Tsering: Kathog Situ Chokyi Gyatso`s Diary
Abbreviations of References
Bod rgya tshig mdzod chen mo
Tshig mdzod
Tibetan-English Dictionary,
Das
The Blue Annals
BA
Biographical Dictionary of Tibet
and Tibetan Buddhism
Deb ther dmar po
Chos ’byung mkhas pa’dga’ston
Khetsun
Tshal pa
mKhas pa’ dga’ ston
bsTan pa’ snying po gsang chen snga ’gyur nges
don zab mo’i chos kyi byung ba gsal barbyed pa’i
rNying ma’ chos ’byung
legs bshad mkhas pa dga’ byed ngo mtshar gtam
gyi rol mtsho
Myang yul stod smad bar gsum gyi ngo mtshar gtam
gyi legs bshad mkhas pa’ ’jug ngogs
Myang chos ’byung
gNas rnying skyes bu dam pa rnams kyi rnam thar
gNas rnying chos 'byung
Zhwa lu dgon gyi lo rgyus mdor bsdus
Zhwa lu lo rgyus
.Chos `byung gstan pa`pad ma rgyas pa`nyin byed
’Brug chos ’byung
Bod kyi lo rgyus deb ther khag lnga
Deb ther khag lnga
dPal snar thang chos sde’i lo rgyus mdor bsdus
sNar thang lo rgyus
bKra shis lhun po dpal gyi sde chen phyogs thams cad las
rnam par rgyal ba’i gling gi sngon byung gsal ba’i nyi ma
bKra shis lhun po
Gangs ljongs lo rgyus thog gi mi sna
Don rdor
Bod kyi lo rgyus spyi don pan ma rwa ga’i lde mig
Thub bstan phun tshogs
mKhyn brtse on history of the Dharma
mKhyen brtse on history.
A Tibetan-English Dictionary
Jä 1992
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Kathog Situ Chökyi Gyatso’s (1880-1925) diary On Pilgrimage in Myang area
Translated by Tsering
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373, line 3.
de nas rdza ra brgyud kha ru la brgal nas gnod sbyin gang ba bzang po’am ha’o gang bzang ‘gram
nyang stod du byang thang chen po’i sgang | gtsang ra lung du sleb par | bla brang nang du thog mar
mchod khang sku ’bag khams gsum zil gnon khang ka ba bcu gnyis su rgya ras sku ’bag rin po che
khams gsum zil gnon mi tshad li dkar | zangs gser bzhugs khang | lho brug gis phul gser gyi dbu rgyan
| mchod kong | g.yas su gling rje ras pa | g.yon reg pa med pa du ba’i mchod rten li ma | de nas chos rje
nga ’dra ma | lho ’brug ngag dbang rnam rgyal zhal rgya dkar po can | ’brug chen ’jigs med mi ’gyur |
chos rje spos skya pa gzhon nu seng ge | gling chen g.yon nas tshe dpag med zangs gser | kun mkhyen
ngag dbang nor bu | kun gzigs chos kyi snang ba | ’brug
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Then I went through Dzara (rDza ra)1 and after crossing the Kharu (Kha ru) pass,2 I arrived at Tsang
Ralung (gTsang Ra lung).3 (The monastery is) situated above a great open area (byang thang) in the
upper Nyang valley, near Nöchin Gangwazang (gNod sbyin gang ba bzang) or Hao Gangzang (Ha’o
gang bzang).4 In the Labrang (Bla brang), there is firstly a twelve-column chapel containing a
universe-conquering (Khams gsum zil gnon ), a life-size, white, bronze statue (mask) of Tsangpa
Gyare (gTsang pa rGya ras, 1161-1211),5 a gilt-copper shrine (bzhugs khang), a golden crown offered
by Lhodrug (Lho ’brug ) and butter-lamps. To the right (of gTsang pa rGya ras) is (an image of) Lingje
Repa (Gling rje ras pa, 1128-1188).6 To the left (of the statue of Tsangpa Gyare) is a bronze
Regpamepa stupa (Reg pa med pa du ba’i mchod rten).7 Then there are a life-size (image) of the
Dharma King (chos rje), (an image of) Lhodrug Ngawang Namgyel (Lho`brug Ngag dbang rnam
rgyal,1594-1651),8 which has a face with white whiskers, (an image of) Drugchen Jigme Mingyur
(`Brug chen ’Jig med mi ’gyur)9 and the Dharma King Pokyapa Zhonu Senge (Cho rje sPos skya pa
gZhon nu seng ge, b.c.1200).10 To the left side of Lingchen (Gling chen) are a gilt-copper image of
Amit yus, life-size images of ‘the Omniscient’ Ngawang Norbu (Kun mkhyen Ngag dbang nor bu),11
A village located close to the Kha ru La. This is the birhtplace of Kha mo ze’u ston, a bKa’ gdams pa master, see Myang
chos ’byung: 31.
2
Kha ru La is a 5045 m. high mountain pass between sNa dka rtse and Gyantse. In 1904 the Tibetans used this pass to block
the advance of the Younghusband expedition, the Tibetan forces were defeated and the British soldiers intruded into Lhasa.
Seven hundred Tibetans were killed.
3
Ra lung mthil Monastery, one of the major centres of the ’Brug pa bKa’ brgyud tradition. It is situated halfway between
Gyantse and sNa dkar rtse. It was founded in 1180 by gTsang pa rgya ras Ye shes rdo rje (1161-1211), see Chan 1994: 6112 and Dowman 1996: 269.
4
According to Das: 212 it is one of the twenty main snow-mountains (7191 m) in Tibet. It is located near the highway
between sNa dkar rtse and Gyantse. There are many legends connecting Padmasambhava to this mountain. Tibetans believe
that the mountain is also connected to gNod sbyin Gangs ba bzang po (Skt. Yak a Purnabhadra), see Tshig mdzod:1554,
Das:212 and Myang Chos ’byung:2-4.
5
Also known as Ye shes rdo rje. He is one of the famous masters of the ’Brug pa bKa’ brgyud tradition. He founded the
Klong rdol, Ra lung and ’Brug monasteries, see Don rdor: 266 and Chan 1994:348.
6
Alias Gling ras pa Pad ma rdo rje, one of the influential disciples of Phag gru rDo rje rgyal po (1110-1170) and the
founder of the ’Brug pa bKa’ brgyud tradition. He founded sNa phu Chos lung monastery and is also known as the saint sNa
phu ba, see Tshig mdzod:424, Tshal pa:432, Don rdor: 252.
7
A kind of stupa, identical with the Ye shes mchod rten or the stupa of wisdom, see rNam rgyal mchod rten dkar chag zla
ba’i snang ba by Kun gzigs Chos kyi snang ba, Indo-Tibetan Literature series 1973, vol. 114.
8
Alias Zhabs drung Ngag dbang rnam rgyal, one of the two reincarnations of the Fourth ’Brug chen Pad ma dkar po. He
went to Mon yul (Bhutan) where he taught the ’Brug pa bka’ brgyud tradition, and unified various Mon yul territories into a
Buddhist state, see Ricard 1994: 269, mKhyen brtse on History: 136 ,Aris 1979: 203-232 and Pommaret 1990: 60,156,
162,176.
9
An unidentified ’Brug pa bKa’ brgyud pa teacher.
10
The third abbot of Ra lung Monastery. There is a biography about him, written by his successor Nyi ma seng ge, see
’Brug chos ’byung: 452, mKhyn brtse on History: 134 and Rwa lung gser phring , vol. I: 135-168.
11
An unidentified ’Brug pa bKa’ brgyud master.
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kun legs bcas mi tshad | bris ma ’bum chen cha dang jag me sogs yod | thog gzims chung mdo sbug can
pad ma bde chen khyam [khyams] ka bcu par bka’ brgyud gser phring dngul sku rtse khru gang ba nyer
brgyad | li ma chen po mda’ tshad bco lnga, sgrol ma sogs lcags khra’ nang li ma mang | khyad par rnal
’byor chos g.yung dbu thod a rang byon can | a ba dhu ti tshe dbang nor bu’i ring bsrel las grub pa’i
mchod rten la ‘od dpag med dang khasarpani rang byon | rdo leb chen po gangs ri dang seng ge sogs
rang byon yod pa bcas ‘brug pa gong mas bzhengs | bde mchog pho brang ka gnyis mar | rgyal dbang
kun dga’ dpal ‘byor gdung zangs gser mi tshad | lcags khra nang zangs gser ‘byung rim rdo ra pad ‘dab
steng nwa ro lugs bde mchog lha lnga’i blos bslang ba so’i mda’ yab byi ru’i mchod lha g.yu dang mu
men sgo sogs ‘gran bral yod kyang bgres | bde mchog phyag bcu gnyis dngul sku mi tshad che ‘gran
bral spus dag | | gtsug la gnor bu sgang theg chen gling du thog shod lha khang brgyad kyi nang tshe
dpag lha khang ka bzhi mar | tshe dpag med zhal mtho gsum pa g.yu’i rgyal ba rigs lnga can zangs gser
| g.yas su rgya ras mi tshad li ma | spos skya ba zangs gser |
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Kunzig Chökyi Nangwa (Kun gzigs Chos kyi snang ba, 1768-1822)12 and Drugpa Kunleg (’Brug pa
Kun legs).13 There are two great manuscripts of the 100.000 verse
s (’Bum chen) and the texts attributed to Jagme.14 On the upper
flour in the ten-column corridor of the small residence (mDo sbug can ) called Pema Dechen (Pad ma
bde chen), there are twenty-eight eighteen inches high15 silver images of (the Kagyu lamas mentioned
in the Golden Garland of the Kagyu Lineage (bKa´ brgyud gser phreng)16 and fifteen one arrow-length
(mda tsad) bronze (images). Many bronze (images)
and other deities are secured with
chains.In particular, there is a skull of Nejor Chöyung (rNal ’byor chos g.yung, 1100-1177)17 with the
self-manifested (syllable) `A´, a stupa with Avadh ti Tsewang Norbu´s (A wa dhu ti Tshe dbang nor
bu)18 relics (ring bsrel) and self-manifested images of
and a self-manifested (image of)
Kasarpani.19 There is also a great flat stone with a self-manifested snow mountain and a lion, etc. All
these (sacred objects) have been erected by the former Drugpa (masters). The two-column Demchog
(bDe mchog) palace contains a life-size gilt-copper stupa with the remains (gdung) of Gyalwang
Kunga Pelchor (rGyal dbang Kun dga’ dpal ’byor, 1428-1476).20 (There are also) an fabulous giltcopper three-dimensional ma
ala of five Demchog deities of Naro (Nwa ro) system on the lotus-seat
with the Vajra enclosure (rDo ra)secured with chains.It has the ivory balcony (mda’ yab), offering
Goddess with the decoration of corrals and door with decoration of turquoise and sapphier , but it looks
aged. The life-size silver image of the twelve-armed Demchog in this chapel remains of good quality
and unrivalled.
The Eighth ’Brug chen, also known as ’Gyur med yongs grub dam chos nyi ma. Among his works are: the pilgrim guide
to Tsa ri, Tsa ri tar ye shes kyi ’kor lo’i gnas kyi ngo mtshar cha shas tsam gsal bar brjod pa’i yi ge skal ldan dga’ bskyed
dad pa’i nyin byed ’char ba zhes bya ba bzhugs so and his autobiography rTogs brjod drang po’i sa bon rab gsal snyan
pa’i sgra dbyangs. He restored Ra lung monastery in 1805-1806 and the Ra lung sKu ’bum in 1807 with the support of the
Regent rTa tshags rje drung Ye shes bstan pa’i mgon po (1760-1810). He recorded the restoration in rGub pa’i bsti gnas
dpal ldan ra lung gi rten brten par bcas pa nyams gsos ji ltar byas pa la dngos rigs ji song rags rtsis dkar chag tu bkod pa
phan bde ’byung ba’i rnga dbyangs and Ra lung sku ’bum mthong grol chen mo’i chos ’khor bcu gsum gser zangs las gsar
bskrun bgyis pa’i dkar chag phun tshogs ’byung gnas, see his collected works, Indo-Tibetan Literature series, 1973, vol.
114 : 301-330 and Frank Koros 1997: 32.
13
Stein 1972, see also Dowman, Sonam Paljor 1980 and Kretschmar 1981.
14
Known as dGe bsnyen chen po jag pa me len, a protector deity of Ra lung monastery. There are ritual texts devoted to
this deity, including texts written by Kun gzigs chos kyi snang ba (1768-1822) entitled: dGe bsnyen jad me’i mnga’ gsol
ldeb, Jag me’i gsol mchod hwum sgra bcu gcig pa ldeb and dGe bsnyen chen po jag pa me len gyi bskang gsol mdor bsdus
ldeb, see Indo-Tibetan Literature series, vol. 114: 116.
15
rtse khru is a measure of c. eighteen inches. It is the measure from the elbow to the extremity of the middle finger, see
Jä:51.
16
A collection of hagiographies of bKa’ brgyud pa saints.
17
A disciple of sGam po ba (also known as Dwags po lha rje, 1079-1153). He was born in gNyal of Lho kha. At the age of
nineteen, he was ordained by Bya yul ba (1075-1138). At the age of twenty-two, he met sGam po ba and studied with him
from that time, see BA: 468.
18
Unidentified.
19
A form of
, Bunce 1994:258, vol. i.
20
The second ’Brug chen, see Filibeck 1990 and Aris 1979: 177, 179,206.
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g.yon du thub sku li ma gsum | dwags po lha rje | mi pham chos rgyan [rgyal] | ngag dbang chos rgyal
bcas | dpe pod stong tsam sku ’ching med | sbug byams khang ka bzhi mar | byams chen kun mkhyen
pad dkar dgongs rdzogs gser zangs zhal mtho bzhi pa| d.yas ’brug ngag dbang chos rgyal zangs gser mi
tshad | g.yon bstan pa’i rgyal mtshan de tsam | bka’ gdams mchod rten li ma ’dom gang pa gnyis | zangs
gser ma
ala che la tshom bu so bdun ma | gnam rgyan sogs legs | g.yon du gdan sa zhes pa’i lha
khang ka bzhi mar | thub dbang thog sleb zangs gser rgyab yol rgyan drug can gsum | li ma che chung
dgu | sman bla khang ka gnyis mar | sman bla zangs gser thog tshad | thub pa li ma mda’ tshad gang
tsam pa bzhi bcas | byams chen ka ring chen po bcu drug bcas | steng shar rab gsal ngos | dbus su rgyal
ba rgod tshang pa mi tshad che | ngag dbang chos rgyal | mi pham chos rgyal bcas zangs gser thog sleb
spus dag | rgyal ba yang dgon pa | ’ba’ ra ba | u rgyan pa | skyid dkar ba | ne ring pa bcas zangs gser mi
tshad | rdo rje ’chang sogs li ma nyi shu skor | rdor
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There are eight chapels on the upper and the lower storeies of Tekchen Ling (Theg chen gling) in
Tsukla Norbugang (gTsug lag Nor bu sgang). In the four-column
chapel, there is a
gilt-copper image of Amit yus, its face (measures) three spans21 on which there is a turquoise (crown)
of the five Tath gatas (rGyal ba rigs lnga). To its right is a life-size bronze image of Gyare (gTsang
pa rGya ras), a gilt-copper image of Pokyapa (gzhon nu seng ge). The left is flanked with three bronze
imges of the Buddha, Dagpo Lhaje (Dwags po lha rje, 1079-1153),22 Mipham Chögyal (Mi pham chos
rgyal, 1614-1717)23 and Ngawang Chögyal (Ngag dbang chos rgyal, 1465-1540).24 About one
thousand volumes of texts are also kept here. The inner four-column Maitreya chapel contains a giltcopper image of the great Maitreya with a face four spans tall. This was erected in memory of the death
(dgongs rdzogs) of Kunkyen Pekar (Kun mkhyen pad dkar, 1526-1592).25 It is flanked to the right by a
life-size gilt copper image of Drug Ngawang Chösang (`Brug Ngag dbang chos bzang).26 To the left is
an image of Tanpe Gyaltsen (bsTan pa`i rgyal mtshan,1506-38)27 in life-size (nga tsam), etc. four
meters (’dom)28 high, a bronze Kadam stupa and a big gilt-copper ma
ala with thirty-seven circles
of offerings (tshom bu). The canopy (gnam rgyan) and other things are in good condition. To the left
(of the Maitreya chapel) is a four-column chapel called Densa (gDan sa) containing three one-floorhigh gilt-copper images of the Buddha with a throne and a niche (rgyab yol) (decorated) with six kinds
of ornaments, and nine bronze (images) in various sizes. The two-column (chapel) of the Medicine
Buddha (sMan bla) contains a one-story gilt-copper image of the Medicine Buddha and four bronze
images of the Buddha about one arrow-length high. A great Maitreya is (enshrined in a chapel) with
sixteen huge, long columns. To the east (side), above (the chapel or the gdan sa), there is a twelvecolumn balcony (rab gsal) where a great, life-size (statue) of Gyalwa Gotshangpa (rGyal ba rgod
21
Three mtho tall. One mtho is a span, from the end of the thumb to the end of the middle finger when extended, see
Jä:241.
