Swayambhunath Stupa; the self arisen Stupa

Swayambunath Stupa; the self arisen one

Swayambhunath Stupa is one of the most sacred stupas in Nepal, is perched atop Semgu hill on the western outskirts of the Kathmandu valley. The forest covering the hill is filled with families of monkeys, a home which has earned it the nickname, “The Monkey Temple.”

Simdha Getok Rinpoche @ Swayambhuanth kora

Along with the stupas at Boudhanath and Namo Buddha, Swayambhunath is considered by Buddhists to be among the most important pilgrimage places in the world.

Trulshik Rinpoche (1924~2011) said that the Swayambhunath Stupa carries the blessings of thousands of Buddhas, and that it will continue to be blessed by all the Buddhas of the current aeon.

HISTORY

The origin of this stupa is recounted in the Swayambhu Purana (“tales of old”) is a genre of Hindu scripture which constitutes a vast body of literature. It entails historical information blended with legend and myth. The Swayambhu Purana is an exceptional case, being the only Buddhist text that associates itself with the puranas, which details the history and significance of every major Buddhist site within the valley. For Tibetan Buddhists, this text has long been the main source of information on the sacred sites of Nepal.

The Swayambhu Purana describes, in pre-historic times, the Kathmandu valley was a big lake that attracted many great saints and masters. The first Buddha of the current aeon, Buddha Vipashyin, was one such pilgrim. The story goes that he cast a seed into the lake, and from it a beautiful lotus grew, its roots at Guhyeshwari (This temple can be seen from the outside, but only Hindus may enter. It is located just northeast of Kathmandu’s Pashupatinath temple complex, on the south side of the Bagmati River). In the centre of the lotus flower, there appeared a naturally arisen stupa (Swayambhu), “having the form of light.”

Manjushri, in his mountain abode at Wu Tai Shan in China, was attracted by the light radiating from the stupa, and paid a visit as the vajra-master Manjudeva. Enchanted at the sight, he drained the lake that filled the valley, so that devotees would have free passage and be able to worship at the self-arisen stupa. The place where his sword sliced through the surrounding hills is known as Chobar and can still be visited today.

Many ages later, during the time of Buddha Kashyapa, the Indian king Pracandadeva left his kingdom of Gauda in the east and traveled to Swayambhunath, where he took ordination under the name Shantashri. Concerned about the damage that people of this afflicted, degenerate age might inflict upon such a sacred site, Shantashri decided he must protect the stupa. He covered the original with rock, and built another above it, out of bricks. Thus emerged the stupa as we see it today, cherished by all the masters of our era.

Furthermore, according to the Pema Kathang, Guru Rinpoche met Shakyadevi at Swayambhunath and later hid many terma treasures here. This is also the place where Marpa Lotsawa first heard of the name of Naropa and stayed for three years “to get used to the heat”, according to the instruction of his Newar master. It is also said that Thangtong Gyalpo traveled to the stupa in a single instant through his magical power. Five days later a rich person made large offerings to him, which he used to whitewash the stupa.

Hariti Temple

PILGRIMAGE SITES

Hariti—the Protectress of Children

Right behind the main stupa, opposite the main stairway is the temple of Hariti, Protectress of children. Hariti is a wild, much-feared yakshini who used to devour children, until she was tamed by the Buddha and became a protector of the Dharma.

According to one account, there was once a time when everything in Nepal was going wrong, and after a while they found that the temple was damaged. But the people couldn't repair it. So they called the then Shamar Rinpoche, who had always a very strong connection with Swayambhu. He demolished the temple, as he was the only one with the power necessary to do so, and rebuilt it.

