Bulletin of Tibetology VOLUME 39 MAY 2003 NAMGY AL INSTITUTE OF TIBETOLOGY GANGTOK, SIKKIM NO. 1 The Bulletin of Tibetology seeks to serve the specialist as well as the general reader with an interest in the field of study. The motif portraying the Stupa on the mountains suggests the dimensions of the field. Bulletin of Tibetology VOLUME 39 MAY 2003 NAMGY AL INSTITUTE OF TIBETOLOGY GANGTOK, SIKKIM No. I Po/ron HIS EXCELLENCY V RAMA RAO, THE GOVERNOR OF SIKKIM Advib TASHI DENSAPA, DIRECTOR NIT Edilor-iaJ Board R.JGzJN NOODUP DoKHAMPA FRANZ .. KARL EHRHARD ACHAIWA SAMTEN GYATSO BlUGmE STEINMANN T ASHt TSERlNG MARK TURIN ROBERTO VITALI Editor ANNA BALlKCI-DENJONGPA Assistant Editors TSUL TSEM GY A TSO ACHARY A VERENA OSSENT THUPTEN TENZING The Bulletin ofTibetology is published bi-annually by the Director, Namgyal Institute of Tibetology, Gangtok, Sikkim. We are hoping of raising this to three- times a year by next year. Annual subscription rates: South Asia, Rs 120. Overseas, $15. Correspondence concerning bulletin subscriptions, changes of address, missing issues etc., to: Administrative Assistant, Namgyal Institute of Tlbetology, Gangtok 737102, Sikkim, India (nitsikkim@yahoo.co.in). Editorial correspondence should be sent to the Editor at the same address. Submission guidelines. We welcome submission- of articles on any subject of the history, language, art, culture and religion of the people of the Tibetan cultural area although we would particularly welcome articles focusing on Sikkim, Bhutan and the Eastern Himalayas. Articles should be in English or Tibetan, submitted by em ail or on floppy disk along with a hard copy and should not exceed 5000 words in length. The views expressed in the Bulletin of Tibetology are those of the contributors alone and not the Namgyal Institute of Tibetology. An article represents the view of the author. and does not reflect those of any office or institution with which the author may be associated. PlLNTEDAT KWAUTY PRJNTERS, 31A NATIONAL HIGHWAY. GANGTOK. SIKKIM BULLETIN OF TIBETOLOGY Volume 39 Number 1 2003 SACRED SIKKIM CONTENTS Gos. PEMA GVALTSEN Praise to the lineage of 5 HE.fangthang Rinpoche: mDo mang gterstonofKham SAUL MULLARD Brag dlcar bkra shis sdings kyi sku 'bum: 13 the text. the author. the stupa and its importance in the formation of religious politics in SiWm RIGZIN NGODUB DoKHAMPA Origins of the Bumchu 2S (bum chu) of Dralcar Tashiding (brag dlcar bkra shis sdings) MARTIN J BOORD A pilgrim's guide to the Hidden Land 0/ 31 Sikkim proclaimed as a treasure by Rig 'dzin rgod kyi Idem 'phru can MELANIE V ANDENHELSKEN Secularism and the Buddhist 55 monastery 0/ Pemayangtse in Si/ckim RIGZIN NGODUP DOKHAMPA with English translation by 75 THUPTEN TENZIN sBas yul 'bras mo Ijongs: the hidden valley 0/ Sikkim Book Review FRAN~OISE POMMARET A saga ofSi/ckim's supremely 87 revered/our pioneer Nyingmapa reincarnates and their torchbearers. Khenpo L. Tshering. Notes on Contributors 91 BULLETIN OF TIBETOLOOY S PRAISE TO THE LINEAGE OF H.E. YANGTHANG RINPOCHE: MDO MANG GTER STON OF KHAM Gos. PEMA Gy AL TSEN The late Gos. Pema Gyaltsen, received the highest Dzogchen teaching, the Ati Yoga Tantra (KHrid yig ye shes bla ma) from H.E. Yanthang Rinpoche at his retreat house in Pelling, West Sikkim, in 1991. While receiving the initiation, Pema Gyaltsen compiled the following praise about the lineage and qualities of RE. Yangthang Rinpoche, the third incarnation of Lha tsun jigs med dpa' wo (1682-1717) who is himself considered an incarnation of IHa btsun chen po nam mkha' 'jigs med (1597-1650), the Dzogchen master regarded as the chief propagator of Buddhism in Sikkim. ---'1~~·~~·Ul~~·Qa·7~·~3.l"'~·~·~EiJ~1 • ~EiJ~~~·iCJ"'~·EiJ~·~it~·~·EiJ~·l • ~3.l~·~~·a)·~~ ... ti ... ~a'·iEiJ·i~·' iit'~~'~~'~~'~\~Ill'f~'Ill'~il "l~EiJ·l~·~a·~"·~Ill·f~·Qa· ~I \l~·3.l~~·Ul~·~~·EiJ~~·Qa·~~·EiJ:3\·~~ I 6 PEMA GYALTSEN 1~'~Cl'~"Cl~a'!aj'(~~'~~~'31a'31itf~1 Cl~·~·:t,aj·~a·~~~·~~~·~·31~~l 1S~~i~·~·Cla·1~·~·~:t,·iJ~·i:t,1 ~31·~~·Cl~~·~a·(~~·~·~~~~a·r'l i~·~aj·~t;'Cl~a·Clt;·~31·~~·~~~.' 1 ,~~·i{~·~ .. ~·qa·~·~·~~l 1 ~~~a·~~~·~.·Cl~·iCl·S~l \~~31·1~·("1~~·~~~~~·M·~., ~·~~~·tlt;··~~~·~~~~~·~a·!ajl I·Cl~·Cl"~·~~·~·1~·al·31:t,·f.l~~1 31~·~~·:t,Cl·a.s~~·!·~i:t.·~t;~·~Clt;·Cl':t,l ~t;':t,~'31~~'~Cl'~~'~~'~'~~~' ~~:t,'i'··~~Q:~~·~St;~31~~·~~~·~a·~l . ~~·aa~~Cl~~·~·a.S~·3Ii~·~'?i·~·!Cl~1 .. BULLETIN OF TIBETOLOGY 7 t:3'~'~~&r~~'~~'~'~~'~~'I:l~'31~l t:3"1~'~7""~~'~~'!'~ia'~~~'I:l'e:~'1 i~'~ar"1'~~'~~~'i~'~s~i~'~''''l ~~·~~·~31~f''''·31i1~·'''~·ilt:3·~~·~~ , • ~~'~'ill1_~~~~~~~i~'~'~~l e:~·qa·~~·~~-·~~·~"'·~iS~·~S\e:"l ~7""k~'i~~'~\C~'~~'~~'~7"'1 • • f~·t;I~~a·~~·~-·~!f~l~l • • ~r;:~~·~~"''t:I¥~~·~~·~~~_·t;la~~, if~·~~·rr~_·~~~·~t:3~·''''·'~·t::14~·~~·' ~~'~~'~7""S'iS""~~~~'i'~~~1 ~~·~(~·t:3"1~·S~·~~~·~~·~~~·&·Q~~ 8 PEMA Gv AL TSEN ~·~~3l·~·~l·~r:J~a·~I'l.I·~~·l~l ~~·tJa·~·~l·~~·a.l~~~C!j·lSl ~3l~3'~'~1'~'~~3l'!Z;'~'WC!jl ~·t\~~~·3·~13l·tJa·~C!j·a.~·ilr:Jl· \r:J~a·~·~C!j·a.~r:J~·gl·iC!j·gl·lr:JZ;·l ~~·~·~·i~~·~3l·~·til·tJal ~~r:J~·a;1·~~1'l.I·(~~·~·~~~~·~~1 ~·~3l·3l~·~3l·Wi·tJa·~l3l·tJ·r:J~~~l ~r:JZ;~~·~3l·~i·I'l.I·r:Jm·~~~·i\l~l t3fC!j·~~·~·?j'·~·~~3l·~·~~fC!jl il·~I'l.I·~~~·~l3l·tJa·el·M·~IJt~l 3li·Z;~·~·tq·~~~·a.~·~l3l·tJa·~ ~~~·i\lr:JZ;·~·el·&·&i·a.rZ;·tJl ~Z;·r:J·~3l~l~~3l~·~·WZ;·tJ·l~l 0\ >-§ ~ ~ III t= "'-0 ~ if if j= iJ' if -l ET lr if if ET -l fI!r -. :::> i'# [1 - - - [1 iW' ET iJ' 'Fl> ~ i'# r:l:l !I Er ~ iW' qcr ib iJ' r ~ [1 !I -r ET )f[ )lr iW' ~ )~ !I cif)) i'# !I e- 'lr iW' )r- iW' )~ ~ ET tfi; f1 !I t6 )~ !I ~ ~ ~ )~ !I ~ tc) ~ ~ (p ~ )~ !I F ~ '{! )~ )ET !I )~ ~ ~ iJ' ~ if ~ )~ ~ )~ if ~ Er lr ~ ~ ~ ~ ~ iW' ~ {! 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[1 ~ to PEMAGVALTSEN Cl'Jz::.·~z::.·t:I~CI'J~·tJ~·CI'J~·it~·g·stll·CI'J4~1 CI'J~·CI'J~~·t:I~CI'J~·tJ~·CI'J~~·stll·~Cl'JCI'J·it~·~a5~1 CI'J~·~§ft:l~CI'J~·tJ~·~CI'J·~z::.·~~·~z::.·Stlll ~~·~~~·~s~·it~·CI'J~~·a.la·CI'J~·~·~Sz::.~1 1 a.l~ ~·~·~·t:I·"r~CI'J·~CI'J~i\~z::.·1 ~a.l·tJ·1~·~t:I·~\~tlI·~z::.·t:I~a·~~1 ~·CI'J~a.l·:nz::.-~!{ia:~z::.·tl·~z::.·~CI'J·~ 1 ,?a.l~·at~·!lt:l·!~·t:lI1t:l·tlI·CI'J~tlI·t:I~·4CI'J ~t:lz::.~~·t~t:I~·CI'J~\~Sz::.~·~·~~~·~tlIl ~t:lz::.·~tlI·t:I~·~~·~·!·CI'J~a.l~·z::.CI'J·~z::.·1 £!·(;la·~t:lz::.·~~z::.·t:I~~·~tlI·~z::.·~~1 ~~CI'J~·~~·CI'J~(;l·tJa·gtll·\!~·~CI'J~·tJ~·4CI'J ~·~z::.·Cl'Jz::.·~·~tlI·~~·~CI'J~·~(;l·(;l~tlIl sz::.·i~·!r(;l:a.·~CI'J~·~·~CI'J·tJa·~1 BULLETIN OF TIBETOLOGY 11 ~z~:~r:::a.~·t3a·~~~·r¥~·S~·~~· ~, ~r:::~r:::~~~~·~·~l~~~r~qy",~·~, ~~~·~~~·~~~·~·!I·t3~·?:~n?·~' ~",·~",·~~·~a·~~~·CJ3"'·~~~·~·~l • • ~~·~~·"'~·~"'·~~·~·t3~~·~a·~~·4"'·~f·~·a~I'll~~·!1I'll·~·a.E~·3r~",~.~. t3~~·~a·~I'll·a.S~·a.s~·W"'~·(~~·ci~·~·'·~'l~·~·t3~·~~·~~a.·a.~~~·i1~.~. ~~·~I'll·~·~~~",·~~:t.·ci~·~~·~",·a.~~~·i1~·~~a.·Qa·i·s",·~~~·~·~~'~I'll' ~~·~·~~~·~~AI·t3·t3?t3·~~·~·t3~·ci~·m"'·~·Il1~t3~·~·~t3·~t3"'·~CJ3"'·~'"'~~'Q' ci·~~·t3!1",~·~·a.~r:::ci~·~r:::~I'll·~·~~~·~a·~I'll·!·~~·~~·~~~·ci~·~·~~.t4~. 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"#.::::. __ ~~·~·~I'll·~·~~~·~a.·~I'll·~I,(~~~·~a.·~~AI·~~a.·a.!!la.·~s"'~·~"'~·d)~.~.~~~. ~·ci~·Zf~",·ci~·~",·~~·~·~~~·~a·~qy~·Qa·I'll~·~·~~·~a·~~·t4~·iIt·4~'a1'~' ~·t3a·~~·~~·~~·i1~·a.a5",·t3·~",·~·~t3·~a·CJ3r:::~·~",·~~~·~a·t3~~·~·a.qy~' ~~·~I'll·~~·~Q~·~~·Cl3t3·~·~~'1J~a·~~·~~~·a.s~·3T-~"'~·&·~~~·~i~·~AI. 12 PEMAGYALTSEN ~~~!!:3~·~·~~·~~~·~·i!::,·~~·i::'·~!l~~~a·~::'·~~·~·~~·!!:3~·!!:3a·~~~·~ ~~'~'~~'~'~!!:3'~~~'~~ 1 ~~~·;r~~·arl s·~a·~~~·5~~·!!:3!!::'·~~~~· ~a·~~·~!!a,·~~·~a·i!~·~·~·sa·~~~·~·~·!!:3~S~·~~·~a5~~·~~~·~a5~~.~. ~~·a.S~·~·~~~·!!:3a·!!:3~·~~::'·~·~i~·ij::,-~~~·a,~\at~·i~·~~·~~~·a,~!!:3~.~. !!:3~~'~'~'~~11 11 1I1~!!:3~·~~~·a,d)::'·~tq::.·£S::.·~~·tr·i·~~~·~·~·~a·~~~·a,~!!:3~·4~·t·~·~9~' ~a·~~~·!!:3·!!:3~·~a·~~l ~'~"1 l!!:3~·~~~·~::.·ara:~::'-~&~~·~·~·~l la,~s~·~~·~·~~·~a·iq·4~·'1 la.s~·ij~·~::,·~·~~·ciI~·~~·!!:3~~~~l l~~~·at~·~S~·ij~·a.S~·~~·s~·~~·~~ll ~·~a·~~~·a,~!!:3~·a,~{~~·i~· ~·~~·at~·\l~·~·m~·~iq·4~·~·~·~~~'~::'·!!:3·~~~11 SAUL MULLARD 13 BRAG DKAR BKRA SHIS SDINGS KYI SKU 'BUM:' THE TEXT, THE AUTHOR, THE STUPA AND ITS IMPORTANCE IN THE FORMATION OF RELIGIOUS POLITICS IN SIKKIM Historical introduction to the author and text SAUL MULLARD University of Oxford As is well known, IHa btsun chen po nam mkha' 'jigs med (1597- 1650)2 is accredited with the introduction of rdzogs chen into Sikkim3 and is also r~cognized as the key figure in the consecration of Phun tshogs rnam rgyal as the first Chos rgyal.4 In order to shed light on his later religious and political work in Sikkim, it is important first to sketch out a brief history of his studies and the monasteries he was connected with in Tibet and the implications of these connections for his later work in Sikkim. Therefore, in this introduction to the text of Brag dkar bkra shis sdings kyi sku 'bum, I will start with a brief I The full title of this text is: Brag dkar bkra shis sdings kyi sku 'bum mthong ba rang groJ gyi dkar chag mdor bsdus don gsal me long zhes bya ba bzhugs so. I would like to thank Sonam Thinley (Tibetan librarian at the Namgyal Institute of Tibetology, Gangtok) for locating this text, Anna Balikci-Denjongpa for a copy of this text in U- chen and her continued support during my time in Gangtok, Tashi Densapa for his help and advice and Dangsong Namgyal for his help with some of the more difficult fassages in the text. Tibetan texts = Italics and initial capitalized. Names = no italics and capitalized initial. ) For further infonnation on rdzogs chen in Sikkim see 'Bras Ijongs rdzogs chen pa 'i ring lugs (the tradition ofSikkiillese rdzogs chen). 4 The precise date of the coronation of Phuntsog Namgyal is an issue of some dispute. In 'Bras Ijongs rgyal rabs the date 1642 is given. However, the work of Dudjom Rinpoche (1991: 820) indicates the date oflHa btsun chen po's arrival in Sikkim to be 1646. The date of 1642 seems at first glance to be a date fixed retrospectively in order to make the fonnation of Sikkim contemporaneous with the establishment of the Ganden Phodrang under the Fifth Dalai Lama. It is. therefore, hypothetical to suggest that the differences in these dates could stem from the desire of the Sikkimese Chos rgyals to associate themselves more closely with the government of Lhasa. My own research into the fonnation of the Sikkimese state in the seventeenth century has not, as of yet, revealed any concrete evidence to suggest the reliability of either of these dates. 