22
Also known as sGam po ba, mNyam med dwags po lha rje and bSod nams rin chen. He is the founder of the Dwags po
bKa’ brgyud tradition. He was born in gNyal of Dwags po. In his early age, he studied Tibetan medicine and became a
famous doctor. He studied Buddhism with many masters, inlcuding Mi la ras pa. In 1121 he founded the sGam po
monastery, see Tshig mdzod: 1312 and Tshal pa:395.
23
Mi pham Chos rgyal dbang po, the Sixth ’Brug chen, see Thondup 1996.
24
Alias ’Brug chen Ngag dbang chos kyi rgyal po, the Thirteenth throne-holder of Ra lung monastery, see mKhyen brtse on
history: 134-136. His biography was written by the Fourth ’Brug chen Pad ma dkar po in 1549, see Rwa lung dKar brgyud
gser phreng, vol. III: 215-306.
25
The Fourth ’Brug chen and the fifteenth abbot of Ralung Monastery. He was born in Kong po. An eminent scholar,
among his works are several biographies of ’Brug pa masters and his autobiographies as well as a famous work on Buddhist
history: Chos ’byung pad ma rgyas pa’i nyin byed (the ’Brug chos ’byung written in 1580), see Rwa lung dkar brgyud gser
phreng, vol. 3, Khyentse on History: 135, Tshig mdzod:2002 and Don rdor: 612.
26
Unidentified.
27
Alias Ngag dbang grags pa, the sixteenth aqbbot of Ra lung Monastery, see Aris 1979:163,179.
28
One ’dom equals a fathom, which equals six feet or four cubits (Das:694) or the length between the middle finger of the
right hand to that of the left hand when both hands are stretched out, see Tshig mdzod:1422.
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tshang pa, 1189-1258)29 is seated at the centre. It is (flanked by) a one storey high gilt-copper image of
Ngawang Chögyal (Ngag dbang chos rgyal) and one of Mipham Chogyal. Both are of good quality.
(There are also) life-size gilt-copper images of Gyalwa Yangonpa (rGyal ba Yang dgon pa, 1213-?),30
Barawa (‘Ba’ ra ba, 1310-1391),31 Ugyenpa (U rgyan pa, 1230-1309),32 Kyikarba (sKyid dkar ba)33 and
Neringpa (Ne ring pa, 1225-1281).34
A famous siddha and disciple of gTsang pa rGya ras pa, see 1990:10. He studied both in Ra lung and in ’Brug
Monastery. Later he built a famous retreat on the southern side of Tsa ri and established a branch of the ’Brug pa
bka’brgyud school called sTod ’brug, see Khyentse on History:135 and Chan 1994: 281, 922.
30
He was born in dGon pa Lha gdong in southern La stod. He belonged to the sTong clan and was a disciple of rGod tshang
pa. At the age of nine he became the abbot of Lha gdong Monastery. Later he founded the monastery Shri ri rnam lding in
La stod, see BA: 688-90 and Chan 1994: 922.
31
He was born in the Shangs valley of rNam gling county in Shigatse district. He was a disciple of Zur phug pa and he
founded the monastery ’Ba’ ri in Shangs, see BA: 692.
32
Also known as U rgyan Gu ru or Grub chen pa, a disciple of rGod tshang pa. He originally came from dByar mo tang in
Amdo, see BA:?.
33
Also known as Ye shes gzungs or Lha khang pa and he was a well-known teacher in the thirteenth century, see BA:13637.
34
A disciple of rGod tshang pa. Ne ring pa founded the monastery of Ne ring in 1259 in the upper Tsang region, see BA:
688.
29
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’dzin chos mgon ’dam sku | glang dar khrims phog spyan ras gzigs li ma mi tshad | te lo | nwa ro li ma
mi tshad tsam, rdo rje ’chang bcas ka ba bcu gnyis pa’o | dbu rtse nub lha khang dbus | rdo rje ’chang
zangs gser mi tshad g.yu sogs spus dag dang | bka’ brgyud gser pheng ‘jim sku shing khri gos ’bol gos
zla sogs yod pa nyer bzhi bcas | ’bum gser chos, brgyad stong sogs pod brgya tsam. bla brang thog
byang ka bzhi mar | bka’ gdams gdung rten brgya tsam, sgrol ma dkar ljang zangs gser mda’ tshad che
tsam | li ma sna tshogs nyi shu tsam | shar ngos a ga ru’i ka ba yod pa’i lcags drwa [dra] mar | li rag
zangs gser sku sna tshogs nyis brgya nye ba | mi pham chos rgyal | ngag dbang chos rgyal zangs gser
mda’ tshad | rdo rje ’chang sku | pad dkar bka’ ’bum bcas | tshogs khang sbug gtsang khang ka bzhi
mar | rgyal ba ’brug pa dpag bsam dbang pos srid skyong rta tshags pa’i ring la bzhengs pa rdor sems
zangs gser khri rgyab bcas zhal mtho bde mo drug can mu men byi ru g.yu spos shel li dkar rigs lnga
ldan | ’di na ra ma’i mgo ra lung thog pa de
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(There are also about) twenty bronze images of Vajrap
i and others, a clay image (’dam sku) of
Dordzin Chögon (rDor ’dzin chos mgon),35 a life-size bronze image of
(sPyan ras gzigs) (related to) the punishment of Langdarma (Glang dar ma), etc. life-size gilt-copper
images of Tilopa (Ti lo pa)36 and Naropa (Na ro pa)37 and an image of Vajrap
i. There is a six-
column chapel on the western side of the U-tse (dBu rtse) (chapel) containing a life-size gilt-copper
image of Vajrap
i decorated with turquoises, etc. (There are also) twenty-four clay images of (the
masters mentioned in) the bKa’ brgyud gser phreng dressed in silk cloaks and placed on a wooden
throne with silk cushions. There is also the remains of the 100.000 verse
s written in golden ink and the 8000 verse
s38 and other texts. To the north of the upper Labrang is a fourcolumn (chapel) containing about one hundred Kadam (bKa’ gdams) stupas, two arrow-length, giltcopper images of the white and green
, and twenty various kinds of bronze images. On the east
side (of the upper Labrang ) there is a marble-column (chapel) secured with chains (lcags dr`a ma )
containing nearly two hundred different images made of bronze, brass, copper and gold, arrow-length
gilt-copper images of Mipam Chögyal and Ngawang Chögyal, an image of Vajrap
i, and the
collected works of Pema Karpo. At the four-column inner sanctuary, Tsangkang (gTsang khang), in
the Assembly Hall (tshogs khang), an gilt-copper image of Vajrasattva (rDo rje sems pa)39 with a sixspan (mtho) high face is placed on the throne with nitch decorated with coral, turquoise, sapphire,
amber and white bronze. It was erected by Gyalwa Drugpa Pagsam Wangpo (rGyal ba ’Brug pa dPag
bsam dbang po: 1593-1641)40 during the time of the regent Datsag (rTa tshags:1760-1810)41. The
sealed head of she-goat, from which the name Ralung (Ra lung) originally derived, is also enshrined
here.
35
Unidentified
A famous Bengali yogin and poet who lived during the tenth century. He is regarded as the one of eighty-four
Mahasiddhas and as an ancestor to the bKa’ brgyud school together with his disciple Na ro pa, see Tshig mdzod:1031, Tshal
pa: 196-98, Lopez 1997:137-56 and ’Brug chos `byung: 168, 186.
37
An eleventh century close disciple of Ti lo pa, one of the eighty-four Mahasiddhas with whom Mar pa Lo tsa ba Chos kyi
blo gros studied the gSang ’dus (Skt. Guhyasam ja) and the Na ro chos drug (the Six doctrines of Naropa), see Tshig
mdzod : 1497, Tshal pa: 196-97, BA: 380-85, 400-401 and ’Brug chos `byung: 186-204.
38
The
see Williams 1989:41.
39
A tantric form of Ak obhya.
40
One of the immediate reincarnations of the fourth `brug chen padma dkar po,occupied the thrones of Byar gSang sngags
chos gling and Rwa-lung monastery after Padma dkar po died, see Riccard 1994: 269; mKhyen-brtse on History: 134-136;
rNing ma chos `byung:742. *According to both date and historical event, the eighth `Brug chen Kun gzigs Chos kyi snang
ba(1768-1822) was the one who restored both Ra lung monastery and its object, see Page7 no.14.
41
rTa tshags bsTan pa` mgon po, titled Nomin khan or Zhabs drung Hu thog thu, was born in Khams and ascended to the
throne of Pashö(dPa`shod) monastery at the age of six.When he was twenty-three, he went to Lhasa and studied in `Bras
spungs monastery till he was thirty years old. Then he was in charge as regent for twenty years. In 1794, he founded Kun
bde gling monastery in Lhasa as his perminent residence.In 1808, he recognized the nineth Dalai Lama Lung rtogs rgya
36
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dam ’bar yod | tshogs khang ka ba bcu drug can | bka’ ’gyur bcas. thog khar klu’i kha gnon phyag rdor
mi tshad ’jim | de nas gling ras gzims sbug zer ba khang pa sdug po’i sbug Gling ras sku | mthu chen
’brug ngag dbang rnam rgyal gyi mthu khang dmar po’i sgo khar ’brug kun legs sras zhing skyong
’brug grags zhabs rjes chung ngu | nang du ka ba drug ma’i dbus su spos skya gzhon nu seng ge’i sa
’bum chen po thog gnyis pa | chu pha kar gling kha nang khang pa sdug por rgya ras gzims khang du
rgya ras sku ’jim mda’ tshad bcas | spos skya’i nang rten las | nwa ro pa’i phyag mkhar | me tri pa’i
phyag lcag [lcags] | mi la’i chu shing mkhar ba bcas | rje btsun mi la’i mu men zhal skyogs rGyal dbang
Kun dga’ dpal ’byor gyis dmar nag rakata nas gter bzhes pa’i tshogs bdag glang sna li ser phyag bzhi
byi ba’i bzhon pa can | ngag dbang chos rgyal phyag rdor dril bcas | ’brug chen dpag bsam dbang po
stod La dwags ching ’dum la phebs skabs gdul bya’i rdzas kyis bzhengs nas zhig gsos mdzad pa’i
mchod rten chen por logs rer lha khang brgyad re | khyon bzhi bcu
mtsho. He passed away at the age of fifty-one, see Tshig mdzod:19; Ddon rdor: 835.
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The Assembly Hall, containing the Kangyur, has sixteen columns. On the upper storey (of the
Assembly Hall), a life-size clay image of Vajrap
i (Phyag rdor) is seated for exorcising the serpent
demi-gods (klu, Skt. naga). Then, in a dilapidated house called Lingre Zimbuk (Gling ras gZims sbug)
42
there is an image of Lingre (pa).In front of the main gate of The Red Magical House (mThu khang
dmar po) of the great magician Drug Ngagwang Namgyal (’Brug Ngag dbang rnam rgyal), there is a
small footprint of Shinkyong Drugdrag (Zhing skyong ’brug grags),43 the Drukpa kunleg`s (’Brug pa
Kun legs) son. At the centre of a six-column chapel in this magic house is a two-floor-high clay stupa
(Sa ’bum) of Pokya Shonu Senge (spos skya gzhon nu seng ge). At the other side of the river, there is a
poor house in a garden containing a one-arrow length clay image of Gyare (gTsang pa rGya ras), the
personal objects of Pokya (sPos skya) are Naropa`s handstaff , Mitrepa`s whip, Mila`s plantain-staff
and sapphire ladle,yellow bronze image of the Four-armed Tsogdag Langna (Tshogs bdag glang sna )44
with his riding-mouse discovered from Marnak Rakat (dMar nag Rakat) by Gyalwang Kunga pechor
(rGyal dbang Kun dga’ dbal ’byor) and Ngagwang Chogyal’s mundras Vajra and bell. The great
stupa,45 rebuilt by Drugchen Paksam Wangpo (’Brug chen dPag bsam dbang po) with the donation
offered by peaple during his trip to Ladak at the upper region (stod khul) for an agreement,46 consist of
fourty-four chapels together with eight chapels in each side.
42
gLing ras pa Ppad ma rdo rje, the founder of Drugpd Kagyu.
Possibly refer to Ngag dbang bstan ’dzin (16 th cent.). He is also said to be the son of ’Brug pa kun legs (1455-1529) and
treasure discoverer of ’Brug pa tradition, see Aris 1979: 169.
44
Name of a protector deity, an epithet of Ga apati.
45
13-tiered Multi-door Stupa(bKra shis sgo mang) mThong grol chen mo, one of early great stupas of Tibet, was built in
Ralung on the relics of gtsang pa rgya ras Ye shes rdo rje(1161-1211) by his nephew and successor Sang rgyas dBon
sras,alias Dharma Seng ge(1177-1237). It had been reconstructed several times accordingly by ’Brug chen Ngag dbang chos
tgyal (1465-1540), ’Brug chen dpag bsam dbang po (1593-1641), Mi dbang Pho lha bSod nams stobs rgyas(1689-1747), a
Tibet`s secular ruler from 1728 to 1747,and then by the Eighth ’Brug chen Kun gzgs chos kyi snang ba (1768-1822). Tucci
(1956:62-63)saw in Ralung “a great isolated Kumbum,slightly smaller than the Gyantse one”, see Piats Narita 1989: 605;
The collected Works of ’Brug chen Kun gzigs chos kyi snang ba in Indo-Tibet Litereture series Volume 114: 321-330.
46
According to the history,this agreement is made between the king of Ladak and Tibetan Government during the Fifth
Dalai Lama,e.i. when the king Seng ge rnam rgyal was in power in Ladak, he supressed the local Gelugpa monastery and
monks by supporting Drugpa tradition. Thus, the Fifth Dalai Lama sent military forces led by the Mogolian Gadan
Tshewang and take over Ladak under Tibetan Authorities. In order not to make the situation worse, the Drugchen Kunga
Pechor went to Ladak for the agreement. Since then, it seems that later successors of ’Brug chen were used to visit Ladak
for both religious and political reasons. In the later nineteenth century, the Eighth ’Brug chen Kun gzigs chos kyi snang ba
visited Ladak in accordance with the order of the Eighth Dalai Lama and the Regent rTa tshags, see deb ther khag lnga’:
317-318; Thub bstan phun tshogs, II: 865-869; Kun gzigs chos kyi snangba’s autobiography ‘rtogs brjod drang po’s sa bon’
, Indo-Tibetan Literature, Vol.114: 631-646.
43
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zhi bzhi pa ’di’i lho ngos su seng khri la ’dom bcu gsum dang rtse khru gang | sgo dang rdo skas de’i
thog khang brtsegs nang rdor dbyings rnam snang dang rgyal ba rigs lnga | dpal rtse dbyings gsum |
sbyong dkyil bcu gnyis | rdor sems dbugs dbyung, mtsan brjod sgegs rdor lugs kyi ’jam dpal ye shes
sems pa | chos dbyings gsung dbang | hwum mdzad | zur gyi lha khang nang thog khar ’gro ba’i rdo
skas dkar chag las lha gzhan med | nub ngos shakya rakish ta’i man ngag las byung ba’i khro rgyal
gzhan gyis mi thub | tshe dpag med nyer bdun | nub kyi khang brtsegs la | rnam snang mngon byang gi
rnam snang gtso bo sogs lha tshogs thams cad | gshin rje gshed rnam par rgyal ba | thub pa | nye sras
brgyad | ’od zer can ma | mi g.yo ba | ’bung ’dul | thub dbang rdor gdan | ma ti ’jam dkar | dug sel ma |
lho’i zur la | ’phags mo khro gnyer can | tshe dpag med zhe bdun | byang gi zur la | ’jigs rten kun gsor
ma | rnam rgyal ma zhe gnyis | khang brtsegs la | gsto bo tshe dpag med | sgrol ma dkar sngon | gdugs
dkar | dbyangs can ma dkar | spyan ras gzigs seng ge sgra | rma bya chen mo |
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To the southern side of the stupa, there is a thirteen-fathom -and-one-tsekru-high great lion-throne. The
chapel, just above the entrance and the stone-staircase, contains the images of Dorying (rDor dbyings,
Skt. Vajradh tu), Nam(par) Nang (dze) [rNam (par) snang (mdzad), Skt. Vairocana], the Five Rulers
(rGyal ba rigs lnga)47 Peltseyingsum (dPal rtse dbyings gsum),48 twelve Ma
alas of Jongkyil [(ngan
song) sByong (ba)],49 Dorsem Ugyung (rDor sems dbugs dbyung),50 Jampel Yeshe Sempa (’Jam dpal
ye shes sems pa, Skt. Jn nasattva Ma ju iri)51 according to the mTsan brjod sgegs rdor,
Dharmadh tuv gi vara (Chos dbyings gsung dbang)52 and Humdze (Hwum mdzad, Skr. H
k ra)
The chapel in the corner has a stone-staircase leading upstairs, contains only the catalogue (dkar
chag),53 and no other deities. To the western side is (a statue of) Apar jit
Mah k la (Khro rgyal
gShan gyi mi thub),54 derived from the secret instruction of Shakya Rakishta, and twenty-seven images
of Amit yus (Tshe dpag med) . To the western side of the building (stupa) is devoted to the principle
image of Vairocana [rNam (par) snang (mdzad)] with all the deities according to the rNam snang
mngon byang (Bh ta
Buddha (Thub pa,
can ma),
mara), the Victorious Yam ntaka (gShin rje gshed rnam par rgyal ba),55 the
akyamuni) and his eight chief spiritual sons (Nye sras brgyad), M r c
ry cala (Mi g.yo ba), Bh ta
mara (’Byung ’dul),56 Tubwang Dor(je)den [Thub dbang
rdor (rje) gdan],57 Mati Sita-Ma ju ri (Ma ti ’jam dkar), J
corner is Bhrkuti Vajrav r h
(’Od zer
gul
(Dug sel ma).58 In the southern
(Phag mo Khro gnyer can)59 and forty-seven (images of) Amit yus
(Tshe dpag med). In the northern corner is Jigten Kunsorma (’Jig rten kun gsor ma) and fourty-two
Ushnishavijaya (rNam rgyal ma).60 On the (upper) floor is the main images of Amit yus (Tshe dpag
med), the White and Green T r s (sGrol ma dkar sngon), Sit tapatr
(gDugs dkar), the white
Sarasati (dByangs can ma), Si han da Avalokite vara (sPyan ras gzigs seng ge sgra),
Mah m y r
(rMa bya chen mo),61
47
The Five Tath gatas.
