Bhutan’s main ecclesiastic organization is the Zhung Dratshang or Central Monastic Body, which has watched over the nation since 1621. Bhutan’s Drukpa Kagyu institution is made of diverse perspectives, from the solidly traditionalist stewards that see virtue in moving mindfully rather than hastily to the younger leaders that want to leverage the more progressive instincts of the sangha. The balance between preserving what has been handed down and improving on a priceless inheritance has never been more delicate, especially as this last Buddhist constitutional monarchy attempts to open up further with its Gelephu Mindfulness City (GMC). With big plans and ambitious facilities that promise to attract international guests, GMC is an autonomous region that could potentially revolutionize the kingdom’s interface with the outside world.
His Eminence Leytsog Lopon Sangay Dorji is the most senior master among the Zhung Dratshang’s five top officials (lopon). When he visited the Hong Kong Golf Club last October to meet with devotees and supporters, we were able to reunite for an extended interview, in which he discussed a wide range of topics close to his heart. These included: the configuration of the Drukpa Kagyu institution in Bhutan, the importance of Gelephu Mindfulness City, and how the country’s sangha is a progressive force for social good and empowerment for its citizens. Most importantly, his words seemed to indicate a long-term vision for global Buddhism that could overlap with the goals of GMC, and therefore situate Bhutan in an ideal position to lead the future developments of the Buddhadharma.
As we sat down together, His Eminence graciously opened with a congratulatory note to Buddhistdoor Global for our “initiative in advocating and spreading the teachings of Buddha worldwide through modern, innovative methods suited to our current century.” He also congratulated the platform for our upcoming three decades of work in sharing the Dharma through journalism and media which we are officially marking in 2025.
Sangay Dorji quickly helped to set the scene by describing Bhutan as not only a Buddhist nation, but a “bastion of Vajrayana traditions uniquely distinguished by its monarchy, where the king is revered as the Dharma king.” For over 400 years since its founding as an independent state, Bhutan has maintained an unbroken lineage of Buddhist teachings and practices. For Sangay Dorji, this enduring tradition—preserved through initiations, empowerments, oral transmissions, personal guidance (heart advice) and detailed philosophical instruction—has remained free from interruption or decline, solidifying the country’s profound foundation in Buddhist philosophy.
“Bhutan’s Buddhist training system is remarkably structured,” said Sangay Dorji, who is also a proponent of maintaining the quality of monastic education. Practitioners undergo rigorous multitiered programs: zherim (foundational training); dringrim (middle secondary/intermediate training); thorim whoma (higher secondary/advanced training); thorim gongma (the equivalent of bachelor’s level training); and tsugla lobdra (the equivalent of master’s level training). “This comprehensive curriculum spans approximately 20 years. Following philosophical mastery, practitioners embark on sequential three-year retreats, deepening experiential wisdom,” he said. This dual emphasis on systematic educational and prolonged meditative practice ensures Bhutan’s unique richness in both theoretical understanding and embodied application of Dharma.
The importance of Gelephu Mindfulness City (GMC)
Bhutan’s initiative to establish the GMC stems from its unique capacity to share Dharma teachings with the world. Sangay Dorji maintains that the GMC endeavor holds transformative potential. “Bhutan’s unbroken 400-year lineage of Vajrayana practice provides a profound grounding in both philosophical understanding and lived Dharma. GMC will leverage this expertise to create accessible, adaptable spaces- sacred environments designed to expedite spiritual growth. These spaces will cater to diverse needs, offering practitioners auspicious settings for homage, refuge, and immersive practice,” he noted.
As a foundation of authenticity, GMC also will serve as a unifying hub for practitioners and pilgrims from around the world. “It will function as a rare crossroads for all Buddhist traditions, fostering dialogue and collaboration. By streamlining travel logistics and offering extended-stay facilities, Bhutan removes barriers for practitioners worldwide. This ease of access ensures sustained engagement, allowing visitors to deepen their practice within a supportive community,” said Sangay Dorji. “This, I hope, will make GMC not only a center for study, but a living commune for practice where theoretical wisdom meets experiential application.” Preserving the Dharma’s essence while adapting to modern needs has always been the master’s watchword. He also believes in maintaining a holistic approach, which reflects the dual mission of preserving Bhutanese Buddhism and amplifying outreach globally.
“GMC is just the beginning in our hope to facilitate collaborative action in a rapidly changing world,” said Sangay Dorji. “As our planet undergoes rapid transformations, collective efforts and wise methods are essential to meaningfully advance the Buddhadharma until 2030 and beyond. This urgency stems from Dharma’s unique role as a timeless foundation for global peace and inner tranquility.”
