This place is also used as a stage for dance performances.
(2) Gyeongkhang of Nagtsan
There still remain caste system and the Nagtsan, the former feudal lord's mansion, in Bemji village. Nagtsan is also a guesthouse, and in September 2023, we slept in a room on the third floor to conduct investigation. A matrilineal extended family are living here, and relatives from the neighborhood often gather for memorial services and meals. The central room on the third floor is a magnificent Buddhist-style Hall, and the grandmother over 90 years old, spends many hours every day here reciting sutras.
In Bemji village, Gyeongkhang, located behind the Buddhist hall, occupies an even more important position than the Buddhist hall. There, Muktsen as the guardian deity of the watershed, is worshipped. Muktsen is an intangible divine spirit and has no idol. The object in which a deity resides is hidden in the chest. However, a life-size statue of Khatap as the god of valor and Muktseon's bodyguard, stands in the far left corner, glaring at the visitor, giving the dark room a terrifyingly powerful atmosphere. It has an aura of transcendence that surpasses that of Gyongkhang at Kubun Temple.
When we stayed at Nagtsan, a niece of the female owner came to help prepare meals. She was going to immigrate to the U.S. soon, and hoping that her visa application would go smoothly, the family invited three Buddhist monks to perform a prayer in Gyeongkhang. It is important to note that the Bon people's deity in Gyeongkhang is Muktsen, which is not a Bon deity, but the guardian deity of the watershed. In other words, Muktsen is the folk spirit of the Kvaerne's IV period.
If the tradition that the people of Bemji village are descended from the Bon people of the Tibetan dynastic period is correct, their beliefs may be inherited from the Kvaerne's I period. In other words, there is a possibility of continuity between the Kvaerne I period (primitive Bon) and the Kvaerne IV period (folk Bon) as non-Buddhist beliefs. In addition, the fact that the priests who worship non-Buddhist Muktsen are Buddhist monks gives the impression of a fusion of Buddhism and Bon/non-Buddhism, or the “Tibetanization of Buddhism” [Imaeda 2010].
According to the man-owner of Nagtsang, the villagers revere Muktsen as the god of the Bon religion. Muktsen is regarded as an indispensable spirit that brings benefits to daily life and keeps evil away. On the other hand, Buddhism is a philosophical knowledge and practice that is important to the monks and other talented people who continue their training to enlightenment, but not necessarily important to the villagers.
Note that at the Dzongdrakha Temple in Paro, which we always visit on the last day of our investigation, we found a Bon flag mixed in with numerous Buddhist flags. In addition, a Gyeongkhang at the back of the main hall was dedicated to the basin deity, with a statue of the warrior god Katap in front of it. We were able to confirm the Bemji-like aspect in the Buddhist temple.
(1) Descendants of Khri Srong lde brtsan
According to the lore, in the latter half of the 8th century, the Buddhist king Khri Srong lde brtsan, who maximized the territory of Tibet, had three sons. The king sought the people's devotion to Buddhism to make it the state religion, turning the tide from the coexistence of Buddhism and Bön. The king's two sons followed suit, but only the youngest son could not abandon the Bon belief. So the king ordered, “You will not survive in Lhasa. You must flee far away.” It is Bemji the youngest prince fell away and settled in. At December 26th 2022, on having arrived at Bemji village, a villager told us, “Tomorrow we will have a festival, so today we re-erect the Bon flag”. We observed the process and ceremony of putting up the cotton-capped flag, which is completely different from the Buddhist flag. From the high ground where the flag is erected, one can see the mountain where Muktsen, the guardian deity of the watershed, lives. Between the hill and the landowner residence, there is a square with a Bong flag and a stone chair on which the nymphs flew down from Mt.Muktseon can sit. This place is also used as a stage for dance performances.
(2) Gyeongkhang of Nagtsan
There still remain caste system and the Nagtsan, the former feudal lord's mansion, in Bemji village. Nagtsan is also a guesthouse, and in September 2023, we slept in a room on the third floor to conduct investigation. A matrilineal extended family are living here, and relatives from the neighborhood often gather for memorial services and meals. The central room on the third floor is a magnificent Buddhist-style Hall, and the grandmother over 90 years old, spends many hours every day here reciting sutras.
In Bemji village, Gyeongkhang, located behind the Buddhist hall, occupies an even more important position than the Buddhist hall. There, Muktsen as the guardian deity of the watershed, is worshipped. Muktsen is an intangible divine spirit and has no idol. The object in which a deity resides is hidden in the chest. However, a life-size statue of Khatap as the god of valor and Muktseon's bodyguard, stands in the far left corner, glaring at the visitor, giving the dark room a terrifyingly powerful atmosphere. It has an aura of transcendence that surpasses that of Gyongkhang at Kubun Temple.