Possibly refer to three different deities as dPal, rTse and dByings.
49
Abbreviation of Ngan song sbyong ba in Tibetan, Skt. Durgati-shodhana.
50
A form of Vajrasattva and an epithet of Ak obhya.
51
The Lord of Speach, a form of Ma ju ri as `Jam dpal chos dbyings gsung dbang in Tibetan.
52
‘The lord of speech’, a form of Ma ju ri.
53
A catalogue of the objects in this multidoor-stupa written on the wall.
54
Aform of Mah k la, ‘the invincible king of Mah k la’.
55
The Lord of the Dead.
56
A Tantrik form of Vajra,equivalent of the Sanskrit Bh ta
mara-vajrap
i, see Brunce 1994, Vol. 1: 58.
57
An epithet of the Buddha.
58
An epithet of Mahadeva.
59
A goddess whose face is wrinkled with anger, Skt.Bhrkuti-V r h .
60
A goddess identical with Tsukdor Namgyalma.
61
One of the five protectresses personifying the great Dharanis related to the Tantra ‘Phags pa rig sngags kyi rgyal mo
rMa bya`yang snying’, see Ricca and Lo Bue1993: 262.
48
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stong chen rab ’byams | bsil ba tshal, gsang sngags rjes ’dzin | sor ’brang | gza’ yum bcas | zur la | sher
phyin ser mo| tshe dpag bzhi bcu | shar ngos zur la | ’od zer can ma | sgrol dkar drug bcu re drug | khang
brtsegs la | gsto bo dam tshig gsum bkod | spyan ras gzigs phyag bzhi | bcu gcig zhal | pad ma gtsug
gtor | sgrub thabs rgya mtsho’i thub chen | ’jam dpal ngag gi rgyal po | don zgags | kasarpani | tshe dpag
dkar | rgyal mtshan dpung rgyan | sgrol ma yid nor | stobs po che | sher phin ma | ’jam dpal ’khor los
bsgyur ba | mi g.yo blo ’phel | phyag na rdo rje | rnam ’joms | rgyud rdo rje sa ’og gi gsang bdag | phyag
rdor zhi ba | gzhan gyis mi thub pa | lo gyon ma | stobs po che | zur la | gtso bo sgrol ma nor sbyin ma |
rnam rgyal ma bzhi | sgrol dkar sum bcu | de’i gong skor na lho zur ’og tu | gsto mo sgrol ma yid bzhin
’khor lo | tshe dpag med bcu bdun | sgrol dkar nyer gnyis | de’i gong zur bum pa’i shar lho gnyis kar
sgo gnyis pa’i nang | rta mgrin gsang sgrub | khri srong | khri ral | mi tra dzwa ki | tshe bdag zil gnon |
drag dmar bder ’dus | rdo rje phur pa |
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379
Mahasahasrapramardani (sTong chen rab ’byams),62 Sitavati (bSil ba tshal ),63 Mahamantranusarini
(gSang sngags rjes ’dzin),64 Mah pratisar
the images of the Yellow Praj
paramit
(Sor ’brang )65 and Mahavidya (gZa’ yum). To the side is
(Sher phyin ser mo)66 and fourty Amit yus (Tshe dpag
med). To the eastern side are (the images of ) M r c
(Vod zer can ma)67 and sixty-six White
T r s. On the upper floor are (the images of) Damtshigsumko (Dam tshig gsum bkod),68 the fourarmed Avalokitsvara ( sPyan ras gzigs phyag bzhi), the Eleven-faced One (Avalokite vara), Pema
Tsugtor (Pad ma gtsug gtor),69 Mah muni (Thub chen)70 according to the sGrub thabs rgya mtsho,
Ma ju ri (’Jam dpal ngag gi rgyal po), Amoghap
R jalil
a (Don (yod) zhags (pa)],71 Kasarpani
(a form of Avalokite vara), White Amit yus (Tshe dpag med) , Dhvaj gr
rgyan),72 Cint ma ichakra Sit t r
Praj
paramit
(rGyal mtshan dpung
(sGrol dkar yid nor),73 Mah bala (sTobs po che),74
(Sher phyin ma), Jampel Khorlogyurgyal (’Jam dpal ’Kor los bsgyur rgyal) 75
Miyolopel (Mi gyo blo ’phel),76 Vajrap
i (Phyag na rdo rje), Vajravid ra a (rNam ’joms ),77
Vajrapatala (rDo rje Sa ’og gi gsang bdag), Santa-Vajrap
i (Phyag rdor zhi ba), Apar jit
(gZhan
gyi mi thub pa),78 Par a abari (Lo gyon ma),79 Mah bala (sTobs po che). To the sides are (the
images of) Dhanadat r
(sGrol ma Nor sbyin ma), four (images of) U
avijay
(rNam rgyal
62
Alias sTong chen mo,one of the five protectresses personifying the great Dharanis related to the Tantra sTong chen mo
rab tu `joms pa zhes bya ba`mdo, ibid. 262.
63
Alias Mah
tavat (bSil ba tshal chen mo),one of the five protectresses personifying the graet Dharani related to the
Tantra: bSil ba tshal chen mo`mdo, ibid.: 262.
64
Alias gSang sngags chen mo,one of the five protectresses personifying the graet Dharani related to the Tantra: gSang
sngags chen mo rjes su `dzin pa` mdo, ibid.:262.
65
Alias So sor `brang ma, one of the five protectresses pensonifying thr geat Dharani related to the Tantra: So sor `brang
ma sogs Lha mo rgyal lnga`sgrub thabs rim grangs, ibid.:262,304.
66
alias Yum chen mo in Tibetan,a form of Parjnaparamita,the graet mother of all the tath gatas, ibid.:275.
67
M r ci is the deity of the Ma
alas related to the `od-zer-can-gyi-gzungs-rtog-pa-dang-bcas-pa,three Kriyatantras
belonging to the Yum-gyi rgyud, ibid.:227.
68
A form of the Avalokitsvara.
69
The goddess Vijaja.
70
An esoteric form of the Buddha akyamuni.
71
A Tantric manifestation of Avalokite vara.
72
Dhvaj gr is the personification of a dharani : `Phags pa rgyal mtshan gyi rtse mo`i dpung rgyan ces bya ba`i gzungs,
a Kriyatantra belonging to the Khro mo`i rgyud of the Thatagata Family, see Ricca and Lo Bue 1993: 243.
73
A form of Sit t r ,``The wish fulfilling jewel’’.
74
Darani for causing rain during a drough.
75
A form of Manju-s´ri,``the universal emperor´.
76
A form of ry cala.
77
Alias rDo rje rnam par `joms pa accoeding to the system of Mitra and related to the rDo rje rnam par `joms pa zhes bya
ba` gzungs,see Ricca and Lo Bue 1993: 256.
78
Alias Khro bo gzhan gyis mi thub,an emanation of Dhyani Buddha Ratnasambhava who is the distroyer of all evil things,
see Bruce 1994,Vol 1:25.
79
Alias Ri-khrod Lo gyon ma, the various forms of this goddess are related to the `Phags pa Par-na-sa-ba-ri`i mDo and
`Phags pa Ri khrod Lo gyon ma zhes byua ba`i gzungs, two kriyatantras belonging to the khro mo`i rgyud of Padma
Family, see Ricca and Lo Bue 1993: 232.
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ma)80 and thirty (images of) White T r . Below the southern side of the upper circle are the main
images of Cint ma ichakra-T r
(sGrol ma Yid bzhin ’khor lo), seventeen (images of) Amit yus
(Tshe dpag med) and twenty-two white T r . In the corner of the upper floor, in the second door of
both the eastern and the southern sides of the Bumpa there are images of Guhya-sadhana Hayagr va
(rTa mgrin gsang sgrub),81 Trisong ( Khri srong), Triral (Khri ral or Khri ral pa can), Mitradzaki (Mi
tra dz`a ki),82 Tsedagsilnon (Tshe bdag Zil gnon), Dragmar Dedu (Drag dmar bder ’dus),83 Vajrakilaya
(rDo rje phur pa)84
80
A goddess who is generally represented as possessed of three faces and eight arms Tsukdor Namgyalma).
A Tantrik form of Hayagr va, see Bruce 1994, Vol. 1: 457.
82
Also spelled as Mi tra dzo ki ,is a Buddhist saint who was born in eastern India. He came to Tibet and possiblly died
there, see `Brug chos `byung: 229.
83
Unidentified.
84
A tutelar deity of Atiyoga Tantra, see Tshig mdzod: 1440.
81
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kha che pan chen | buddha shri | rsta gsum dril sgrub tshe dpag med | sedha mu kha | mkhas pa shr
bha dra | nags kyi rin chen | ’gro lding phag rdor | tshe dpag med gsum | sgrol dkar gnyis | rnam rgyal
gsum | khros nag | khang brtsegs dbus | gsto bo dus ’khor | bde mchog nag po pa | rdo rje ’jigs byed |
bde mchog sbyang yon | gdan bzhi’i ye shes mkha’ ’gro | mngon brjod ’bum pa’i he ru ka | chos rgyal
zla bzang | ’jam dpal grags pa | pad ma dkar po | dus ’khor rgyal ba rigs drug | dus ’khor khyung | sna
tshogs yum | rdo rje shugs | dus ’khor zhabs pa che chung | rdo rje gdan pa | bu dol gnyis | ra ’gro gnyis |
sangs rgyas mkha’ ’gro sogs mkha’ ’gro sde lnga | zur lho nub gong mtshams | sman bla gtso bo |
mched brgyad | bde gshegs so lnga | phyogs bcu’i sangs rgyas | sgrol ljang | ’od dpag med | zur las ’og
tu sambu a’i rdor sems gtso bo | sgrol dkar drug bcu re gsum | nub lho zur nas steng la ’gro lam can
gnyis | nub dbus su gtso bo nwa ro lugs bde mchog | mkha’ ’gro rgya mtsho | gdan bzhi | rnyog med |
bde mchog rdor sems | dril bu lhan skyes | sangs rgyas thod pa | sgo
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Kache Panchen (Kha che pan chen,
kya ribhadra), Buddhashr ,85 Amit yus according to rTsa
gsum dril sgrub, Siddhamukha,86 the well-learned Shr bhadra,87 Nagkyi Rinchen (Nags kyi rin
chen),88 Droding Chakdor (’Gro lding phyag rdor),89 three Amit yus, two white T r s, three
U
avijay and (an image of ) the Black Mah k la (Khros nag). In the centre of the upper
floor, the main (images) are: K lacakra (Dus `khor), Demchog Nagpopa (bDe mchog nag po pa),90
Vajrabhairava (rDo rje `jigs byed), Demchog Jangyon (bDe mchog sbyang yon),91 Wisdom dakini (Ye
shes mkha’ ’gro,Skt.J
na
kin ) according to Vajracatuhpitha (gDan bzhi), Heruka of Ngonjo
Bumpa (mNgon brjod bum pa’i Heruka),92 Chogyal Dasang (Chos rgyal Zla-bzang ),93 Jampel Dragpa
(’Jam dpal grags pa),94 Pundarika (Pad ma dkar po),95 the Six Buddhas of K lacakra (Dus `khor rgyal
ba rigs drug), K lacakra-Garuda (Dus ’khor kyung), Visvamatra (sNa tshogs yum), Vajravega (rDo rje
shugs), two K lacakras in different sizes according to Ye shes zhabs system (Dus ’khor zhabs pa che
chung), Dorje Denpa (rDo rje gdan pa), Bu and Dol [Bu (ston) and Dol (po ba)],96 Ra [Ra (lo tsa ba)
and Dro (’Gro mgon phag gru ba)97 and Buddha dakini etc. (included in) the five families of
kin s
(mKha’’gro sde lnga).98 The main (images) in the corner (chapel) above the southwestern side are: the
Medicine Buddhas (sMan bla) and his eight manifestations (mChed brgyad), thirty-five Tath gatas
(bDe gshegs so lnga), the Buddhas of the Ten Directions (Phyogs bcu`i sang rgyas) , the green T r
(sGrol ljang) and Amit bha (’Od dpag med). Underneath the corner (chapel) the main image is
Sambhota’s Vajrasatta (rDor sems) (surrounded by) sixty-three Sit t r s. From the corner of the
southwestern side, there are two ways leading upstairs. In the centre of the western side the main
images are: Cakrasa vara ( bDe mchog ) of Naropa’s tradition, Khadro Gyatso (mKha’ ’gro rgya
mtsho), Vajracatuhpitha (gDan bzhi), Nyokme (rNyog med),99 Demchog Dorsem (bDe mchog rdor
sems), Drilbu Lhenkye (Dril bu lhan skyes),100 Buddhakap la (Sangs rgyas thod pa),
85
An eleventh century well-learned Indian master who Khro phu Lo tswa ba Byams pa dpal(1173-1225)studied with
and invited to Tibet, see Don rdor: 274.
86
He is possibly an Indian master, unidentified.
87
An eleventh century Nepalese master known as Samanda Shribhatra, studied with Ma jukirti, a disciple of Naropa, see
Brug pa’ chos ‘byung: 225.
88
Shri Vanaratna in Sanskrit, is a well-known Buddhist master who was born in eastern India and lived during the 15th
century. Since1426,he visited Tibet three times,and spent Most of his time in central Tibet for preaching Buddhist
teachings.Both his patrons and disciples are the Phag gru Ruler Grags pa `byung gnas(1414-1445) and Rong ston sMra ba`
seng ge, see BA:797-801; `Brug chos `byung: 230-33; Don rdor: 516.
89
A form of Vajrap
i from a country in south of India.
90
A form of Cakrasa vara.
91
A form of Cakrasa vara.
92
A terrific manifestation of Chos rgyal zla bzang, the chief Tantric deity Sambhara or in Tibetan Demchog.
93
An ancient Indian Buddhist saint who asked the Buddha about the Tantra of K lacakra and spreaded the teaching to
Shambhala, see Tshig mdzod: 833 ; ’Brug chos ’byung: 153.
94
The first Rigs ldan king of Shambhala, see Tshig mdzod: 2690.
95
The second Rigs ldan king of Shambhala, see Tshig mdzod, 2690; ’Brug chos ’byung: 156.
96
Two omniscient masters known as Bu ston Rinchen grub( 1290-1364), founder of Zhwa-lu tradition and Dol po ba Shes
rabs rGyal mtshan(1292-1361),a famous master of Jonang tradition and the founder of the Great Stupa mThong grol chen
mo(1330) in Phun tshogs gling of Lha-rtse county, see Don rdor: 365-371, 373-375; `Brug chos `byung: 310-312.
97
Refer to Rwa Lo tswa ba rDo rje grags and `Gro mgon Phag mo grub pa ..
98
They are: Buddha Dakini in the centre,Vajra Dakini to the east, Ratna Dakini to the south, Padma Dakini to the west and
Karma Dakini to the nort, see Tsepak R 1993: 28 and Das:180.
99
Unidentified.
100
Unidentified.