14 BULLETIN OF TIBETOLOGY biography of IHa btsun in order to contextualize the later summaries and selected translations that follow. IHa btsun nam mkha' 'jigs med was born in 1597 into a family who were the descendants of the IHa dynasty of sByar yul btsad po (southern Tibet). '0 rgyan dpal 'byor, a lama from the Bon po monastery of Mi nub dgon, in the hermitage of gSung snyan (1607) officiated when he took his first vows (dgc bsnyan).s Mi nub monastery, probably of dPal ldan mi nub g.yung drung gling, which is mentioned in Karmay and Nagano (2003: 441-45), is located in Nyag rong County, Khams (eastern Tibet).6 It was at this time that IHa btsun nam mkha' jigs med received the name Kun bzang rnam rgyal. It is said that he studied rdzogs chen under the renowned teacher bSod rnams dbang po, of Brag dben monastery? for seventeen years. He also received key teachings from 'Brug sgra bzang po, bKra shis snying po, the Nyingma scholar sNa tshogs rang grol (born 1608), and the non- sectarian 'Ja tshon snying po (1585-1656) who is credited with sending oflHa btsun to open the sbas yul ofSikkim.8 This link between Bon scholars of rdzogs chen and IHa btsun chen po during the seventeenth century is an interesting one, given the later link between the Sikkimese Chos rgyal[s] and the central Tibetan state.9 As is well known, the political and religious environment was undergoing a radical change during the seventeenth century, with different religious traditions vying with each other for political power, authority and support in central Tibet. What is also well known is that, with the development of the dOe lugs pa authority aided by Mongolian military support, large communities of Bon pos in eastern Tibet, Khams, were severely weakened as a result of warfare between S Dudjom Rinpoche: 1991: 820. Further information about '0 rgyan dpal 'byor and his lineage can be found on-line in the TBRC (Tibetan Buddhist Research Centre) archives. 6 Samten Karmay and Yasuhiko Nagano: 2003: 441. 7 This is also a Bon po monastery, like the monastic seat of '0 rgyan dPal 'byor: Mi nub dgon, and like Mi nub monastery, it is located in Nyag rong County (currently in Sichuan province) at a distance of 28 km from Ri snang, the county town of Nyag rong (lbid: 439). g 'Bras Ijongs rgyal rabs 1908: 15 (English edition) and 2003: 38 (re-published in Tibetan from the palace documents of Yes he Dolma). 9 Later Sikkimese history is characterized by an alliance of sorts (and even a state of vassalage) between the Chos rgyal[s] of Sikkim and the government in Lhasa. One particular example is the exchange of two government ministers between Sikkim and Tibet during the early eighteenth century. The descendants of the Tibetan minister still reside in Sikkim. (S. Mullard, rang t .... qng rdzong: an example of Tibetan and Sikkimese alliances, forthcoming). SAUL MULLARD 15 different political groups. This general religious and political environment, together with IHa btsun chen po's links with Bon teachers, provide a context to the formation and the uncovering of the hidden land of Sikkim, which has been overlooked in the past. While it is evidently clear from the literature which was authored by IHa btsun chen po that he is clearly a Nyingmapa it is also clear that the boundaries between different religious traditions, especially Bon and Nyingma, was more fluid during the seventee1tth century than they are today. Furthermore, the sharing of religious teachers associated with religious practices that transcend religious sectarianism seems to be a common phenomena during times of political upheaval. As groups with common bonds are more likely to unite against other religious and political groups in order to protect religious teachings and traditions. Therefore, one could at least tentatively suggest a more complex position for the formation of Sikkim, a context which maybe is lacking in Tibetan historical sources. Furthermore, this context becomes crucial when translating texts relating to Sikkim during this period of Tibetan and Sikkimese history. For this reason it is important to mention wider politico-religious developments when looking at this particular text, especially when one takes into account the perceived role of IHa btsun chen po in the founding of Sikkim. This role is further illustrated by the fact that one of his principal teachers requested him to go to open the sbas yul, leading to believe that this request centered upon the need, during a period of violence and religious rivalry and hostility in Tibetan history, to escape the politico-religious context of central Tibet by establishing a haven for Buddhist practitioners in general, and especially for those who were beginning to experience difficulties in Tibet. In the 1640s lHa btsun chen po entered Sikkim and proceeded towards Brag dkar bKra shis sdings (above the present west Sikkimese village of Tashiding) where, according to the Tibetan documents, he is said to have resided. lo While meditating in the cave of lHa ri rin ch en snying phug in that locality, he received the Rig 'dzin srog sgruh in a pure vision. This particular text is considered of great importance in a number of key Sikkimese monasteries. 10 Full details of IHa btsun chen po's Iif~ can be found in 'Bras Ijongs rgyal rabs 1908 and its later Tibetan 2003 re-publication; it is important to mention both these editions as some differences exist between them. Also 'Bras Ijongs rdzogs chen pa '/ ring lugs. mkha' spyod 'bras mo Ijongs kyi gtsug nor sprul pa'i mal 'byor mched bzhi, by Khenpo Lha Tshering: 2002: 65-75, and more specifically relating to Tashiding (pp. 118-123) - Brag dkar bkra shis sdings su zhabs pad bskyod pa, and Dudjom Rinpoche 1991: 818-820. 16 BULLETIN OF TISETOLOGY Summary and selected translations Title: Contained within is the mirror which is the clear meaning of the collected contents of the stupa of Dagkar Tashiding, which brings l 'b' . h 11 I eratlOn upon Slg t. The first part (folio 1-6) of the text starts with a reference from the dGongs 'dus bka' rgya in which is mentioned that Tashiding is a palace of deities and that in the centre of Tashiding is the palace or mandala of Guru Rinpoche. And so the scene of the text is set, by associating the physical site of Tashiding with the dwellings of many accomplished masters and divinities. The text then describes the physical environment of Tashiding. For example it states on line 2 (folio 2) that 'the eastern mountain has the appearance of a heap of many precious jewels' and explains the benefits which can be obtained here by making reference to the easy accomplishment of the four actions from any of the four directions. The therapeutic qualities of the water if drunk when nearing death are documented, which adds to the perception of Tashiding as a pure land endowed with innumerable physical and spiritual benefits. This is further stressed by the statement that Tashiding is the seat of Guru Rinpoche and thus carries his blessings. In the three valleys of the hidden country, there is a place called Gro mo khud, where there is a stone stupa which appeared of its own accord and has a spring belonging to the nagas. Also in this place are foot and hand imprints of Guru Rinpoche. The text then describes Tashiding as a site of celestial wonder, stating that its environment is made from spontaneously occurring qualities and physical features 11 The idea of attaining liberation from samsara upon sight is linked with other concepts of instantaneous liberation such as through hearing (The Tibetan book of the Dead). However, in this context it almost acts as an invitation to the devout to perform religious activities at this stupa. Furthermore, in order to understand why this can bring instantaneous liberation one needs to read the section of this text which details the relics contained within this stupa. Andy Rotman (2003). in his article The Erotics of Practice: Objects and Agency in Buddhist Avadhana Literature, discusses the nature of the arousal of Prasada (Skt. Pali: Pasaada; this is very close to Prasad, a word in common usage in India, which means offering) - faith, graciousness. serene joy - at the sight of certain shrines, temples, external objects, etc .• which are endowed with certain powers (p. 556). Rotman goes on to state that the sight of such external phenomena, whether they be animate (e.g. a Buddha) or inanimate, arouse Prasada in the individual, a feeling that incites to make offerings. (p. 557.) Like Prasada, liberation on seeing this stupa is achieved through an outside agency, i.e. the object itself. SAUL MULLARD 17 such as self-emerging mountains, stupas, lakes, clouds, etc. Furthermore, there is the association of people, dwellings and physical landscapes with the dwelling places of gods, and the belief that the people there are similar to gods, free of desire and selfishness. IHa btsun chen po then goes on to associate Tashiding with the teachings and proclamations of Guru Rinpoche by mentioning the visions and the setting and stating that it is the place Guru Rinpoche was referring to when he spoke of the hidden or pure lands as places for the specific practice of the Dharma.12 The text then proceeds to discuss the nature of the stupa itself and its contents. It mentions that while it was being built, rocks, stones and earth were brought there from many holy places in Tibet and India such as Bodhgaya, La phyi chu bar, bSam yas, IHa sa, and Kailash (folio 7). The text further states that honouring this stupa by making circumambulations and performing prostrations w::! confer the same benefits as performed on the sites where the stones and earth originated. The text then describes the 'real' contents of the stupa, as follows: 13 In the beginning was the form body, which spontaneously emerged from the unchanging and pure nature of emptiness and [is as] illusory as a dance. 14 It is the depths of the non-existent [lit. untrue] khechara pure realm/ 5 12 This association of Tashiding with the teachings of Guru Rinpoche is important if one wi~hes to understand the political changes that took place in seventeenth century Sikkim. Not only does this text bring religious reasons for the importance of Tashiding as a focus for the Dharma, its religiou~ benefits convey an undertone of political and religious aspirations. Furthermore, the importance given to the association of respected figures from a past time lends weight to political formations of statehood (see Tosh: 2000: 63-75 for an explanation of this idea of historical legitimacy). For further details relating to the seventeenth century political situation in Tibet, see Tucci. Tibetan Painted Scrolls, vol I; Richardson. 1984: 28-43; Shakapa, 1988: 91-99; and most importantly Petech. 1950. 13 Tib. Gdod nas rang bzhin rnam dag chos dbyings ngang / lhun grub rnam rol gzugs sku sgyu ma '[ gar / bde chen 'og min dog pa mka' spyod mthil / sna tsogs rin chen las grub Ichyon yangs mdzes / bedur sa gzhir ljon shing skied tshal dang I me tog 'bar ma rmos 'bru yis gang / brag Ichang gzhal med nor bu '[ ba gam brtsegs I 'Ichor yug rab mdzes zla ba'[ Ichang bzang riser / gzhal yas rdo rje chos dbyings 'Ichor 10'[ glsug //.This section of the text is written in verse, and in the process of translation (have attempted to convey its meaning rather than remain tied to the grammatical forms of the Tibetan language. 14 This refers to the form body. which in essence is empty. 15 It may be interesting to note that Lake Khetchopari in western Sikkim. is probably named after this pure realm. The Khechara pure land is the pure land ofVajrayogini, 18 BULLETIN OF TIBETOLOGY which is unsurpassable. Which is created from the beautiful attainments of many various jewels and on a base of lapis lazuli a grove of generated trees, flowers which shine and a harvest which is produced without ploughing;16 and on this base is a stone house, the stories of which are built of priceless jewels, and upon the peak of an extensively beautiful lunar mansion is an exquisite environment, and the crown of this mandala is the vajra dhatu. 