History
This was a meditation place of Guru Rinpoche and a retreat place for many lamas.
Amongst them, the Bakha Trulku from Powo in Tibet who are considered as the incarnations of the great master Vairocana and subsequently of Dorji Lingpa and Pema Lingpa, have a special connection with Shugdrag. The eighth Bhakha Tulku, Rigdzin Khamsum Yongdröl, who was close to the first king of Bhutan and spent time in retreat at this place.
Restoration was probably carried out at that time when Kuje was also built.
The Tenth Bhakha Rinpoche also meditated there after he left Tibet for Bhutan in the early 1960s.

Architectural style / school and related art works
The temple is dedicated to Guru Rinpoche with statues and paintings, dating probably from the end of the 19th century.

Social cultural function
Retreat and meditation place. A caretaker looks after the temple.
From the 6th to the 10th day of the 10th month, a Nyungney, prayer and fasting, is organized and attended by lay people.

History
This temple was built in 1963 for the Kagyu community from Sekargutho monastery in Lhodrak (Southern Tibet), hence the name. Sekargutho monastery in Tibet is famous for having been one of the residences of the great master Marpa Lotsawa (11th c.) and the place where the famous ascet and poet Milarepa (12th c.) built his nine-storey tower on the orders of his master, Marpa.

Architectural style / school and related art works
The temple is a small one-storey building with low structures for the monks close-by.
The main image represents Marpa Lotsawa, the great translator and master of the 11th century, at the origin of the Kagyu religious school.

Social cultural function
The temple serves as a community temple for the people living next by and Se/Sekhar is also home to a small monastic school (dratshang).

History
The monastery was established in 1769 by the first Petsheling lama, Drubthob Namgyel Lhendup (1718-1786) who came from Chapcha, south of Thimphu and spent part of his life in Tibet. There he became accomplished in subduing evil spirits and repelling enemis. He also received teachings from the famous Nyingma masters Drime Lingpa (1700-1775) and his disciple Jigme Lingpa (1729–1798). When he came back to Bhutan, he established his seat in Petsheling according to a prophecy of the Jowo statue in Lhasa. His successive reincarnations mostly stayed in Petsheling but established temples in Eastern Bhutan and North of Trongsa.
This private monastery was completely renovated and enlarged in 2000-2010 by the present 5th Incarnation, Pema Kunzang Tenzin Gyamtsho born in 1960 in Tang valley from Dorji Lingpa’s descendants and recognized by the 16th Karmapa. He studied in the Drukpa monk-body in Punakha and Thimphu and also received many teachings from great nyingma and non-sectarian masters. When he was 29, he went to live at Petsheling and revived his monastery with the help of generous contributors. He established a monastic school and repaired the old temple.

Architectural style/school and related art works
The monastery has a temple now surrounded by recent constructions to house monks
Most of the paintings and statues date from the mid 18th c. when it was built and has an exquisite statue of the monastery founder as well as a beautiful 11-headed Avalokiteshvara, and statues of the masters of different lineages. However most of the paintings were renovated in the 2000 when the temple underwent extensive restoration.

Social cultural function
Seat of the Petsheling Tulku, an incarnated lama, who is very active in socio-religious works. The Monastic School has around 70 monks.
A festival called the Petsheling Kuchoe & Tshechu is held on the 20th-21st days of the 4th month and dances such as Drametse nga cham, Pacham, Ging, and Zhacham are performed.
On the 1st day large banners of the Buddha Shakyamuni, Avalokiteshvara and Guru rinpoche are displayed
On the 2nd day, the Phurpa’i wang, a blessing with a magical dagger kept in a box in the temple and which belonged to the monastery founder, draws large crowds from all over Bumthang.

A motorable road leading north to the upper Chhoekhor valley has been constructed. The road passes in front of Thangbi and continues on the right bank of the river to the north till opposite Ngang lhakhang. It takes about one hour by car. Before Ngang, on the left bank of the river in the mountain, one can see the ruins of Draphe dzong; it was the residence of the Choekhor Penlop who was ruling the valley before the Drukpa conquest in the 17th century. It is now being excavated and the site renovated by a Bhutanese-Swiss team.

To reach Ngang, one has to cross the bridge on foot and walk for 20 minutes through the beautiful landscape on the left bank of the river. The “Swan temple” is in a lovely location on a knoll, above the river valley and looks from far like a big Bhutanese house. The trail to the Tang Valley via the Phephela pass (3,900m) starts not far from Ngang.

History

Ngang Ihakhang, is a private temple built in the 15th century by a Tibetan lama Namkha Samdrup who also built Namkhoe lhakhang in the Tang valley. Lama Namkha Samdrup walked from Lhodrak Kharchu in southern Tibet and settled in north Bumthang but twice the places were not convenient. So he walked down south and when he reached the place where the temple stands today, a beautiful swan or Ngang-ma came flying in circles and landed there. The Lama considered this an auspicious sign and decided to build his residence there. In the late 19th century, the temple was not maintained properly, and at the time of King Ugyen Wanchuck, it was taken over by one of the lama’s collateral lineage. It was restored in the 1970s

Architectural style / school and related art works

The temple which looks like a large farm house, typical of the rural religious architecture, has two storeys and is preceded by a large courtyard.