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mtshams phyed ma | sha ba ri pa’i phag mo bden gnyis zhal | ’dzam gling rgyan drug | yon tan ’od |
shakya ’od | a bha ya | rdo rje nyi ma sogs sangs rgyas mnyam sbyor ’khor los bsgyur drug | phag dkar
shes rab gsal byed | nub byang zur | de bzhin gshegs pa | lung ston pa | gnas bcu | rgyal chen bcas | tshe
dpag med bco brgyad | rnam rgyal brgyad | nub byang khang brtsegs zur ’og thugs chen kasarpani |
sgrol dkar nga lnga | byang zur ’og | gdugs dkar | tshe dpag bcu bzhi | sgrol dkar nyer brgyad | de’i
gong nub byang gcig | byang dbus khang brtsegs | dgys rdor mtsho skyes lugs | tshe dpag yab yum | ma
gcig grub rgyal | tshe dpag med bdud rtsi ’khyil | thugs chen pad ma drwa ba | bde mchog sdom ‘byung
| rngog lugs rdo rje gur | rigs lnga dgyes zhal | mkha’ spyod | pad ma gar dbang tshe dpag med | rta
mgrin | kha sbyor rdor sems | sa skya gong ma lnga | mar mi dwags gsum | sgrol ma rnal ‘byor ma | ye
shes dbang phyug | rtsa ba’i mgon po lha mang phyag bzhi pa | ye shes snying po | mi g.yo bla med |
byang shar ’og tu | sna tshogs yum | rnam rgyal nga lnga | byang shar steng du | ’brug
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Gotsam chema (sGo mtshams phyed ma),101 Phag mo bden gnyis zhal of Shabaripa (Sh ba ri pa),102 the
six ornaments of the world (’Dzam gling rgyan drug),103 Yondanwo (Yon tan `od, Skt.Gunaprabha), 104
Shakyaprabha (Sh`a kya `od),105 Abaya (A bha ya),106 Vajras rya (rDo rje nyi ma)107 etc. (included in)
the six deities of Sangs rgyas mnyam sbyor and PrajnalokartyasitaVajrav r h (Phag dkar shes rab
gsal byed).108 To the northwestern side are (the images of): Tath gata (De bzhin gshegs pa),
Lungtonpa (Lung ston pa ),109 Nechu (gNas bcu),110 the Guardian Kings (rGyal chen),111 eighteen
Amit yus and eight Vijay (rNam rgyal ). Below the northwestern side of the upper flour is (the
images of) Karsapani and fifty -five White T r s. Below the northern side is the shrine for
Sit tapatr ( gDugs dkar), fourteen Amit yus and twenty-eight White T r s. Above the northern
side is the same as the nothwestern side. To the upper flour of the central north side is( the image of )
Hevajra (dGyes rdor) of Tsokye ( lotus, Padma Sambhava) tradition, Machig Drubgyal (Ma gcig grub
rgyal)112 , Amrita-Amit yus (Tshe dpag med bdud rtsi ’khyil), Padmajala Mah k ru ika (Thugs
chen pad ma dra ba,a form of Avalokite vara ) , Samvarodaya (bDe mchog sdom ’byung) , Vajra
Panyjarnath (rDo rje gur) of Ngok tradition , The five Tath gatas with cheerfull faces (Rigs lnga dgyes
zhal),113 Gandh ra (mKha’ spyod) , Padmanarte vara Amit yus (Pad ma gar dbang tshe dpag med) ,
Hayagr va( rTa mgrin) , Vajradhara (mKha` sbyor rdor sems), The Five Patriarchs of Sakya tradition(
Sa skya gong ma lnga)114, Marmidagsum (Mar mi d`ags)115 , Yoginit r (sGrol ma rnal `byor ma),
Yeshe Wangchug (Ye shes dbang phyug),116 The Four-armed Mah k la( mGon po phyag bzhi pa) ,
J
nagarbha (Ye shes snying po,7th cent.)117 and Miyo Lame (Mi g.yo bla med).118 Below the
northeastern side is Visvamatra (sNa tshogs yum) and fifty-five Vijay s (rNam rgyal).Upper the
northeastern side is (the main shrine or the images of) Druk Pema Karpo (`Brug Pad ma dkar po).
101
Unidentified.
Known as Ri dwags rngon pa in Tibetan, is one of the Eighty-four Siddhas of India, see Tshalpa: 197.
103
Refer to the six famed panditas of India: Vasubandhu,Asanga, N g rjuna, Aryadeva, Diganaga, and Dharmakirti, see
Tshal pa: 179-190; The Life Of Shabkar: 674; Tshig mdzod: 545.
104
A famous Indian master of Viyana tradition and a disciple of dByig gnyen, one of the six Panditas of India, see Tshig
Mdzod:2609 and ’Brug chos ’byung: 85.
105
A famous Indian master of Vinaya tradition, see Tshig mdzod:2830; ‘Brug chos’byung: 87; Tshalpa: 192.
106
Possibly an Indian master, unidentified.
107
Alias the Boddhisattva rDo rje ’Od, see Tshig mdzod: 1439.
108
See Bruce1994,Vol. 1: 379.
109
Unidentified.
110
Unidentified.
111
Virudka, Vasistravana, Virupaksa and Dhrtarastra.
112
The Sole Mother Queen of the Siddhas,a female Indian siddha with whom Milarepa`s heart-disciple Ras chung pa(10841161)studied the Long-life Empowerment and offered it to his master Milarepa(1040-1123) .Then the transmission of the
Longevity practice came down to Dwags po Lha rje and all the teachers of the Dagpo Kagyu lineage.It came to the `Brug
pa Kagyu lineage through Götsangpa(1189-1258),and later to Gelugpa lineage through Je Tsongkhapa(1357-1419), see
Riccard 1994: 153.
113
The five Thatagatas are: Mi bskod pa (Ak obhya),Rinchen’byung gnas(Ratnasambhava), ‘Od dpag
med(Amit bha),Don grub(Amoghasiddhi) and rNam par snang mdzad(Vairocana),see Tshig mdzod: 2687.
114
Amongst the principle holders of the Sakya tradition, Sa chen Kun dga`snying po(1092-1158), bSod nams rtse mo(11421182),rJe btsun Grags pa rgyal mtshan(1147-1216), Sakya Pandita Kun dga`rgyal mtshan(1182-1251)and `Gro mgon Chos
rgyal `phags pa(1235-1280) are known as the Five Patriarchs of the Sakya tradition.The first three are known as “the Three
White ones” and the last two as “ the Two Red ones”.
115
Refer to such three famous Kagyupa masters as Mar pa Chos kyi blo gros, Milarepa and Dwags po Lha rje .
116
A form of Ma ju ri.
117
A 7th century Indian siddha and master of dBu ma rang rgyud pa tradition, see ‘Brug chos ‘byung: 66; BA: 868; Tshig
mdzod: 2595.
118
A form of Mi g.yo ba, Skt. ry cala.
102
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pad ma dkar po la bka’ brgyud bla mas bskor ba | shar stod zur steng | sgrub thabs rgya mtsho nas
gsungs pa’i sgrol ma | sgrol dkar bzhi | gong ma ni byang zur dang gcig | shar dbus gsang ’dus mi
bskod pa lha so gnyis | ’jam rdor | gsang ’dus spyan ras gzigs | rdo rje ’jigs byed lugs gcig | ras chung
lugs gtum po | phyag rdor ’khor lo chen po | aindra bhu ti | zla grags | ye shes zhabs | rin ’byung zhi ba |
zhi sbas sogs dang | dgra nag | gdong drug | sa | g.yas zur ’og mar sgrol dkar gtso bo yid ’khor | bum pa
nang bcu gcig zhal zang gser mi tshad las che ba khyad du ’phags pa rin po che sna tshogs kyi phra can
| rgyab yol can | slob dpon li ma | bka’ gdams mchod rten | ’brug lugs bla brgyud ngos bris legs | Sangs
rgyas stong | bre nang dbus srog shing g.yogs gru bzhir rdo rje ’chang | phyogs bzhir glo ’bur re bcas
bKa’ brgyud zung bzhi ya brgyad kyi gser phreng | zang gser gser phreng dang gzangs chen sde lgna
lantsa ’bur dod kyi chos ’khor rim pa
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It is surounded by ( the images of ) the masters of Kagyud school. To the upper of the eastern side is
the seat for T r mentioned in sGrub thabs rgya mtsho and fifty-four White T r . The upper
(chapel ) is the same as one located at the northern side. The centre of the eastern side is (the chapel
for) thirty-two Guhyasam ja-acala (gSang `dus mi g.yo ba), Ma juvajra (`Jam-rdor), Guhyasam jaAvalakitesvara (gSang `dus spyan ras gzigs), Vajrabhairava ( rDo rje `jig byed), Candarosana (gTum
po) of Rechung (Ras chung, 1064-1161)119 tradition, Cakravajrap
i (Phyag rdor `khor lo can, a form
120
of the chief Tantrik deity Vajrap
i), Antrabhoti, Chandrakirti (Zla grags),121 Yesheshab (Ye shes
122
zhabs, Jnanapada), Ratnasambhava in peaceful form (Rin `byung zhi ba), Shibe (Zhi sbas),123 etc.
the Black Yam ntaka (dGra nag), Samukha (gDong drug) 124 and Sa.125 In the lower (chapel ) of right
side (of above chapel), the main image is Cint ma ichakra (Yid `khor; a form of T r ), and it is
surrounded by fifty-five White T r s. In the bottle-shaped chapel (bum pa) , a higher than life-size
gilt-copper image of the Eleven-faced (Avalokite vara) with decorations of various kinds of precious
jewellery and niche, a bronze image of Padmasambhava (sLob dpon) and Kadam stupa are enshrined.
The Lama`s lineage of Drugpa tradition are also well-painted on the wall.there are also a thousand
images of Buddhas. At the centre of the square-shaped cover of the pole is (an image of)Vajrap
i
(rDo rje ’chang). There is one prominent room for each side of the four directions of the stupa, and the
stupa has thirteen offering circles with decoration of the engraved (images of) Sertreng of both
branches and sub-branches of Kagyu tradition (zung bzhi ya brgyad),126 gilt-copper Sertreng (Zang ser
gser phreng),127 five types of Zangchen (gZangs chen sde lnga ),128 Lantsa,129
119
Ras chung rDo rje grags pa, a close disciple of Milarepa and well-known master of Kagyu tradition, who was born in
Gungthang of the upper Tsang area ,and at the age of eleven, he followed Milarepa’ s teaching, He went to India two times
and studied with Naropa , Ma gcig grub rgyal and other Indian masters. As well, He established the lineage of the Nine
Cycles of the Formless Dakini in Tibet, see BA: 435-4440;Tshig mdzod: 2670;Don rdor : 215; ‘Brug chos ‘byung: 373-382.
120
Byang chub dbang po in Tibetan, is an early Indian master from present Afganistan and one of the eighty-four Indian
saints, see Tshalpa:193, 198 .
121
Slob dpon Zla ba grags pa ( seventh cent.), one of Indian masters and the founder of the Buddhist tradition ‘dBu ma thal
’gyur ba’, was born in a Bharama family in southern India and followed N g rjuna’s teaching. Then he became the abbot
of Nalantra University, see Tshig mdzod:2479; ‘Brug chos ‘byung: 69-75; Tshalpa: 183.
122
Jnanapada,an famed Indian master and founder of the system of Jnanapada,one of two systems of gSang ba ‘dus pa,
which was first introduced to Tibet by Lochen Rin chen bzang po(958-1055)and then by the Indian master Jo bo
Smtij ana(10-11th cent.), see BA: 372; tshig mdzod:2595.
123
Alias Zhi ba sbas, one of great Indian saints born in Jalama
ala, of Ksatriya parents. see Das:1070 .
124
An epithet of Kartika, the son of Mahadeva.
125
A symbol of perfect secrecy or occultism,see Das: 1255.
126
Also known as che bzhi chnung brgyad in Tibetan, refer to four main branchs and eight sub-branchs of Kagyu. The four
mian branchs are founded by four chief disciples of Gampowa. They are ’Ba’ rom kagyu founded by Dar ma dbang phyug,
Phag gru kagyu by rDo rje rgyal po, Karma kagyu by Dus gsum mkhyen pa and Tshal pa kagyu founded by brston grus
grags pa. The eight sub-branchs are founded by the close disciples of Phag gru rDo rje rgyal po. They are ’Bri gung Kagyu,
sTag lung Kagyu, Khro phu Kagyu, ’Brug pa Kagyu, sMar tshang Kagyu, Yel pa Kagyu, g.Ya’ bzang Kagyu and Shug gseb
Kagyu, see Thub brtan phun tshogs: 462-463 and mkhyen brtse on the History: 121.
127
Unidentified.
128
Unidentified.
129
One of early Indian writing letters equivalent to present Nepalese character,and it was largely used in Tibetan
monasteries as decoration as we notice.
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bcu gsum | gdugs | zar tshags bcas | bum ldir la ’dom nyer lnga | spyir thog so dgu | seng khri lho na
rgyal chen bzhi | nub na phyag rdor | tshangs pa | brgya byin | rlung lha | phyogs skyong bcu | rgyu skar
nyer brgyad sogs dpal mgon nor lha | byang na phyag bzhi pa sogs mgon mang chos srung yongs
rdzogs | shar na rNam sras | ’phrog ma sogs dang | gzhi bdag rnams yod | dkar chag nang dngul srang
nyi khri chig stong song zhes ’dug | phyi rol rdo ra la ’dom so gsum yod pa’i ra ba sgo bzhi | bskor
khang bcas yod | sa ’di la rtags brgyad rnams gnas yig las gsungs pa ltar tshang | | sa ’di’i mdun nas
mar lung pa thur ded la song bas gu ru chos dbang gi gdan sa gtsang kha mo ba da lta nyang gi brgyud
pa yin kyang zer ba’i sngags pa mi tshang du | chu rdo sngo ljang la gu ru chos dbang gi zhabs rjes
dang | yang chu rdo nag po la zhabs gnyis ka’i zhabs rjes bar tshe bum dbyibs yod pa | tsan dan dkar
po’i phur pa khru gang pa bzo legs pa gter byon dang | gsang rdzogs shog ser bla dpe mgo tshem chung
bcas | shod du ba btags sa’i ra ba phug ’du khang
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the Unbrella (gDugs ) and lace (Zar tshags). The Bumpa is twenty-five fathoms high and the Stupa
itself is nine floors high. To the south of the lion throne (Seng khri) is (the images of) four Guardian
Kings. To the western side are (the images of): Vajrap
i, Brahm
(Tshang pa), Indra (brGya byin),
Vayu (rLung lha), the Guardian Deities of the Ten Quarters (Phyogs skyongs bchu), the Twenty-eight
Goddesses of the Planets and Stars (rGyu skar nyer brgyad),130 all these are magnificent protector
deities of wealth. To the north side are (the images of) The four-armed One and many Mah k las
(mgon) as well as all the protectors of the Doctrine. To the east side (are the images of): Vai rava a
(rNam sras or rNam thos sras), Trogma (’Phrog ma),131etc. and all the local deities (gzhi bdag). It is
mentioned in the catalogue (dkar chag)132 that (the construction of the stupa) cost twenty-five thousand
dngul srang.133 The outdoor courtyard (rdo ra) of the stupa is thirty-three fathoms long and it has four
doors. There is also the circuambulation path (bskor khang). As said in the Pilgrim’s guide, this place
was provided with all of the Eight Auspicious Symbols. Descending from the front of this place along
the lower valley, is the seat of Guru Chowang (Guru chos dbang) called Tsang Khamowa (gTsang Kha
mo ba)134 which is nowadays the residence of a Ngagpa (sngags pa ) family, even said to descend from
the Nyang clan. Here is a bluish-green crystal with Guru Chowang’s footprint and also a black crystal
with the shape of the Jar-of-life (Tshe bum)135 between the both footprints. There is also a treasurediscovered (gter byon) fifteen inches high (khru gang)136 well-shaped white sandal-wood dagger (phur
pa) and Buddhist texts (Bla dpe) about the Perfection of the Secret (gSang rdzogs) written on yellow
paper (shog ser) mgo tshem chung ?.
130
Known as rGyu skar Lha mo Nyer brgyad,the twenty-eight goddess, moving stars, believed to be the daughters of the
Four Guardian-kings of the world, see Tshig mdzod. 561; Das: 316.
131
Alias gNod sbyin mo `phrog ma , one of Yaksini equivalent of the Sanskrit for Hariti-Yaksini, see Bruce 1994,Vol. 1:
176.
132
The a historical record about the stupa written by Padma Karpo.
133
An unit of Tibetan currency, means an ounce of silver, used as an equivalent of currency in Tibet, see Das:359 ; Tshig
mdzod: 674.
134
An early monastery founded by Kha mo ze’u ston (12th century), born in Ze’u family in the upper Myang area and
became disciple of ‘Bre chen Shes rab ‘bar. Later on, Guru chos dbang, the most famous treasure discoverer of Nyingma
tradition, occupied the seat of this monastery. Since then, it has been a centre for carrying on his teaching tradition. During
the 16th century, the main temple gTsug lag khang was built and this monastery is affiliated to Gur sdings monastery in
Panam, 60km from Shikatse. see Myang chos ‘bung: 31-33.
135
A ritual utensil, used in practicing longevity, see Tshig mdzod : 2282; Das: 874.
136
An unit of measurement of length in Tibet, equal to fifteen inches from the elbow to the fisted small finger called bsKum
khru; about eighteen inches from elbow to the extremity of the middle finger called brKangs khru. see Tshig mdzod:286;
Das: 172.