17 The text then goes on to describe (folio 7-14) the main objects that were placed within the stupa, which I will now briefly explain. In the lOp part (bre la) of the stupa is a collection of tantric mantras and invocations of Maha anu yoga and Ati yoga. In the bell of the stupa (bum) are collections of mantras and invocations of the Kriya, Carya and Yoga tantras. Throughout the stupa are other important texts such as the gsungs 'bum by the great scholars of Sha lu monastery. Inside the slUpa there is also the important text (Gu ru thang yig)18 which was discovered by the gTer ston Sangs rgyas gling pa (1340-1396), besides many other important religious texts by different authors. who is the consort of Heruka Chakrasamvara, of the Chakrasamvara Tantra, in which her practice is described. What is particularly interesting about the reference to this pure land in the Tashiding text is that this practice ofVajrayogini and her pure realm is generaIly associated with the lineage of Naropa teachings (Kagyu-pa). What also is interesting is the way in which the religious concept of pure lands has been transferred into a physical dimension and this transference has implications for the understanding of the association of Sikkim as a sbas yul. Therefore the sbas yul or hidden land, in its physical form, becomes synonymous with religious formations and concepts, such as pure lands, and these religious notions are transformed into physical entities. 16 Lit. 'grain which is not plowed'. This implies that the physical location in which the grain grows does not require tilling nor harvesting, etc; rather, it is wild and bountiful. This refers to one of Aalokiteshvara's gifts to the prote-human descendants of the demon and the monkey. It is said in many rgyal rabs of Tibet that the Tibetans descended from a rock demoness and a monkey. 17 This passage is quite difficult to translate into English. However, what is being conveyed is the construction of the mandala out of the void and the stressing of the idea that in essence it is empty . . 18 LiteraIly this title means 'The religious history an~ biography of the Guru' (Thang yig refers to a genre of Tibetan writing which is basicaIly gter mas of religious history and biography). Gu ru thang yig probably refers to '0 rgyan gu ru padma 'byung gnas ky; rnam thar rgyas pa gser gyi 'phreng ha thar lam gsal byed which is often shortened to Padma'i bka' thang gser gyi 'phreng ha (lit. 'the golden rosary of the biography of the lotus', i.e., Guru Rinpoche) which was 'discovered' by Sangs rgyas gling pa in the late fourteenth century (Martin: 1997: 55). SAUL MULLARD 19 There are also fifteen pure relics of the Buddha, the teeth of Shariputra and further relics of Sangs rgyas gling pa. In the bell of the stupa there are relics from the white stupa of bSam yas, the great stupa ofrGyal rtse and rTse la sgang. Self-emanated relics of dGa' rab rdo rje are documented as being amongst the contents of the stupa. 19 The forearm bones of rGyal ba mchog dbyangs (one member of the first group of seven monks in Tibet and one of the twenty-five main disciples of Guru Rinpoche) are kept there as relics of religious significance. More relics of renowned teachers and practitioners, such as Nam mkha'i snying po, Sangs rgyas ye shes,2o sKa ba dpal brtsegs, '0 bran dbang phyug, Dran pa nam mkha,21 and rMa thog rin chen, are there as well. There are also relics of Khri srong lde btsan, Santarakshita, rDzogs chen bSod mams rin ch en and other important religious scholars and saints. The text then describes the various sacred pills and locks of hair of well-established Buddhist practitioners that are kept within the stupa. For example on folio eleven, references are made to the sacred pills of the Sa skya pa and the hair of Thang stong rgyal po: [contained within ... ] are locks of hair of the spiritual master Nam mkhai snying po, the wise and accomplished Virochana and so forth .... [also to be found within] is the flesh of Padma dbang chen, gTer ston Ratna gling pa, the clothing ofthe smyon pa[s] of U and Tsang and the meditation mat and clothing of Tilopa,22 the bones of Gampopa, the bones of the Thatagatas of 19 It is said that Dga' rab rdo rje was the son of King Upparaja of Uddiyana and the one who passed on the teachings of rdzogs chen to Padmasambhava. (Dudjom Rinpoche: 1991: 490-494.) 20 This probably refers to Sangs gyas ye shes, born in 832 into the nub clan rnying ma ~a, who is the author of bDud rtsi me long. (Ibid: 607-614.) 1 The eighth century translator who is associated with both Nyingma and Bon traditions. For example, in mKhar sna Bon monastery, prayers are said to this figure on the tenth day of the second month. One can find many images and statues of this teacher and his twin sons in a number of Bon-po monasteries, such as 'Om bu bsam gtan glinglt is said that Dga' rab rdo rje was the son of King Upparaja of Uddiyana and the one who passed on the teachings ofrdzogs chen to Padmasambhava. (Dudjom Rinpoche: 1991: 490-494.) 21 This probably refers to Sangs gyas ye shes, born in 832 into the nub clan rnying ma pa, w in Nyi ma rdzong (western Tibet), dGa' ri monastery in 'Bri ru rdzongs, ;nd Phug leb monastery in north-eastern Tibet (see Karmay and Yasuhiko Nagano 2003: 10 1, 112, 180, and index entries p. 806). 22 sMyon pa refers in this case to spiritual practitioners that break with orthodox religious conventions and practice Buddhism in ways which may at times seem to 20 BULLETIN OF TIBETOLOGY Nyang/3 the clothing of Vikramashila and the clothing of Milarepa (folio 13). The text then goes on to list various other relics of lamas and practitioners from both India and Tibet. These include bones, flesh, locks of hair, blood from noses and items of religious clothing.24 The amount and importance of the relics cited in this text give the construction of the stupa and its physical form a place within established religious conventions and serves as a tool to generate faith amongst the inhabitants of Sikkim.25 Conclusion and Summary: the importance. of sacred spaces in early Sikkimese history Earlier in this paper I alluded to the importance of the establishment of sacred spaces during the early history of theChos rgyal[s] in Sikkim, because of the nature of the religious and political institutions that were created during these early years. This period was not only a time of radical political change and organization, but also of the introduction of contradict the established teachings. The most famous and recognizable of this group of practitioners is Milarepa. SMyon pa literally means mad or insane. 23 Nyang is a region in Tsang, central Tibet. 24 For example there are many relics from the lineage of the Karmapas and Shamarpas, which include locks of hair, bones and flesh. The descriptions of the contents of the stupa is contained within nineteen folios from page bdun (7) to page bcu bzhi (14). I have just listed the relics contained within the stupa of Tashiding. However, other interesting relics associated with the Kagyu lineages included in this section on the contents include such things as the third Karmapa's hair, Karmapa Chos dbyings rdo rje's clothing (the tenth Karmapa and a contemporary of !Ha btsun chen po), Karmapa Chos grags rgya mtso's hair, flesh and clothing (the seventh Karmapa 1450-1506), and Karmapa dBang phyug rdo rje's hair and clothing (the ninth Karmapa 1556-1603). The contents of the Tashiding stupa come mainly from three sources: Indian masters and saints, Nyingma gter ston[s] and masters and high ranking Kagyu-Iamas (more specifically Karma Kagyu, although there are references 10 articles associated with 'Brug pa Kagyu) with only a few articles from the Sakya and Oeluk schools. This might suggest that the Nyingma School had better relations with the Kagyu. This is in marked contrast with later politico-religious relations in Sikkimese history, which were characterized by close ties between the Chos rgyal[s] of Sikkim and the dOe lugs pas of the central Tibetan state. 25 While it is almost certain that access to the written text was by no means available for public consumption in the seventeenth century, there are people today who understand its importance and religious significance, suggesting the existence of an Ofal tradition pertaining to the text and the stupa. SAUL MULLARD 21 institutionalised religious practices and lineages. It is therefore all the more important to contextualize the text, despite the fact that it deals almost exclusively with religion. Moreover, religious and political concepts were not perceived as diametrically opposed, but rather as part of an integrated system of thought (hence the terms chos srid lugs gnyis, the dual system of religion and politics, and mchod yon, the relationship between a spiritual practitioner and a secular sponsor).26 With this in mind, the construction of Tashiding and the rest of Sikkim as not only a sbas yul but also a pure land (in the tantric sense), provided the dedicated practitioner with tools and benefits to further his (or her) practice and conferred religious legitimacy to political changes, physical domains and institutions. Therefore, when the context is based upon the desire to establish a new politico-religious state, it becomes important to formalize notions of religion and politics as a physical entity. Whether lHa btsun chen po endeavoured to do this in Brag dkar bKra shis sdings Icy; sku 'bum, cannot and probably will never be established by evidence. However, in order to understand political and religious institutions within the Tibetan sphere, it is important to consider the need (on the part of those wishing to .establish a politico- religious state) to elaborate and construct physical places as a focus for religious devotion. In connection with the politico-religious dimension of Tashiding stupa in view of the creation of an integrated political state, there are other dimensions which need to be highlighted. Stupas have a social and cultural dimension, as by nature they are a focus point for religious practice on an individual as well as a communal level (festivals, rituals, etc.) and, as other sacred spaces, they are therefore also used for social meetings and activities. Thus the construction of a sacred space is also the construction of a social one, destined to unite individuals and groups around a physical edifice as well as a politico-religious ideology. Tashiding stupa not only combines the establishment of a unified community around a physical structure with religious, political and social dimensions, but is also a symbol ofNyingma nationalism, its construction being associated with the changing political environment 26 Seyfort Ruegg quite rightly traces this to the early history of Indian Buddhism and the requirement for political interaction between communities of Buddhist monks and Indian political patrons. Furthermore, it was this requirement that led to the construction of such terms as dharmaraja and its Tibetan equivalent chos rgyal. (Mchod Yon, Yon Mchod and mchod gnas / yon gnas: On the historiography and semantics of a Tibetan religio-sociai and religio-political concept (1991), and Ordre spirituel et ordre temporel dans la pensee bouddhique de I '/nde et du Tibet, (1995). 