Even the 4th Khamtrul Rinpoche, Tenzin Chökyi Nyima wrote about this temple in the 18th century: “I have noticed that Tibetans consider Hariti as of minor importance because she is a yakshini. While they do visit the shrine, they do so only while disparaging her and without presenting her due homage or offerings. This is really a foolish way to act, and is the behaviour of people who have heard only few teachings.” He further explained, “Generally speaking, it is indeed true that she is not an object of refuge equal in importance to the sacred representations of buddhas, bodhisattvas, lamas, yidams and so on. Yet, neither is she in any way similar to the minor spirits, such as the local deities of the region, or of a particular place. Among the powerful gods intent on positive activity after they had come into the presence of the Buddha and seen his face, and who are worthy of homage, some gained major importance, even though in the Dharma scriptures such as Vinaya they are not specifically referred to or associated with technical terms such as “dharmapala” and “guardian deities”; whereas in actual meaning they do function as guardian deities (in these accounts). It is for this reason that the Buddha himself has said, “Those who vow to take me as their teacher should offer a first piece of each meal to the Yakshini Hariti. Hence we should understand the matter as follows. Having met the Buddha face to face, she became a guardian of his teaching and as such became as worthy of homage as the sacred Dharma itself. Thus it is that while recollecting her excellent qualities, with great respect and with a pure mind, we should offer her homage.”

Vajra infront of the Swayambhunath Stupa

Vajradhatu Mandala

At the head of the stairs is an impressive gilt vajra borne on top of a smooth base of gilt copper, representing the dharmadhatu in the form of the mandala of Manjushri. Dharmadhatu is ‘the essence or expanse of phenomena’, all-encompassing space. Dharmadhatu can be synonymous with Buddha nature. It was placed there by the Nepali king Pratapmalla, who was also responsible for the construction of the two shrines and the eastern stairway in the 17th century.

Buddha Statue

Behind the Swayambhunath stupa itself is an image of a standing Shakyamuni Buddha made of black stone. The Fourth Khamtrul Rinpoche, when he came here in the 1700s, said that this was one of the most sacred power places in the Kathmandu valley.

Manjushri Hill

To the west lies the hill where Manjushri stayed with his two companions after draining the Kathmandu Lake. He took the form of the vajracharya Manjudeva, here, and his disciples later built a stupa in this spot, dedicated to both Manjushri and his consort Saraswati.

Vasubandhu Stupa

The Vasubandhu stupa is located in the saddle between the Swayambhu Hill and the Manjushri Hill, at the western entrance to the complex. The 4th Khamtrul Rinpoche (1730~1780) explained that it marks the site where Vasubandhu (དབྱིག་གཉེན།) passed away, and that his relics were enshrined in this stupa.

Swayambhunath Stupa Kora

Chakrasamvara Mandala

Down on the right from the main stupa is a building which houses—and also quite a lot under ground—a huge three-dimensional mandala of Chakrasamvara. There are five layers, according to the five kayas. Behind the door, there’s a little courtyard where people place offerings and so on. There are murals inside, which are centuries old and have been preserved quite well. Inside there are several doors going down into this huge mandala complex of Chakrasamvara. It is said to be the Chakrasamvara power spot in the Kathmandu valley.

Once there was a king of Nepal who wanted to become the grand Maharaja of all Asia. So he came here to acquire some powers. He went inside, but didn't reappear for a number of days. When he came out he was completely insane. Whenever the inside is opened, the outside door is locked and people would usually rattle around [what?] and be ushered away. Only Newar vajra masters can enter the inner chambers.

Around the Stupa, there are many statues of deities and stupas of mixed Hindu and Buddhist content, of all dimensions. Kings, Brahmins, wealthy householders or other devotees from the valley, sponsored most of these.

There is a Golden Temple in Patan facing north to the Darbar sq. Shoes and leather goods are not allowed to enter this beautiful Newar Buddhist Temple. Facing the main temple is a smaller shrine containing a 'self-arisen' (swayambhu) chaitya (small stupa) which is also considered as precious as the swayambhu stupa intact a part of it. 

Prayer to Swayambhunath Stupa by Jamyang Khyentse Chökyi Lodrö