We, the Duechi of Tashiding Monastery, would like to publish the following article and desire to inform all about Bhum-Chu.
According to Sikkim NOW! newspaper dated 04 August 2011, in a response carried under the caption “have not diluted the significance of Bhumchu,” PT Gyamtso, the author of “The History, Religion, Culture and Traditions of Bhutia Community”, has tried to clarify things by claiming that he is a Vajrayana Buddhist, who believes the Tashiding monastery to be most sacred and has performed the death rituals of his mother here by erecting 108 prayer flags and sponsoring daylong feeding of the lamas. These are all personal matters for which you went to Tashiding monastery and not for the welfare of the lamas of the monastery, infact, if you have esteem respect for Tashiding lamas then how can you say “day long feeding of the lamas” which sounds more like you are feeding a beggar. All your responses are not enough to justify the Bhumchu’s ethos which we had tried to explain in the NOW! newspaper previously but you twisted the subject and went off track. We are lamas and our responsibility is to preserve the Buddhist culture and tradition and we are very much engaged in such activities on a daily basis.
We have some questions related to your Bhumchu article;
1. Copper vase, how can you prove that the material is copper?
2. You have said 21 vases, where did you get the source (as per our knowledge it is 21cups)?
3.Devotees get relief like eyesight to the blind, speech to the dumb, how far it is true we are yet to know?
4. Instead of origin Bhumchu history available, why don’t you take it important and not consult etc so even more point are there but we don’t want to discus but only request is to highlight the origin history of Bhumchu which no one can misguide and get more benefit it can be called Vajrayana rite.
And one thing, you have sought to compare belief with science but Bhumchu was developed in 8th century, much before scientific explanations were the norm. Finally, we request the author that there are so many spiritual devotees who respect and believe very strongly in Bhumchu Rinpoche, in spite of quiz competition please reprint the Bhumchu original history which we have given. May be tomorrow foreigners will be going through it as well and our state will be more attractive and popular.
Origins of the Bumchu
In the eighth century, Tibet’s religious King Trisong Deutsen (Khri srong ldu’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 chin po ‘khor wa la 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 Garng (Dam chen mgar nag) to fashion the object. When the wrathful Dharmapala presented the finished vase to Guru Rinpoche, he invoked Cheresig’s (spyan ras gzigs) blessing and empowerment to hold the 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 Rinzin Zhigpo Lingpa (gter ston Chos kyi rgyal po gar dbang rig ‘dzin zhig po gling pa, 1524-1588)( 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 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 minister 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 prophesied that Prince Murub Tsenpo would be reborn as Zhigpo Lingpa and would discover the Bumchu in a monastery in Lhasa) while Guru Rinpoche performed the sadhana Yidam Chuchig Zhal ( yi dam bcu gcig zhla) 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 form 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 lha 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 gsham can 1556 -?) of Ngari with special instructions. Terton Tagshamchen then entrusted the Bumchu to his grandson Ngadag Senpa Chenpo Phungtsog Rinzin 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 la drol 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 (mchd bsham) under lock and seal of the Chogyal of Sikkim and the lama committee of Tashiding. Every year, a special 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 full moon. The three cups are replaced with water brought form Rathong Chukha, which is also considered to be a blessed river.
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, 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 la), the heaven of Chenresig or Zangdopalri ( zangs mdog dpal ri), the heaven of Guru Rinpoche, in the following life.
ORIGINS OF SOURCES
Bras ljong gnas yig. Guide book to the sacred places of Sikkim by LHa 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 ring rdo rje (Khenpo Lha Tshering).
mNga’ bdag sems ps chen po phun tshogs rig hzig gyi rnam thar. Biograthy of Nad dag sem pa chin po (1592-1656)
Zhig po gling pa ‘I gsung ‘bum. Collected works of zhig po glingpa (1524-1583)
DUECHI OF TASHIDING MONASTERY
According to Sikkim NOW! newspaper dated 04 August 2011, in a response carried under the caption “have not diluted the significance of Bhumchu,” PT Gyamtso, the author of “The History, Religion, Culture and Traditions of Bhutia Community”, has tried to clarify things by claiming that he is a Vajrayana Buddhist, who believes the Tashiding monastery to be most sacred and has performed the death rituals of his mother here by erecting 108 prayer flags and sponsoring daylong feeding of the lamas. These are all personal matters for which you went to Tashiding monastery and not for the welfare of the lamas of the monastery, infact, if you have esteem respect for Tashiding lamas then how can you say “day long feeding of the lamas” which sounds more like you are feeding a beggar. All your responses are not enough to justify the Bhumchu’s ethos which we had tried to explain in the NOW! newspaper previously but you twisted the subject and went off track. We are lamas and our responsibility is to preserve the Buddhist culture and tradition and we are very much engaged in such activities on a daily basis.
We have some questions related to your Bhumchu article;
1. Copper vase, how can you prove that the material is copper?
2. You have said 21 vases, where did you get the source (as per our knowledge it is 21cups)?
3.Devotees get relief like eyesight to the blind, speech to the dumb, how far it is true we are yet to know?
4. Instead of origin Bhumchu history available, why don’t you take it important and not consult etc so even more point are there but we don’t want to discus but only request is to highlight the origin history of Bhumchu which no one can misguide and get more benefit it can be called Vajrayana rite.
And one thing, you have sought to compare belief with science but Bhumchu was developed in 8th century, much before scientific explanations were the norm. Finally, we request the author that there are so many spiritual devotees who respect and believe very strongly in Bhumchu Rinpoche, in spite of quiz competition please reprint the Bhumchu original history which we have given. May be tomorrow foreigners will be going through it as well and our state will be more attractive and popular.
Origins of the Bumchu
In the eighth century, Tibet’s religious King Trisong Deutsen (Khri srong ldu’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 chin po ‘khor wa la 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 Garng (Dam chen mgar nag) to fashion the object. When the wrathful Dharmapala presented the finished vase to Guru Rinpoche, he invoked Cheresig’s (spyan ras gzigs) blessing and empowerment to hold the 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 Rinzin Zhigpo Lingpa (gter ston Chos kyi rgyal po gar dbang rig ‘dzin zhig po gling pa, 1524-1588)( 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 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 minister 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 prophesied that Prince Murub Tsenpo would be reborn as Zhigpo Lingpa and would discover the Bumchu in a monastery in Lhasa) while Guru Rinpoche performed the sadhana Yidam Chuchig Zhal ( yi dam bcu gcig zhla) 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 form 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 lha 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 gsham can 1556 -?) of Ngari with special instructions. Terton Tagshamchen then entrusted the Bumchu to his grandson Ngadag Senpa Chenpo Phungtsog Rinzin 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 la drol 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 (mchd bsham) under lock and seal of the Chogyal of Sikkim and the lama committee of Tashiding. Every year, a special 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 full moon. The three cups are replaced with water brought form Rathong Chukha, which is also considered to be a blessed river.
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, 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 la), the heaven of Chenresig or Zangdopalri ( zangs mdog dpal ri), the heaven of Guru Rinpoche, in the following life.
ORIGINS OF SOURCES
Bras ljong gnas yig. Guide book to the sacred places of Sikkim by LHa 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 ring rdo rje (Khenpo Lha Tshering).
mNga’ bdag sems ps chen po phun tshogs rig hzig gyi rnam thar. Biograthy of Nad dag sem pa chin po (1592-1656)
Zhig po gling pa ‘I gsung ‘bum. Collected works of zhig po glingpa (1524-1583)
DUECHI OF TASHIDING MONASTERY
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