PADMASAMBHAVA PHUG, Dhukpu Danda

Herbert Daniel Gebauer - 06/01/2018

According to legend it was Guru Rinpoche Padma Sambhava who -opened- (made known) this meditation retreat cave, which is renowned for once having been the retreat of –>Tsang Nyon Heruka. At a distance of five walking minutes from Padma's Cave lies –>Yeshe Tsogyal Phug (of Dhukpu Danda).SITUATION: Bound by Malemchi Khola in the west and by Yangri Khola in the east, a mountain range with the spelologically auspicious name Dhukpu Danda (note 1) is found in the ethnographical Nepal-Tibet borderland of Helambu / Yolmo: Towering almost a thousand metres above the Yangri Danda in the south, the much loftier Dkhukpu Danda is probably easiest reached via Tarkeghyang village (ca. 2500 m asl) and the knobby backbone of Yangri Danda range, culminating with Ama Yongri (3771 m) and Dorje Ling (3635 m). CAVE DESCRIPTION 1630: The next day we continued our trip, and already by early morning we reached Master Padma [Sambhava's] practice cave, the yang dag chog gi sgrub phug, where we performed allkinds of virtuous activities (Garwang CHOSKYI WANGCHUK 1630, folio 36a). CAVE DESCRIPTION 1994: The large black mass of Dawa Chati's rough granite face looms menacing in the foreground. No path runs through the tumbled boulders precariously balanced upon smaller stones and the rubble of other crushed rocks. The rock face is almost constantly moving, the slightest breeze can trigger small landslides that escalate into roars of falling rock, sand and mountainside, plunging thousands of metres to the river below. A few minutes after the dust settles silence resumes and the mountain returns to its usual state of quiet composure. Wisely, the trail skirts the southern face of the mountainside, choosing to go around the mountain than ascending the steep face in a more direct approach to the valley behind. After many smaller, more difficult passes the trail reaches the final chorten crowned pass at 4150 m and a whole new world opens up. The fantastic beauty of the Dhukpu basin unfurls like richly textured carpet in infinite directions. The Himalayas stack upon each other in an ever row of jagged teeth. The valley is devoid of any vegetation, springtime snow hides any hint of green. The landscape is unworldly, like a segment of the moon portrayed in black and white. A brilliantly plumaged pheasant flies up in sudden splendour, the mad crack of its wings startles the silence, leaving it unprepared for the eerie echo of the bird's lonely call. The Dhukpu basin is closed on three sides, the forth descends to the east in a gentle succession of peaks down to the valley called Yangri Khola or Lha-kang Gyang / Laghangghyang Chu. The mountains Dawa Chati (4552 m) and Tong-La Khang (4415 m) form the southern and northern cusps of the basin. The ridge connecting them forms the western edge. -Dhukpu- is the local name indicating the the region, the basin and the pilgrimage site and cave, though yang brag chog gi sgrub phug (pronounce: yang-dag jogi drub-fug = Buddhist Tantric Prctice Cave of the Supreme Heruka) is the full name of the cave. Guru Rimpoche's cave can hardly be distinguished from the large piles of boulders scattered throughout the basin. Mani walls and snow covered chortens blend in with black rocks and white prayer flags, their poles, bent by strong wind and years of heavy snow, bow to touch their heads to the roof of the cave. Their silhouette against the sky are the only distinct markers in an otherwise indistinguishable landscape. The compound of the cave is quite elaborate. Mani walls protect the entrance with powerful mantras and shelter from the icy mountain wind. Two stone houses adjacent to the cave provide shelter for visiting pilgrims and as well as a preparation place for the occasional pujas. The entrance of the cave is low and sealed by an unlocked wooden door. Overhead a slab of rock provides shelter from rain and snow for those preparing to come in. Near the entrance is another, lower doorway leading to a dry storage area forfood and firewood. The 'cave' is more of a hut built into the mountainside, under the shelter of a large overhanging boulder. Stone walls have been built up on three sides to provide insulation and protection from cold winters. The cave is low, but not too low to stand and there is enough room for a full prostration board and a pallet, a fire pit and food storage. The ceiling is black from years of wood fire smoke, though a small gap between stone wall and rock ceiling provides for good light and ventilation. The image of a sun and moon in eclipse are naturally formed into the ceiling of the cave. A low altar in the back of the cave stands surrounded by articles of modern retreat: a flashlight, a kerosene lamp, a water bottle and good bedding. All that is left of the three images that had once graced the cave with their encouraging auras of quiet contemplation and attainment are three empty lotus thrones. Sharing the fate of several other sacred areas in the region, they too have een stolen, even from such a remote place as Dhukpu. Where once stood antique images of Guru Rimpoche, Yeshe Tsogyal and Mandharava are now uniquely formed stones, little consolation for the disappearance of their predecessors. Mandharava's throne, to the left of Guru Rimpoche, holds a crescent moon shaped stone; replacing Guru Rimpoche is a spiral carved stone, and to the right, in place of Yeshe Tsogyal, is a Mani stone. Lama Rendzin, a local from Tarkeghyang, is the unofficial caretaker of the cave. He spends much of his time on the upkeep of the cave, and for a few months every year he goes into retreat. The cave is popular among the locals for short time retreat, the paucity of water and wood in the area makes a long term retreat near impossible. Almost all supplies need to be brought in from Tarkeghyang, the closest village (BAKER 1994: 15-16).een stolen, even from such a remote place as Dhukpu. Where once stood antique images of Guru Rimpoche, Yeshe Tsogyal and Mandharava are now uniquely formed stones, little consolation for the disappearance of their predecessors. Mandharava's throne, to the left of Guru Rimpoche, holds a crescent moon shaped stone; replacing Guru Rimpoche is a spiral carved stone, and to the right, in place of Yeshe Tsogyal, is a Mani stone. Lama Rendzin, a local from Tarkeghyang, is the unofficial caretaker of the cave. He spends much of his time on the upkeep of the cave, and for a few months every year he goes into retreat. The cave is popular among the locals for short time retreat, the paucity of water and wood in the area makes a long term retreat near impossible. Almost all supplies need to be brought in from Tarkeghyang, the closest village (BAKER 1994: 15-16).