A BUDDHIST GUIDE TO THE POWER PLACES 4 OF THE KATHMANDU VALLEY BIBLIOTEKA Badadyski Zizek Diameatewe] Drogh ‘Uli Karma Kay ‘Ofcodek Medytacyiny w Lot Nrinwent, 89 ou Sygnatura Bl OL) o Himalayan Buddhisc Vajra Publications Meditation Centre Jyacha Thame!A Buddhist Guide to the Power Places of the Kathmandu Valley i Pablisbed by ‘Vajra Publications Jyatha, Thamnel, PO, Box: 21779 Kathmandy, Nepal 4220862, Fax: 977-1-4246536 ” rel 97 e-mail: bidur_la@moscomap sansasrabookscomp Distribution Vajea Book Shop Kathmandu, Nepal © Author, 2007 Cover Paintings Bipin Raj Sheestha ISBN 978-9937-506-02-1 Printed in Nepal net ge on Pete Subba Gurung Ser eee cern ce CTU, umm owe AMANO Message tis a mater of great pleasure thatthe Himalayan Buddhhist Meditation Centre is going to organize a public talk on the "value of meditation” and "pilgrimage for Nepal” and publishing a research paper emitled "A Buddhist Guide to the Power Places fo Kathmandu Valley" By Keith Dowman, [As we know tourism Industry of Nepal is gaining momentum in the recent years. However, we are yet to reach on a global standard, despite its natural beauty and environment, art, culture and spirituality, { am confident that highlighting the spiritual and cultural heritage by explaining the value of meditation and pilgrimage to the international community is also being important for tourism promotion in Nepal. | therefore, do hope that organizing such public talk and publicing such paper will be of great supporto our tourism industry In this context, | would like to express my best wishes 0 the Himalayan Buddhist Meditation Centre for its grand success in the days ahead, December 10, 2007 Q, Prithvi Subba Gurung Minister PtLAMA TIDTEN LOA PINDOCHE Message , Why we need to meditate is simply because we want happiness andl we don't ‘want suffering. Even with external phenomena each has their wn cause. For example, chile comes from its own cause - i's own seed, something whieh ‘shot so the results hor, while raisins come from a seed which is sweet. Pat, another way, chillie doesn't come from the seed oF the tain, whichis sweet, and nisins don't come from chillies, which are hot. Raisins come from raisin! seeds and chilies come feom chilli seeds, Justa esis come from sweet raisin see and chiles come from hot chile seed, lke that, happiness doesn't come from aon-virtue. The non virwous attitude is ignorant of Dharma and karma, ignorant of what is sight and what brings happiness to oneself and to others and ignorant of what is \wtong and beings harm to oneself and others. Anger and attachment are also on-vinwous and their gnisping destroys happiness as does the actions rmosivated by them. Tha's why these ations become non-vittue and. result coaly in suffering, Suffesing docse't come from virtue or the pure thoughts of fnon-anger, non-igaorance, n-attachment. The actions motivated by pure thoughts are teansformed into virtuous actions and their results are only happiness. The second Buddha, the Savior Nagajuna, the great Indica Scholae and highly actained-one said, "Actions born from ignorance, ange and attachment are non-vistous and fom that all the sufferings of migratory beings arise. The actions born from non-anger, non- artachment and pon-ignorance are virtuous and all the happiness of transmigestory {100 sons tn hc oA gene eR TENT ng6 Mevage ‘hems arises from them. So then happiness and suffering have totally separate evolutions. Ail one's happiness and suffering come from one's mind but from dlifferent kinds of minds. When a root is poisonous, the stem, leaves, flowers anu fruit - everything is poisonous. If a root is medicinal, hen the trunk, et + everything is medicinal. From the impure mind, the distorted, obscured ‘mind comes samsara- all the oceans of human beinge' sufferings, the oceans ‘of devas of the form and formless realms’ sufferings and 00 question about clesire realm sufferings. This includes not only human beings’ suffering but the sufferings of devas of the desite realms and the sufferings of the lower realms -occans of human, oceans of animal, oceans of lower realm sufferings and aot only that, future lives’ sufferings, As it is mentioned in the Bodhisatrvacharyavatara by the great Indian saint Shanticeva, 'Who created ‘the hot burning iron ground of che hell realm?’ It is said by Buddha, that it 's cteated by the evil ming, the evil mind being the non-vietuous thought. [Even the problems of this life, such as the unhappiness anc depression when disappointed, due to not achieving something, come from the non- virtuous thought because of desire clinging to the pleasures of this life Liking the happiness and comfort of this life and disliking unhappiness and iscomfort are both non-virtuous thoughts. So this life can be in this, or opposite the worldly attitude, the non-virtuous thought, Without opposing the worldly attiude, life is suffering, like the experiences of attachment, desire and clinging, and the feeling of comfort when there's happiness, Praise, reputation and material receiving and de dislike when these four things don't happen. In all these ways i's life with suffeting, with no inner peace in one’s heart. The life is always up and down, with no stability and one ‘can never get satisfaction. As Buddha said in a sutta ‘As far as one follows desire, one can't get satisfaction." So i is similar to in the song sung by the Rolling Stones, 1 tried and I tried but I can't get no satisfaction,’ What drives life crazy leads to so much unhappiness and dissatisfaction. To fulfill this Ines desire, one engages in killing, stealing, sexual misconduct and sexval shure, es and slander, divisive speech, illwill, eovetness and heresy - many ‘oon virtuous actions that harm others, many sentient beings. hese actions farm not just oneself and family members but 100's, {0480's unc millions of people in the country and in the world, As shown by Istory, niany beings have been killed in the world by juse one person who sluln’s take care of and subdue their mind, They didn't make theit mind i Message ~ 7 Dharma, didn't make it virtuous and especially didn't generate contentment for renunciation and, moreover, didn't generste compassion towards other sentient beings. Compassion is the peaceful happy mind, possessing patience. Instead they followed negative thoughts, beginning less sel-cherishing thoughts of desire, which all came ftom ignorance and created so: many ‘enemies for themselves, obliging so many people in this world to become an «nem for them, Here there isa clear conneetion to the selfish mind. One's ‘own negative mind makes all the enemies for oneself in this world and destroys the happiness of millions and millions of sentient beings. What makes the mind transform into Dharma, to transform from selfishness to the kind heart cherishing others, from anges to patience which then becomes happiness for oneself, the family and the world, becoming a peaceful, happy mind of contentment, which stops giving harm, suffering and problems to the family and sentient beings and instead gives peace and happiness to the family and to sentient beings, all ving beings, through the power of positive thoughts? One person who was previously dhe opposite, harming millions of people with a negative mind, lacking Dharma practice, ‘can transform their mine into pure thoughts and becomes peaceful and happy, bringing so much sun-shining peace and happiness in the country and the worl, life ro lif, to all sentient beings “There's an urgency, an emergency, to do this right away. The mind must become Dharma. This is what makes us meditate. Making the mind familiar with positive thoughts is meditation. People might think that one doesn't weed to be a spisiual person, thar someone outside might need 10 becoene spiritual but oneself doesn’t need to practise mediation an be a spiritual person. This is totally wrong, Since what you want i happiness, this is totaly ‘wrong, Transforming the mind into Dharma is meditation. What is called seal meditation means training io having a virtuous mind. Training in oon virtue ~ in ignorance, anger and attachment - is not needed. Doing a meditation retreat with such negative thoughts being generated, is not meditation. One is doing something wrong, something is missing, Through correct meditation, training of the mind in virtue, one has less thought of self and