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rnying ba ka bzhi mar | chos dbang gi sku | gu ru’i sku sogs yod | skye bdun dbu thod du ma bcas | ’di
tshang gi nang rten chos dbang gter ma gu ru rin po che’i sku tshab gtsang rong na brgyud ’di las gyes
pa thog so dgon zer ba’i khyim na yod par snang | ser khyim pa bcu bdun tsam yod | |sgo bzhi’i pha ri
ngos ri brag shar shur can der | sgnar phi [phyi] gling dmag gi rjes dbyar kha zhig la dgon pa gser g.yab
can chen po thams cad kyi mthong rgyu yod pa | nang na song na ci yang med pa | tshu ri nas bltas na
kun gyis mthong ba zla ba gsum bar byung song zer | |de nas rgya brag zer ba’i dge dgon chung ngu |
de nas sgo bzhi’i chu yi sbug tu dpal lding rje btsun ma yod pa’i btsun pa dgon pa | grub thob dmar gyi
gdan sa nye bro ’o rog zer ba ’o brag dgon du a ni kha shas yod pa der yig rnying bris ma pod lnga brga
tsam yod pa | phar [phal] cher bris ma bka’ ’gyur rgya che bu’i gter lung gi rdza nas bzhes sa red ces
zer bar ma sleb | de nas rgya che lung sbug mkha’ ’gro gsang sbug ces rig ’dzin rgod ldem phyi ma |
’jam dbyangs bla ma’i zhabs kyi rsta gsum dril sgrub bzhengs [bzhes] pa’i gter gnas | de mthar sgrub
chen pad ma bshes gnyen gyis btab | rig ’dzin ’jigs med dpa’ bos bskyangs |
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Downstairs is a four column cowpen which used to be the old Assmbly Hall, where there are images of
Chowang and Padmasambhava etc. as well as several skulls of the Seven Saints (skye bdun). The
spiritual object (nang rten) of this family is the image of Guru (Padmasambhava), a treasure (gter ma)
discovered by Chowang. It seems that a substitute image (sku tshab) decending from (the
Padmasambhava discovered by Chowang) is kept in Thogso (Thog so) Monastery in Tsang Rong
(gTsang rong). There are about seventeen households of married religious specialists (ser khyim pa).137
It is said that during the summer after the war with the foreign army (the British) a great monastery
with a gSer g.yab could be seen by all on a rocky mountainside on the other side of Goshi (sGo gzhi).
If one went inside there was nothing, but if one looked from this side, everyone could see it for up to
three months. Then there is a small Gelugpa (dGe lugs pa) monastery called Gyadrag (rGya
brag).138Then in the upper part of the Goshi river there is a monastery where Peding Jetsunma (Pad
lding rJe btsun ma)139 lives. Wodrag (`O brag)140 Monastery which is called Orog (’O rog) in the
Nyedro (Nye bro) area, was the seat of the saint Mar (Grub thob dMar, 1055-?).141 Odrag Monastery
has about five hundred volumes of old manuscripted Buddhist texts and some nuns. I haven`t been to
Gya Chebu (rGya che bu)142 where there is a cliff which is a treasure-site from which a manuscript
version of the Kangyur was probably taken. Then there is the treasure-site called Khandro Sangbug
(mKha` `gro gsang sbug)143 in the inner part of the Gyache (rGya che)144 valley, from which the later
Go Demchen (rGod lDem chen) and Jamyang Lama (’Jam dbyangs bla ma, 15th century)145 discovered
the rTsa gsum Dril sgrub.. Later, it (Kandro Sangbug) was founded by the great meditator Pema
Shenyen (Pad ma bshes gnyen)146 and maintained by Rigdzin Jigme Bawo (Rig ’dzin ’jig med dpa’
bo).147
137
Ser khyim is a special term for the people who involve both secular and religious affairs. They,on the one hand, are
religious practitioners ,that is , they wear robs or similar coloured clothes and perform specialized religious services. On the
other hand ,they married and engage in any secular activity. Because of this special characteritic,their life style is different
from both the regular ordained monks and the rest of lay people. So they are also called married monks. see Tshig
mdzod:2948; Aziz 1975: 76-92.
138
Unidentified.
139
An famous nun lived in later 19th to early 20th century, unidentified.
140
An eleventh century monastery founded by dMar sgom gZhon nu shes rab,the close disciple of Pha Dam pa sangs rgyas.
As a teaching centre of Zhi byed and gCod tradition, this monastery became very well-known during dMar sgom’s time.It
says in Myang choa ‘byung that there were nearly two thousand eight hundred monks and two thousand eight hundred
volums of Buddhist manuscriptions, but gradually declined. When Kathog Situ was visiting this monastery, there were only
few nuns, who’d possibly be gCod practitioners, see Myang chos ‘byung: 29.
141
Also known as dMar sgom or rMa sgom gZhon nu shes rab,one of personal disciples of Pha Dam pa sangs rgyas and
master of the Pacification of Suffering teachings(Zhi byed).He was born in sKyed sna of Yar stod( in Lhokha district); when
he was nineteen, he met Pha Dam pa.Since then , he studied Zhi byed teachings and became a great master, see Myang chos
`byung: 29; `Brug chos `byung: 316; Don rdor and bsTan `dzin chos grags: 198; BA:872-874.
142
Possibly refer to the holy place in sKyid khud where was a monastery founded in 11th cent.by Bran ston mtha’ bral and a
sacret springwater said to cure any affections caused by poisons. As it was mtentioned in Myang chos ‘byung ,here Guru
Padmasambhava concealed hundreds of Buddhist texts, which were discovered later. In the monastery , there are a one-flour
high blessing statue of the Buddha of Three Times known as sKyid khud Jo bo and life-size statues of two Kadampa
masters Bran ston mtha’ bral(11th cent.) and Man lung Guru(13th cent.).On its walls are frecoes of the life of Man lung
Guru painted in Newari style. Since Man lung Guru occupied the throne, the monastery was named Man lung, see Myang
chos ‘byung: 29-31.
143
Possibly refer to Lha ri sGrol ma phug, a famous hermitage of Nyingma tradition where Padma sambhava meditated, see
‘mKhyen brtse on History’: 10; Myang chos ‘byung: 36.
144
It’s also spelled ‘rGya phyed’ , see Myang chos ‘byung: 36.
145
Considered as an embodiment of rGod ldem can and treasure discoverer of Nyingma school, born in Nyang stod of the
upper Myang valley. He studied both sutras and mantras in gNas rnying monastery. Later on, he discovered the hidden
treasures, see Khetsun,Vol III: 728; Myang chos `byung : 36 .
146
A Nyingmapa master and founder of U-gyan Drodren Ling monastery in the upper Myang area, is considered as an
emination of the Nyingmapa master Rig ‘dzin Yol mo ba, see mKhyen brtse on History: 10.
147
The reincarnation of Pad ma bshes gnyen, who lived in 18th -19th century, see mKhyen brtse on History: 10.
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pad ma bhadza byon | da lta lha ri gzims sbug pa sbas yul phrin las rin po che’i sras kun bzang gi bar
gyi gdan sa ’o rgyan ’gro ’dren gling gi gong na gzims khang ser po na | sbug tu brag phug nang | sgrol
ma’i sku byin rlabs can gsung ’byon ma dang | ’jigs pa brgyad skyobs | o rgyan rin po che sogs yod pa’i
lha khang | de’i phar tsam bla ma lha khang ka dgu mar | rdo rje ’chang la rnying ma’i bla brgyud | rgod
ldem mi tshad sogs bla sku drug cu re gsum tsam | yang tsan dan gyi sgrol ma nyer gcig | gnas bcu brag
ri ma | ’du khang ka ba bcu gnyis par | sde dge’i bka’ ’gyur | rnying rgyud | thub sku | o rgyan rin po che
sogs rten | ’jigs med dpa’ bo’i sku dang gdung zangs gser | pad ma bshes gnyen sku | dngul gyi sku
gdung | gzims khang phan tshun gnyis na: gser zangs gu ru mtshan brgyad | rten li ma sogs sku sna
tshogs brgyad cu tsam | dpe cha sna tshogs pod sum brgya tsam | sde spar dge brtse’i bka’ ’bum sogs
yod | grwa bcu drug | thugs sgrub | tshe bdag | bka’ brgyad | phur pa sogs dar | de’i rgyab lung phun
tshogs gling phu der grub chen gling ras gzims sbug gzong gis brkos pa yod | chu
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385.Pema Badza (Pad ma bhadza)148 also came (here). Above Ugyan Drodren Ling (U rgyan ’gro
’dren Gling),149 is the yellow coloured residence. This is the principle seat of the successive abbots up
to the present one Kunsang (Kun bzang),150 who was the son of Lhari Zimpugba Thinley Rinpoche
(Lha ri gzims sbug pa Phrin las, 19th century)151 who came from the hidden valley (sBas yul).152 The
cave inside the residence is the chapel containing the images of the blessing speaking-T r
(sGrol ma
gsung byon ma),Sarvabhayatrana (’Jig pa brgyad skyobs),153 Padmasambhava (U rgyan Rin po che)
and so forth. Not far from here is the nine-column Lama chapel containing images of Vajrap
i (rDo
rje’chang)flanked by sixty-three images of Nyingmapa masters, among these a life-size image of
Godem (rGod ldem, 1337-1409 ).154 It also contains twenty-one sandlewood images of T r
and (an
image of ) Nechu Dragrima (gNas bcu Brag ri ma).In the twelve-culumn Assembly hall (’Du khang ),
there are the (following) objects (rten): the Derge Kangyur, the rNying rgyud,155 an image of the
Buddha, an image of Padmasambhava (U rgyan rin po che ) etc., a gilt-copper image and a gilt-copper
reliquary stupa of Jigme Pawo (’Jigs med dpa ’bo), an image of Pema Shenyen (Pad ma bshes gnyen)
and a silver reliquary stupa (sKu gdung) .Two residences, located side by side, contain eight giltcopper images of the eight manifestations of Guru (Guru mtshan brgyad), about eighty different images
made of bronze etc., about three hundred volumes of different manuscripts, the Derge edition (sde
spar) of Praj
aparamit sutras in 100.000 verses (from) Getse (dGe brtse)156(Monastery) and other
(texts). There are sixteen monks and (rituals such as:) Thugs sgrub, Tshe bdag, bKa brgyad,157 Phur pa
and other (rituals) flourish here . In the upper part of Phuntshogling (Phun tshogs gling), behind Ugyan
Drodrenling, there is the chisel-carved residence (gzims sbug)158 of the great saint Lingre .
148
Unidentified.
A famous Nyingmapa monastery founded by Pad ma bshes gnyen, the embodiment of Nyingmapa master Rig ‘dzin Yol
mo ba, it is the main seat of the successive reincarnations of Pad ma bshes gnyen, see ‘mKhyen brtse on History’: 10.
150
The son of Lha ri gzims phug pa and abbot of U-gyan Drodren Ling, lived in early 20th century.
151
The chief reincarnation Lama of Lhari Zimpug, a Nyingmapa monastery with 50 monks, who obtained teachings from
Shugs gseb rJe btsun Lo chen rin po che Rig ‘dzin chos dbyings bzang mo(1853-1950/1),see Record of Nyingma
Monasteries in Tibet: 34; ‘The Biography of Shugs gseb rJe btsun’: 423-428.
152
Identical with the holy place lha ri sgrol ma phug in the upper Myang area.
153
A deity who release beings from the Eight Fears such as pride, ignorance, hatred, jealousy, wrong view,
miserliness,desire and doubt, see Tsepak R 1993: 87
154
known as Rig `dzin chen po rGod kyi ldem `phru can or dNgos grub rgyal mtshan, a famed master and treasure
discoverer of Nyingma tradition whose collection of spiritual treasures is considered as the main essence of the Northen
Terma tradition. Dorje Drag monastery is the main centre for practice of this tradition. see Riccar 1994: 483; Accoding to
his dates, Don rdor assert that he was born in1325 and passed away in 1402. see: 402-404.
155
An abbreviation of rNying ma rgyud ‘bum.
156
dGe rtse bKra legs monastery, located in Derge of western Tibet and founded by byKun mkyen ‘gyur med Tse dbang
mchog grub(1761-).This is the residence of dGe rtse lineage and an important teaching centre of Nyingma tradition
affiliated to Kathog monastery, see ‘Abrief History of Kathog Monastery’: 108-111.
157
Refer to bKa’ brgyad bde gshegs bsdus pa, one of the principle teachings of Nyingma tradition discovered by Nyang ral
Nyi ma ’od zer, see Riccard 1994:693. This Nyang ral bka’ brgyad includes 13 volumes. There are also the bka’ brgyad of
Gu ru Chos dbang (6 volumes) and bKa’ brgyad rang shar of rGod ldem can (4 volumes), see mKhyn brtse on History: 39,
40
158
The meditation cave of Gling ras pa ,well-known as gZong chung phug, IS located in the upper part of Gra’u lung , see
149
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386
pha rir legs grub grwa tshang zer ba’i dge lugs pa dang | chu tshur phyogs khang sar(gsar) grwa tshang
zer ba’i sa lugs pa’ang snang | de nas mar gling phu lung | ru lu sgang du dpal chen lha khang na | ’bras
ljongs sprul pa’i sku ’gyur med ’jigs bral bstan ’dzin dbang pos smin gling gi dgon gsar rgyag brgyad
grwa can | lo rgyus ni | khra [phreng ring gzhis ka’i gsham tsam na da lta mi tshang skyo bo zhig sar Jo
bo smri ti dzanya nas lug rdzi mdzad de ma sdig rwar skyes pa’i sgrib sbyong la bzhugs skabs bzo rig
bsnyel e ’dug dgongs par ’khrungs yul zhes pa’i lung par ‘jim legs po don sar dpal chen po’i sku smad
bzhengs ste sba bar mdzad | nang par sku stod rang byon la phebs, ’ja’ ’od zug | der nga la ye shes pa
dngos su byon pa’i rten ‘di ’dra khyad ’phags yod kyang nged rang mtha’ mi ’khyal por song bas
bzhugs yul lha khang med dgongs pa la | pandita sems khral ma byed nga rang sdod sa nga rang tshol
gsungs | dpal chen po mir sprul yum ra la sprul te phyag mda’ gnang | der dpal chen mir sprul dang ra
ma gnyis kyi zhabs rjes gsal po yod | de nas phyag mda’ sgra gling bu ltar ra rdzis tshol(’tshor) da lta
dgon pa yod sa der mda’ zug | der sleb nas dpal
Myang chos ‘byung: 36.
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386
To the opposite side of the river, there is a small Gelugpa monastery called Legdrub college (Legs grub
grwa tshang ),159 and to this side of the river is also a Sakyapa monastery called Khangsar (Khang
gsar).160 Then I went down to the Lingpu (Gling phu) valley and Pelchen temple (dPal chen Lhakhang)
situated in Ralugang (Ra lu sgang).161 This temple was rebuilt by the Sikkimese emanation Gyurme
Jigdrepa Tandzin Wangpo (’Gyur med ’Jig bral pa bsTan ’dzin dbang po)162 and affiliated to Minling (
sMin gling) Monastery . There are eight monks. In the past, there was a poor family below the Taring
(Phreng) estate. Once Jowo Smtijñana (Jo bo sMri ti dzanya,10th century)163 worked as a shepherd in
this family. When he was purifying the misdeeds of (his?) Mother (Ma) (re)born as a scorpion, he was
wondering whether he had fogotten his knowledge about the mechanical arts. He went to the village
called Khrungyul (’Khrung yul ) where there was good quality mud and erected the lower part of a
statue of Pelchenpo and consealed it there. The day after, the upper part of the statue manifested itself
(rang byon) and rainbows came down. There he thought: “Even though such a magnificent object
comes to me , I don’t have any temple to place it in because I myself have become a wanderer at last.”
(Pelchenpo replied): “Pandita, don’t worry, I will find my own residence.” Then Pechenpo embodied
as a man and his consort (yum) as a goat, and (he) shot an arrow. At this place, the footprints of both
Pelchenpo and the female goat (ra ma) are clearly visible. Then a goatherder heard the sound from the
arrow, it was like the sound from a flute. The place where the arrow landed is where the present
monastery is located.
Also spelled ‘Las drug’, previously was a Drigung Kagyu monastery founded in 13th century by the Drigung Kagyu
master ‘Dzam gling mgon po or sGom chen Las drug, a disciple of ‘Bri gung sPyan snga Rinpoche and Guru Chos dbang.
Later , when Las drug ston shag was in charge, this monastery was convered to Gelugpa, that is, during the time of mKhas
grub dGe legs dpal bzang, it was affiliated to dPal ‘khor chos sde of Gyanrtse as a Gelugpa college,so called Las drug Grwa
tshang. During the Fourth Panchen Rinpoche, it was affiliated to bKra shis lhun po monastery, see Myang chos ‘byung:4445; Khetsun, Volume VI: 118 ; bKra Shis Lhun Po’: 54.
160
Also known as khang gsar gwra tshang, one of Sakyapa’s colleges affiliated to the monastery of Gyantse, dPal mgon
chos sde, see Myang chos ’byung: 111.