Like many other religious leaders, Sangay Dorji has been quietly observing the breakneck speed at which Buddhism needs to keep up with technological advancement such as AI, and the unstoppable dominance of social media. His general approach leans toward the progressive: “Without modernizing how teachings are shared by making them accessible, relatable, and adaptable to contemporary life, we risk losing relevance in an increasingly distracted world,” he insisted. “The Buddhadharma, at its core, is mind-training. Although its depth is transformative, beginners often find early stages of practice challenging. To inspire sustained engagement, we must reimagine traditional methods through innovative formats [by this he means digital tools and experiential programs], simplify complex philosophies without diluting their essence, and create supportive environments that ease entry into practice.”
What would a path forward look like? “Collaboration across cultures and traditions can amplify this work. By uniting scholars, practitioners, and institutions, we can design resources that bridge ancient wisdom and modern needs,” said Sangay Dorji. “This is not about compromising authenticity, but about embodying the skillful means taught by the Buddha himself.” Skillful means calls us to meet people where they already are, in a language and medium they understand. Sangay Dorji believes that only through such an intentional, unified effort can Buddhists ensure the Dharma remains a living, accessible path for future generations.
A playbook for collective action
Sangay Dorji insists that for his vision to come about, a unified effort is non-negotiable. “Success hinges on harnessing diverse strengths,” he said, outlining three specific rubrics. “First is wealth. We need contributions from donors to fund infrastructure, build digital platforms, and develop educational recourses. Second is labor in the form of paid workers and volunteers who dedicate themselves to organizing events, managing projects, and maintaining sacred spaces. My last rubric is wisdom. We need scholars and teachers refining teachings into accessible formats without losing depth.”
Sangay Dorji has been to many conferences and symposia, and maintains that while they are useful for fostering dialogue, follow-throughs and concrete action points remain elusive. To break this negative cycle, he proposes several ideas, which includes a Unified Global Buddhist Network that would function like a centralized organization, coordinating efforts across traditions and ensuring accountability and sustained progress.
He also advocates developing innovation labs, which would entail young and energetic teams focused on modernizing Dharma dissemination. This means leveraging social media, apps, podcasts, and interactive workshops to engage young people. In an age where children have an innate sense for digital technology, Sangay Dorji believes that societies should not reject technology, but prioritize harmonizing it with timeless wisdom.
Specifically in regard to conferences, he would like to see post-conference task forces set up that are empowered to execute ideas generated in meetings, with clear timelines and metrics for success.
Sangay Dorji’s broad strategy merges tradition with innovation by honestly remedying Buddhism’s present shortcomings, while also leveraging its diversity and richness to “ignite a global renaissance of inner peace tailored for our century.”
An ecumenical part to play
Such a vision would require a concerted, ecumenical unity that is rarely seen in the Buddhist world. Sangay Dorji is mindful of building inter-school friendships. “As you mentioned, I have been engaging in dialogue and meeting masters from diverse Buddhist traditions. Maintaining and working with leaders from a non-sectarian view is challenging, but not impossible. When we consider the global population of Buddhist practitioners, devotees and those with faith in the Dharma, it remains smaller compared to other religions,” he observed.
“Yet Buddhists recognize the profound value of their tradition. It is a precious jewel, deeply sacred. If we hold this awareness at heart, prioritizing the preservation and dissemination of the Buddha’s teachings above all else, collaboration across traditions becomes achievable. Regardless of lineage, if we unite with the shared goal of safeguarding and spreading the Dharma, working together will grow easier with time.” He gave the example of Thailand, a Theravada majority country with which he has a longstanding relationship. “We send Bhutanese monks to study at Thai universities, deepening their understanding of Theravada practices. Similarly, we invite Thai monks to Bhutan to exchange insights. Through such initiatives, bridging traditions becomes not just feasible but increasingly natural,” he said. But for a grander push toward Buddhist unity, even more expansive strategic programs will be required.
Gender and ordination in Buddhist history: Bhutan’s historic role in re-establishing full bhikshuni ordination
“During the Buddha’s lifetime, when he turned the Wheel of Dharma, there was no distinction between male and female practitioners. Both participated equally in Dharma discourses, renunciation, and ordination, from the foundational Five Precepts (pancasila) to full monastic vows,” said Sangay Dorji. “As Buddhism spread and traveled from India to Tibet and later Bhutan, a divergence emerged where male practitioners (bhikshus) continued receiving full ordination, dedicating their lives to monasticism, and female practitioners maintained devout lay roles without renunciation. As a Buddhist nation, Bhutan holds a special position to address this imbalance,” he continued.
“We are confident in our country’s unbroken Vinaya lineage as a foundation for reviving the nuns’ order,” Sangay Dorji said. “As a Buddhist nation guided by the Central Monastic Body, Bhutan’s 70th Je Khenpo inherits as unbroken lineage spanning centuries. This continuity (preserving empowerments, oral transmission and heart teachings) provides the spiritual authority to revive the bhikshuni ordination, a practice lost in Himalayan traditions. After rigorous research confirmed its validity, our kingdom initiated this revival in 2022, enabling bhikshunis to renounce worldly life and join monastic communities as equals.”