more thought about others and a less painful mind of desire and more inner peace. Everyone wants this - inner peace and happiness, so we can see very cleatly that everyone has to practice, everyone needs meditation. Nobody ‘wants to die, get sick or become old. Everyone wants to be young, But there8 ~ Metage is no choice. We have to go through what is the nature of life - moment by ‘moment getting older and going towards death, In Tibetan, this is draw = ‘one who is going. Another meaning is transmigeating under the power of karma and delusion without the slightest freedom, ‘Therefore if one doese't like these things, one needs the wisdom that ‘our kind Buddha revealed, that suffering comes from the causes of karma ‘and delusion and thar these causes can be ceased. How? By actualizing the path. Buddha revealed that there's a path 0 the sorrow less state beyond suffering These ideas are just fundamental Buddhist ideas, not introducing the Mahyana path, such as the five paths and the ten bhumis - che waivers vehicle whieh takes universal responsibility to acai full enlightenment foe sentient beings These ideas also dor’ introduce what is also from the great vehicle, the secret mantra vajmayana Mahayana great vehicle, the means to achieve enlightenment more quickly, without the need to eollees mesi for 3 countless great eons, but insted to collect al the mest in this life in onder to become enlighten quickly inthis life. That's one purpose to prtice the great vehicle vajrayana, What 'm saying i, cere isthe need, without choice, to leara Buddha Dharma and practice, to meditate tad actualize all the path, 1 one likes suffering, rebirth, death, old age, sickness ~ all these sufferings, cone does nced to lestn Dharma So now, here, the purpose of holy places existing isto help the mind, to support and bless the mind which isthe root of samara and arvana, hell snd enlightenment. Holy places help the mind to tnsform into the path to Hemadon sod enlglteusient which segues yeverwing useful aids at wisdom from which you receive blessings of the Guru, Buddhs, Dhaema ‘and Sangha - those great saints who had attainment in those places and feom the places one then receives blessings The purpose of making pilgtimage is t0 purify the mind oF negative karma and its imprints and to collect mesi while making prayers to bless the hear, the mind. The places of the enlightened beings, the Buddhas and the bodhisattvas have blessings and when one goes to the holy places, the holy beings bless us the ordinary beings. They bles one's heat. So we go chere to receive blessings. So itis very important to learn Dharma, and also 10 understand he tel ‘meaning of holy places and pilgrimage. Ics possible, asa rourist, with 0 Dh evotion, For some people, its possible Tvs their karma, But general understanding oF devotion to visit holy places and get a 'elick’ of - Metsage ~ 9 pilesimage is done with a mind of faith and Dharma understanding and then blessings are received according to one's fait. It is important to preserve hholy places, in order that beings can pusifi, accumulate and achieve enlightenment, through pusifying their oceans of samsatic sufferings. For doing this, thank vou very much, We get more faith the more we understand! the path to enlightenment, the qualities of the Sangha and especially Buddha and the more understanding we have of the oly places and che attainments of those yogis ‘who practiced there, understanding that what they did was not easy, taking 1017s of lifetimes, eons, co collect merit aed peactse. For example, Buddha's relies ate the result of thee countless great eons practise of charity, giving His life for sentient beings, practicing pure morality, patience, perseverance, concentration and so forth and practicing for all of us, all sentient beings, collecting the swo accumulations of wisdom and compassion to achieve Dharmakaya and Rupakaya, We can't see Buddha, but we can see relics, Which have the power t0 lead us to enlightenment. Similarly, we should understand how precious the holy places are. "Thank you very auch,mre HIMALAYAN BUDDHIST MEDITATION CENTRE [22ers Atanisthe Guest House Se Foreword eft the Kathmandu