161
Identical with the name ‘Blo bde’ see Myang chos ’byung : 42.
162
Unidentified.
163
A well-known Indian master,known as Dran pa ye shes in Tibetan,came to Tibet in the end of 10th century with a
Nepalese Lostawa. Since the Lotsawa died and the master himself didn`t know Tibetan, he became a sheepherd in a
family(most of the Tibetan hisorical documents mentions that the family is located in rTa nag ).Afterwards, one of greatest
Tibetan Lotsawa dPyal bSod nams rgyal mtshan invited him to sMan lung.There he started giving teachings.Then he went
to mDo khams(western Tibet)and became proficient in Tibetan. There,it is said that he wrote the Tibetan grammatical book
called sMra sgo mtshon cha, see Don rdor : 155 and Tshalpa:325.
159
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387
chen yab yum sku dngos su gyur pa mda’ tshad lhag pa li tshugs ma sku byin rlabs can dang | rgya gar
nas a tsa ra zhig gis khyer ’ong bar grags pa’i rdo nag la rdo dkar ’bur ba’i ru lu ’bru brgyad byin can |
’bras ljongs rgyal po’i nang rten lho la yag stod nas gu ru chos dbang gis bzhes pa’i bye ma a krong
guru sku tshab rgyal mchog lnga pas gnang ba | dzh k im li ser thub sku mda’ tshad | rataa gling pa’i
gter phur bcas | khra[phreng] ring nang rten ’bras ljongs rgyal po’i bca’ ka las | rig ’dzin gter bdag gling
pa’i dbu zhwa rgyun bzhes jus [byu] dmar pad zhwa | lha btsun dbu zhwa | rig ’dzin gter bdag gling
pa’i lha chen dbang sdud[’dus] phyag tram | mi ’gyur dpal sgron phyag tram | kun mkhyen klong chen
pa’i dbu zhwa | chos rgyal khri srong phyag bris ma ra ti ka’i brag phug tu bzhugs pa nyams mtshar |
nam mkha’ ’jigs med gsol zhal shing gi sba ba mi ’dra ba las grub pa | gter phug[phur] gnam lcags ra
ma lug phyag can | shel khrus gyi na rdo rje rste lnga | mu tig sdong po ga dza dang | bse ru’i ra[rwa]
g.yas ’khyil snyim pa kha sbyor | ’bras mo gshong du o rgyan thugs sprul mon pa khyi ra ba’i tshul thig
kong zab long zhes pa | lha btsun nam
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387
I arrived there where there are: an over one-arrow-length blessed and well-shaped bronze image of
Pelchen and his Consort and a blessed relief (made) of white stone with eight-syllables on a black
stone. This (stone) is said to have been brought from India by an Acharya (A tsa ra).164 (There is also)
(a statue of Padmasambhava) Chema Adrong (Bye ma A krong ),165 which is the spiritual object of the
Sikkimese king, discovered in the upper part of Layag166 in southern (Tibet) by Guru Chowang (12121273 ). It was given by the Great Fifth (rGyal mchog lnga pa) as a representative (sku tshab) image of
Guru (Padmasambhava ). (Then there are:) an one-arrow-length image of the Buddha made of gold
(dzh k im)167 and yellow bronze, and a treasure-dagger (gter phur) of Ratna Lingpa (Ratna Gling pa,
1403-1473).168 According to the List of Posessions (bca’ ka) of the Sikkimese king, the spiritual
objects (nang rten) of the Taring (Khra/Pheng ring )169 Family include: the coral-red (jus/byu) lotus hat
(pad zhva )170 often worn by Rigdzin Terdag Lingpa ( Rig ’dzin gTer bdag gling pa, 1646-1714 ),171
Lhatsun’s hat (Lha btsun nam mkha’ ’Jigs med, 1597-1653),172 Rigdzin Terdag Lingpa’s trident
(phyag am, Skt.
), Mingyur Peldron’s (Mi ’gyur dPel sgron, 1699-1769)173 trident,
Longchen Rabjamba’s (Klong chen Rab ’byams pa, 1308-1363)174 hat, the magnificent Amit yus
painted in the Maratika cave175 by the Dharma King Trisong (Khri srong lde btsan, d. c. 800), Namkha
Jigme Norbu’s (Nam mkha’ ’Jigs med nor bu, 1597-1653) drinking-bowl made of various
excrescenses (sba ba), a strangely shaped (ra ma lug) treasure (gter) thunderbolt dagger (gnam lcags)
with a handle, the five-pointed Vajra named Sheltrugyina (Shel khrus gyi na), the stalk of the Gadza
(ga dza) pearl,176 the horn of a rhinoceros and a conch-shell (snyim pa kha sbyor) turning to the right
(g.yas ’khyil) (and) there is also a knife of the spiritual embodiment of Ugyan (i.e. Padmasambhava)
called Thigkong Zablong (Thig kong zab long)177 in Sikkim. (He appeared) in the form of (tshul) a
Monpa hunter
164
The general name by which Indian people particularly Bengalis are known to Tibetans, see Das: 1345.
name of a statue of Padmasambhava.
166
See Pommaret, An Illustrated Guide to Bhutan p. 248.
167
A type of gold with purple or marroon colour .
168
One of the most famous treasure discoverers and masters of Nyingmapa tradition who was born in Lho brag of southern
Tibet and said to be the only tertön who always met with perfectly auspicious circumstances and could thus find the
complete set of termas that were prophesied to him, see Riccar 1994: 24n. 37; Don rdor: 505; Khetsun,Vol.III: 583.
169
A name of a Tibetan noble family known as phring ring.
170
Snellgrove 1967:270. (The Nine Ways of Bon).
171
sMin gling khri chen ’Gyur med rdo rje/ gTer bdag gLing pa (1646-1714).
172
An eminent Nyingmapa master and the founder of Dzogchen tradition in Sikkim, who went to Sikkim at the age of fifty
and did great contribution for spread of Nyingma tradition by not only opening the holy hiden places but also establishing
many teaching centres among which Dubbi monasterysee played most important roles. Traditionally, the head of this
monastery was responsible for the installation of the Namgyal rulers of Sikkim in the cornation ceremonies, see
Khetsun,Vol. III: 778; Frank Korom 1997: 61,73 and Mckay 1998:130-132.
173
A famed female master of Ningma tradition and daughter of Minling Terchen Gyume Dorje, who held his father’s
teaching tradition after his father was assasinated by the Jungar intruder. Accoding to Tashi Tsering (paper given PIATS,
unpublished) there existed twenty-seven literary works by her, but only two have survived, see Khetsun, Vol. IV: 338;
mKhyen-brtse On History: 15.
174
The foremost teacher of Nyingma tradition known as Dri med ‘od zer or Tshul khrims blo gros, who studied with the
masters of all traditions and composed over two hundred works in cluding the renowned seven treasures (mzdod bdun)
others, see Khetsun, Vol.III: 465-497; Don rdor: 390-393.
175
See Katia Buffetrille.
176
Ga dza is one of the seven kinds of pearls mentioned in Tibetan works, see Das p. 967..
177
Unidentified.
165
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388
mkha’ ’jigs med la mi lus gcig la rgas gzhon drug bar bsgug pa yin ces gsungs nas o rgyan sku dus nas
ma shi bar lha btsun bar bsgug nas gnas bdag po la ’phrod pa yin ces ’ja’ lus yal ba’i gri | lha chen bla
rdo khyad ’phags sogs bzhugs | chu phar kar sgo bzhi’i ri thang mi tshang de g.yu thog yon tan mgon
po ’khrung yul | g.y u thog pa’i sman gzhong yod | de’i tshur ngos skyed lung ngam sked lung zhes par
sgyu ’phrul yang khyed bla ma dang sgro phug pa’i gdan sa yod kyang deng sang snga ma stong nas
smin gling dgon gsar chung ngu snang | ’di’i lung pa phu nas la don nas phyin na gtsang rong phung po
ri bo che mda’ na yod | phu na gnub (gnubs) chen sgrub gnas g.yung gi rdza lhud mo’i khar mtsho |
de na chos ’khor rgyal Lha mo’i bla mtsho ltar mthong snang can yod zer | gnas rnying rgyab der a kye
(ce) snang gsal ’od de ’bum ’khrung sa | rgyal rste’i stag(ltag) lung pa de’i phur ri nag dpon sar bag la
phyin yul bcas yod | ’khrung yul ltag gu ru’i nyang lung chus gang ba bskams te(ste) sa byin gyis brlabs
| gu ru’i bzhugs khri la ka nang yod zer | ’bras yul zer ba’i thad der ’dre (’Bre) ’dul ’dzin ’khrung yul
dgon hral |
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388
and had told Lhatsun Namkha Jigme that he had been waiting, becoming old and young six times in
one life. (He had also) said that he had been waiting without dying from the time of Ugyen to Lhatsun,
(in order to) return it (the knife) to its real owner (Lhatsun Namkha Jigme). Then he dissolved in the
rainbow-body (’ja’ lus pa). (There is also) an excellent soul-stone (bla rdo) of Lha chen and so on (is
in the chapel as well). On the apposite side of the river is Goshi Rithang (sGo bzhi ri thang ). Here178
lives the family in which Yuthog Yontan Gonpo (g.Yu thog Yon tan mgon po )179 was born. This is
where Yuthog’s medical mortar (sman gzhong) is kept. On this side (of the river) is the place called
Kyelung (sKyed lung) or Kelung (sKed lung). Here is the seat of Gyutrul Yangkhye Lama (sGyu ’phrul
yang khyed bla ma)180 and Drophugpa (sGro phug pa, 1074-1134),181 but these have been destroyed
and these days there is a new small monastery of Minling (sMin gling) Monastery. If you cross the pass
above the upper village, Tsang Pungpo Riwoche (Phung po ri bo che)182 is located there, in the lower
part of the valley. In the upper part of the valley, at Dza Lhumo (rDza lhud mo)183 in Yung (g.Yung ),
the hermitage of Nubchen (gNubs chen, 832-962)184 is located. (There is also) a lake, and it is said that
one can get the same vision (mthong snang) here as at Lhamo Latsho (Lha mo bla mtsho)185 in
Chokhorgyal (Chos ’khor rgyal).186 Behind Nenying (gNas rnying ) is the birthplace187 of the Lady (a
According to Myang chos ’byung (p. 38), the name of the bithplace is g.Ye mdzod.
g.Yu thog Yon tan mgon po,known as the New g.Yu thog pa, is a famous 11th- early 12th-century Tibetan physician and
was considered as the thirteenth generation of the Old g.Yu thog pa,the court physician of the King Khri srong lde btsan in
7th century, see the biographyies of both the Old and the New g.Yu thog pa,1982: 323. However, Both Chan and Dowman
misunderstood him as the Old one,see Chan 1993: 127, 472, 315, 328, 335 and Dowman 1996: 269. For the g.Yu thog
family, see Dorje Yudon Yutok 1990.
180
A famous Buddhist teacher (11th-12th century) of the Nyingma tradition, especially well-learned in sGyu ’phrul, Skt.
Maya, with whom sGro phug pa Shakya seng ge (1074-1134) studied for three years, see BA: 165, 167 and 220; Don rdor:
208.
181
Also known as Shakya seng ge, one of the three Nyingmapa masters of the Zur family. His father was Zur chung pa
(1014-1074), a well-known master of Nyingma tradition. Shakya seng ge founded the sGro phug monastery in Nya ri of the
Tsang area. He received religious teachings from Pha dam pa in Dingri. Shakya sen ge had over thousand disciples among
whom are ‘the four Mi’, ‘the four Ton’ and ‘the four Nag’, see Khetsun, Vol. III: 280; Don rdor: 208; BA: 124-5; mKhas
pa’ dga’ ston: 617.
182
One of the four great sacred mountains in Central Tibet, together with Has po ri in bSam yas, lCags po ri in Lhasa and
Chu wo ri in Chu shul. It was also a gTer gnas from where rGya Zhang khrom and other gter ston found treasures. Later,
The Fifth Dalai Lama founded bDud dpung Zil gnon gling here. The Pung po ri is located near the new highway between
Rin spungs and Shigatse, see Tshig mdzod:1716, rNying ma chos `byung: 586, mKhyen brtse On History: 8; Das:525.
183
One of gNubs chen Sangs rgyas ye shes`s hermitage from where rGya Zhang khrom discovered treasures. It is located in
the upper part of Rin spungs rDzong, or the way between Rin spungs and Gyantse across the gYung la pass, see rNying ma
chos `byung: 583, 586 and Khetsun, vol. III:143.
184
Known as gNubs (or sNubs) chen Sangs rgyas ye shes, one of Guru Padmasambbhava’s twenty-five main disciples, see
Khetsun, vol. III: 137-155, rNying ma chos `byung: 258, mKhas pa ’dga’ ston:614, Ricard 1996: 672.
185
The most important and sacret lake of Tibet related to dPal ldan lha mo, the protectress of Tibet and Dalai Lama, see
Chan 1993: 639, Dowman 1996: 259.
186
A place located in rGyal tsha county of Lho kha district. Here the monastery named Chos ’khor rgyal was founded in
1509 by the Second Dalai Lama . It was distroyed in 1718 by Dzungar Mongols, but rebuilt shortly afterwards by the
regent Khanchene. During the Cultural Reuolution the monastery was completely destroyed, see Chan 1993: 638, Dowman
1996: 257-9.
187
Known as Phad khus.
178
179
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kye) Nangsal Obum (sNang gsal ’od de ’bum, 13th century).188 Behind Gyantse, in the upper part of
that area, is the place of the Lord of Rinag (Ri nag)189 where she (Nangsa Obum) went as a bride.
Behind the (Nangsa’s) birthplace is Nyang village which was blessed by Guru (Rinpoche) after he had
dried-up the flooded area. It is said that the throne of Guru is in inner part of Lakha (La kha). In the
place called Dreyul (’Bras yul ) is the birthplace of Dre Duldzin (’Dre ’dul ’dzin),190 but the monastery
is in ruins.191
A famous famale saint on which the Tibetan play ‘sNang sa ’od ’bum’ is written, see Khetsun, Vol. IV: 99-108.
This place is called sPang dkar and the palace of the Lord of Ri nag was located here, see Tucci, Part I: 607.
The Rin nag Lord is also known as the Lord sGra chen.
190
’Bre chen po shes rab ’bar, a well-known Kadampa master in the 11th century. A disciple of Ngog Lotsawa and Yol chos
dbang. After Yol chos dbang passed away, he became the abbot of gNas rnying monastery. He arranged religious councils
in lCang ra and Bye mda’, see ’gNas rnying chos ’byung’: 34; Myang chos ’byung: 79-81, 88, 90.
191
Could be identical with ’Chad mang mentioned in Myang chos ’byung. It was a most active and famous Kadampa
monastery and was founded in the 11th century by the abbot ’Be gyo rong btsun, a disciple of rNgog Byang chub ’byung
gnas. Then Yol thogs ’bebs, one of the three brothers of Yol family, expanded the monastery. The abbot of gNas rnying
monastery, dBang phyug rin chen, also erected the statue of the Buddha of the Three Times in this monastery, see Myang
chos ’byung: 37-38: BA: 74 and gNas rnying chos ’byung: 36.
188
189
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de’i ’og chu mig ces pa bu lugs dgon hral | | de’i ’og der pa tshab bu bzhi’i nang gang pa she’u’i gdung
rten ’di nyang chos ’byung du rin chen bzhi’i ya gyal du bshad pa hrul nas yod | rin chen bzhi ni | sgros
pa nas ’u rgyan rin po che sbas pa gser gnya’ shing | sham por g.yu rin po che sogs yin par grags | |
gnas rnying dri gstang khang du | ’jam dbyang rin chen rgyal mtshan gyis bzhengs pa’i thub chen thog
gnyis zangs gser| kun dga’ legs kyi yum gyi dgongs rdzogs thub dbang dang | g.yon du ’bre chen shes
rab ’bar gyi nang rten thub dbang zangs gser thog so dang | sangs rgyas li ma mi tshad tsam bdun |
mchod rten phi [phyi] gling dmag gis bshigs pa dang | phi rol lha khang ka ba zhe lnga nang | gos sku
chen mo gsum | rwa lo’i thugs dam ’jam dbyangs li ma dang | rje dge ’dun grub par zhal gzigs sgrol
dkar ngos bris gar gzigs ma mi tshad tshugs legs | chos brtsigs pod lnga brgya tsam ’thor ba | ’dir slob
dpon pad ma’i dngos slob sngags ’chang rgya ’jam dpal gsang ba’i gdung rabs bzhi bcu | de nas gnas
rnying mkhan rabs bzhi bcu bcas brgyad bcu byon pa yin | | gnas rnying ’jam dpal gsang ba’i mgon
khang gi sbug
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389. Below this place is a damaged monastery of Butön’s (Bu ston) tradition called Chumig (Chu
mig)192 and below this (monastery) is the damaged reliquary stupa (gdung rten)193 of Gangpa Sheu
(Gangs pa she’u ), one of the sons of Patsab (Pa tshab). This is said to be one of the four precious
gems in the Religious History of Nyang (Nyang Chos ’byung).194 The four precious gems 195 are said
to be the golden yoke hidden in Dropa (sGros pa) by Ugyen Rinpoche, a turquoise (concealed) in
Shampo (Sham po)196 and so forth. The Priciple Chapel (Dri gtsang khang) in Nenying (gNas
rnying)197 contains a two-floor high gilt-copper image of the great Buddha erected by Jamyang
Rinchen Gyaltshen (’Jam dbyangs Rin chen rgyal mtshan) and (an image of) the Buddha erected in
memory of Kunga Leg`s ( Kun dga` legs)198 mother. To the left is a one-floor high gilt-copper image
of the Buddha, which is a personal object of Drechen Sherabar (’Bre chen Shes rab `bar), seven images
of the Buddha, about one-life-size high and a ruined Stupa damaged by the foreign army.199 Outside is
the forty-five column chapel containing three huge scroll thankas (gos sku),200 a bronze image of
Manjusiri, the meditational deity of Ralo (Rwa lo tsa ba rDo rje grags), a well-formed life-size fresco
of T r
Garzigma (Gar gzigs ma ) whose face appeared in a vision to Je Gedundrub (rJe dGe `dun
grub, 1391-1474),201 and stacks (brtsigs) of about five hundred incomplete volumes of Buddhist texts.