22 BULLETIN OF TIBETOLOGY in which the Nyingma tradition is dominant. Furthennore, the Tibetan and Indian origins of the relics contained in the stupa as well as their sheer volume legitimate the existence of the Nyingma religious authority in Sikkim. While this text deals primarily with religious issues, it also touches upon a wide variety of related ones and, perhaps, seeks to legitimate the opening of the sbas yul to primarily Nyingma practitioners. Furthennore the construction of the Tashiding stupa represented a focus point for religious practitioners who felt under threat in a geographical location which was somewhat removed from the political tensions of central Tibet in the seventeenth century. Therefore, when this text is placed within its complex context, such as the importance of safe havens during a period of political upheaval in central Tibet and the need to establish and justify such havens for weaker religious groups (the founding of Bhutan is also interesting in this respect), its religious nature (characterized by its constant references to Buddhist saints of Indian and Tibetan origins) also carries various important connotations for the political developments in Sikkim. TIBET AN REFERENCES IHa btsun nam mkha' 'jigs med. 1974. Brag dkar bkra shis sdings kyi sku 'bum mthong ba rang grol gyi dkar chag mdor bsdus don gsal me long zhes bya ba bzhugs so. In, The collected works of IHa btsun nam mkha' 'jigs med. New Delhi. Rigzin Ngodup. 1998. sBas yul 'bras mo Ijongs. Bulletin of Tibetology (1); l.ll, Gangtok: Sikkim Research Institute of Tibetology. __ .....;2000: rNal 'byor mched bzhi'i mam thar mdor bsdus, Bulletin of Tibetology (1-3) Gangtok: Sikkim Research Institute ofTibetology. KhenpoLha Tshering. 2002. mKha' spyod 'bras mo Ijongs kyi gtsug nor sprul pa'l mal 'byor mched bzhi brgyud 'dzin dang beas pa'l byung ba brjod pa glo gsar gzhon nu 'I dga' ston zhes bya babzhugs so. Published by Khenpo Lha Tshering. Gangtok. Chos rgyal Thutob Namgyal and rOyal mo Yeshe Dolma. (re-edited and re-published 2003). 'Bras Ijongs rgyal rabs. Gangtok: Tsuklakhang Trust WESTERN REFERENCES Ahmad, Z. 1970. Sino-Tibetan Relations in the Seventeenth Century. Serie Orientale Rorna: Instituto Italiano per it Medio ed Estremo Oriente. SAUL MULLARD 23 Balikci-Denjongpa, A. 2002. Buddhism and Shamanism in Village Sikkim. Unpublished PhD thesis, School of Oriental and African Studies. Bagchi, P. C. 1941. The Eight Great Caityas and their Cult. The Indian Historical Quarterly, 17 (2), 223-235. Dudjom Rinpoche (Jikdrel Yeshe Dorje). 1991. The Nyingma School of Tibetan Buddhism: Its Fundamentals and History. Translated by Gyurme Dorje and Matthew Kapstein. Wisdom Publications. Fleet, J. F. 1907. The Tradition about the Corporeal Relics of Buddha The Journal of the Royal Asiatic Society of Great Britain and Irelandfor 1907, pp. 341-363. Karmay, S. 1998. Secret Visions of The Fifth Dalai Lama. Serindia Publications. Karmay, S. and Yasubiko Nagano (eds). 2003. A Survey of Bonpo Monasteries and Temples in Tibet and the Himalaya. Osaka: The National Museum of Ethnology. Martin, D. 1997. Tibetan Histories: A Bibliography of Tibetan Language Historical Works. Serindia Publications. Mills, M. A. 2003. Identity, Ritual and State in Tibetan Buddhism: The Foundations ofGelukpa Monasticism. Routledge Curzon. Petech, L. 1950. China and Tibet in the Early Eighteemh Century. E. J. Brill. ___ 1973. Aristocracy and Government in Tibet: 1728 - 1959. Roma: Istituto Italiano per il medio ed Estremo Oriente. ___ 1988. The Dalai-Lamas and Regents of Tibet: A Chronological Study. In, Selected Papers on Asian History. Serie Oriental Roma: Instituto Italiano Per II Medio Ed Estremo Oriente. ____ 1990. Central Tibet and The Mongols: The Yuan - Sa skya period of Tibetan History. Serie Orientale Roma: Instituto ltaliano Per IL Medio Ed Estremo Oriente. Richardson, H. 1998 [1976]. The Political Role of The Four Sects in Tibetan History. In, M. Aris. High Peaks, Pure Earth: Collected Writings on Tibetan History and Culture. Serindia Publications. (First published in Tibetan Review). ___ 1998 [1971]. The Dalai Lamas. In, M. Aris. High Peaks. Pure Earth: Collected Writings on Tibetan History and Culture. Serindia Publications. (First published by Shambha\a). ____ 1984. Tibet and its History. Shambhala. Ris\ey, H.H. 2001 [1894]. The Gazetteer of Sikkim. D.K. Publishers Distributors. Rotman, A. 2003. The Erotics of Practice: Objects and Agency in Buddhist Avadana Literature. In, The Journal of the American Academy of Religion. 71 (3): 555-578. 24 BULLETIN OF TIBETOLOGY Seyfol1 Ruegg, D. 1991. Mchod Yon, Yon Mchod and mchod gnas / yon gnas: On the historiography and semantics of a Tibetan religio-social and religio-political concept. In, Emst Steinkellner (ed.), Tibetan History and Language: Studies dedicated to Uray Geza on his seventieth birthday. University of Vienna. ___ 1995. Ordre spirituel et ordre temporel dans la pensee bouddhique de I'Inde et du Tibet. College de France: Publications de l'Institut de civilisation indienne. Shakapa, W. D.l988. Tibet: A Political History. Potala Publications. Sinha, N. C. 1975. An Introduction to the History and Religion of Tibet. Ambica Charan Bose. Smith, W. W. 1996. Tibetan Nation: A History of Tibetan Nationalism and Sino- Tibetan Relations. Westview Press. Snellgrove, D. L. 1959. The Notion of Divine Kingship in Tantric Buddhism. In, Studies in the History of Religions IV: The Sacral Kingship. E. J. Brill. Steinmann, B. 2003. About the human propensity to 'visual metaphors ': The Darsan of IHa btsun Nam mkha' Jigs med in Tholung Monastery, 'Bras Ijongs (Sikkim,. India). Paper presented at the Tenth Seminar of the International Association for Tibetan Studies, Oxford. (I would like to express my thanks to I?r. Steinmann for the typed copy of this paper.) ____ 1998. The Opening of the sBas Yul 'Bras mo'i gshongs According to the Chronicle of the Rulers of Sikkim: Pilgrimage as a Metaphorical Model of the Submission of Foreign Populations. In, A. Mckay (ed.), Pilgrimage in Tibet. Curzon Press. Thubtob Namgyal and Yeshe Dolma. 1908. The History of Siklcim. Unpublished typescript. Translated from the Tibetan by Kazi Dousandup. Tosh, J. 2000. Historians on History. Longman. Tued, G. 1949. Tibetan Painted Scrolls. Vol.l. La Libreria deIlo Stato. RIGZIN NOODUP DoKHAMPA 25 ORIGINS OF THE BUMCHU (BUM CHU)I OF DRAKAR T ASHIDlNG (BRAG DKAR BKRA SHIS SDlNGSi RIGZIN NGODUB DOKHAMPA 3 Namgyallnstitute ofTibetology According to Sikkimese cultural and religious history as related in old anecdotal accounts, Buddhism was introduced in Sikkim in the eighth century AD. The land was then blessed by Padmasambhava (Guru Rinpoche), who personally consecrated many of Sikkim's sacred landmarks and blessed Drakar Tashiding as the land's spiritual centre. The present article seeks to provide a brief historical and legendary account of the Bumchu, the blessed water vase ritual of Tashiding, and its meaning. The Bumchu celebration is held on the ] 5th day of the first lunar month and is one of Sikkim's most important events, annually attracting thousands of pilgrims from Sikkim, Bhutan, Nepal and abroad wishing to participate in the rituals. Introduction to Sikkim as a sacred hidden land Before we discuss the Bumchu itself, it is necessary to provide some background information about Sikkim as a sacred hidden land or beyul (sbas yul) and the establishment of Tashiding as its spiritual centre. During the first dissemination of Buddhism in Tibet in the eighth . century, Guru Rinpoche and his twenty-five disciples (rje 'bngas nyer Inga) are said to have visited and blessed this land known as Beyul Demojong (sbas yul 'bras mo Ijongs) or 'the hidden fruitful valley'. Thereafter, they tamed all malevolent beings and evil forces which infested the country, selected and blessed the sites of some of Sikkim's future monasteries and erected a number of stupas. I 'Bum chu' means water vase. 2 'Brag dkar' means white rock and 'bKra shis sdings' means auspicious centre. 3 An earlier version of this article was published in the Bulletin of Tibetology (1992, No. 3). We thought it important to republish an expanded ~nd corrected version of the same article because of its relevance to the theme of this issue and the importance the ritual holds in Sikkim (the Editor). 26 BULLETIN OF TIBETOLOGY According to the 'Bras Ijongs gnas yig (guide book to the sacred places of Sikkim), Beyul Demojong had five great (gnas chen) and six minor sacred sites (gnas chung) which protected all living beings. Guru Rinpoche concealed innumerable scriptures (chos), wealth (nor) and sacred objects (dbang rten) in those sacred places and perfonned prayers for the benefit of all sentient beings, thereby entrusting the preservation of these treasures to the Dhanna protectors and tutelary deities. He blessed and consecrated this land which thus became as sacred as his own heaven known as Urgyen Zangdogpalri (0 rgyan zangs mdog dpal ri) and Kanchopalgiriwo (mKha' spyod dpal gyi ri bo), the divine vision of heaven, both realms of unlimited happiness where female divinities (ma mo mkha' 'gro) assembled like clouds and took up their abode. Likewise, innumerable Buddhas and the Bhodisattavas of ten directions blessed the land. In the four cardinal directions of Tashiding are four sacred caves. To the east is Shar chok be phuk (Shar phyogs sbas phug), the hidden cave of the east; to the south is Lho khandro sang phuk (Lho mha' 'gro gsang phug), the womb of the celestial female deity; to the west is Nub dechen phuk (Nub bde chen phug), the cave of great happiness; and to the north is Byang Lhari rinchen nying phuk (Byang Iha ri rin chen snying phug), the cave of god's precious heart. At the centre, Drakar Tashiding is considered the spiritual heart or navel of Sikkim. Indeed, Guru Rinpoche is said to have given teachings at Tashiding and to have blessed the area as the mandala of the Lama Gongdu (bLa ma dgongs 'dus), one of the three main Nyingma texts. Later, in the fourteenth century, the great terton (gter ston)4 Rigzin Godemchen (Rig 'dzin rgod Idem chen, 1337-1408) came to Sikkim and established monasteries and meditation centres at Tashiding and nearby Pawo Hungri. Following this, the reincarnation of Rigzin Godemchen, terton Ngari Rigzin Chenpo Lagden Dorje (mNga' ris rig 'dzin legs Idan rdo rje (1512-1625), discovered the sublime mKHa' 'gro'i mkha' lang ma'i rgyud tantra or the sadhana (sgrub thabs, method of accomplishment) of Amitayus in the northern cave of Lhari rinchen nying phuk in 1568. The seventeenth century was a turning point in the history of Sikkim. The kingdom was founded when the first Chogyal Phuntshog Namgyal (chos rgyal Ph un tshoks rnam rgyal) was enthroned at Yuksum in 1642 by three great lamas of Tibet: Lhatsun Namkha 4 'gter ston' means revealer of hidden treasures. RlGZIN NGODUP DoKHAMPA 27 Jigme5 (IHa btsun nam mkha' jigs med, 1597-1650), Ngadag Sempa Chenpo Phuntshog Rigzin (mNga' bdag sems dpa' chen po phun tshoks rig 'dzin, 1591 (2?)