valley with all its secrets, about 20 yeaes ago and I have jnstcame back to find that one of those hidden treasures is stil unearthed I phoned my friend Keith Dowman, a scholar and author of some exttaotdinary texts, who T have not seen for the lst 25 yeats. We talked about the possibilty of bringing this weasure to light, and the response agains ll the odds was a ‘This beef telephone conversation happened just an hour before Keith was leaving the countzy to Varanasi of all places. We met at Teibhuvan International Aisport, Kathmandu where we decided to uneavel “A Buddhist Guide to the Power Places of the Kathmandu Valley” a research pepee ‘watt by him in the 70s, and only publisbed once or ewie in the 80s This took place three weeks ago just one week after Kyubje Lama Zopa Rinpoche, accepted Himalayan Buddhise Meditation Center's invitation to give a Public Talkin Kathmandu, during hs brief visit to Kopan Monastery. The idea to give an enlightened presentation on the value of meditation and pilgsimage, together with the launch of a hidden pilgrimage guide book, caught momentum when Nepal ‘Tourism Board and Himalayan Buddhist Meditation Center decided to go for collaborative promotions to highlight spiricual heritage of Nepal to a wider audience “This book and the Public Talk ate the fruits ofthis collaboration and the fruition of many karmas of the past. My wife Tanya, was just telling me, while she was copyediting dhe manusetip, that the story of the hunter, the dear and the dog, ia the Milareps thangka that Lama Thubten Zopa Mart te Font re roareon atte Mahayana Tran Polen 78, fran kates pearance12-~ Fenword Rinpoche instructed me to paint a few years ago, and which is hanging in front of me at this very moment in time, aerually happened in one of the power places mentioned in this book; No 47 Nyishang Kurti, near Bhaktapur Serva Mangalam! Antonio Pascual Spiritual Program Coordinator Himalayan Buddhist Meditation Center Kathmandu, Thamel, Nepal 10 December 2007 19. Contents Kimdot Vihara wayambhu Stupa Sancipur Manjusei Hill Vipaswi's Stupa Nagarjuna Hil Kasyapa's Stupa Bidjeswori Baja Jogiai Karnadip Smasana Buranilkantha ‘Thamel Bahal Katishimbhu. Annapurna Jana Bahal ‘tum Bahal Tara Makhantole Arrow Kala Bhairab ‘The Great Bell Kumari Palace ‘Mara Sattal ‘Tondhikhel Bajrabie Bagdwar Paran Golden Temple Patan Mahaboudha Patan Mina And Machhendra Lake Teudah Yanglesho harping Bajsa Jogini Asura Cave Dakin Kali Katowa Boudhanatia (Chabahil Stopa Gubjeswor! 15 7 at 25 26 6 29 30 31 33 35 6 38 38 39 0 39 2 44 45 45 46 ap 48 31 52 55 55 59 x”14 ~ Contents 35, Pasupatti 36, Tilo & Nato Caves 37. Chobar Gorge 38. Gokarna 39. Chemehok Heruka 40. Manicura Sthan 41. Sanka Bajea Jogini 42. Cangu Narayan 43. Bhaktapur Dipankara 44, Bhaktapur Talking Tara 45. Bhaktapur Sakyamuni 46. Bhaktapur Lokeswara 47. Nyishang Kurs 48. Candiswori 49. Namo Buddha . 50. Rishiswara Appendix I Synoposis of the Gosenga Vyakarana Sutra 8 63 o 64 6 66 oo 0 70 70 n n 2 B "4 9% A Buddhist Guide to the Power Places of the Kathmandu Valley Precious symbols of the Minds of the Conquering Buddhas of the Tea Directions, Swayambhunath, Boudhnath and Namo Buddha, We pray to you from the innermost depths of our hearts ith an all-embracing relasionship with these three supreme symbols, All adversity, troubles and obstacles are removed, All our wishes are actualy fulfilled, And ulimarely we cross the ocean of samsara with all other beings By the grace of these three stupas may we attain the level of the Four Buddha Modes. ‘This isa guide forall pilgrims to the Valley of Kathmandy, for both the eminent and the lowly 1, KIMDOL VIHARA, When you travel the road to India from Tibet you will first come to Vulture Peak Monastery (Bya-rgod phung-po-ri'i_dgon-pa, Gridhrakuta Vihara). You can honour the chief image of the ‘monastery, Munindra, visit the Avalokitesvara fasting room (smyung gnas Iha-khang) on the first floor, the Maitreya Temple on the north side, and other images in the neighbourhood, the chief of which is the image of the Buddha in parinirvana posture, “In the neighbourhood of (Ri-bo “Bigs-byed] is a hill called Vulture Peak, and ic is said that this