Here (in this monastery) eighty masters, including forty descendants of Ngagchang Gya Jampe Sangwa
Yeshe (sNgag ’chang rGya `jam dpal gsang ba ye shes),202 the personal disciple of the great teacher
Padma (Padmasambhava), and forty successors of the Abbot lineage have resided (byon). Inside the
Mah k la chapel of Jampel Sangwa of Nenying,
An early monastery (first bKa’ gdams pa then Bu ston pa) in which the Indian master ’Bum phrag gsum pa (11th cent.)
taught. Also famous Tibetan masters, such as: rGya ‘Dul ba ‘dzin (11th cen.), Kha mo ze’u ston and Bu ston Rin chen grub
resided here, see Myang chos ‘byung: 38-39.
193
This reliquary stupa of Gangs pa she’u is located at a place called ’Ban grong in the Ri nang valley on the northeastern
side of Gyantse, see Myang chos ’byung: 43, Tucci 1992, Part I: 60.
194
A work on the history and sacred places of the Nyang area by Taranata Kun dga’ snying po (1675-1634), a scholar of the
Jo nang tradition, see Tshig mzdod: 1022-23.
195
bTsad rnam rin po che sde bzhi, see Myang chos ’byung: 37.
196
Sham po rtse dgu, the name of a mountain connected to Gri gum btsan po.
197
gNas rnying monastery, located to the south of Gyantse, is one of the most ancient and active monasteries in Tibet. It was
founded in 8th century by rGya ’Jam dpal gsang ba. Previously, it was a rNying ma monastery, but was converted to the
bKa’ gdams pa tradition during the 11th century by Yol Chos dbang, a disciple of Atisa. It became a Gelugpa monastery in
the 17th century it was taken over by Gelugpa and headed by rDo rje Phag mo, a female reincarnation of Samding
monastery. It remained an eclectic monastery and is known as the Bodhgaya of Tibet. It was almost completely destroyed
in 1904 by the British forces and later during the Cultural Revolution, see gNas rnying chos ’byung; Chan 1994: 790; Ricca
and Lo Bue 1993: 15, 22.
198
Unidentified.
199
The Younghusband expedition of 1904.
200
A huge tangka made of dyed silk and cotton depicting the Buddha and a number of deities or any other famous religious
figurs and displayed uppon a massive wall on the occation of important religious festivals.
201
One of the disciples of Tsong kha pa. In 1447 he built the bKra shis lhun po monastery and was retrospectively
recognized as the First Dalai Lama, see Tshig mdzod:448.
202
The founder of the gNas rnying monastery.
192
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390
sku gdung ’jig ran la khad pa’i nang du mkhan chen bho dhi sa twa’i gdung | ’jam dpal gsang ba’i sku
dmar gdung | phyi khyams sbug di [der] nyang rang rtsis kyi dus gsum sangs rgyas kyi sku thog so can
gcig ’jim | de’i nye sras brgyad nang du yod | sngags ’chang ’jam dpal gsang ba dgung lo brgyad cu gya
brgyad bzhugs pa’i sku sngags rgan rdo rje dang bhandha ’dzin pa | dbus su grub thob ’dar phyar phyag
bzos padma dbang chen yang gsang khros pa snum mer ba | ’khor rnams bcas | ri nag dpon po’i sras
kun mkhyen blo gros ’phel | g.yon sbug tu mkhas grub khyung po’i dngos slob la stod dkon mchog
mkhar gyis bzhengs pa mgon po phyag drug pa dang | mee tri pa’i shang [shangs] mtshal gyis bris
mgon po phag drug ’bur thang | stag gzhon bcas | | se ra grwa tshang du phyag drug pa byin can dang |
rje yab sras sogs | | dus ’khrugs la rtags bstan pa’i mchod rten nor bu bsam ’phel rdo sku’i ra ba bcas |
skyed tshal grwa tshang du | byang sems zla ba rgyal mtshan gyi thugs dam gso sbyong rten thub dbang
rin po che dang | spyan ras gzigs li ma | phyi gling dmag ’khrugs kyis gtor ba sku li ma che chung gnyis
brgya lhag | bka’ gdams gdung rten nyis brgya tsam bcas | dbu rtse’i
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there are: a nearly ruined stupa with the relics of the great Abbot Bodhisattva and the reliquary stupa
(dmar gdung) of Jampel Sangwa.. Inside the outer courtyard is a one-floor high clay image of the
Buddha of the Three Times (which belonged to) Nyang Rangtsis (Nyang rang rtsis),203 (statues) of his
eight chief attendants and a statue of an old Tantric practitioner holding Vajra and a skull (bhandha),
which is (a statue of) the eighty-eight year old Ngagchang Jampel Sangwa. In the middle (of the outer
courtyard) is the polished image of the wrathful (deity) Padma WangchenYangsang (Padma dbang
chen yang gsang)204 erected by the saint Darchar (Grub thob ’Dar ’phyar)205 as well as (images) of (his)
attendants and (an image of) the Lord of Rinag’s (dPon po Ri nag) son ‘the Omniscient’ Lodröpel (Kun
mkhyen Blo gros dpal).206 Inside (the chapel) on the left (side of the outer courtyard) there is a sixarmed Mah k la207 erected by Lato Konchogkhar (La stod dKon mchog mkhar,1024-1123),208 the
personal disciple of Khedrub Khyungpo (mKhas grub Kyung po rnal `byor, 978-1127),209 a thangka in
relievo of the six-armed Mah k la painted with Mitripa`s (
nose-blood (shangs
mtshal) and (an image of ) Vy ghrav hana (sTag zhon).210 In the Sera college, there are images of the
Blessed Six-armed One and Tsongkhapa and his sons (rJe yab sras)211 and so on. There is also the
Norbu Samphel Stupa (mChod rten Nor bu bsam ’phel) surrounded by stone-images and (this stupa)
(miraculously) predicted (rtags bstan pa) (the coming) war.212 The Kyetshel (sKyed tshal) College
contains the image of the Bodhisattva Dawa Gyaltshen’s (Byang sems Zla wa rGyal mtshan, 11th
century) meditational deity (thugs dam) for cultivating compassion (gso sbyong), the Precious Buddha
(Thub dbang rin po che), a bronze image of Avolokite vara, over two hundred bronze images of
various sizes damaged by the foreign army and about two hundred Kadam reliquary stupas. On the roof
203
Unidentified.
Padma dban (sic.) chen, the Tibetan transliteral equivalent of the Skt. for Mahapadmesvara, see Bunce 1994:380 (vol. 1).
205
`Dar Bya ru ba,one of great saints and treasure discoverer of Nyingma school during the third Rab byung in accordance
with Tibetan calender, was discovered the rTa mgrin yang gsang khros pa, see mKhas pa` dGa\ ston: 548 ; mKhyen-brtse
On History: 218.
206
Unidentified.
207
See Bunce 1994:307-309 (vol. 1).
208
An eleventh century master and abbot of Nenying monastery, was born to the father Rinchen ’byung gnas and his second
wife in Shang when they were receiving teachings from Kyungpo Nejor, the founder of Shangpa Kagyu. When he grew up,
he also followed the Khyungpo Nejor’s teaching and became his close disciple. Later, he, accompanied with his two
brothers, went to Nenying and studied with ’Bre chen Shes rab ’bar. He received all teachings from ’Bre chen and became
his most excellent disciples. Then, he was appointed by ’Bre chen as the abbot of Nenying monastery. It is also said that he
studied with Sa chen Kun dga’ snying po(1092-1158) and Khyung Rin chen grags. In addition,while he was the abbot, he
not only rebuilt Nenying monstery, but also enlarged centain number of teaching centres founded by former masters. He
himselfe had many great disciples among whom Phag gru rDo rje rgyal po (1110-1170), Grub thob Nyi phug pa and dBang
phyug rin chen,the later abbot of Nenying. He die at the age of 99 and his reliquary stupa si said to be kept in Negog or
Nesar temple founded by himself, see gNas rnying chos ‘ byung: 34-35; Myang chos ’byung: 81-83.
209
The founder of Shangpa Kagyu, was born in Nyemo and studied Bon when he wa young.The he studied Nyingma
teachings with rDzogs chen ’byung gnas seng ge.Later, he went to study both Sutras and Tantras with many famous masters
in India and Nepal. After came back to Tibet, he took the vow from Glang ri thang pa and founded many teaching centres
such as ’Chad dkar in ’Phan po, Zhong shong in 1121/22 in gNam gling and so on. Zhong shong is the main centre of
Shangpa Kagyu , see Tshig mdzod:302; Don rdor: 162.
210
One of the forms of Mah k la.
211
The three forfathers of Gelug tradition known as Tsong kha pa and his two chief disciples rGyal tshab Darma rin chen
and mKhas grub dge legs dpal bzang, see Tshig mdzod: 910.
212
Probably refers to the Younghusband forces, 1904.
204
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391
gtsang khang der chos rje sa pan gyi thugs bskyed gsungs pa’i chos khri dang | ’bre chen shes rab ’bar
dang | chos rin pa’i bzhugs khri’i shul | dbus su rten gandho la khyad ’phags nang | thub sku yol sku
mched gsum gyis bzhengs pa’i ’dod sku li ma thog phyed gnyis khyad ’phags dang | ’jam dbyangs rin
chen rgyal mtshan dgongs rdzogs dngul sku rdo rje ’chang mi tshad gsar du nyams gsos byas pa | ’jam
dbyangs rin chen rgyal mtshan dmar gdung | kun dga’ bde legs dngul gdung | phyag rdor gter ma | rgya
’jam dpal gsang ba’i thugs dam spyan ras gzigs | thang rgyal phyag bzo rnam thar nas byung ba’i tshe
dpag med | phyi khyams su ’bum cha bdun bcu ’thor | thub sku bal bris thang ka che bcas yod | rje rin
po ches phar phyin grwa bskor mdzad pa’i bzhugs khri bcas chos sde ’di phyi gling dmag gis gtor bas
yid pham pa ’dug | dar ma rin chen ’khrungs yul ’di nas so | | de nas ’og de ru ri ngos nas gyen du
’dzegs te sgrub phug skas gzar la gyen du phyin pas da lta bkra shis lhun po’i mnga’ ris dge slong zhig
gi sprul sku bzhugs gnas byang sems zla ba rgyal mtshan gyi sgrub phug tu ’dra zhal dang | ’phags pa
spyan ras gzigs
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391.of the inner sanctuary (gtsang khang) is the throne of the Dharma King Sapan [Chos rje Sa (skya)
pa
(dita)]213 from where (Sapan) gave instruction on how to cultivate compassion (thugs bskyed)
and the ruined thrones of Drechen Sherabar (’Bre chen Shes rab ’bar) and Chörinpa (Chos rin pa,
1199-1255).214 In the centre (on the roof) is a magnificent Gandhola (temple)215 containing an excellent
wishful bronze images of the Buddha which is one floor high. (These were) erected by the three
brothers of the Yol (Yol) family. (There is also) a life-size silver image of Vajrap
i that has recently
been restored in memory of Jamyang Rinchen Gyaltshen (’Jam dbyangs rin chen rgyal mtshan, 13641422).216 (Furthermore there is) a reliquary stupa (dmar gdung) of Jamyang Rinchen Gyaltshen, a
silver reliquary stupa of Kunga Deleg (Kun dga ’bde legs),217 a treasure of Vajrap
i, Gya Jampel
Sangwa’s meditational deity Avolokite vara and (an image of) Amit yus erected by Tanggyal (Thang
stong rgyal po, 1385-1509)218 as mentioned in his biography. In the outer courtyard, there are the
remainants of about seventy
s in 100.000 verse with a set of copies
(cha), a huge thangka of the Buddha in Newar style and the throne of Je Rinpoche (Tsong kha pa) for
giving the instruction on
Phar pyin) to the assembly of monks (grwa
bskor). It is sad that this monastery was damaged by the foreign army. Here (gNas rnying) is the
birthplace of Darma Rinchen (Dar ma Rin chen).219 Then, below there (the gNas rnying monastery), if
one climbs up the mountain side and up a steep staircase, (we find) the meditation cave of the
Bodhisattva Dawa Gyaltshen (Byang sems Zla ba rgyal mtshan) containing his image (’dra zhal).220
Presently it is the residence of the reincarnation of a fully ordained (dge slong) Ngari monk from
Tashilhunpo Monastery. (In the cave), there are also an image of Avalokite vara
213
Sakya Pandita Kun dga`rgyal mtshan 1182-1251, see Tshig mdzod:2889 and Don rdor: 281-84.
mKan po Chos kyi rin chen, the abbot of Nenying monastery and a well-known master. During his time, due to the close
relation with ‘Bri gung Kagyu, Nenying monastery was greatly suffered from the first Mongol invasion, see gNas rnying
chos ’byung: 39-42.
215
The temple of fragrance; hall of worship built after the model of a caitya with many doors. It is generally attached to a
great monastery. In Tibetan it is called dri gtsang khang, the name being applied to the particular chapel where the image
of Buddha is placed. The great temple of Buddha at Gaya was called Maha gandhola caitya, see Das:213.
216
A well-learned master and the abbot of Nenying monastery.When he was thirteen, he went to study in dGa’ sdong
monastery, the most famous Vinaya teaching centre located in Pa rnam county of Myang area.Later on, he was invited from
dGa’ gdong monastery and succeeded him as the abbot of Nenying monastery according to the support of ‘Phags pa rin
chen, the Prince of Gyantse. At the age of twenty, he took the Genyen vows. He preached teachings to many well-known
figures in his time including Tsongkapa and his two chief disciples. Moreover, he played most important role for both
constructing and performing the conscration ceremony of the Gyantse monastery, see gNas rnying chos ‘byung:66-71;
Tucci 1992, Part 1: 22 ; Myang Chos ‘byung: 50, 52, 55, 58.
217
Unidentified.
218
See Tshig mdzod:1141.
219
One of the two spiritual sons of Tsongkapa and the first throne-holder (Khri pa) of Gadan monastery, known as rGyal
tshab rje.
220
A famed Kadampa master regarded as the emenation of Avalokite vara and well-known among Tibetans for his
contributions to the development of the traditions pertaining to the worship and meditation of the Bodhisattva
Avalokite vara as well as the tradition of the Tantrik treatise rTa mgrin ka la me dpung.His date is uncertain, but according
to BA, he lived in 11th-12th century, see rNyin ma chos `byung: 149; Roger R .Jackson 1996: 285, no. 19; BA: 1023-24;
Myang Chos ’Byung: 84.
214
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392
mi tshad cung mi long ba | dge slong ma dpal mo’i ’dra zhal | ’bum sogs dpe cha bcas | | thog khar brag
phug nang mgon khang | de’i tshu ri’i sgrub phug kha sogs su mi mi thar ba’i ngos gzar la sgrub phug
tu byang sems zla ba rgyal mtshan gyi sku chas tsho yod par grags | yang ‘og tu a ni tshogs pa’i tshogs
khang ka ba bzhir | thub sku | zla ba rgyal mtshan | spyan ras gzigs sogs yod pa bcas | | ‘di nas mar
mkhas grub dge legs dpal bzang gdan sa lcang ra zer ba grong par song dbus thub sku li ma byin can
yod zer | | de nas rgyal rtse dpal ’khor chos sde | da lta grwa tshang khag bcu drug de bco lngar byas pa
| tshogs chen | zhi gnas grwa tshang dge lugs dang | rin lding | gur pa | gser khang bcas che | ’phros bcas
| sngar grwa stong deng song [sang] brgyad brgya lhag | sa bu dge gsum gyi rgyud sde bdun cu tham
pa’i sgrub mchod | de’ang dbang med lung med phyogs tsam ’tshogs | phyi gling dmag gis nyams chag
’bring | dbus na tshogs khang chen mor | sgo nub tu rgyal chen sde bzhi thog gnyis re sleb pa’i ’dam |
tshogs chen shin tu mtho ba ka ba bzhi bcu zhe brgyad | | lhor lha khang ka ba drug pa’i dbus | kun rig
zangs gser
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392
almost in human size, an image of Bhikshuni Pelmo (dGe slong ma dPal mo) and the 100.000 verse
s and other texts. Above, inside the cave is the Mah k la chapel.