-1656) and Kathog Rigzin Chenpo (Ka brog rig 'dzin chen po). Under the patronage of Chogyal Phuntshog Namgyal, monasteries, hermitages and stupas were built and Buddhism was proclaimed the state religion. Following the revelation of the Rig 'dzin srog sgrub text to Lhatsun Namkha Jigme at Tashiding, Sikkim became the main centre of Dzogchen (rdzogs chen) teaching and meditation practice in the Tibetan world. Its followers came to be known as Denjong Dzogchenpa ('bras Ijongs rdzogs chen pa). Ngadag Sempa Chenpo, one of three lamas who had consecrated the first Chogyal, was a great scholar from Central Tibet. Together with his grandson Ngadag Rinchen Gon (mNga' bdag rin chen mgon), he established the monastery at Drakar Tashiding and consecrated it as the main seat of the followers of the Nyingma northern treasure (Byang gter) tradition, which was brought to Sikkim from the Tibetan monastery of Dorje Drak (rdo rje brag) by Rigzin Godemchen. Origins of the Bumchu In the eighth century, Tibet's religious king Trisong Deutsen (Khri srong Ide'u btsan) requested Guru Rinpoche to teach him a meditation practice that would allow him to reach enlightenment in his present life. He explained that due to his administrative responsibilities as head of state, he had little time left for meditation and was anxious to learn a short but effective practice. Guru Rinpoche agreed to initiate King Trisong Deutsen in a practice which would help him gain emancipation from the cycle of mundane existence, known as the THugs rje chen po 'Ichor wa las grol. However, in order to perform the initiation, Guru Rinpoche asked for a vase made of special earth, water and five kinds of gems (rin chen sna Inga) collected from all over the world. When Trisong Deutsen explained that he was unable to produce such a vase, Guru Rinpoche agreed to collect the precious materials from India, Odiyana and Zahor and instructed the wrathful Dharmapala Damchen Garnag (Dam chen mgar nag) to fashion the object. When the wrathful Dharmapala presented the finished vase to Guru Rinpoche, he invoked Chenresig's (spyan ras gzigs) blessing and empowerment to hold the S Lhatsun Namkha Jigme is known as the embodiment of compassion and the incarnation of Indian Maha Pandita Vimalamitra and Tibetan' omniscient Kunkhyen Longchenpa Dema Ozer (Kun mkhyen klong chen pa dri med' od zer). 28 BULLETIN OF TIBETOLOGY initiation. While he initiated King Trisong Deutsen and his son, Prince Murub Tsenpo, Yeshe Tsogyal and disciple Verotsana, Guru Rinpoche consecrated the Bumchu, or sacred vase, which is the very same one that is preserved in Tashiding monastery to this day. According to the works of the great terton Chokyi Gyalpo Garwang Rigzin Zhigpo Lingpa (gter ston Chos kyi rgyal po gar dbang rig 'dzin zhig po gling pa, 1524-1588)6 while Guru Rinpoche performed the sadhana of Yidam Chuchig Zhal (yi dam bcu gcig zhal) as part of the initiation, the Yidam and the entire retinue of deities appeared in the sky and immersed in the water contained in the vase. This caused the sacred water to overflow and spread in all directions in the form of rays. That very moment, as a good omen, there was an earthquake and the four Dharma protectors and gods of thirty-three heavens showered flowers from the sky. This spectacular event was witnessed by the people who were assembled there who were overjoyed, and sacred water from the vase was distributed to all. Yet it was found that the water in the vase never decreased. Inspired by this, the sinful became .. virtuous, the pious realized lofty divine qualities and all benefited spiritually. Finally, Guru Rinpoche concealed the Bumchu as a sublime hidden treasure and entrusted it to the protective deities. In the sixteenth century, Zhigpo Lingpa, the reincarnation of Prince Murub Tsenpo who had attended the first initiation, unearthed the initiation text and the Bumchu for the sake of all sentient beings from a monastery in Lhasa (ra sa 'phrul snang gi gtsaug Iha khang). After the vase's discovery, terton Zhigpo Lingpa adopted Chenresig, the deity of the same sadhana as his tutelary deity (thugs dam rten). During the latter part of his life, he offered it to terton Tagshamchen (sTag gsharil can 1556-?) of Ngari with special instructions. Terton Tagshamchen then entrusted the Bumchu to his grandson Ngadag Sempa Chenpo 6 Zhigpo Lingpa is the reincarnation of Prince Murub Tsenpo who attended the initiation performed by Guru Rinpoche for King Trisong Deutsen in the eighth century. Prior to the initiation, Guru Rinpoche had instructed all present and his minister guarding the door that no one would be permitted to enter the room while he gave the empowerment. Prince Murub Tsenpo arrived late and being refused entry, drew his sword, killed the minister, entered the room and made a very precious offering to Guru Rinpoche for receiving the initiation. After confessing his murder. the Prince was judged by a council of ministers and sent into exile as punishment. However, during the initiation, Guru Rinpoche told him that the initiation text and the Bumchu would be kept hidden in a monastery. Later, Guru Rinpoche prophesized that Prince Murub Tsenpo would be reborn as Zhigpo Lingpa and would discover the Bumchu in a monastery in Lhasa. RIGZIN NOODUP DOKHAMPA 29 Phungtsog Rigzin instructing him to install it at Drakar Tashiding, where it was to be kept in the heart of the most blessed hidden land of Guru Rinpoche. Thus, Ngadag Sempa Chenpo brought the Bumchu to Tashiding and installed it in the main temple known as the Tashi Geleg Gon (bkra shis dge legs dgon). He then conducted a special recitation of 13 million syllables 'om mani padme hung' following the same THugs rje chen po 'khor wa las grol text. At that time many unprecedented and auspicious signs appeared in the sky. The Bumchu and its sacred water are kept in a miniature mansion (mchod bsham) under lock and seal of the Chogyal of Sikkim and the lama committee of Tashiding. Every year, a special recitation is conducted and the seal is checked by the high officials and lamas before the Bumchu is taken out of its mansion. The Bumchu is opened during the night of the 14th day of the first month of the lunar calendar, and three cups of water are taken from it. The first cup is for the royal family, the second for the lamas and the third is distributed among the pilgrims on the day of the fuIl moon. The three cups are replaced with water brought from Rathong Chukha, which is also considered to be a blessed river. In some years, the Bumchu's sacred water increases by 21 cups while in others it decreases or remains at the same level. It may also be found to be clear or cloudy, states that are interpreted as predictions for the country. When the water level increases, it is a sign of prosperity and when it decreases, it predicts a bad year of drought and disease. Cloudy water indicates conflict and unrest. It is said that the seed of enlightenment may be obtained by drinking a mere drop of the Bumchu water. By this action, all distress, malevolent beings and untoward happenings are removed, prosperity and fulfillment are awarded in this life, and one may attain Buddhahood or be born in the Riwo Potala (ri bo po ta la), the heaven of Chenresig or Zangdopalri (zangs mdog dpal ri), the heaven of Guru Rinpoche, in the following life. TIBETAN SOURCES 'Bras Ijongs gnas yig. Guide Book to the Sacred Places of Sikkim by IHa tsun jigs med dpa' wo ( 1682-1717). Bum chu 'i' byung ba brjod pa. 1987. The origin of Bum chu by Shugs 'byung sprul ming' Chi med tshul khrims 'gyur med tshe ring rdo rje (Khenpo Lha Tshering). 30 BULLETIN OF DBETOLOGY mNga' bdag sems pa chen po phun !shogs rig 'hzin gyi rnam thar. Biography ofNgd dag sem pa chen po (1592-1656). Zhig po gling pa'i gsung 'bum. Collected works of Zhig po glingpa (1524-1583). MARTIN J BOORD 31 A PILGRIM'S GUIDE TO THE HIDDEN LAND OF SIKKIM1 PROCLAIMED AS A TREASURE BY RIG 'DZIN RGOD KYI LDEM'PHRUCAN Introduction with English translation and introduction by MARTIN J BOORD The text presented hereunder lists the sacred topological features encountered as one reaches the gateway from Tibet into the 'Hidden Land' (sbas yul) of Sikkim. Revealed as a symbolic treasure text (gter ma) in Sikkim itself by a descendant of the story's main protagonist, it was transcribed into human language and propagated by the gter ston dNgos grub rgyal mtshan (1337-1408), one of the great masters of the rNying ma tradition of guhyamantra and founder of the Byang gter (Northern Treasures) school of Tibet. Said to be the reincarnation of sNa nam rdo rje bdud 'joms, a close disciple of the Indian tantric master Padmasambhava and uncle of the 8th century Tibetan emperor Khri Srong lde'u btsan, dNgos grub rgyal mtshan was born in northern La stod as the son of a tantric yogin. Upon his body were seen many auspicious marks including sacred seed-syllables and black and white moles upon his head. When he was just 11 years old, three feathery growths appeared on the top of his head and when he was 23 there were five. Because these growths looked like the feathers of a vulture he became known as rGod kyi Idem 'phru can, 'the One with Vulture's Feathers'. Being a master of Buddhist Dharma, he also rose to prominence as rig 'dzin chen po (mahiividydhara), and this is the title which has been held ever since by each of his successive incarnations? Rig 'dzin rgod Idem is furthermore famed for his discovery of the 'Seven Hidden Lands', earthly paradises in which people could live happily in the peaceful pursuit of Dharma.3 Having opened the door to Sikkim, he is said to have worked countless miracles here and blessed I Edited from a blockprint produced at Hiilb ri dgon, obtained in Sikkim in 1994. Work on this project was carried out thanks to a generous award from the Stein- Arnold Exploration Fund administered by The British Academy (1993). 2 For a biographical outline of Rig 'dzin rgod Idem and an account of his lineage, see M. Boord, The Cult of the Deity Vajrakila, Tring, 1993. 3 In his article Khembalung. the hidden valley, lohan Reinhard lists the Seven Hidden Lands as: Khumbu, Helambu, Rongshar, Lapchi, Doipo, Nubri and Sikkim. 