When we stayed at Nagtsan, a niece of the female owner came to help prepare meals. She was going to immigrate to the U.S. soon, and hoping that her visa application would go smoothly, the family invited three Buddhist monks to perform a prayer in Gyeongkhang. It is important to note that the Bon people's deity in Gyeongkhang is Muktsen, which is not a Bon deity, but the guardian deity of the watershed. In other words, Muktsen is the folk spirit of the Kvaerne's IV period.
If the tradition that the people of Bemji village are descended from the Bon people of the Tibetan dynastic period is correct, their beliefs may be inherited from the Kvaerne's I period. In other words, there is a possibility of continuity between the Kvaerne I period (primitive Bon) and the Kvaerne IV period (folk Bon) as non-Buddhist beliefs. In addition, the fact that the priests who worship non-Buddhist Muktsen are Buddhist monks gives the impression of a fusion of Buddhism and Bon/non-Buddhism, or the “Tibetanization of Buddhism” [Imaeda 2010].
According to the man-owner of Nagtsang, the villagers revere Muktsen as the god of the Bon religion. Muktsen is regarded as an indispensable spirit that brings benefits to daily life and keeps evil away. On the other hand, Buddhism is a philosophical knowledge and practice that is important to the monks and other talented people who continue their training to enlightenment, but not necessarily important to the villagers.
Note that at the Dzongdrakha Temple in Paro, which we always visit on the last day of our investigation, we found a Bon flag mixed in with numerous Buddhist flags. In addition, a Gyeongkhang at the back of the main hall was dedicated to the basin deity, with a statue of the warrior god Katap in front of it. We were able to confirm the Bemji-like aspect in the Buddhist temple.
5. The guardian deities of the basin and the Himalayas
(1) Chundu Temple and Statue of the Chundu Brothers
In Hate village of Ha district, there is a temple called Chundu Lhakhan. I first visited Chundu Lhakhan at the end of August 2016, when the main hall was in the middle of reconstruction work after buildings on the precinct were severely damaged by the Nepal Earthquake. When we visited again on September 1st 2023, an annual festival was being held, and villagers in formal dress came to visit the temple one after another. Although Chundu Temple is ostensibly a Buddhist temple, the main deity is Chundu, the guardian deity of the basin. In the center of the main hall is, of course, a large Buddhist altar. On either side of the altar are standing images of Chundu (red devil) and his younger brother Joya (blue devil). Although they are located at both ends, the center of gravity of worshippers is focused on these brother deities. For example, the recent dramatic increase in the number of people leaving home for foreign countries has led them to pray to these brother deities for success and happiness abroad.
In Hate village, where the Chungdu Temple is located, there is only one house which has idols of the Chungdu brotherst. The Jung family has kept and enshrined the idols of the basin deities for generations. In front of the Buddhist hall, there is of course an altar where the Buddhism dignities are enshrined, but along the side-wall of the altar, the images of the blue Chungdu and the red Joya are placed side by side.Note that photography was permitted in 2016, but was prohibited in 2023. It is said to be a state policy.
When I asked the Jungs which was more important, the Buddha image or the local deity, they readily pointed to the Chundu brothers. Interestingly, in Katso village, about half an hour away from Hate, I asked villager about the importance of the local Buddhist temple and the Chungdu temple. They immediately responded that the Chundu was more important. The local Buddhist temple is a small mountain monastery that can be found anywhere, but the Chungdu temple is only in Hate village. Whenever he had a request, he would go to Chungdu Temple to pray. In Bhutan, where Mahayana Buddhism is the state religion, it is evident that belief in local guardian deities such as Chundu and Muktsen is more deeply rooted than in Buddhism.
