Chenga Lama on the Kangso ritual

Mingur: Tashi Delek!

Chenga Lama: Tashi Delek la.

Q: Shall we begin?

A: Yes, please. Let’s start.

Q: Before we begin, could you share a few words about yourself? What is your name, and where were you born?

A: I was born in Sermathang. Our ancestors came from Shar Gonpa in Solu Khumbu and settled in Tahongsa during the time of Meme Lapchen Darpo, who moved here from Solu. My father’s name was Dongba Khina, and my name is Dongba Chenga.

Q: How did you first encounter the Dharma? Who were your main teachers?

A: At first, we had to learn the Tibetan alphabet (T. ka kha). I don’t remember meeting a high guru at that time. Our teacher was Meme Lama Jamyang, who taught us the alphabet. He was from Sermathang and was widely known as Undze Lama Jamyang, the master of ceremonies for Buddhist rituals. After learning the alphabet, we studied the Dorje Chopa (Diamond Sutra) and Sungdu (T. gzung ‘dus). Back then, there were no khenpos like today. Now, many monasteries have been established, and the number of khenpos has increased. We also studied texts such as Kamig Sumchu (T. Ka mig sum cu), Jipa Dayig (T. sByi pa dag yig), and Dayig Manor Lamsal (T. Dag yig ma nor lam bzang), among others. I’m sixty-one now. In my early Dharma years with Meme Jamyang, learning the alphabet, sumchu (T. sum cu), tshatsig (T. tsha tshig), and dangyang (T. dang dbyangs) were all part of our village’s tradition. At that time, I had no idea about the losum dasum (three-year and three-month retreat), and I didn’t know how profound and elaborate the Dharma teachings were. After learning the alphabet and the sumchu, I realized that this was not enough, and I wanted to learn more. I undertook a one-month chagboom (hundred-thousand prostration) and then learned further practices such as kyabdro (taking refuge), semkye (bodhicitta), yiggya (Vajrasattva’s hundred-syllable mantra), and many more, including nangdrub, sangdrub, thinle shitrub, Tshetub chakki riwo, and Thuji Chyumbu (Chenrezig practice). I was blessed by Chatral Rinpoche when I learned shitro. I heard Rinpoche say that village lamas were not deeply educated in Dharma, and this motivated me to undertake the losum dasum retreat.

Q: What led you to decide to commit to such a long retreat?

A: Before, I was working in Korea, and I had always wished to do the losum dasum retreat in my life, but I never thought I would get the chance. When I returned from Korea, the Hyolmo Gonpa was newly inaugurated. During this time, my nephew, Tshiring Dorje, had decided to do the losum dasum retreat and had already registered. I was so eager to join that I went to Meme Ngawang Tenzin Rinpoche for an audience. Rinpoche told me that most of the places were already taken, but there might be space for two or three more lamas. I requested to join the retreat, explaining that I had good friends there. Rinpoche asked me to consult my family first, and after doing so, I was able to join the retreat.

Q: Where was the retreat held?

A: The retreat took place in Drupadong, a short walk above Langragyalsa (T. slang ra rgyal sa, Tarkegyang).

Q: After completing the losum dasum retreat, how did you apply the teachings you had received? Did you perform rituals, divination, or teach others?

A: If people come to me for shapten (T. zhabs rten), I perform it using the lido (T. lo tho, calendar). Shapten is a tradition in our village, and we perform rituals such as lucho (T. klu mchod), lutor (T. klu gtor), lokak kyurwa (T. lo kag bskyur ba), gyapshi (T. brgya bzhi; 400 offerings), and kangso (T. bskang gso). I perform the kangso when people ask me to.

Q: Could you tell me more about the kangso ritual? When is it performed, and what is its purpose?

A: The kangso ritual is performed at the beginning of the new year, wishing for the removal of obstacles and the arrival of good fortune for all. The goal of the kangso puja is to clear away any bad influences and to ensure prosperity for the family and community. In the past, people used to perform both the Konjo Chethen (T. dKon mchog spyi ‘dus) and Kagyu(T. bKa’ rgyud) kangso rituals. The talented lamas could perform both, but today, it is customary for a Konjo Chethenlama to only perform the Konjo Chethen and a Jangter lama to only perform Jangter rituals. I follow the Konjo Chethenlineage, so for kangso, I perform the Kagyu kangso. During sangwe rituals, we do Kagyu smoke offerings and perform yulsang puja twice a year, once on the 10th of Kartik and again on the 10th of Chaitra.