is the place where a thousand Buddhas of the bbhadrakalpa firse generated enlightened mind, and where the woman Jadzima (Bya-rdzi-ma), who built the stupa at Boudha, attined Buddhahood.” (bLa- sma bTsan-po)16 ~ Al Buddbict Guide to the Power Plc “Ti the soudhwest of Swayambhu is Valture Peak... Then 21,040 arhats from Vulture Peak tonk excth and deposited it beneath the dome of the Srupa.” (Shing-kun dkarchay) Previously the Swayambhu Stupa had been resting upon a wooden axis pole and four stone pillars founded on the Valley floor. But the Swayambbu Parana has a different idea [see Manjusti Hill). ‘The Tibetans call the Kimdol Hill, south of Swayannbhw, Vulture Peak, which is the name of the hill in India where Sakyamuni debivered the Prajaaparamita sutras. ‘The Newars call it Kimdo, which means “Heap of Rice’ (bras-spungs) ia Newari. (Chos-kyi Ny Jn front of the gate of the Vihara, whiel is considered pre-eminent in Kathmandu (ie. in the 18% century), isa sacred bodhi wee (boahivrkss Many Lamas have stad in this Vibra, among chem, che (19°) Karmapa, the (G0) Zhamarpa, (he 6) Drukpa Rinpoche, (he 8%) Sica, (Kathog) Rig “Uvin-chen-po, and others. (Chos-kyi Nyi-ma) All these Tamas vigting Nepal and staying in Kimdol Vihara were contemporaries oF Chos-kyi Ny-ma, The 10 Zhamarpa (1742-1792), who made the disastrous treaty with King Rana Bahadur Shah in 1789, after Tita Forces had been beaten atthe border and was then forced to remain in exile after his monasteries had been seized, his Hat buried and the Zhamarpa line declared defunct, assisted in the major reconstruction of Swayambhu. with the 13" Karmapa (17331797) and their teacher, the Nyingema-pa Ka-thog Rig" dzia-chen-po Tsedbang Nor-bu (1698-1755). “This major repair of work on the garbhapita, (he Stupas bow and also 00 the environs of the Stupa wae Finished in 1750, The 8 Sia (ITOI.1774) who had come t0 Nepal much earlier in the century (ca. 1723) with his own generation of young rukus on an adventurous pileimage (he 12% Katmapa, 1703-1732, and the 8% Zhamarpa, 1695-1732, who had been born in Yo: imo), was known as Kun-mkhyen Sita of Situ Pas-chen. He stayed on in the vod Buddhists alike as a great debater and scholat who translated a short version of the Swayambhu Purana, as well as other Sanskst works ito Tibetan, Like Ka thog-pa, he was a Guew oF the younger visitors. The 13" Karmapa, bud ‘dal elo jg, was recived with honour and elephants by Jaya Prakas Malla (feigned 1722-1768), jas as Jgajaya Mall (eigned 1722-1736) had received his young predecessor who, according to his biography, was feted and given Valley and later returned, gaining a reputation among Saiv 1 weel'’s soyal hospitality, peshaps in tetuen for saving Nepal by mayie from the plague and drought which caused many deaths in 1723. In Namo Buddha, the King of Bhoktapur, Ranajit Malla, also received him with ! TT A Budibict Guide to the Power Plaees. AT lephants. In the preceding century the 6 Zhamarpa (1564-1630) had uuronised the construction of four golden altars in the four cardinal Iuvcctions of the Swayambha Srups. An inscription of Sivasimha commemorates the consecration in 1614, We do not know where these catlge visitors stayed, but we do know of Rang tig-ras-pa’s association with the Vibara in the late 17* century, and also of the writer of the Swayambbe Chronicles’ residence there. It appeats thar Kimdot Vihara was wierually a Inka-brpyucl-pa establishment in the 17% and 18 centuries. A thorough reading of the biographies of all these bKal-brgyud Lamas and of Ka-thog Rig-“dein-chen-po would prove most revealing, (See Douglas andl White) Sakyamuni Budilha is the principal image in the ground floor shrine room of Kimdol Vihara. Inthe fist floor shrine room, where the abbess of the nunnery presides, is an image of a thousand-armed Avalokitesvara (Mahaiarunika}. Maitreya is che main image in che nani-babal immediately to the north, and a litle further down che hill northwards is the temple containing the patinirvana Buddha image, 2. SWAYAMBHU STUPA, °Phags-pa shing-kun (Sublime Trees): Swayambbu (Self-sprung): near ‘Kimdol (sKyim-grol) = ‘Liberating Draught’) is Swayambhu, On top of a jewel