(2) Dechenphu : Temple and Lord Genyen
Some guardian deities are known to be worshipped in a wide area of the Himalayan foothills beyond the borders of Bhutan. Dechenphu Temple in the foothills of Thimphu attracts pilgrims with its main deity, Genyen, the patron god of the Himalayas, but foreigners are not allowed to enter the precinct because it is the site of a fundamental national ceremony. According to tradition, Dechenphu was founded in the 12th century by Dampa as the “Temple of Genyen”. Dampa is son of Pajo Dugom Sikpo, the founder of the Druk school. In the 17th century, when Gawang Namgyel, the founder of Bhutan, came to worship, Genyen revealed himself as a deity. After instructing Namgyel to unify the nation, the deity disappeared and seeped into a large stone in front of the main hall. To this day, this stone is still the object symbolizing Genyen. Now this stone is under a small covering, but there is an idol on the top floor of a new multi-storied main hall
In recent years, Bhutan has seen a dramatic increase in the exodus of young people seeking wealth. Those who wish to emigrate always visit Dichempu Monastery to pray to Genyen for their success. The number of worshippers is so large that it is rumored “Genyen is tired”. ［3/4］
〈Serialized Information〉 Preparation for Thimphu Lecture on September 11
(1) http://asaxlablog.blog.fc2.com/blog-entry-2895.html
(2) http://asaxlablog.blog.fc2.com/blog-entry-2896.html
(3) http://asaxlablog.blog.fc2.com/blog-entry-2897.html
(4) http://asaxlablog.blog.fc2.com/blog-entry-2898.html
(1) Chundu Temple and Statue of the Chundu Brothers
In Hate village of Ha district, there is a temple called Chundu Lhakhan. I first visited Chundu Lhakhan at the end of August 2016, when the main hall was in the middle of reconstruction work after buildings on the precinct were severely damaged by the Nepal Earthquake. When we visited again on September 1st 2023, an annual festival was being held, and villagers in formal dress came to visit the temple one after another. Although Chundu Temple is ostensibly a Buddhist temple, the main deity is Chundu, the guardian deity of the basin. In the center of the main hall is, of course, a large Buddhist altar. On either side of the altar are standing images of Chundu (red devil) and his younger brother Joya (blue devil). Although they are located at both ends, the center of gravity of worshippers is focused on these brother deities. For example, the recent dramatic increase in the number of people leaving home for foreign countries has led them to pray to these brother deities for success and happiness abroad.
In Hate village, where the Chungdu Temple is located, there is only one house which has idols of the Chungdu brotherst. The Jung family has kept and enshrined the idols of the basin deities for generations. In front of the Buddhist hall, there is of course an altar where the Buddhism dignities are enshrined, but along the side-wall of the altar, the images of the blue Chungdu and the red Joya are placed side by side.Note that photography was permitted in 2016, but was prohibited in 2023. It is said to be a state policy.
When I asked the Jungs which was more important, the Buddha image or the local deity, they readily pointed to the Chundu brothers. Interestingly, in Katso village, about half an hour away from Hate, I asked villager about the importance of the local Buddhist temple and the Chungdu temple. They immediately responded that the Chundu was more important. The local Buddhist temple is a small mountain monastery that can be found anywhere, but the Chungdu temple is only in Hate village. Whenever he had a request, he would go to Chungdu Temple to pray. In Bhutan, where Mahayana Buddhism is the state religion, it is evident that belief in local guardian deities such as Chundu and Muktsen is more deeply rooted than in Buddhism.
(2) Dechenphu : Temple and Lord Genyen
Some guardian deities are known to be worshipped in a wide area of the Himalayan foothills beyond the borders of Bhutan. Dechenphu Temple in the foothills of Thimphu attracts pilgrims with its main deity, Genyen, the patron god of the Himalayas, but foreigners are not allowed to enter the precinct because it is the site of a fundamental national ceremony. According to tradition, Dechenphu was founded in the 12th century by Dampa as the “Temple of Genyen”. Dampa is son of Pajo Dugom Sikpo, the founder of the Druk school. In the 17th century, when Gawang Namgyel, the founder of Bhutan, came to worship, Genyen revealed himself as a deity. After instructing Namgyel to unify the nation, the deity disappeared and seeped into a large stone in front of the main hall. To this day, this stone is still the object symbolizing Genyen. Now this stone is under a small covering, but there is an idol on the top floor of a new multi-storied main hall
In recent years, Bhutan has seen a dramatic increase in the exodus of young people seeking wealth. Those who wish to emigrate always visit Dichempu Monastery to pray to Genyen for their success. The number of worshippers is so large that it is rumored “Genyen is tired”. ［3/4］
〈Serialized Information〉 Preparation for Thimphu Lecture on September 11
(1) http://asaxlablog.blog.fc2.com/blog-entry-2895.html
(2) http://asaxlablog.blog.fc2.com/blog-entry-2896.html
(3) http://asaxlablog.blog.fc2.com/blog-entry-2897.html
(4) http://asaxlablog.blog.fc2.com/blog-entry-2898.html