32 BULLETIN OF TIBETOLOGY dPa' bo hum ri and the White Rock Cave of bKra shis Iding as powerful places for meditation. In later years, his reincarnation also took out a treasure text from the cave at Lha ri snying po, to the north ofbKra shis Iding. The Chronicle of the rulers of Sikkim describes a local cult dedicated to the holy mountain Gangs ch en mdzod Inga as contained in the work of a later Byang gter gter ston, Shes rab me 'bar. Sacred dances in honour of the deities residing on the five peaks of that mountain are annually performed by royal command on the full moon day of the seventh Tibetan month, and Rig 'dzin rgod Idem himself recovered further gter ma from the central peak. This secondary revelation was in the form of images: one of Padmasambhava in wrathful guise and one of the goddess mThing kha. Letters announcing these discoveries were dispatched to Tibet suspended from the necks of vultures. Apart from the gter ma which he himself revealed, Rig 'dzin rgod Idem held the key to other lists of hiding places, and was thus instrumental in the unearthing of many more texts and powerful cult objects. According to the text below, one such treasure, which encapsulates the message of all 84,000 doors of Dharma, is revealed to be hidden on the mountain of Maitreya behind Guru bla mtsho, the oracular lake of Padmasambhava in the area of Chorten Nyima. Rig 'dzin rgod Idem attained the rainbow body, passing away at the age of 71 in ZiI gnon, on the neighbouring ridge to bKra shis Iding, in male earth mouse year 1408. Presented here is one of the texts propagated by Rig 'dzin rgod Idem which deals with the gateway area from Tibet into the Hidden Land of northwest Sikkim, an area of unrivalled scenic beauty and richly fertile soil known nowadays as Chorten Nyima. This name also refers to a mountain range of 14 peaks, to the highest peak along that range, to the general area and to a particular monastery. Chorten Nyima is an extremely active pilgrimage centre, with up to 100 pilgrims or more arriving from Tibet per day, and there is a retreat hermitage for one dozen or so nuns to the west. The three cliff-top stupas mentioned in the text are the pilgrims' focal point, but of almost equal importance are the three sky-burial sites and the medicinal springs renowned for their eight attributes of pure water, which are now bottled and marketed in Tibet as 'Chorten Nyima Mineral Water'. The upper storey of the assembly hall in the local temple contains images of Hayagrrva and Maiijugho~a, as well as a small spontaneously manifest phur pa engraved with an image of Hayagrrva. The rTa mgrin Iha khang (HayagrTva Temple) encloses the meditation cave of Padmasambhava MARTIN J BOaRD 33 in which are to be found four highly revered sacred stones, one of which is known as the Stomach of the Mother Goddess and another which bears the imprint of the guru's foot, supposedly impressed into the rock when he was just eight years old. Popular folklore cites Chorten Nyima as the destination for all those who need to be purified of the sin of incest. A two-day circumambulation route of the area comprises the glacial oracular life-spirit lakes of the great guru and his consort. Our text speaks of a lake 'of the trinity of Gold, Coral and Conch' which may be three local spirits, or may be a reference to treasures held within the lake's gift. Its companion lake is unequivocally identified in our text as possessing oracular qualities. Most of the events related in our text are well-known to the pilgrims who visit the place, although in somewhat naive form. Our text makes explicit, for example, that the central player in the historical drama of the site was a simple yak herder recognized as the 'genuine embodiment' (sku dngos) or reincarnation of the famous monk Nam mkha'i snying po. Local tradition, however, believes Nam mkha'i snying po himself to have meditated here. The numerous springs of the area are known locally as Phyag phreng brgya dang brgyad, ':],he 108 Rosary [Beads],' and are believed to have sprung from the actual beads of the guru's rosary, not from his words as stated in our text. The three sky-burial grounds that overlook the monastery do, indeed, contain the extraordinary features of an unusual rock formation, etc., mentioned in the text. Pilgrims climb up on to the ridge to the east of the monastery where they throw themselves down upon the sacred earth.in order to mimic their own death and connect themselves bodily with the promise of higher rebirth spoken of in our text. They then leave behind them some token pieces of clothing, hair, fingernail cuttings and drops of blood, with which these sites abound. On top of the opposite ridge, to the west of the monastery, is a large rock bearing the ubiquitous inscription ONt MANI PADME HONt, beneath which is a short tunnel with a narrow opening. Known as the sDig pa dkar nag, it indicates a black, through shades of grey, to white scale of sins, and it is believed that the degree of difficulty experienced by attempting to crawl through this passage is an indication of the state of one's karma. Could this be the rock of Samantabhadra that is mentioned in our text? Just a short distance south of this, marked by a grove of prayer- flags, is Gu ru sman chu, the spring of healing water created by Padmasambhava when he thrust his khatvlinga staff into the ground. 34 BULLETIN OF TIBETOLOGY Iconographic and mythological details of the various local gods and spirits mentioned in the text are to be found in the prayer books used in monasteries throughout Sikkim. Herein is contained the guide to rDo rje nyi ma, a secret inventory \Nt, ,t~·~ar-,·~· ~'aa ~·Zll~e.!·~ ~·a,~~·r:.!a·~·~·it:::rr:.!t t:::l~·t:::l.:r;:"l4Zll~· ~. ~Z;' e.!iZll·le.!· r:.!' a,~.:r;,t lS.:r;,· ill' '!I~' ~a.!' a..s~' ~z;~' \.l~' i' e.!~' ~.:r;,' Cl. ~1I1~·e.!iZll·~~·.:r;,~·Zll~Zll~·~·~z;·e.!iZll·~·t4·lt:::lz;·art:::l~·S~·lz;, ~.t:::l~'~~II1~' e.!'ja.!'e.!~.~z;.t:::l~~. Cll·~·a.!~·t:::l~.:r;,·e.!z;a,·Zll~a.!·e.!l(l·Cla·~·e.!ill1·le.!·CI' i~·e.!.:r;,·~a.!·t:::l·Zll~~·CI·c)f~~·i·~t:::l·lar~·~~·ar~lt f~t:::l·~~·~a.!·~S~·~·~e.!~· arl·CI·~t Homage to the Lord of the World (Lokesvara). In the beginning', here, in this holy supreme field of those gone to bliss (sugata) who have attained the great stage of Vajradhara on the thirteenth bhumi, inseparable from the hidden land of 'Bras Ijongs (Fruitful Valley),6 the best of all [places], the preeminent field of the supremely noble 4 Blockprint reads ra/i. S Blockprint reads brt$WI. 6 'Bras Ijongs is also a proper name for the land of Sikkim. MARTIN J BOORD 35 A valokitesvara, prophesied by the venerable Arya Tara and Indra, king of the gods, the holy supreme field in which Padmasambhava demonstrated his sovereignty on a hundred occasions, just before the time when the second buddha, the great iiciirya of 099iiyna himself, departed to the land of the riiqasas (cannibal demons) in the southwest, a son was born through the power of former aspirations into the family of Hum ri in Sikkim, and his father was the vidyiidhara mThong mchog mthong grol. Outwardly he exhibited the characteristics of a herdsman. Inwardly he was a master of the Old School of guhyamantra, and at all times he continuously exerted himself reciting the propitiatory prayers of his chosen deity (if!adevatQ), A valokitesvara MahikiruQi. II1tqll1'~II1'~II1'fll1.'&'~':r~'C4C!.'~'ar'~II1~33'~33'§}'~r:::~II1.'C!~"'~'"'33<,,' ~Q II1tqll1'~II1'~33"~'ifll.'~~'~~~'~r;.'33~'i,,'r~r"Q "~r;.'if~.'~~", il"'CJ~'~r;.'arll1~.'arr;.'C!'~II1.t tq'33~'§}'33<"'CJ'~~'asll1~4'~ar"'CJ'~.t m'C!' "r;.'~·A·C!i·C!i"'~"'~C!·CJa·~II1··~t ~t'4I11.·CJ·%II1.·~· ~·~·%II1.·~·~· lia·~"'·~"~·33~~·"33~·~·'·lI1i·c!~"·"r;.'~·CJ·~'i··~·~·'1"·~"·II1~~· 7 ~·~~·~r;.'fif~~·r;.·~·"~.t ~"II1~r;..·CJ.t ~·:r.·""·SIl1·"r;.·~ ~ .. &·~~·ari·~·~~·~t Going forth as a herdsman, responsible for both yaks and sheep for a period of about three years, he engaged himself solely in the recitation of mantra. During the day all the cattle and sheep would go off on their own to their grazing sites, and in the evening they would return by themselves without anyone herding them. In ways such as this he performed a whole series of wondrous deeds and then, on the 18th day of the first month, as a sign of his accomplishment, from the heart of the Arya Mahikirupiki there emanated the blazing bright red form of HayagrTva. Neighing three times with the cry of a horse, he declared: 'I need this delightful shepherd's hut! Full of' faith, the shepherd 1 Blockprint reads bzungs. 36 BULLETIN OF TISETOLOGY prostrated himself, and presenting him with an abundant array of offerings (gaIJacakra), said: ~~~. :;Ja· ~~.~. ~~t:J. ~:;J~'~~'~:;J~.~t:J. ~r~~·t:Ja·~;z:,i ~r:r ;z:,~.t:J~~~.~~~. ;z:,~f;z:,·~~·4;z:,·~·:;Ji'i·~~·~~·!1t:J·i'~·t1i ~·~~tll·t1~t ?':;Ji'~.~~.t:J,~' fll't1i :;Ji'i·~~·t:J~~·~~·~~~~~~'~~'ili·~·ili·~~·t:I~t ~'i~'iS;z:,'ili' ~'~;z:,'t:I~tll'~·,a.r~·~;z:,·~i·~~·~~~·tll·~·iIl·;z:,~·S~·ari·t1·~·~\~·~;z:,.~~~~. In order to purify the defilements of sentient beings in this degenerate age, I am prepared to build a stupa as your place of residence, just as it appears in my mind.' Having been prayed to like this, Paramasva8 replied, 'Although it is proper to erect a sfupa, it would be unsuitable for it not to contain any relics.9 In India, in the charnel ground of SItavana, there is a self-arisen image of myself in red coral, one cubit tall. [This image] is inseparable from myself and I shall give it to you.' Thus he spoke. :;Ji'i·~~·t:J~~~·~·~:;J·~;z:,·ar~~·t:I·i~t ar~~~~~~·t1a·~·~a·?·d.1~~·;z:,~·S~·~· ~:;J·d.1~~·~~·~~~·~~~~'~~t:I~·t1·i~t :;Ji'i·~~·~t:I·~~·;z:,t:I·~~~·~t:I~·?·~i· tll~·~~:;J·~·~;z:,·~~. ~~·~~·~~·~~~·5~·~·~~~·~~·~~·?·~~·~;z:,·t:I·ari' ~"'~~~~'4q d.1,~·cq~·?·:;J~~·~·t:la·:;Ji'i·~~·~·~~~·4~· During the construction of the stupa, while the dome ('treasury-vase') was being erected, that previously mentioned self-arisen coral image of Hayagriva came down from the sky as the heart relic. \0 When the slupa was complete, at the time of its consecration (pratislha), the sound of a horse neighing three times [was heard], and it is said that, even in this degenerate age, when fortunate beings with the right karmic connection go there, a horse's neigh can be heard. As for its 8 'Supreme Horse', an epithet of Hayagriva. 9 gzungs zhugs, lit: 'inserted support (dhiiranfJ'. 10 • thugs gzungs, 'mental support', MARTIN J BOORD 37 name, it is known as the 'HayagrIva's Stupa of Peace' (rTa mgrin zhi ba'i mchod rten). 9'i~·UI~·~·J.li9'~~·~~·1!:l'~·1!:l'~·r'·t:Jt rK!~·~·?ff~1!:l·~·~1!:l~·t:Ja·~~·~· 1!:l~,arc;\~t ~~·~~·9~a.r'1!:l·UI~·Ulr;·i1!:lt ~~·9~r;~·~t Furthermore, Paramasva uttered this prophecy: 'Now the time is approaching when the great [guru of] 099iayna (Padmasambhava) will go to the southwest and all your prayers, too, will be fulfilled over and over again.' Thus he spoke. ~·~~·~·9'ar!!;la·P1'~·~~'5·~~·~·~r;'~·.g·~t ~r;·~~'~'1!:l~J.I·UI~'~t:Ja.r·f9· !l1.I·~'~f~t 9~~'!!;I·~~·~·9~~·~,~(~·~a·~~~'9U19·~a.r·?f~9'~\t:J·~t ~9~~·~·1!:l~·~·~Ulr;·~9~·!a.r·~·~a·59·~~·a.r~·9~~·!!;I~·'J~t ~a.r'?f~. UI~·~9~·t:cI~~·~·9r;~·~a·i{r;~·~S~·'J·~r;·~~·~9U19·~9·Sr;~·~r;·~~·!!;I~t Some time later, during the tenth day of the month of Vaisakha, there came a yak with a hairy underbelly which was outwardly the support of the mountain deities Glang phu rtse Inga. inwardly the support of the rOyal chen sku Inga of bSam yas dpal lcog monastery and, secretly, the support of Gangs chen mdzod Inga. The herdsman, being of a very violent disposition and full of arrogant pride, struck it with his staff three times. Thereupon, its spirit downcast, the hairy yak ran off to the land of the snowy mountains while all the ordinary cattle and sheep took fright and bolted as well. 11 Blockprint reads gnang. 38 BULLETIN OF TISETOLOGY 12 . i1i·~·~·tf,·~"(~·~· ~a·~~~·~·1·t~r~~·1·,,·t::I. ~ar~'~~'4aw~flc'J4' ~:;,t ~£I~·a(lf,,·~~~·~~~·~t::I·i~·ri·~~~~·~~·"'1aw~t;:~~·~. ~'(~.~. ~t::I~~~'~'~'~"c'J4.t::I~. ~~·'U~.s~rZf~·5~·~r;:~"'·51'~·~~'!fi'~c'J4·~"·~aw qt::l~. ~'~r;:~t::Ilf1~i'~·~a·8"·s~. ~~~c'J4't::I~. 