lotus blessed by the Buddha Vipaswi (gNam-par-gzigs), the Jina Vajradhara spontaneously arose from the Pure Land of Akanistha as a great sacred Tree of Life (mChod-sdong chen-po— a Bodhi Tree or stupa) called Jnana Gandola Swayambbu (The Self-Sprung Temple ‘of Wisdom) which brings spiritual release by sight of it, hearing of it, reflecting upon it, or touching it. Look into Newar chronicles called the Swayambhu Purana for extensive details on the arising of thirteen billion times more merit (for practising mantea etc.) in this place than in other great power places, and other interesting topics. Shing-kun dhae-chag relates fragments of the prophecies made by Sakyamuni in the Goseaga-vyakarana-sutra (gLang-ru lung:-bstan-gyi mdo) concerning the origin of the stupa Goma Salagandha, which is usually confused with the Swayambhu Stupa by Tibetans of today. As with the Manjushri-mularantra, the Tibetans have interpreted prophecies which concerned another counery to concern themselves. “When the Buddha was living in Vaisali he prophesied in this manner co Saripatra and Anand “Hereafter, a town called Kussla (Ge-ba), oF Li-yul, will arise on the frontiers18 ~ Al Baddbist Guide tothe Power Place ux of India, In the Gamodeva Lake is the Ox-hora Prophecy Mountain (Gostnga Vyakarana Parvata), and in che Gomadeva Lake the Goma Salaganidba Seopa will arise, In the middle of the lake will be a thousand petalled lotus, and in the centre of the lotas will be an image of Sakyarnuni while on the petals will be a thousand Bodhisattvas of the Tenth Grade. "Then Sariputra, the chief of the Buddha’ retinve, asked him, ‘What will be the cause of such an eventuality?” And che Buddha replied, “The cause will, bee the thousand emanations consequent upon my parinirvana’” (Shing kun dar chag) TThe sceptical Lama bTsan-po says, “It is generally believed that (the ‘Swayambhu Stupa] is the Goroa Salagandha Srupa thar is mentioned in the Goseage-vyakarana-sutea (The Ox-Horn Prophecy Sutra), and that it censbrines the relics of Kasyapa; bur since Gonna Salagandha is in Khotan (Licyul) and the relics of Kasjapa ate in India, i is difficule co believe these stories. However, the Stupa gives immense blessings (bLa-ma bTsan-po) (Chos-kyi Nyi-ma is even imore scathing about such Tibetan beliefs Concerning the origin of the Tibetan name Shing-kun for Swayarabb: “Then after 21,000 athats from Volrure Peak had taken earth and piled i beneath the dome of the Stupa, Nagarjuna cut off his hair and scattered it about, praying, ‘May all kinds of trees grow on this sublime Stupa” And after many species of eree had grown tall around the Stupa, it became known as "Sublime Trees’ (Phays-pa Shing-kun). (Shing-kun dhar-chag) But iis most likely that since the Stupa azose spontaneously at the time of the Buddha Sith (gTsu.yeor-can) and became known as Swayambhu Self-Sprony thar since the oldd Newar rendering was Simanggy, cureently Singgo (ein the 18° century), the Tibetan Shin (Chos-kyi Nyi-ma) Shing-kun dkar-chag deseribes the Stupa like this: “Beneath the Stupa of Swayambhu is a place of the Nagas. About that is alive turd, and upon the back of the turde stands the Tree of Life axis (tshogs-shing) which is 7 fathoms (42) in circumference at its ruot and 42 fathoms (252) in height. In re the self-manifest 5,408 gods In the cardinal directions are one Magadha measure of the relics of the jina Sakyamnuni, The kaa isa corruption of the Newari name, the western lattice of the axis skin of the King Suvarnavarman (gSer gyi Go-cha), upon which is depicted the mandala of Samvara and the 62 gods, i to be found therein, [tis said that the outer, inner and secret fields of synchronicity can be devined there from. A Baaldbitt Cade tothe Pover Plas. ~ 19 “When the Buddha Sakyarmuni was alive, King Suvarnavaemant \ Goreha) was [the Stapa’s] patron. (Shing-kun dlar-chag) No king with same lke this ean be found in the lists of Newar chronicles. Perhaps the vaime is derived from the Manjusti-mulatantrs. ‘There appears to be more references to the Swayambbu Stupa than any ther power place in the Valley in the annals of all Tibetan sects except the Nying-mapa. For example, regarding the