Structural equality in monastic training
To facilitate the transition of monastic women from followers to leading equals alongside monks, Bhutan has implemented parallel systems where nuns have the same opportunity to undergo multiyear curricula training in Buddhist logic, metaphysics, debate, and meditation retreats. Female khenpos (scholar-teachers) now instruct in monastic colleges, a milestone unthinkable 40 years ago.
“Bhutan’s experience demonstrates that women excel as Dharma leaders when given equal opportunities,” declared Sangay Dorji. “Their innate strengths include aptitude for grasping subtle philosophical concepts, ability to adept teachings to diverse audiences, and proven success in managing monasteries and meditation centers.” He believes that it is because of women’s contributions that Bhutan’s monastic institutions have flourished up to now. With more women empowered and rightfully uplifted, this trend will only be amplified.
Cultural preservation and spiritual growth meet modern means
Sangay Dorji already highlighted a broad tech strategy which would fearlessly harness the digital age to nurture objective spiritual values. The challenge is clear: toddlers are mastering iPads and smartphones before they can speak or socialize properly. Grounding young people in spiritual ethics early on has never been more urgent, even as schools in industrialized nations retreat ever further from this priority. “By collaborating with the Central Monastic Body, we are transforming devices from vehicles of distraction into skillful means of technology.” This twofold focus of preserving culture through innovation ensures Dharma remains a living, breathing force for future generations.
Sangay Dorji advocates early childhood engagement, and he is working with the Department of Culture and Dzongkha Development to produce animated series, interactive storybooks, and folk songs that reimagine the Jataka Tales and biographies of great masters. For adolescent and adult outreach, he advocates the creation of “digital sanghas,” which would consist of curated WhatsApp, Telegram, and WeChat groups led by khenpos offering daily teachings and advice on practical applications. He noted that the “Bhutanese balance” would mean that strengths are leveraged (promoting accessibility such as reaching remote villages, engagement, and intergenerational connection, such as grandparents co-viewing animations with grandchildren) while shortcomings are mitigated. (screentime limits paired with retreat and training for students, ensuring tech complements but does not replace embodied practice)
Sangay Dorji’s great hope
It is apparent that Sangay Dorji has offered a comprehensive and thoughtful outline of Buddhism’s critical steps for the next few decades. With this playbook, he believes that “From a personal perspective, it’s vital to remember this: the Buddha taught methods to liberate all sentient beings from suffering. If humanity united with the shared intention to practice and spread the Dharma without harm, the suffering we see today would cease. At the core of Buddhist ethics lie compassion and loving-kindness. A heart grounded in these values naturally turns toward peace, not conflict,” he declared in closing.
“This is why we, as modern Buddhist practitioners, must reject isolation. Instead of acting as strangers, let us collaborate for a single purpose: to create a more peaceful world. By working together to uphold and share the Dharma with compassionate intent, we can undoubtedly transform society.”
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I have read so many posts from Buddhist websites and forums throughout the years, all of them talk about Buddhism for a “modern world,” however, most people don’t know what “modern” really is.
Most part of the time, “modern” is moral relaxation and lack of commitment. There are many prophecies made by enlightened Buddhist masters talking about the degenerated ages in which we currently live.
Being someone who grew up Buddhist in the West (I’m in my 30s) , I can say we need the traditional, not the “modern” with all it’s wrong views, materialism, corruptions, distortions, political agendas and so on. We need organisations and leaders who actually defend our Buddhist values and interests, a decent educational system, genuine science based on facts and not opinions. We don’t need failed and corrupt organisations such as the UN and it’s agenda, what have they done for us? A day in the calendar?
We are dealing with a leadership, mainly from the West, that from a Buddhist and realistic view have institutionalised wrong views, spiritual and moral degeneration, materialism, violence and narcissism.
I’m all for the good things that technology has brought us, particularly in the fields of communication and transport, and I’m all for making Buddhism available for the people who are genuinely interested in it, but we cannot pretend that we are dealing with barbarians. We are talking about people who legitimised environmental destruction, slavery, exploitation and violence, it’s not something from the past, people still have that mindset. We just need to compare the history of Buddhist and non Buddhist countries, and honestly speaking, the so called material succes of certain countries should never be taken as a measurement of success, especially when knowing how they obtained that.
As a practising Buddhist I really admire all the efforts being done by some masters and their sanghas, but we should be more cautious and aware that we are dealing with people and an environment that are actually hostile to Buddhism, and as I said, we are dealing with institutions that are moved and driven by everything that is contrary to Buddhism.