'U'~awt::l"f-rr~' ; C:~·~ii·~·~~~·&f~·~~·!f~~~·~c'J4·t::Ia·8"·f~t::I"s~"'·~t::I~,i'· ~ 1'.:I"l~·~·tJ~. When the herdsman set off in their pursuit, there arose a vision of a great beam of light, and the cattle and sheep calmed down and became peaceful. Then he saw what he took to be the genuine presence of Padmasambhava, the great master of 099iiyna, clearly manifest and seated upon a great throne of Zahor with the princess Mandlravi on his right, Ye shes mtsho rgyal on his left and with a retinue of male and female vidyiidharas, mahiisiddhas and r/iikinis assembled all around. With fervent faith and devotion, [the herdsman] prostrated himself and asked: 'Oh, precious guru, from where have you come? Where are you staying now? What is the purpose of your journey?' The guru replied: 'Ho! I am the Lotus-born, and in order to subjugate the ralcfasas I am departing now for the southwest.' Thus he spoke. 13 ~"'~'2i~'~~''U~'S~'Zf~'~~'I'~'''~~ ~c'J4·t::I"'·'"I~·c'J4a·5~'S"·~~'~". " " ~a,~·~~~,tq~,~",~~·~·~~·~~c'J4·~~' ~~'~~'~~t 'l't::I~'~£I~' 14 ~,,' ~.~~~.~.~.~~,~i'~'!~'~'~:;,t 15~'~,,·~·~~·~·~r;:~~~·~~'?!t '·~r;:~·t::I·'l·~~~·c'J4~·~·~,,·~~~~·~a·~~·~. ~~c'J4·Sa·~~~·~~,,·~c'J4·S~· 12 Blockprint reads mnyams. . Il Blockprint reads mi Iris. 14 Blockprint reads snga brgya'i mthar ma. MARTIN J BOORD 39 lai'r,j~'~'~'ir;t ~~·~r;·S~~i~S~~·~Sf~·~~~~·S~·~~·~~·~·~~· ~'~~'~~~t tifi~·~~~~~·~I5~·r,j~·t::1'~·~·~~~' ~~·~r;~·4~t ~~. ~*~'r,j~t Once again with fervent faith and devotion the herdsman prostrated himself and, having presented a rosary of sapphire that had formerly been offered by the Indian mahiisiddha Maitripa and a top ornament of precious white stone which he happened to have, as the meditative support for a mm,ujaia, he made this request: 'During the period of the final 500 years, the lifespan of humans is short and there are may diseases, demons and evil circumstances. In particular, the ten nOll- virtuesls [abound" as well as the five heinous crimesl6 and the five that are nearly as bad, 7 and so on. During this time, when much evil karma is accumulated, what special means of taming [living beings J can be found in this place of subjugation? What signs, furthermore, are to he seen in the rocky mountains all around this place? What do they represent? May the [teacher from] O\i\iiayna, you who know the past, present and future, please hold me with your compassion and explaiR these things to me.' Thus he asked. '6·~~·~~~~;~·ill(i·r,j~·s~·gr;·~·4~·t::1a.·~·~~t ~'~'i1~'~'~~'~~'~~' ~~'t::1ii'~~·S·t::1~Sia'~·~~·~~'~r;·~~a.~·~t::1t::1·r,j·iQ The guru then made a scattering of words just as if he had scattered [the beads ofl that rosary and immediately there gushed forth a spring of nectar with eight good qualities,18 and a stream like that of the river Ganges flowed down from the foot of his throne. IS Killing, stealing, sexual misconduct, lying, slander, harsh speech, frivolous talk, covetousness, malice, preaching false doctrines. 16 The murder of one's mother, father, or an arhat, the shedding of the blood of a buddha or causing a division among the sangha. 17 The rape of a female adept (arhat), the destruction ·of the root of bodhicitta, the killing of a monk or nun in training, the theft ofthe property of the sangha, and the destruction of a stiipa. . 18 The eight good qualities of pure water are that it is cool, sweet, light, soft, clear, soothing, pleasant and wholesome. 40 BULLETIN OF TIBETOLOGY ,:. _ . t:\ t:\ ~t:\ ~ ~ ~·o.r,· ~~·~~~·~z;~r$~,~~·tI~·IE·"fl~·~~·t.:l~~\~~·~·6l~·t.:l$·~"~d)~·tI· 19 11J~' ~~·S~·~· ~~·~~~·t.:l.1\·a;~·~·~z;'~·t.:l~·I1J~·~z;'~t.:l·tI·~~. 15~·tI.1\· il'~~'~'~Z;'~~~'~~'~~'I1J~'I1J'~~' ~~~·~~·!1~·!rilz;·~z;'~~I1J·t.:la·,~· _. ~~~·~·~~·a,E11J·4·t.:la·~·~.1\·t.:l~·~~·.1\t.:l·~~·tI·~~~·~z;'Sz;'~0-l~·~~0-l~· t.:l~O-l~·tla·~~~. ~·~t;·~ut~·~~·tI·t.:l~~·~~~I1J·t.:l·ar~1 ~~.~t;.~.t.:l.~. ~~~·~~·S~·EJO-l~·~~·~~·tI~1 ~·~~·~~·~z;'~·~~a·~z;'~· ~'~~~'~'~~~'S~' 22 tla·tI~·t;·~·~~~·O-l(~·O-l·~~·t.:l~~· S~·tla·~~·~a·~~a·~·C~·ar~·il·~~, Wonderful! From the foot of the throne where the buddhas of the three times are gathered, there come into being 100 springs of nectar. By washing [with this water], all diseases, demons and obstacles become pacified and, by drinking it, all karma and sins become pure. One should use this water particularly for the purification of the ten non- virtuous acts and the five heinous crimes. As a sign of the confused (incestuous) relationships between siblings, brothers and sisters, in the degenerate age, the wind of the element earth, which at that time has lost its vitality, causes harelip and it is certain that beings are bound for the vajra hells. Due to bodily contact with all manner of evil and the carrying of corpses of the dead, wisdom and awareness are curtailed and the channels of bodhicitta dry up. Even though such things appear as clearly as in a mirror wiped free of grime,23 all these sinful acts, the five terrible deeds and so on, are purified. This [sacred spring] is the entire treasury of my, Padmasambhava's, mind and it performs an ablution just like the flow of the river Ganges which is unequalled 19 Blockprint omits na. 20 Blockprint omits suo 21 Blockprint reads gi. 22 Blockprint reads krug. 23 The text says 'a mirror wiped free of rust' due to the use of metal mirrors in Tibet. MARTIN J BOORD 41 [anywhere in the world] with Vajrasana at its centre, beneath the sun or above the earth. ~'¥i·cqz::.·~q·S~~·~·:J~·~·~~~·~;j·a.(;j~·~·~~~~·~·~z::.t ~&~'~~'~'~z::.' S~·ar~. ~~~·~·~i1a.·~·~~·~~a·~~~·~. ~a·~q·S~~·~·~~~·~~~z::.· ~~;j·~·;jl-ar~·z::t~. ;j·~z::.~·~·~·~~z::.·a.~~·~~·~~·S~·qa·~z::.·~~. a.~~' ~q'~~;j'ti'~~. Furthermore, on the rocky mountain to the back [of this place] is an image of Vajravidaral)a and the natural manifestation of his mal',u!ala. The central mountain is the sacred mountain throne ('base seat') of the planet Rahu and, behind that, there is the lake of the trinity of Gold, Coral and Conch which is destined to be opened by a future heir of the herdsman, but I will not elaborate on the details of this just now. ~·~~·4~·S~~·~·~z::.·~~~·~·~~·S;jl$fz::t·~~~·~~~·~·:J~·~~·l~·~q~~.~. q~·fz::.·~~·q~~·~~~·f1·ar~·z::t. ;j·~z::.~·~·~·~~z::.·a.~~·~~·~~·z::ta·~z::.-q~~. ;j~·af~·~~~·~~z::.'q·~·~a·~~·a.~~·a.~;j·~Sz::.~·l·~·~~~·~~·~z::ta.·~·~~. 24 q~~'if"1'~~;j'~' ~·~q~·a.~~·z::ta·~~·~~~·z::t·a.~~·~q·~~·;j·ti'~·~. At a spot within earshot25 to the east of that place, on a rocky mountain which is the abode of the buddha Maitreya, is the site of a treasure which encapsulates the meaning of all the 84,000 doors of Dharma. It is prophesied that [this treasure] will be taken out by a future heir ofthe herdsman. To be precise concerning his name and birth-year: it will be extracted at the time of the third generation from the present rT ogs ldan dpa' bo of the Rig 'dzin Jam dbyangs Hum ri family, but I will not elaborate here on all the details ofthe family and time. 24 Blockprint reads tsan. 25 A distance of one krosa (rgyang grags), about 500 yards. Blockprint reads rgyangs grags. 42 BULLETIN OF nBETOLOGY 26 ~a'~~'~'~fai\CI'~''''I'~~~'~~~'~'f~''''I~i~'iC1'CI'~' &q~~'iC1~''''I~' S~·~l~~~·C1;"1·CI·~"1~·~~·~a·"'I"1·~·it·l!ir;~~·~·C1~·"1~'C1-ari·~' In front of that there is a lake, and if one looks into it, questions are clarified concerning the future birth-stars and so on of individual beings that will arise due to the influence of whatever karma and sins they may have, just like [looking into] the hand mirror of Y ama, Lord of Death. ~a·4~·S"1~'l'ai'i·Cla·5I"1·~~·~~~s~·S~·~~~&·~~·C1~·~·S~·iCl"1·iti· ai'i'~' On the rocky mountain that lies to the east of there are countless naturally produced images of buddhas and bodhisattvas. ~a·sr;$"1~·'l'qC1~CI·ir;~~l.\·l.\~cq·~~·~f!"'l·S~f"1~&·~~·!·~·~"'I· " l.\~·~i·~~·~~' ~·C1~·~t!~·~·Cla·~~·C1I1r;~"1·I~·S~·~i·31·"1~~' 1~'CI'~~~CI~~i'~31'ii'~"1~'~i~'CI~'i~'C1~"1~'~'~'i;'CI'~"1~&' ~~. ~·~a·~"'I·Si·lSi·CI~·~·~' 'S~'~CI~' 11f!~'~'S"1'~~~'~'~~' ~~·Cla·~"'I·~·C1~i·i·at~·"'I"1·C1Si·~~·S·I~·"l.\CIC1·CI·ir::J ~'~~'C1'l.\'~' Cl. ~·~·~l.\~·~·~·C1sa·~~'l'C1I1~·~"1·I~·"'I~3~·~~CI·'''1·CI~' i~~·cq· ~"1·'~·C1!·~"1·{i~·~i·~~·C1~·C1!·~C1~·lSi·CI~·"1ill.\·ir;(~i·~~·~i·\l~' 26 Blockprint reads spyi. MARTIN J BOORD 43 27 l~'5'~I(4' ~31·~~:i~·~·~·~"·~·~J;;311tl~I(4·.t ~~~"IV.t Travelling to the north of that place, the tjakini Ye shes mtsho rgyal presented a vast ma1)tJala of assembled offerings and made this request: 'During the final period of 500 years, when the six auspicious medicines28 do not cure disease, when skilled doctors cannot diagnose illnesses, when holy mantra-holders fail to eradicate enemies and obstructors, and so on, for such a time as this [may the guru please bestow] his special means of SUbjugation.' When she had made this request, from the spot where [Padmasambhava ot] 099iiyna had planted his staff, there flowed out a healing stream of nectar possessed of eight virtues, and the guru said: 'Ema ho! During the period of the [last] 500 [years], this [stream] here will be more effective than even the six auspicious medicines. It is a river Ganges, beneficial when the elemental sprites (bhiita) are in turmoil, spreading [everywhere] in the guise of the eight classes of demons, [an antidote] to the 360 suddenly- arising mental injuries and the 404 contagious diseases - especially to all leprous diseases caused by the demon Rahu and niigas. [It is an antidote to] any [problem] whatsoever except the maturation of former deeds.' Thus he spoke. 29 ~~'~~'S"'~~'~iflia'~'~~'~'ClilJ;;~~'~"~"1t cqCl''a3l'~'''~' fJ;; '~·i!CI~·4~·31<~·~a·'fl~·~~·~ ~~'~~'~~~~'~J;;~~31'~'~~'iCl'~~t To the north of this, should one enter just once beneath the feet of the supreme heruka Samantabhadra, king of wrath, who enacts emptiness and compassion,. wisdom and skilful means, in union with his consort, the sins and obscurations of the three lower realms will be purified. 31 ~'~31'~~'Clg~~'Q' ~"'31~~'Qa'~~'i!~'S'~"'~~"1tl~'(q\~'~~t ~~". 27 Blockprint omits las. . 2S Nutmeg, cloves, camphor, sandalwood, saffron and cardamom. . 29 Blockprint omits snying rje. 44 BULLETIN OF TIBETOLOGY 32 ~a· ~~' ~\~. ~~Q: ~~. ~~. ~a, ~~. cr~' ~!l' er It;t £\. '1jli1~r li1U\Z;'li11' ~' ~~~'~Z;'~~·~!i~·~~·~t ~'~l~,'u\Z;'~~'~~'~1a'~~~'~~'li1~~'lz;'~i' ~~·~·!~·~a·'i~·~~~t Furthermore, travelling one krosa towards the northeastern corner, there are the three charnel grounds, outer, inner and secret, which are commensurate with Sitavana or Laflkakfita in India. Among these, in the secret charnel ground, arise elaborate emanations of the twenty-five c!iildnis, with hides of human skin and so forth, spontaneously appearing on the boulders?4 At this sacred site, when one places a corpse there in the evening, by early morning it will be completely gone, devoured by jackals and vultures. And it is promised, furthermore, that those deceased will be reborn in the sacred sites of the diikinis of the twenty-four pitha35 and in the upper realms. I:\. '" 1:\. __ I:\._~_ ~·~~·~·~~~~·a:l~~t:l~·~ll·U\~·~·~~·a:la;l·:J~·~t To the northwest of this, at a distance of one krosa, there is a precipitous gorge, self-arising in the form of food for the gods (naivedya), a cloud of offerings of the five sensory types that bring delight to thejinas and their sons (buddhas and bodhisattvas), )0 Blockprint reads rgyangs grags. 