Phajo Drukgom Zhigpo: the great Drukpa pioner

Youth and Education in Tibet

Phajo Drugom Zhigpo, the embodiment of Avalokitesvara visited Bhutan in accordance with the prophecies given by Guru Rinpoche and Tsangpa Gyarey, to disseminate the Drukpa teachings. He is linked to the powerful middle Drukpa based at the ancestral seat in Ralung. In the Bhutanese religious history, he is deeply revered as the pioneer and dynamic Drukpa leader. His life and deeds mentioned are intimately linked with the initial spread of the Drukpa teaching in Bhutan.

Like Tsangpa Gyarey, Phajo is also said to be the descendant of the noble clan of gya. He was born to father Dawa Zangpo and mother Pelmo Kyid at a place called Babchu Trashigang in the eastern region of Tibet, i.e., in the Kham province, in the year 1184, corresponding to the Male-Earth-Dragon year, amidst many miraculous signs. Immediately on birth, his parents gave him the name Dondrup Gyeltshen which means ‘Wish-fulfilling Banner of Victory’. Even as a child, he showed a keen interest in religion. He imitated a Yogi in meditation and at times bestowing teaching and empowerment. Such personal traits and signs highly impressed his parents and neighbors.
    
Just before he died, Tsangpa Gyarey instructed his nephew Darma Sengay, “A man from Kham would arrive after my death. Take care of him and send him to the southern valley which Ugyen Rinpoche had blessed by his visit. He is destined to disseminate the teaching of the Drukpa School there.” As instructed by Tsangpa Gyarey, Darma Sengay took Phajo as his disciple. Phajo related to Darma Sengay whatever teachings he had received so far and also his practical experience. Ever since then, Phajo stayed with Darma Sengay for about a year, and received the teachings of Drukpa tradition. After receiving theoretical instruction, he went to Jekar and Longdol and strenuously practiced meditation for three years and fully actualized the realization. In particular, he perfected his mastery of Mahamudra. His mind became free from all defilement.

Arrival in Bhutan

When he thought it was the right time, Darma Sengay told Phajo about Tsangpa Gyarey’s prophecy. He gave important briefings about the future course of Phajo’s activities in Bhutan. With great delight Phajo accepted whatever he was advised to do. In 1224, at the age of 40, Phajo left for Bhutan to fulfill the mission prophesied by Tsangpa Gyarey.

Phajo proceeded towards Bhutan amidst a miraculous exhibition of auspicious signs shown by local spirits. When he first arrived at Lingzhi, he was said to have been warmly welcomed by the deity of Jomo Lhari and the local people. As he proceeded further down, he visualized varied manifestations, signifying good omens for his mission in Bhutan. He meditated for about a month at the cave of Sinphug (Khari Gang), which later came to be known as Jagoed Dzong (Vulture Fortress), one of the four Dzongs which Phajo and been told in his vision by Guru Rinpoche. At Dragkegang, he was warmly welcomed by the Zhigdag (protecting deity of the place), and meditated there for twenty- one days. Coming to the sacred shrine of Tagtshang in Paro, he meditated for a month during which he had a vision in which he was instructed by Guru Rinpoche to travel through the country meditating at twelve places, namely, the four Fortresses (Dzong), the four Rocks (Drags) and the four Caves (Phugs).

He also had a vision in which he was told that he would find his consort in wang, who would be the reincarnation of the famous Yogini Machig Labdron who lived from 1031 to 1129.

Meditating three months at Tsedong and one month at Dzong, Phajo proceeded towards Lingzhi. On the way it was reported by a cowherd that a snake-headed donkey tailed (drul go bong jug) evil was confined by one of the rich persons of Lingzhi called Matongi. Phajo was invited to that place. He subdued the evil spirit and converted into a real calf, which began to suck milk from its mother. This miraculous act highly impressed the owner of the calf including the local people. They were filled with faith and devotion in the Lama. The people of Lingzhi headed by Tongpon Sithup, Tongpon Shesadar, Tongpon Darpo and Tongpon Lhamopel built him a throne at Taralaka where he conducted empowerment.

As a mark of respect and gratitude to the Lama, Matongi, the owner of the calf offered him one yak and twenty-one female yaks, along with a huge bronze basin filled with butter. Tongpon Shesadar offered him the Lingzhi Jagoed Dzong and all its surrounding areas. As wealth was of no use to him, he refused and gave them back as gifts. Instead, he instructed them to render services to Drukpa, issionaries when they happened to pass through that village in future.

Phajo came to Puemo Dragkar by way of Tshaluphug, and meditated for a month, during which he is said to have received teachings from Avalokitesvara, the god of mercy, in a vision. The place which was known before as Puemo Dragkar was later called Thugjedrag, which lies on a mountain slope in the Thimphu valley. Finding water scarce in that area, he revealed the sacred water (drub chu) by putting his walking stick in a rock. This can be seen even today.

From Puemo Dragkar, Phajo went to the cave of Gomdrag in Paro where he meditated for a month and a half. At the cave of Sengay Gyaltshenphug in Dagala, he meditated for two and a half months. After his meditation here, a group of girls from Wang Chudo (who came to fetch dry leaves or fire wood) came to see him and offered him wheat flour (tsampa). Phajo took one of them called Achog (Pema Rig Kyi Khadroma) as his consort to whom a son Dampa, the reincarnation of Phadampa Sangay was born. With utmost respect and devotion, Achog rendered great service to Phajo.

Phajo and Sonam Peldron continued their journey together and reached Dodena at the head of the Thimphu valley. There they stayed in seclusion, during which Phajo bestowed empowerment, initiation and meditative instruction of the Drukpa tradition upon Sonam Peldron, who through strenuous practice accomplished a true realization. After a lapse of one month, Sonam Peldron’s mother came to Phajo and accused him of luring away her faith in them, Phajo and Sonam Peldron immediately transformed themselves into the forms of Avalokitesvara and the six Syllable Mantra (Om Ma-ni Pad-me Hum) respectively. Discerning they were the true embodiments of the Buddha, the mother repented for her blasphemy and prayed for their forgiveness.

They went to the cave above Dodena where Tango monastery now stands. There, Phajo entered into retreat. After ten months, one day Phajo heard a horse neighing and had a vision of Yidam Tadrin. It is said that Tadrin instructed Phajo to continue his line through his children in order to spread the Drukpa School. Thence forth, this place was known as ‘Tango’ (Horse-Head). After nine months, Sonam Peldron gave birth to a daughter at Dodena and the rumors reached Lama Lhapa, the head of the Lhapa Kagyud School who had his seat at Chelkha, north of Paro. Feeling jealous of Phajo getting settled in the area dominated by his followers, the Lama Lhapa sent two of his followers to verify the rumors of the birth at Dodena, and discovering its truth, they became very worried.

Despite this, leaving his consort and daughter at Dodena, Phajo went to visit the places which were mentioned in the prophecy. He meditated for twenty-one days at the cave of Gawaphug and one month at the cave Tshechuphug. While meditating at the cave of Goen Tshalphug in Punakha, he had a vision in which he received teachings from Yeshi Tshogyel, the Tibetan born consort of Guru Rinpoche. In all these places, Phajo converted evil spirits which were detrimental to humans and engaged them as protectors of teachings. While he was at the cave of Dechen Dragphug, one day the string of his rosary broke and the beads scattered in all directions. He heard a voice from the sky telling him that this was an omen that in the future his teaching would spread all over the country. He came back to Dodena with the prediction that the whole southern valley would be ruled by the Glorious Drukpa School.

Struggle with the Lhapa

Prior to the arrival of Phajo, a large part of western Bhutan was under the control of the Lhapa Kagyud School. The name Lhapa is derived from its founder Gyalwa Lhanangpa, who was the disciple of Lord Jiten Goenpo (1143-1217), the founder of the Drigung Kagyud School. Gyalwa Lhanangpa introduced his school into western Bhutan, probably at the end of twelfth century or in the very beginning of the thirteenth century A.D. he gained a large number of followers in Paro, Sha and Wang regions – with whose support he built Chelkha Dzong in the north of Paro, Jathel Dzong and Dongon Dzong in the Thimphu valley. He resided mostly at the Chelkha Dzong.

The Lhapa School gained influence and eventually controlled a large part of western Bhutan. For the time, this school unified the area under choesid system (religious and political rule), although it was to last only a short while. The Lhapa rule was soon threatened by the arrival of Phajo Drugom Zhigpo.

Coming back from Punakha region, Sonam Peldron gave birth to seven sons under miraculous circumstances at Dodena. Phajo intended to lead a religious life, but having such a large family meant it was not possible. While still young, one day, Phajo took all the seven children to a bridge and after invoking the deities to show him the way for himself and his family, he threw all of them into the river. The three that were demons were drowned while the four others, who would be destined to spread the Drukpa teachings, were carried away unharmed in different directions. Sonam Peldron went to look for them and brought them back to Dodena.

The rumor as to how Phajo’s four sons were miraculously saved spread across the whole region. The Lhapa grew envious and hostile with Phajo’s fast spreading fame in the regions, and sent a warning letter to Phajo. The letter read: “Since nobody is who refuses to subscribe to the Lhapa School is allowed to stay in this region, you can only do, if you agree either to look after one of my monasteries (Jathel Dzong) or else become         one of my staple-keepers, failing which you lose your life”.

In his reply, Phajo dismissed the command and justified his presence on the ground that he was sent by Darma Sengay in accordance with the prophecy of Tampa Gyarey to spread the Drukpa teachings in Bhutan. On receiving this reply, the Lhapa got more furious and hatched a plan to kill Phajo. He sent a strong force twice or thrice to Dodena to make an attempt on Phajo’s life; at the same time performed rituals (to destroy Phajo) in the temple dedicated to the protective deities at Chelkha, but to no avail. Then the Lhapa used other means, he summoned black magicians and made them attack Phajo through magical powers. A fierce outbreak of magical war ensued, with both sides working their magic against the other. Phajo’s magic was so powerful that in the process, the Lhapa’s black magicians vomited blood; the roof of the Jathel Dzong collapsed and the ground killing many people. These miraculous incidents proved the greater power of Phajo and the Lhapa suffered crushing defeat.

Fearing the magical power of Phajo, the local leaders, the supporters of the Lhapa, covertly came to Phajo and told him of their plight under the Lhapa rule. Each district was made to supply every year one hundred measures of rice, butter, raw-silk, iron and serving of three period of corvee. If they faild they were penalized under the Tibetan legal system. Swearing allegiance to Phajo’s leadership, they pleaded with him to replace the Tibetan legal system with the legal customs of a Lama. Phajo agree to work for their cause and told them that he would not let them suffer, not only in their present life but also in their next life.

Following these events, the people of Paro and the other areas begans to lose faith in the Lhapa’s leadership. The local leaders started to patronize Phajo whose demands were apparently less heavy than the Lhapas. The Lhapa finally fled to Bemed in the Gitagom valley where he built the fortress of Tokha Dzong. Their influence gradually withered away. However, their antagonism towards the Drukpas lasted till the time of the Zhabdrung in the seventeenth century, when they were finally defeated.

A few years later, Phajo succumbed to the poison he was administered by two followers of the Lhapa. Even today, the account of Phajo’s struggle with the Lhapa can be known from the sacred dance performed annually at the temple of Changnangka in Paro. This sacred dance explains and justifies the victory of the Drukpa School in Bhutan.

Source: History of the Drukpa Kagyud School in Bhutan.