Gathering at Nyenlung

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For my second trip to Golok this summer, I make a b-line for Serta just in time for the annual dharma gathering (chos tshogs) at Nyenlung Gompa. Hundreds of visitors pack into the gompa: Tibetan monks from as far as Rebkong, lamas from nearby Jikdril and Padma, Chinese students from scattered provinces, and locals from surrounding valleys. Storage spaces become dorms. Monks rent their rooms out for the ten days. The driveway of the monastery is suddenly lined with restaurants and shops.

Under a Blazing Sun

There is a festival-like atmosphere as monks and laity pile onto a grassy hill beneath the teaching platform, which looks like a small cabin that opens out to the front. The sun blazes for several days, as people huddle under umbrellas to listen to teachings and recite prayers. Old folks spin prayer flags, ladies gossip, children play. I meander during the breaks, practicing my Golok dialect with newly-made friends and taking photos.

The ten days is filled mainly with ritual. Often, the main event is a day-long recitation of prayers to Padmasambhava or simply Guru Rinpoche, “the precious guru” as he is called here. Several times, NR gives a public initiation (khrom dbang) that serves as a blessing for the crowd in attendance and forges a connection (‘brel ba) between teacher and student. Other times, teachings on Dzogchen or the “great perfection” (rdzogs chen) are given to close disciples. On these occasions, the bulk of Chinese students have separately scheduled events.

Mid-week, monks and nuns perform an annual consecration of all the temples and stupas on the monastery grounds. It is spectacular to see a cascade of red and yellow winding through the lanes of the monastery, up and down the hillsides. The procession includes Tibetan horns and drums that sound each time the assembly moves from one site to the next. They stop at each site to perform prayers and for NR to bless images. Then the fanfare moves on.

Feast for All

Toward the end, a feast (tshogs) is held in the main assembly hall. Everyone packs into the hall, sitting on cushions, plastic stools, cardboard, or the hard wood floor. Monks take their place toward the front in rows, reciting a liturgy accompanied by Tibetan horns and drums. NR presides on a throne along with his son, L, who has an exceptional voice for leading prayers. An empty throne stands between them, where once KTL sat.

During the liturgy, food and beverage is consecrated and offered. It is then distributed as blessed substances to all in attendance. Mayhem ensues as monks scramble through the packed assembly hall, throwing sodas, candies and cookies into the crowd. People hold out hats, bags or anything else to get as many candies as possible. I nearly get knocked down once or twice in the chaos and am surprised at the eager participation of monks in the competition over bags of candy.

Attending the dharma gathering at Nyenlung feels magical. It is an opportunity to enter the namthar (or sacred biography) of NR and KTL that I am translating. Over the course of ten days, a page in the namthar became a three-dimensional vibrant world, like falling into a storybook and finding yourself immersed in a world once only imagined.

At the end of the ten days, I stay on and watch the bussle of the event simmer down to a quiet lull--what seems to be the general tenor of Nyenlung. Finally, I have an interview with NR, his son and others that help to fill in missing pieces in the namthar. I say my good-byes, knowing I will be back all too soon.

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