Q: Do different clans (riwas) have their own variations of the kangso ritual? How many lamas are needed?

A: Yes, the kangso can vary by clan. It is usually a one-day ritual, but if the sponsor (jindag) desires a more elaborate ceremony, it can be extended. For a full kangso, we need around ten lamas, including an Undze, Dorje Lopon, Chopon, and performers for the gyaling, nga (drum), and bupchal (cymbals). A shorter kangso can be done with five lamas, but we wouldn’t have a dedicated person for each instrument. The ritual is performed after the kyilkhor (ritual cake arrangement) is prepared.

Q: Is the kangso ritual usually performed over one or two days?

A: It depends on the sponsor. If they want a quick ceremony, it can be done in one day. If a more elaborate ritual is desired, we perform the torshang (T. gtor bzheng) on the first day, setting up the kyilkhor, followed by the sang offering and other preparatory rituals early the next morning before the kangso starts. It’s better to perform the kangso with more lamas, as it ensures a more thorough and beautiful ritual.

Q: Is there a specific text used for the kangso?

A: Yes, there are specific texts. For the Kagyu kangso, I use the Gombo Chya Shiba (T. mGon po phyag bzhi pa, Four-armed Mahakala), a 150-page text. After completing the Kagyu kangso, we read the Tharpa Gyaltsen (Dharma protector). For our Dongba’s kangso, we use the Sacho Rawo (T. gZa’ mchog Rahula), a ten-page text.

Q: Did you meet Chatral Rinpoche during your Dharma studies?

A: Yes, I met Chatral Rinpoche when he was in Hyolmo. At that time, he lived just like us, and people regarded him as an ordinary lama. He was very humble and approachable. I learned shitro practice from him.

Q: What was your impression when you first met Chatral Rinpoche?

A: When I was a child, I didn’t know that one of the lamas who came to Hyolmo was Chatral Rinpoche. Later, during a losum dasum retreat, we asked him about our practice of Koncho Chethen and the decline of this tradition. Rinpoche explained that some changes were needed and encouraged us to discuss the matter. He also guided us to follow the practice closely.

Q: What were Chatral Rinpoche’s main activities during his time in Hyolmo?

A: One of his most significant contributions was introducing the losum dasum retreat in Hyolmo. He also discovered several sacred places, such as a cave called Tongshung Phugpa (T. sTong shong phug pa), which was believed to accommodate a thousand people. He also gave us the Ama Yangri Solkha prayer book.

Q: Could you tell me about some of the sacred places you’ve visited in Hyolmo and beyond?

A: Some of the most well-known sacred places in Hyolmo include Ama Yangri, Dorje Legpa, Tshering Chenga, and Gosung Chhembu. Outside of Hyolmo, I’ve visited places like Tsho Pema (Rewalsar), Dharamshala, and Lumbini, among others. In India, I’ve been to Dorjeden (Bodh Gaya), Kushinagar, and many other sacred locations, though I can’t remember all their names.

Q: Thank you for sharing your memories with us. Are there any sacred places or important figures you would like to mention?

A: Besides the people of Sermathang and Tahongsa, I don’t have many jindags (supporters). Most of my support comes from the people in these villages. In Kathmandu, I don’t have many jindags, but I do accompany other lamas when they travel.

Q: What do you think about the future of the temples and traditions of Hyolmo?

A: The younger generation has started going abroad to places like Korea, Japan, and the U.S., becoming more focused on money than the Dharma. I fear that the traditions and practices might not be preserved. In my time, we competed to go into retreat and take part in practices like chyaboom (hundred-thousand prostrations), but I don’t see the same commitment now. While more monasteries and khenpos are emerging, I think the village lamas still need to take care of the community. I hope the Dharma will be preserved, and I pray for the restoration of the temples and for blessings to be bestowed on everyone in Hyolmo.

Mingur: Thujeche for your time, Lama.

Chenga Lama: Thujeche! I’m very happy with what you’re doing. I hope we can talk again in the future. Thank you!