History of Buddhism in Sikkim

The community of Bhutias in Sikkim are the followers of the Lamaistic form of Buddhism which is an offshoot of Mahayana brand of Buddhism. The Seventeenth century was the turning point in the History of Sikkim as Buddhism was officiated as the state religion of Sikkim during this period. In fact, Sikkim emerged as a Buddhist country run by the Tibetan lamas who establish the Namgyal dynasty in 1642. Mahayana Buddhism was state religion till the merger with Indian Union in 1975 and was followed by majority of the people. The Namgyal dynasty which ruled the country till 1975 maintained the unbroken tradition of Mahayana Buddhism. 13 Chogyal’s (Dharma Raja) of Namgyal dynasty who had successfully ascended the throne of Sikkim were consecrated by lamas.

It is believed that Maha Guru Padmasambhava visited Sikkim & blessed this land during his travel in Tibet & Western borders. The introduction of Lamaism into Sikkim dates from the arrival of Lhastun Chenpo who arrived in Sikkim in the middle of the 17th century. By this time Lamaism had become almost hierarchal. Tibet was extending its creed among the Himalayan and Central Asian tribes.

Lhatsun Chenpo is one of the most revered saints in Sikkim. He is credited with introducing institutionalized form of Lamasim in Sikkim and also a key figure in the Sikkimese State formation. Lhatsun Chenpo was a native of Kongpo in the lower region of Tsang province In Tibet, which has a similar climate and physical appearance to Sikkim made his debut in Demojong ie Sikkim.

His usual appearance is represented as seated on a leopard skin mat with the right leg hanging down and his body almost naked. He is also known as He-ru-ka pa which means “unclad”. His complexion is dark blue. A Chaplet of skull encircles his brow. He holds skull cup filled with blood in his left hand and a trident topped with human heads rests in front of the left shoulder. The right hand is in the teaching attitude. He is believed to be the incarnation of great Indian master Aacharya Bima Mittra.

Lhatsun Chenpo religious name was Kunzang Namkhe. He was also known by the title of Lhatsun Namkha Jigmet with reference to his alleged power of flying. He is also sometime called Kushho Dzogchen chenmo. Dzongchen refers to the perfection where as kusho means the honourable being the technical name for the system of insight of Ningma pa. He was born in the fire bird year of the tenth of the sixty cycles corresponding to 1595 A.D in the Kongpo district of south eastern Tibet.

He spent many years in monasteries and extensively travelled throughout Tibet & Sikkim. He arrived in Lhasa ultimately in the year 1648 thus obtained great repute by learning which had attracted favourable notice of ‘Galwa Ngawang the greatest of the grand lama, who shortly afterwards become the first Dalai Lama.

At this particular point of time another Nyingma pa lama Kathok subsect came by Ghangla-Nama, in the search of his path to Sikkim. He crossed the spreu gyad Tak or (its resemblance to a monkey sitting with hands behind its back) and at Dzongri (in West Sikkim) and the western shoulder of Khampa Khabrag or ridge of Khabru which runs down to the Rathong river.

He then arrived at the cave of “very pleasant grove” and met a saint who told him that he was not destined to open the Northern gate, heeding the saint’s advice he headed towards, West Lhatsun Chenpo traversing the Khangla Nangma and finding no road beyond the cave of Khampa Khabruk.

He miraculously flew to the upper part of Mt. Khabru, and thus blew his Khangling (trumpet made of human shin bone). After two week he flew down to where the servants were collected and guided them by a road via Dzongri to Norbugang in Sikkim.

He finally arrived in Sikkim with two other Nyingma pa Lama Kathok Sempa Chen po who entered from western gate of Singelila whereas Ngadak Sempa Chenpo of Ngadak sub sect opened the Southern gate by the way of Darjeeling and Namchi respectively.

These three lamas met at Yuksom which means in Lepcha “the three superior ones or noble men”. In this way Lamaism was introduced in Sikkim and the three pioneer lamas did significant work by laying the foundation to the kingdom of Sikkim and introducing the Buddhism in the region.

They extensively travelled throughout the Sikkim, examined the characteristics of land and established number of Gonpas and religious institutions. Thus, they further upheld, preserved and spread the doctrine of Buddha in this tiny Himalayan kingdom.

With this, the first set of Gonpas (monasteries) established in Sikkim such as the Yoksum Dupde Gonpa, Pema Yangtse, Sang ngak Choeling Gonpa, Kathok Gonpa and Tashiding Gonpa which served as an object of veneration for the people of Sikkim

Buddhist Deities worshiped by the Bhutias in Sikkim

Deities worshiped by the Buddhist Bhutias are of two categories, viz, meditational deity and Dharmapala. The worship of deities varies according to the sect followed by the monastery. Yet, there are some prominent deities being widely worshiped in Sikkim including patron saint Maha guru Padma Sambhava, Shakyamuni Buddha, Drolma, Tsepakme, Jampalyang, Chenrezik, Chakna Dorje, Tadin and Sangay Menla irrespectively.

