6.3.12 Keith Dowman / Boudhanath: The Great Stupa

1/4www.keithdowman.net/books/bgs.htm

| HOME | BOOKS | ESSAYS | BOOKSTORE || POWER PLACES | LEGEND OF THE GREAT STUPA |

Boudhanath: The Great Stupa

The Legend of the Great Stupa of Boudhanath (mChod rten chen po bya rung

kha shor gyi lo rgyus thos pas grol ba), a Padmasambhava treasure text revealed

by Lhatsun Ngonmo, hidden again to be rediscovered by Ngakchang Sakya

Zangpo in the 16th century; introduction and translation by Keith Dowman,

illustrated by 8 historical drawings and photographs of the Stupa, and line drawings

and block prints, 62 pages, designed by Keith Payne, published by FootprintPublishing, Poulnabrucky, Ballyvaughan, Ireland, 1993.

The Great Stupa of Boudhanath in the Kathmandu valley, a vast

dome-shaped monument representing the Mind of the Buddha,

is the primary pilgrimage destination for Tantric Buddhists of the

Himalayas and a major draw for Tibetan Buddhists from all over

the planet. This small book brings together virtually all we know

6.3.12 Keith Dowman / Boudhanath: The Great Stupa

2/4www.keithdowman.net/books/bgs.htm

about the Great Stupa of Boudhanath. The core text translationrelates the Tibetan legend of the massive monument’s origins and

describes how it is to be worshiped, the benefits of worship and

the apocalyptic results of failure to maintain it. The introduction

describes the fabric of the Stupa in detail, its symbolic meaning

and its functions. The history of the stupa from its origins in the

fifth century to the present day is also presented here for the first

time.'

Ccontents of Boudhanath: The Great Stupa

[Click on Highlighted title for Excerpt]

MYTH AND LEGENDBOUDHA: ONE OF THE EIGHT GREAT CREMATION

GROUNDSHISTORY OF BOUDHANATH

SYMBOLISM OF THE STUPADESCRIPTION OF THE SITE

WORSHIPFESTIVALS

MONASTERIES AROUND THE STUPAABOUT THE TIBETAN TEXT OF THE LEGEND

TRANSLATION OF THE LEGEND OF THE GREATSTUPA

6.3.12 Keith Dowman / Boudhanath: The Great Stupa

3/4www.keithdowman.net/books/bgs.htm

History of Boudhanath: The Chini Lamas

Recent history of the Stupa has revolved around the lineage of

the Chini (or Chiniya) Lamas. The first Chini Lama, Taipo Shing,was a Szeshuanese Nyingmapa Buddhist who settled in Boudha

after coming here on pilgrimage. In 1853, at the conclusion ofthe Sino-Gorkhali war, Jung Bahadur invited his Chinese

resident of Boudha to the palace to interpret during the peace

discussions. In recognition of his services to the Rana primeminister, in 1859 he was awarded the abbotship of Boudha with

its stewardship of the guthi lands of Malemchi in Helembu. He

was succeeded by Buddha Vajra in 1880 and Punya Vajra(1886-1982), the Third Chini Lama, succeeded him in 1922.

The spiritual and temporal power of the Second and Third Chini

Lamas increased, until during the Late Rana period Boudha had

become a kingdom within a kingdom. The authority of the ChiniLamas was enhanced by their status as consul of the Dalai

Lamas to the Kingdom of Nepal.

The Chini Lama's power was diminished by the Chineseoccupation of Tibet in 1951, by the Nepali land reform of 1961,

which stripped the Stupa of much of its supporting lands, and

also by the Panchayat domination from which Punya Vajra, theThird Chini Lama, stood apart. By the time of Punya Vajra's

death in 1982 the abbot of Boudha's power had been radically

curtailed. As Nyingmapa yogins, the Chini Lamas had taken

6.3.12 Keith Dowman / Boudhanath: The Great Stupa

4/4www.keithdowman.net/books/bgs.htm

Tamang and Sherpa girls as their consorts. The first Chini Lama

married the daughter of one of Jung Bahadur's concubines, thus

initiating family ties with Government. The Third Chini Lama'slong life and virility resulted in a prolific extension of the family.

From the mid-19th century until the death of Punya Vajra, it was

the Chini Lamas of Boudha who contributed most to thecontinuing religious and social significance of Boudhanath.

As abbots of Boudha the Chini Lamas were the heads of the

Tamang sangha and the Boudha Gyang Guthi, the BoudhaMonastery Society. This guthi of local devotees of the Stupa

comprises the administrative body maintaining the Stupa and

also the priests tending Ma Ajima, the Protecting Goddess. The

members of the guthi were, and still are, disciples of the ChiniLamas (Tibetan: Gya Lama) in the Tibetan tradition. Guthi lands,

lying principally in Malemchi Gaon in Helembu and around

Kopan, were the main source of finance for this guthi. The

Newars also have rights of worship at the temple of Ma Ajima.The historical relationship of the Buddhist guthi to the Hindus is

obscure, but we do know that during the abbotship of the Third

Chini Lama blood-sacrifice to Ma Ajima - alluded to byShabkar Rinpoche - was discontinued. Since the death of the

Third Chini Lama, in a temporal and spiritual power vacuum, the

Stupa has been governed by a guthi committee consisting of

lineal descendants of the Third Chini Lama and the families of hisTamang disciples who live in the vicinity. The Newar presence in

Boudha is limited to silver-smiths and traders from Patan taking

advantage of the pilgrim and tourist market.

Click here The Legend of the Great Stupa for the chapter of

the legend predicting the portents of ruin of the Stupa.

TOP

| HOME | BOOKS | ESSAYS | BOOKSTORE || POWER PLACES | LEGEND OF THE GREAT STUPA |