annals of the Ma-geig Zha-ma lineage, this great yogini’s brother " Khong-bu-pa (1069-1144), —one of many HHbetan scholaryogins t0 come to Nepal during the phyi-dar, the second spreading of the doctrine — took instruction from Pham-ching.pa, Ye-rang: pp (the Patan walla) and the Bengali Atulyavajra, who were Nepal’s finest 18 of that day. He had his morta remains brought 1o Nepal with those tof his sister by his son, Khong-gsar-pa, who hae them consecrated by his Guru Jayasena, This Khang-gsar-pa had “the parasol hoisted above the Swasamnbhu caitya on numerous occasions” and “gathered about him many yowinis and ascetic yogins who were resents of Swayambhu and performed! sganacakeas on many occasions” (Bhue Annals) ‘The Saivites were flourishing at this time, and like the great translator Rwalo, the Tibetans fought many magical battles with them, although, according to the Tibetan chronicles, the Buddhists were inevitably vietorious, (Blue Annals) Atisa, used a pilgrimage to Swayambhu as an excuse to leave Vikeamasila Monastery in Bengal and escape from his students, ~ who would have preferred that he stayed, ~ so that he could run across the border to Tibet to expiate his jealousy of the monastic tradition by reforming and purifying Tibetan monasticism, ‘The Abbor Arisa had given his ex-Guru, the yoygin Maitripa, a room at hic monastery of Vikramasila, and later was astonished to discover that the monastery’s confines, Atisa asked him co leave, whereupon with @ saiff Maitripa took up his bed and walked off through a wall. Later, Atisa apologised to Maitripa who told him chat the way to expiate his sin was to g0 to Tibet and reform Tibetan monasticism. (But see Alaka Chattopadhyaya p34) ‘Our basie guide describes the origin of the Stupa very simply and concisely. Adapting the metaphor of the Swayambhu Purana, Ngag-dbang rDo-rje mentions Buddha Vipaswi who threw the seed of the original thousand: petalled lotus into Lake Nag Head during the satya or kritys-yua, Maitripa had been performing puja with meat and wine wi and he mentions the jewel, the ruby (padmaraga), chat was at the centre of20 ~ A Beddbist Guide tothe Power Places the lotus, diffusing the great light that pervaded the world, The jina Vajradhara is the anthropomorphic representation of the dharmadharu thar is sef-atisen and self-existent. He arises asthe Scapa out of Akanistha (Og min), the pare land of the dharmakaya, the dharmadhatu as paradise here and now. The Bodhi Tree, the Tree of life, the Stupa, these are all symbolic variations upon the same theme, The gandola is the form of the stupa and wisdom {jnana, ye-shes) i its nature The Tibetan sources ge some historical clues conceraing the foundation and history of restoration of the Stupa. If we accept Santikar ‘Acarya as the acrual buikler of the concrete Stupa and aecep® Shing-kan dkar-chag’s assertion chat Amsuvarman was Santikar’s contemporary, since Amsuvarman reigned between 576 and 615 - the Srupa dates from the early 7 century. But because Santikar is associated with the establishment of the vajrayana this date assumes a very early antval of Tantra in Nepal There is only one early inscription at Swayambhu, and we have only incidental literary eseence that the Stupa was worshipped by countless devotees from all over the Buddhist workd, among them some of the most famous names in Buddhist history: Nagarjuna, Santideva, Naropa, Vagisvarskirt, Savari, Jlandharipa, Padmasambhava et al. Undoubtedly, berween the 7 and 14% centuries the structure was restored many times, 2s earthquakes assure chat no building in the Valley can survive for even a century without attention However, the fist evidence of restoration informs us that the damage just repaired was not caused by nature but by man, An inscription records the ravages of the Muslim Shams Udein’s armies in 1349 and thae the principal parton of the repair work was a certain miniscer, Saktimalla Bhalloka, We identify him as the Balxo (@halloka-Bhallo-Bharo-'Ba'to — which was an honorific tie) of Shing-kun dkar-chag, He was assisted by governor (ipon-chen) Sakyacbzang-po, who was pethaps a scion of the “Khon of Sa-skya, a Tibetan scholar (dbU-gTsang