Guru Rinpoche is widely worshipped by Nyingma pa as a second Buddha. And, the eight forms of Guru is also worshipped by Nyingma pas in Sikkim. Likewise, Nyingma pa worship Ka-Gong-Phur –Sum as their main meditational deity based on their particular ritual practices. While Kagyud pa worship Dorje naljorma and Demchok as a tutelary deity and Mahakala as Dharmapala.

Apart from that Sikkim has a unique practice popularly known as “Ney-Sol” (worship of territorial gods) which is widely practiced by all the Gonpas irrespective of their sects.

These guardian deities are said to be oath bounded by Maha Guru Padmasambhava and entrusted them to protect the land. This includes Khangchendzongna the guardian deity of upper region, Pawo Hungri middle region, Madud Cham dral the guardian deity of lower region and number of territorial Gods & Goddesses are being worshipped & invoked on auspicious occasion by both lamas & Shamans in Sikkim.

All the protective guardian deities of snow mountain, rocks, lakes, streams & forests are commanded by Guru Rinpoche to protect the holy land and whoever destroy these would put themselves in great danger.

by Dr Tshewang Gyatso Bhutia and Jigme Wangchuk Bhutia

Sects

Sects of Lamaistic Buddhism in Sikkim

Two major sects of Lamaistic Buddhism which dominates the Bhutia society are: Nyingma pa and Kagyud pa sects, the latter headed by Karma pa. There are also three sub sects of Nyingma pa: 1. Lhatsun pa 2. Ngadak pa 3. Kathok pa, named after their pioneer lama who laid the foundation of Lamaism in the kingdom of Sikkim.

Nyingma pa

The oldest tradition of Tibetan Buddhism. Maha Guru Padma-Sambhava founded this tradition and established Samye monastery in Tibet in 8th century.

The names of different traditions and sects were given in terms of their teaching, location of monastery & lineage masters. The Nyingma pa represents the old tradition represents the primitive & unreformed style of Lamaism.

It is largely associated with the pre-Buddhist religious practices, where celibacy and abstinence are rarely practised.

As far as Sikkim is concerned there are three sub sects of Nyingma pa, viz: the Lhatsun pa, Kathok pa & Ngadak pa.

Most of the monasteries in Sikkim belong to Lhatsun pa sect with Pemayangtsi, at the head. The Kathok pa and Doling pa monasteries are associated with Kathok pa sect whereas Namchi, Tashiding, Sinon and Thangmoche are with the Ngadak pa sect.

The Terma (a higher level of spiritual understanding) teaching of Lhatsun pa is one which was adopted by Karma pa, viz: Letro Lingpa discovered by Ja-tson pa in kongpo.

But, the Pemayangtsi lama follow the tradition of Mindrolloing monastery in giving priority to the Terma work of Dak Lingpa in the form of ritual.

The kathok pa name derived from their founder lama Kathok pa giving priority to the Terton (one who has accomplished Terma) work of Long Chen Rab jam.

It has been said that Dorjeling popularly Darjeeling owe its name to the Terton Dorjee Lingpa who believed to have visited Kathok pa Dholing (properly Darjeeling) monastery in Sikkim of which the old Dorjeeling monastery was branch.

Ngadak pa also took their name from its founder. The owner of “sway or Dominion” who was of royal lineage, give pre-eminence the Terton work of Rigzin Goedem as a code of ritual.

Kagyu pa

Kagyu pa is one of the four main sects of Tibetan Buddhism. This sect was founded by great translator Marpa Lotsava Choes Ki Lodro in the latter half of the eleventh century.

He visited India three times in order to receive teachings from various Indian masters including Naropa.

The Kagyud pa sect emphasised on meditational practice. It has given equal opportunity of practice to both ordained and laity.

The guardian deity of Kagyu pa is “Yeshi nGonpo”. their meditational deities are Dorje Nal-jor Ma and Demchok.

Their mode of meditation is Chagya Chenpo and their highest lineage holder is Dorje chang or the holder of vajra.

The hat is called gomsha Phu-kyu, the meditation hat with the crossed knees.

The kagyu pa sect had given rise to different sub sects with their distinct identity. The four major and eight minor Kagyu pa emerged from main Kagyu pa.

The four major sub sects of Kagyu pa are:

1. Dhakpo kagyu
2. Phakdu kagu
3. Barom kagyu
4. Tshurphu or karma kagyu

Eight minor kagyu pas are:

1. Drikung kagyu
2. Taklung kagyu
3. Trophu kagyu
4. Drukpa kagyu
5. Marpa Kagyu
6. Yalpa kagyu
7. Yhazang kagyu
8. Shukseb Kagyu

The teaching and means of practice of Kagyu pa sub sects are slightly different from one another. As these sub sects came into existence as a result of transmission practiced by different disciples of its chief lineage holder.

by Dr. Tshewang Gyatso Bhutia