On the steep mountain slope on this side there is a meditation cave. Because of its steepness, people
hardly manage to reach there and so on. It is said that the possessions of the Bodhisattva Dawa
Gyeltshen are kept here. Below (the cave) is the four-column Assembly Hall of (the nunnery) Ani
Tshogpa (A ni Tshogs pa) containing the images of the Buddha, Dawa Gyeltshen, Avalokite vara and
so on. Then (I) went down to (what was formerly) the seat of Khedrub Geleg Palsang (mKhas grub
dGe legs dpal bzang ) called Jangra (lCang ra),221 but which has become a village. It is said that it
contained a blessed bronze image of the Buddha in the centre. Then (I arrived at) Pelkhor Chode in
Gyantse (rGyal rtse dPal ’khor chos sde). Now the sixteen colleges are reduced to fifteen. The
Assembly Hall and the Zhine (Zhi gnas) College belongs to the Gelug (tradition). Rinding (Rin lding ),
Gurpa (Gur pa) and Serkhang (Ser khang) are the largest (colleges), and there are some others as well.
Previously there were thousand monks, but nowdays there are over eight hundred. Even the religious
practices and offerings (sgrub mchod) of the seventy classes of Tantras (rGyud sde) of the Sakya (Sa),
the Butön (Bu ston) and the Gelug (dGe lugs) traditions are performed carelessly (dbang med) and not
according to tradition (lung med). (The monastery) was partly damaged by the foreign army. The great
Assembly Hall is in the centre, and at its western gate are two-floor high clay (’dam) images of the
Four Guardan Kings. The Assembly Hall is very high and has fourty-eight columns. In the middle of
the six-column chapel on the south side, there are the gilt-copper image of Kunrig (Kun rig, Skt.
Sarvavid Vairocana),
An ecletic Buddhist teaching centre, was first founded by rGya ’Jam dpal gsang ba of Nenying monastery. Then it was
developed by Yol Drang srong , one of the three brothers of Yol family, by expanding the monastery and establishing monk
community. Later,because of the matrimonial relation between the Zhwa lu and the Prince of Gyantse, Sakyapa donated
lCang ra area to the first Prince of Gyantse dPal bzang po as the dowry of his wife Padma. Thus, in 1367, the Prince dPal
bzang po enlarged the monastery and invited Buton Rinpoche to performed the consecration. As an active and attractive
Buddhist centre, lCang ra attracted many famous masters of different traditions such as Buton Rinpoche of the Zhwa-lu, Dol
po ba Shes rab rGyal mtshan of the Jonang (1292-1361), ’Bre chen Shes rab ’bar of the Kadampa and so on. it seems to be
cempeltely distroyed in 1953 by a tragic flood in Nyang area, see Myang chos ’byung: 89-91,Ricca and Lo Bue 1993: 15
and Tucci 1992, Part I: 64 .
221
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393
gser srang bcu lhag song ba rgyab mtho bco lnga thog phyed gnyis pa | gzhan dar ’dam las rigs bzhi de
tsam dang | ’khor mi tshad cung med pa’i nyi shu rtsa brgyad | skal bzang sems dpa’ stong las shar du
nyis brgya zhe dgu sogs ngos bris | lho nub byang bcas de mtshungs | | bskor lam dang bcas pa’ gtsang
khang ka brgyad ma | dbus su byang chub chen mo gser srang brgyad bcus bzhengs zhes zhal ngo mtho
bzhi pa blug [blugs] ma ’dra ba’i spus dag pa | phyi gling pas stwa [sta] re zhus pa slar gsos pa | rgyab
yol la gandho la shing brkos | steng gser zangs mchod rten cha brgyad mda’ tshad | sangs rgyas so lnga
sogs | gser srang sum cus ’jam dbyangs | spyan ras gzigs mi tshad bcas so | mar me mdzad dang byams
pa gnyis | ’jam dpal rtsa rgyud kyi byang sems bcu drug mi tshad bcas ’dam sku | mchod rdzas mang
po bcas | | byang na ka ba drug pa’ lha khang mthon po’i dbus | klu sgrub lugs rtsa phyag zhe gnyis pa’i
span ras gzigs | yan lag phyag stong gyang la ris mo ’bur can | g.yas su ’jam dbyangs | mkhan po bho
dhi sa twa | slob dpon padma rgya gar ma | kwa ma la shwi la | a ti sha bcas | | phyis chos rgyal dgongs
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one-floor-high, with a fifteen-span (mtho) high back-piece (rgyab), (the statue) is built with more than
ten srang222 of gold. The other four Buddhas (rigs bzhi) are similar in size (to the statue of Kunrig) and
made of clay and (coverd with) silk (dar ’dam). (There are also) twenty-eight less than life-size images
of the attendants (of Kun rig). There are (all together) thousand painted images of Buddhisattva
Kelsang Sempas (sKal bzang sems pa)223 from which two hundred and fourty-nine are on the eastern
wall. On the southern, western and northern walls there are about the same number (of paintings) (de
mtshungs). In the eight-column inner sanctuary (gtsang khang) which has a circumambulation path,
there is, in the middle, a high quality image of the Great Bodhisattva with a four-span (mtho) tall face.
It appears to be a molten image (blugs ma), said to be built with eighty srang gold. Even though the
foreigners cut it with pick-axes, it was rebuilt again. On the niche (rgyab yol) of (the image) is a
carved wooden Gandhola. On the roof (of the gtsang khang) there are eight gilt-copper stupas224 an
arrow-length tall, thirty-five Buddhas etc., a life-size image of Manjusri made with thirty srang gold, a
life-size image of Avalokite vara, an image of D pa kara (Mar me mdzad) and one of Maitreya,
sixteen life-size clay images of the Bodhisattvas described in ’Jam dpal rTsa rgyud,225 as well as many
religious objects (mchod rdzas). To the north (of the Assembly-Hall) is a high chapel of six-columns,
in the middle of which is an (image of) Avalokite vara226 according to the rTsa phyag zhe gnyis of
N g rjuna’s227 (system). Furthermore, there is a painting in relievo on the wall of the Thousandarmed One (Avalokite vara) and on its right are (images of) Manjusri, the abbot Bhodhisatva (mKhan
po Bhodhisatva, 8th cent.),228 the great teacher Padma Gyagarma (rGya gar ma),229 Kamalasila (8th
cent.)230 and Atisha (982-1054). Later on
222
A unit of measurement for weight in Tibet; Pala in Sanskrit.
More detailed information about the paintings , see Myang chos ‘byung: 56.
224
mchod rten cha brgyad means the eight general Buddhist stupas for the memery of the Buddha, known as bde gshegs
mchod rten, byang chub mchod rten, chos ’khor mchod rten, cho ’phrul mchod rten, lha babs mchod rten,dben zlum mchod
rten, rnam rgyal mcod rten and myang ’das mchod rten, see Tshig mdzod: 855 and the Kathog’s text: 417.
223
The treatise ’Jam dpal rtsa rgyud (the Root Tantra of Ma ju ri) consist of thirty-six chapters and was translated into
Tibetan by Go Shakya bLo gros in the eleventh century, seeTshig mdzod: 888.
226
An eleven faced Avalokite vara,the personal object of the Prince Rab brtan Kun bzang ‘phags ,erected when he was
thirty-five yrears old, see Myang chos ‘byung: 56.
227
One of the six great Indian Panditas and the chief exponent of Madhyamika philosophy, see Tshig mdzod: 43 , Riccard
1994: 668 and BA: 344, 868
228
Shantarakshita or Zhi ba ‘tsho in Tibetan, a famed Indian master who was invited to Tibet During the eighth century and
introduced the monastic lineage to Tibet, see Tshid mdzod: 2385 and Don rdor: 73-74.
229
Refer to Padmasambhava.
230
An Indian master and disciple of Shantarakshita, who invited to Tibet during the King Khri srong lde btsan and played
the most important role in the religious debate between two Buddhist traditions known as Ston men and rtsen men in
Tibetan. Since Indian side led by Kamala ila won the debate, the king Khri srong lde btsan decided to follow the rtsen men
tradition, see Tshig mdzod: 5 and Don rdor: 77-79.
225
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rdzogs dbus su zangs gser mi sthad ’dab ’gyur las mtho ba’i byams pa chos ’khor ma | | nang nas
byang sgo de ded pas lha khang ka bzhi dbus su zangs gser mchod rten thog sleb mtho nges ’dom gsum
pa chos rgyal yum gyi dgongs rdzogs | bka’ ’gyur gser bris pod re la rgab ya byas pa| bris | glegs shing
sogs phul gyur cha gnyis phun tshogs bco brgyad mar gsal ba de ga | ’di na nyang gter thugs chen ’gro
’dul | chos dbang ’khor ba dong sprugs sogs ri [ris] mo snang | | rgya skas chen po la sgo shub g.yas nas
’dzegs | lho’i thog khar glo ’bur ka drug lam ’bras lha khang du | lcags drwa’i dbus | rin po che zangs
gser dngul byi ru tsan dan dkar dmar sogs las bde mchog lwu yi lugs blos bslang bzhi mig gang ba | rdo
rje ’chang | rdor sems | rdo rje snyems ma | g.yas bdag med pa | g.yon birva pa sogs lam ’bras bla
brgyud mi tshad bcu bdun | ngos bris grub thob brgyad cu shin tu nyams mtshar ba bal bris rnying pa |
sa skya’i gdung rab [rabs] sogs bris pa | | nub ngos lha khang ka brgyad mar | dbus su dus ’khor sku
gsung thugs rdzogs dkyil | g.yas na mi bskyod gsang ’dus | ’jigs byed skyo lugs |
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an over double life-size high gilt-copper image of Chamba Chokhorma (Byams pa Chos `khor ma)231
was enshrined at the centre in memory of the Religious King (Rab brtan Kun bzan ’phags).232 Inside
(this chapel), entering the northern door, is a four-column chapel in the centre of which three-fathom
high (three dom) gilt-copper stupa almost touching the ceiling. (This was built) in memory of the
Religious King`s mother.233 (The chapel also) contains two sets of the Kangyur written in golden ink in
perfect writing with (carved) excellent wooden boards and other (objects). Each of the volumes equals
one load (rgyab). This is the one (Kangyur) mentioned in Phun tshogs dco brgyad ma.234 Here one can
also see the paintings (ri mo)235 of Thugchen Drodul [Thugs (rje) chen (po) ’gro ’dul], Skt.
Mah k ru ika) discovered by Nyang (Nyang ral rnyi ma ’od zer) and (a painting of) Khorwa
Dongdrug (’Khor pa dong sbrugs) discovered by Chowang (Guru Chos dbang). Ascending the right
side of the great ladder,236 on the south (side) of the roof, there is a six-column Lamdre (Lam ’bras)
chapel in relievo (blo ’bur). Here (we find), secured with iron chains, a four dimensional (blos bslang
bzhi mig gang ba) Samvara (bDe mchog) made of precious bronze, gold, silver, coral, white and red
sandal-wood and so on and it is designed according to the Luipa (Lwu yi pa/ba) tradition. We also find
(images of) Vajrap
i (rDo rje ’chang), Vajrasatta (rDor sems) and Dorje Nyema (rDor rje snyems
ma). (These main statues are surrounded) by seventeen life-size images of the Lamdre lineage masters
(bla rgyud), Dagmepa (bDag med pa)237 and others on the right side and Virupa (Bir ba pa) and others
on the left side. There are beautiful frescoes of the eighty saints in old Newar style (Bal bris rnying pa),
and frescoes of the lineage of the Sakya family as well as other (lineages). In the centre of the eightcolumn chapel238 at the westen side is the ma
ala of the perfect body (sku), speech (gsungs) and
mind (thugs) of K lacakra (Dus ’khor). To the right is (images of) Guyasamaja-Acala (Mi gyo gsang
’dus),239 Bhairava (’Jigs byed) of the Kyo (sKyo)240 tradition,
231
A form of Matriya, holding the Wheel of Dharma in his hands, see Tshig mdzod:1877.
Rab brtan Kun bzang ’phags (14th century), the ruler of rGyal rtse.
233
Refer to the Prince Rab brtan Kun bzang ‘phags’ s mother Byang sems bzang mo dpal, see Myang chos ‘byung: 50 and
Ricca and Lo Bue 1993: 14.
234
This could be a dkar chag dedicating the different holy and auspicious objects of the monastery of Gyantse.In Myang
chos ‘byung, some of bCo brgyad ma are mentioned, see Myang chos ‘byuing: 54-63.
235
Most likely a mural painting.
236
The ladder with two separate way to go up and down.
237
An Indian master who expond ‘the Path and Its Fruit’ philosophy, unidentified.
238
All Ma
alas in this chapel are also clearly mentioned in Myang chos’byung, see: 58-62.
239
The Tantric form of Guhyasam ja.
240
Possibly refer to sKyo ston sMon lam tshul khrims(1219-1299), He was born in rTa nag of Tsang area and studied
Kadampa teachings with two former abbots of sNar thang monastery Sangs rgyas sgom pa Seng ge skyabs(1179-1250) and
mChims Nam mkha’ grags(1210-1285).Later he occupied the abbot site of sNar thang monastery from 1287 till he passed
away. During his time, he founded the Tsuglagkhang of the monastery and built the entire wall around the monastery, see
sNar thang Lo rgyus: 34 and Don rdor: 313.
232
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gsang ’dus ’jam rdor | rwa lugs ’jigs byed | gshed dmar | gshin rje gdong drug | sa phur bcas | dus ’khor
’phros g.yon nas mkha’ ’gro rgya mtsho | lwu yi pa | rdo rje gur rigs bsdus | birawa lugs ky
sangs rgyas mnyam sbyor | gdan bzhi | sambu
rdor |
i | mtshams su dkyil ’khor mang | ’di rnams shar thams
cad lha mgo zhabs ldog pas yid cung ma bde ba ma gtogs bal bris mtshon gser zhib cha | thig cha tshad
khyad par ’phags pa ’gran zla bral ba | bar mtshams su’ang dkyil ’khor mang | bka’gyur bstan ’gyur
spar ma | gser sku mi tshad tsam pa dang | ’jim sku mi tshad kha shas | | byang du gnas brtan lha khang
ka bzhi’i dbus su shw[a]kya seng ge dang | gnas brtan bcu drug sogs brag ri ma nyams mtshar | | de nas
sman bla mched brgyad ’dam sku mi tshad kyi lha khang bcas | gser gyi rgyal mtshan | gser tog bcas so
| | de’i g.yas su mchod rten chen mo ni | dpang leb zhad logs rer rmad (smad) seng khri nas ’dom nyer
bdun | gzungs sngags sna tshogs lannyadza bris pa | gyen du ’dom lnga bcu nga gnyis | thog so bco lnga
mtho nges yod | ngos re la dbus glo
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Guhyasam ja Ma juvajra (gSang ’dus ’Jam rdor), Bhairava of the Ra (Rwa lotsava) tradition, RaktaRed Bhairava (gShed dmar),241 the six-faced Lord of Death (gShin rje gdong drug ma) and a dagger
connected to the Sakya tradition (sa phur). Apart from the K lacakra, to the left side (of the
K lacakra Ma
ala) there are are (the images) of Khandro Gyatsho (mKha’ ’gro rGya mtsho), Luipa
(Lwu yi pa), Dorje Gur (rDo rje gur) according to Rigdu (Rigs ’dus), Hevajra (Ky
rdor) of the Birawa
tradition, Sangye Nyamjor (Sangs rgyas mnyam sbyor),242 Vajra-catuhpitha (gDan bzhi) and Sambu i.
Many ma
alas were also placed around (in the chapel). Apart from the fact that I feel uncomfortable
about the mistaken arrangement of all the images at the estern side, all the other images are
magnificent and unconquerable (khyad par ’phags pa ’gran zla bral ba), both in in the way they are
painted in detail in golden paint in the Newari style and their wonderful proportions. In between all
(these images) there are many (frescoes) of ma
alas. (The chapel) also contains xylographic copies
(spar ma) of the Kangyur and the Tangyur and some life-size images made of gold and clay. To the
north is the four-column Arhat-chapel in the centre of which is the Buddha Naraloka (Shwa kya Seng
ge),243 (surrounded by) excellent images brag ri ma of the sixteen Arhats and so on. Then there is the
chapel containing life-size clay images of the eight (manifestations of) the Medicine Buddha. There is
a golden banner of victory and a golden pinnacle. The Great Stupa is at the right side (of the
monastery). Each side have various magic words (Skt. dharani ) written in Lantsa (lanyadza). The
(width) of the base of the Lion-throne (i.e. the base of the stupa) is twenty-seven fathoms (’dom) and
the height (of the stupa) is fifty-two fathoms (’dom). The stupa is fifteen floors high. