Kyichu Lhakhang

Kyi is peace & chu is a river. The name has been derived from the peaceful place on the riverside.

Kyichu Lhakhang in Paro and Jampe Lhakhang in Bumthang are two of Bhutan’s most important religious sites, symbols of Buddhism’s arrival. Tradition records that these temples were part of a greater scheme chosen by the seventh century Tibetan King Songtsen Gampo to tame a huge demoness extending over the whole land, creating numerous obstacles to the spread of Buddhism. He is said to have magically multiplied himself, sending his emanations to build 108 temples in one day on each of her joints, thus pinning her down and immobilizing her. Of these, 13 were the most important: the Lhasa Jokhang was constructed on the heart of the demoness; four temples, “the four great horn suppressors”, were built in central Tibet; four temples, “the temples to tame the border”, were built farther away, of which Jampe Lhakhang is on the left knee of the demoness; finally four more temples, “the temples to tame the area beyond the border”, were built on the extremities of the Tibetan sphere of influence, of which Kyichu Lhakhang is on the left sole of the demoness.

The founding father and preeminent figure in Bhutanese Buddhism was Padmasambhava – Guru Rinpoche, “the precious master”. The major growth of Buddhism in Bhutan began with his arrival in the eighth century. Born in the Swat province of what is now Pakistan, he became a Buddhist tantric master and brought numerous teachings to Tibet and throughout the Himalayan Buddhist world. His wisdom laid the firm foundation for Buddhism’s spread in Bhutan, where he traveled fairly extensively, left countless stories about his subduing of local demons and deities, and was the founding inspiration for many sacred sites, notably Taktsang Lhakhang in Paro and Kurje Lhakhang in Bumthang. Guru Rinpoche is widely revered as the second Buddha, and his followers, later known as Nyingmapas, “the ancients”, constituted the first Buddhist school in Tibet.

Following this initial impetus, Buddhist belief steadily spread throughout the land achieving a degree of hegemony. The ninth and tenth centuries were a period of political turmoil in Tibet, and marked the almost total disappearance of Buddhism in the region. It was only in the eleventh century that there was a renaissance, and what is called “the period of the second diffusion of Buddhism” commenced. Numerous competing schools arrived in Bhutan, founding monasteries, gathering followers and gaining both spiritual and temporal authority in respective parts of the country. Of these, the Drukpa Kapyupas and the Nyingmapas were to achieve some ascendancy. The Drukpa Kagyupa School was introduced to Bhutan by Phajo Drukgom Shingpo (1184-1251), who was instrumental in achieving initial dominance in the west, and whose descendants solidified both spiritual and temporal power. The Nyingmapa School had been present in Bhutan since the time of Guru Rinpoche, and gradually widened their sphere of influence in the central and eastern regions through a series of significant figures and an emerging religious nobility descended from the families of important saints.

The period up to the seventeenth century was a time of Buddhist dissemination, as Bhutan became a sanctuary for the “three jewels” – the Buddha, the Dharma (his teachings) and the Sangha (his followers). This was epitomized by the presence of figures possessing the power to inspire both local leaders and the popular masses. Longchen Rabjampa (1308-1363), the greatest Nyingmapa philosopher, chose exile in central Bhutan following a dispute with his Tibetan master. Dorje Lingpa (1346-1405), one of the foremost Tibetan tertons or treasure revealers, settled in Bumthang. However, the figures that are most recalled are probably Drukpa Kunle (1455-1529) and Pema Lingpa (1450-1521). Drukpa Kunle, the “divine madman”, is a Bhutanese folk hero, famous for the unorthodox and often outrageous ways in which he taught religion. Wandering through Tibet and Bhutan as a yogi, his style of teaching, particularly accessible to the common man, was a reaction against the dogmatism of the clergy and rigid social conventions, which he saw as being impediments to the grasping of the true meaning of the religion. He remains the subject of a host of anecdotes in which sex plays a defining role. Pema Lingpa, born in Bumthang of noble Nyingmapa birth, was the first Bhutanese-born religious figure to gain significant fame throughout the Tibetan Buddhist world. In a vision of Guru Rinpoche he attained prophecies for the discovery of a number of hidden teachings, thus becoming a great terton.

1^st temple

• There is a statue of Jow Shakyamuni depicted as a12 year old prince with two disciple Shariputra & Mongal yana. The statue of present Buddha wearing the crown of future Buddha Maitriya is mainly to protect from bad fortune. The Jow Shakyamuni statue is said to have spoken to Je Gyetshen Rinchen Gyen. The 4^th Desi Tenzin Rabgay (1638 – 1696) painted gold on the Buddha’s face. 13^th Druk Desi Chogyal Sherab Wangchuk is said to have re-paint (gold) on Buddha’s face.
• There are statue of Guru Choekpor sum, Zhabdrung Tshokor sum, Five wisdom buddhas, Three times Buddha & eight standing Bodhisattvas  Maitriya  or Jamba, Manjushri or Jampelyang, Vajrayana or Chana Dorji, Avaloketeswara or Chenrezig, Samanthabhadra or Kuntu Zangpo, Kshitigarbha or Sayi Nyinpo, Akash garbha or Namkhai Nyingpo, Vimala or Driba Namse.
• In 9^th century, Tibetan Prince Lhasey Tsangma had renovated Kyichu Lhakhang when he was exiled from Lhodrak, Tibet. By virtue of his karmic connection his journey to Bhutan and stayed at Kyichu, Paro valley.

2^nd temple

• Eleven headed with thousand eyes and thousand arms of Bodhisattvas of Compassion offered by Paro Penlop Dawa Penjor
• Statue of King Songtsen Gongpo and four arms Chengrizig by the 25th je Khenpo Sherub Gyaltshen
• Paintings of 108 deeds of Buddha
• Namgyelma Stupa
• Foot print of 25th je Khenpo Sherab Gyeltshen on the floor

3rd Temple

• Private alter for Dilgo Khyentse Tashi Penjor
• Statue of Guru with two consorts and 8 manifestation
• Paintings of Zhabdrung Phuensum Tshogpa, Wrathful form of Dorji Sempa
• Yup Yum form of Variochana
• Guru with his Paradise

4th Temple

• Statue of Dilgo Khentse Tashi Penjor made from the wax
• At the back Wrathful form of Guru Padmasamva/ Guru Horsok Magdhog
• Statue of Khenpo Zhiwatsho Shantarakshita
• Main center is Guru Nansid zilnon. Zhung 100,000 (2-inch clay image of Guru Horsok Maghog)
• Buddha Thubp wangpo gift by 3rd king as wedding
• 8 manifestation
• Guru Sampa Lhundrup Statues despicted around Guru Nansid zilnon
• Standing form of Manju Shree or Bodhisattva of wisdom
• Red Tara with four arms holding bow and arrow
• Statue of 2nd Dharma King Trisong Detsen
• Kudung Chorten for Dilgo Khyentse Tashi Penjor who was born in 1920 and passed away in 1991. It is enlightenment stupa from 8 types of stupa.
• Picture of Dilgo Khyentse Tashi Penjor and present reincarnation Ugyen Tenzin Jigme Lhendrup born in 1993  in Nepal.
• Carving of 5 peaceful offering, 8 lucky signs, 8 substances.
• Statue of Zhabdrung Ngawang Namgyel