The lower temple has beautiful statues of Guru Rinpoche as padmakara with his two consorts.

The upper temple is a gonkhang dedicated to protective deities and house the masks for the festival as well as the protective deities images and the three deities of long life (Amitayus, Tara and Usnishavijaya).

Social cultural function

The community holds a festival from the evening of the 15th day to 17th day of the 10th Bhutanese month. The family members from the two main lineages of Samdang Dung (said to be descendants of the 8th c. Tibetan King Trisong Detsen) who had settled there, and the Ngang Lhakhang Choeje, heirs of Lama Namkha Samdrup, play a central role. In 2004, the owners enlarged their family home adjacent to the temple and added four guest-rooms.

History
Padmasambhava Lhakhang was erected on one of Guru Rinpoche’s meditation sites, was founded by Pema Lingpa in 1490 and its name at that time was Dekyiling. It was restored by the junior wife of the Second King, Ashi Pema Dechen, in the 1950s and underwent further renovation in the mid-2000s.

Architectural style/school and related art works
The temple resembles a large house and has a golden pinnacle. There is a statue of Guru Rimpoche and a bodily print of Guru on the rock

Social cultural function
It is a pilgrimage site and the caretaker is from the house next to the temple.

History
The history of this temple is not known at all. The place is said to have been a meditation place of Guru Rinpoche. The first foundation is attributed to the Tibetan Lama Ngog Chöku Dorje (1036-1097), a disciple of the great Marpa.
Local tradition says that Lama Karma Thinley restored the temple as it is now and that he was from the Karma Kagyu school but no date is given.
The temple is now under the ownership of the Tamshing Choeje.

Architectural style / school and related art works
It is a large stone structure in the Bhutanese style of construction.
In the temple there are statues of the Lord Buddha, Guru Rinpoche and Amitayus. The paintings represent the lineage tree of the Karmapa and Guru Rinpoche. The guardian deity is the powerful Palden lhamo.

Social cultural function
Very isolated, it is also own by the private by family of Tamshing choeje who has a caretaker who carried out daily rituals.

History
The name Dawathang means the plain of the moon and is related to the shape of the locality which looks like the moon on the 14th day. Guru rinpoche is said to have given a prophecy regarding the holy medicinal spring which sprouts in the place and the place itself

First there was only a small chorten called Begor chorten and the place was called Begorthang.
The temple was built in 1954 by by Dasho Phuntsho Wangdu and Ashi Pelden from Lamey Gompa palace. They foolow an advice from the great Tibetan master Polo Khen Thubten Kunga Gyeltshen who said that the temple will benefit Buddhism in Bhutan and protect the doctrine against invaders.
The temple was given to their son, the 2nd Palpung Khyentse Rinpoche (19 ?-1998), also called Palri Khyentse or Lamey Gompa Khyentse, who had been recognized by the 16th Karmapa. He was a high reincarnate lama close to the Nyingma and Karma Kagyu lineage. The temple is now the property of Ani Chador Dolma, Palpung Khyentse Rinpoche’s wife.

Architectural style / school and related art works
The temple is small and divided into an assembly hall and an inner sanctuary. In the inner sanctuary the main statue is a beautiful bronze statue of Guru Rinpoche in his form Nansi Zilnoen (who subjugates the worlds). He is surrounded by 12 of his emanations according to the text of the Barche Lamsel (which clear obstacles).
The paintings represent the 12 Buddhas according to the Dzogchen Nyingma tradition.
The paintings of the assembly hall represent on one side the great Dzogchen Nyingma master Kunkhyen Lonchenpa (14th c.) and his religious lineage. On the other side, the Shabdrung Ngawang Namgyal (17thc.) and his lineage.

Social cultural function
It serves as the Dawathang community temple and the caretaker is from the community.
Readings of holy texts and fasting practices are conducted in the temple.
The place is famous for its holy spring (grubchu) which is now bottled on a commercial basis.

This ritual is very unique because it is performed only by women in Ura, Bumthang District.

It is a three days ritual to please all their local deities and get blessings for good weather  and harvesting.

A group of village women from Ura will have to climb early morning to the summit of the mountain overlooking Ura to dance and invite the deities to come to the monastery for a three days celebration.

The three- day festival starts on the 10th day of the third Bhutanese month (April or May), coinciding with the anniversary of the death of Zhabdrung Ngawang Namgyel. Sacred dances such as the Black Hat Dance, the Three Ging and the drummers of Drametse are performed.

A small thongdroel (banner “which liberates by sight”) representing the future Buddha Maitreya (Jampa) is shown on one of the days. The people of Uru and Domkhar villages in Chhume valley provide the expenses for the festival every year.