31 Blockprint reads lang /ca brtsigs pa. 32 Blockprint reads g.yang bzhi. 33 Blockprint reads gro. 34 These hides of human skin are the seats of the goddesses. 3S For a description of the 24 sacred places, see M. Boord, 'Buddhism', in, J. Holm and J. Bowker (eds.), Sacred Places, Pinter Publishers, London and New York, 1994, pp. 8-32. MARTIN J BOORD 45 ~ _ _ _ ~_ 36~ ~_ ~ !1ll·~a·"'~a:!a;~·.l\~·S~·a:!a;"·~~·~a:!·~~a:!·~·Ill·~~· ~t a:!l!Ill'''~'~'~'~,?~' ~~·l~~·a:!l"·!·~.l\·~1ll·7t ~~·~,,·~~·~·~t ~~~·~~a·a:!af~·i,·~.l\·Ill~~· ~~~·a:!~1ll·5~·~~.l\·s~·tr~~·ar~·i,·~.l\·ar"t ~·~~~·~~a:!·a:!~~·tJ~·~~·illl· iI"·tJ.l\·~~~·~~~lllt 1~'~'tJ~t With regard to the history of the three self-arisen stupas of this supreme buddha-field, Ye shes mtsho rgyal and the herdsman made a request in these words as they both presented a vast array of assembled offerings: 'What are the characteristics of this place and what are the benefits of making pilgrimage, prostrations and circumambulations? May the guru who knows the past, present and future please tell us without concealing or keeping anything back.' Thus they requested. *~·~·tr~·~'~·r'·tJt is''·~~~·~·~.l\·~~·4.l\·~a·a:!l,,·~~·~·~·,,~·~~·~~· ~~~~.~~~."q ~a·~~~~·~~·~·41ll·~~~·Ill·~~~~·tJ·~~·.l\~·~~~~·.l\~· S~·~~~·tJ·~~·~~·ar~i,,·tJa·~~a:!l~·~~·~~·S~~·lllt ~'Ill'~~'~'''~'~.l\' ~~~·iI'IIa:!l,,·tJ·~~~·~~·4~·~~~~t And the great [master of] O~~iayna said in reply: 'The two of you must each construct a stupa as it arises in your mind and one [built by both of you] together. For the relic to be inserted in the latter you must invite from the heaven 'Arrayed in Turquoise Leaves' (the paradise of Tara), the one-cub it-high, self-begotten crystal image of the noble A valokitesvara for which you must prepare a welcoming party with a ritual procession of monks in yellow robes, offerings and so forth.' 36 Blockprint reads 10 brgyud. 37 Blockprint reads ser sbreng. 46 BULLETIN OF TIBETOLOGY ~Z::;'~'Cf~t ",~·~~·~~·~·CI' 1:3~"l·a.J·~iz:r?i'ii"~"l~~"l'~'il~'CI~~'''''' S"l'~' CI~' "l~ ~~' 1:3,"" f1I' Clt &f~'Ia.J'~' ~~. Cl' ~CI"l' il~' ~a.J' ~ "l~Z::;~'~' Again, the herdsman questioned him crossly with the words: 'How can this be done? For I have not a single disciple, either male or female.' To which the guru replied: 'You must present boundless offerings emanated by your mind.' Thus he spoke. ~'~~'~'Cf~'~~''{l~'S''l'~~'''l~~'~;?it~'~Z::;' "lar~·~·ii'·C~·~~·E1~'~I:3'a.J· ~~·~~~'~·",~~·ar~,~,,!a·~l~·CI·~CI"l'il~·~a.J·"l~Z::;~·CI~' ~a'~I:3~'~'~'~'" 38 ~3r~~'Cfa· "li"l~~~~~"'S"l~&'~~'~~"'''lil'''~'~~'i''!'CI'~'~I:3' ~"l"'·f~CI"l·il~·~I(~·CI·~J:.·~~'~·ar~"'I:3'~~~a.J·~·~~·~~·qyJ:.'~·"l~J:.~CI'~' 1:3~'~~' ~~·~~'S~, ~J:.~~' 1:3~~~~' ~r-Ia.J' ~~~·Cf~·~· if~ ~ 1:3~~'Clt It is said that then the herdsman, with fervent faith and devotion, summoned assistants and arranged groups of males to his right and females to his left, and then presented boundless offerings of the five sensual qualities set out in front. On that occasion, just as the sun was rising, a golden five-pronged vajra appeared in the eastern sky in sight of the herdsman and, while he experienced boundless happiness and joy, the sun rose and the crystal 'basis of offerings' (i.e. the heart of the stupa) came forth from the sky so that everything took place just as spoken of above. When they had positioned it as a relic, Ye shes mtsho rgyal and the herdsman together erected [the stupa). 31 Blockprint reads rdzi hos. MARTIN J BOORD 47 39 Q~~J5I' cn~SIll' if 33'i'~~' ~JII' S'Qt SIll'~JII' 33~a.'1Il~4lI' tiJII' CI.t;' 33(i' ~QJII' ~~iI'~'~'~'QQJII'~'" 33~·~·~~'a.S4lI·~~'IIl~·5'iQ~·~J5I'~ ~'~'33'33'i' ~~'~;S.t;·~·,.t;·~IIlJ5l'{t Moreover, when it came to the time of throwing grains in the air during the elaborate consecration ceremonies of that particular 'Stiipa of the Self-originated Crystal [image]' and the 'Stiipa of the Herdsman' constructed by the herdsman and the so-called 'Stiipa of the Nomad Woman' erected by Ye shes mtsho rgyal, a shower of flowers came down and, due to the auspicious circumstances made clear above, the names of the stiipas at the place called Vajra Sun (rDo rje nyi mal came to resound [everywhere) like thunder. ~'~JII·tif~·i~'crJII·~3!IIl'Qti·!·~~QJII·~·33'i·~~·a.~·~33J11·4lI·SIIl·Q(.t;·33'i'CI' SJII·Cla·rt4~'ar~·~t qy~·~·~3!IIl'a.~a·rt4~·ar~·i~~JII·~'" i~·Q·~·SJ5I'a.~33· ~.t;·~33'.t;·Q(i·Cla·33E1a.'4lIJ51'a.iJ5l'CI~t ~1Il·CI·Q~J5I'CI·~·Q~·~t 1"1'CI.t;· ~i·ili·~·a.~i·CI·4lI·~"1·~·~.t;'~t f~'4lI33'~'~'Q~'~'~'~'i"1J11'ili'~Q'Cft Following that, the great [master of] 04qilyna went to the place of the Hundred Springs and said: 'As for the benefits of making prostrations, circumambulations and offerings to these [three] stiipas, they are as . was stated before with regard to these springs. The virtue of whatever deeds are performed here is increased 100,000 times, a marvel that goes beyond the limits of speech. And the same is true for the accumulation of sins. In particular, [this place is1 supremely beneficial for a woman who wishes for a son. If even the beginning of a prayer is uttered here, it will immediately be fulfilled without impediment.' 39 Blockprint reads phyag gnas. 48 BULLETIN OF TIBETOLOGY ~J!II.I 11\ - 11\- 11\ - - ~ T;~~z:.~·t;la.·~I!3~·~' 1!3~·f1·l!3a.·~z:.~·~·~~~·e.lai~·~~1 ~'~1!3'~'1~'~~' t;la.'I!3~'I!3'~'~z:.'~f1a.'a.~~'I!3~'~z:.'~t;'I!3~' ~'a.I!3z:.~'~~~'a.!'",a.!'~~~~'£l'~I!3' t;la.. ~~~. Sa.!' ~1!3~' 3'z:.z:.. C1I~·a.!~·l!3ti~·~~·~·~~~·~~·~·~z:.·~ ~~. ~~. ~~. S~·~t::l~·3·~~·~~~·~~t;'~~~· ~·f~t::l·~·~.~~·~·~·~·~·~·C1I·ti·ID' While he was uttering these words, the sky became filled with mother goddesses and "akin,s who arrived from the holy land of Tibet, the realm of snow, welcoming him with an invitation to the southwest. His mind engaged with thoughts of not having finished instructing the king and subjects [of Tibet], he stamped with his foot upon a boulder in front of [the spring] with eight qualities, leaving his footprint as the support of blessings. Turning his face and gazing towards the southwest, he said: 'ITI SAMA Y A. Seal! Seal!' ~a.·~~·3·~·2f~·~·~:,¥~·a.!·~~·~~~·~t;'~~·t;I·~. ~t;la.!'ry'~~~'~z:.'a.~~'~~' ~~'i1z:.'~~'T.5'.~~.t;I'~z:.. ~·ti~·~~·'i'~·~~·~~·t;I~·l~·a.~a.!·~~~·~~a.!· ~~t;'~. St;'~~·~·T.5'·~~t;'S~·~~·~~·~~a.!·t::l·~t::l·~·~~·tfi'~·t;I·~~~t::l~· ~'~~z:.~.t;I. ~~·~~·2f~~·~z:.·~~·~f1a.·~t;'ar{~~~·~. ~~z:.·~z:.~·~z:.·t::lID· Q~·t;I·t::l~~·4z:.·~·a.!·~·~~~·~~·~~a.!·t::l·t::l'rl·~·~·I1t::l·t::lID·~·~~·S~·~~~. As for the herdsman of that period, he was one man with three names. To the glorious Hayagrlva and to the world in general, he was known as 'the herdsman'. The great [guru of] 04cJiayna gave him the name Padma chos 'phel, the supreme leader, and the speaking statue of the crowned buddha in 8yang phug gave him the name mThu thobs and declared him the [incarnation of the] mahiisiddha Kr~ttacarI.4o In reality he was the genuine embodiment of the monk Nam mkha'i snying po who lived to be 100 years old, and if one prays to him with 40 Also known as Kanhaplida, one of the 84 mahiisiddhas. See: David Templeman, Tiiraniilha's Life of K[~'liiciiryalKiinha, L TW A Dharamsala, 1989. MARTIN J BOORD 49 body, speech and mind, it has the blessing power of 100 individual rites of longevity. ~flJ~·~:~~·~~·~t::I·'·t::I~·t::I·~·~·~~·~~fI~·~~·l~~·~~i·~a(~t ~~~. ~l~·~i·~~·~'~·~~·"'5·~a·~~·t::I~·Cll·I:3~~·z:tt ~,~·t::I~i·z:t·~~·~~·t::Ia· ~i·~i·t::Ia·~~·I:3·Cll·Si·z:t·~~~·~Cll·~~·t::I~~·z:t~t At the end [of his life], his body attained the fonn of a rainbow (,realized the rainbow body'), and he became the recipient of offerings for an assembly of rjiikinfs in the buddhafield of Sukhavati. His mind took up residence in the three slupas and within images in his likeness, and when he spoke he promised to return in a succession of births for the benefit of the doctrine and sentient beings, and so on. ~·~~·~~·,,·~l~·~i·~~·~'~·Cll·~fI~·~~·t::I~~·t::I·S~·z:t·ti1it £t'~'~i'~~' ~l~'~S~~'~Cll'I:3~t ~~~·fI·~~~·~a·9~·i~·I:3~~·z:ta·~i~·ti1~·~~·~~Cllt It is said, furthennore, that circumambulations of rjiikinis are made around the three self-arisen slupas, and that non-human spirits offer songs of worship. [Such things] are made clear in the pilgim's guide taken from the treasure site of dGa' ri'i brag (Rock of the Mountain of Joy). - - ~ ~ ~ --~~·~~·~·~~~·~~t::I~i·~~~·!·d)~·~,~~·z:t~·~·~~'(~~·~Cll·~9~·~·~~~.,. ~~r:;t::Ia·~i~·ti1~·ti·t::I'~·~~Cllt Apart from this, the words of the original manuscript, which speak extensively of prophesies and so on, are clarified in the Secret Guide to the Holy Places of the Hidden Land of Sikkim (sBas yul 'bras mo Ijong su gsang ba'l gnas yig).41 41 By Lha btsun 'jigs med dpa' bo, one of the three religious preceptors responsible for the enthronement of the first king ofSikkim at Yuk bsam. 50 BULLETIN OF TIBETOLOGY ~~~·a·~·I::l·s~·l'1~·I::l:u·4~·~q 4~·~~~·~~·~~·;J·;r;Jfla:a.~~~·~~· ~~.t;l. ;Jfla.·a.~~~~·l::la·~~·t;lt a.~' ~l' ~'~~'~I::l.t;l'~I::l'I::l~' ~~·~~t ;J(l' ~a·~7~·fl·;J~·~~·~a·S~·l~·~~·~~·~~·~·~~·t;lt ~a';J~;J~'I::l~l'~'~~~' ~~~'~~~'~~'~~t t;l~·~tIl~·~t ~I::l·~~·~·;rt ~~·a.S~·~·I::l~a·I::l~~·t;la· ~~·;J·~~·I::l~;J·~~·l~·~~·~~·;J~l·~~t ~~'4~'m~'~~~'l~'~'~'m~t I::l~'~' 42 ~q ;Jl~~·I::l~·l~·l~J~·~~~t ~·tIl·I::l'1a.·~~·~~~·~~·;J(l·~~·l~ • The navel of the sacred land is Brag dkar bKra shis sding. To the east is the concealed cave called the Secret Cavern of the I)iikinl where ma mo goddesses and tjiikinls gather like clouds. In the west is the Cave of Great Happiness [which is a place for] the accomplishment of a Iifespan free of death. To the north is the Heart Cave of IHa ri rin chen (Precious Peak of the Gods) where many treasure sites of the five treasures43 are destined to be opened. The sacred places in eight directions from there are: gSang sngags chos gling (Dharma Isle of Guhyamantra), Padma g.yang rtse (Peak of Lotus Happiness), Rab Idan rtse mo (Peak of the Supreme Seat),44 the plain of Yuk bsam and the stupa of Nur gang which are twin sites of the doctrine of the four great yogas, Ri rgyal (Mountain King) [covered with] sandalwood, the king of trees, dPa' bo Hum ri (Warrior Mountain Hum), the protecting lord of the intermediate area, Phag mo rong (Ravine of VajravlirlihI) and Khrag 'thung rong (Ravine of Heruka), rDo rje 'threng (Vajra Garland) and ICags sgrog 'threng (Garland of Iron Fetters), the 109 great lakes and so on, and all of those comprise the servants headed by Gangs chen mdzod Inga (the Great Snow Mountain of Five Treasures, the most sacred site in Sikkim). 42 Blockprint reads dbus. 43 This may refer to the' five treasures' of Rig 'dzin rgod Idem. See M. Boord, The Cult of the Deity Vajraklla, pp. 25-26, for details. 44 Site of the palace of the earliest kings ofSikkim. MARTIN J BOORD 51 ZI1"~!~·t3i·~,,·t3i·~"·~"·!ZI1·~ZI1·7J~f!l~·f~ZI1·q.~~rQa, ~~·~·33·a.~·~· tJ~·f!l~·a.s~·{"~~~·~·5"'tf·-~·b)~·Qa·5~·~' This hidden land of a hundred and a thousand lesser peaks of snow, together with IHo 'nag po (Black South) and the one called rDo rje nyi ma,4S comprise the portico of the northern entrance to the entire hidden land of Sikkim. ~ """ """""" t\ """ """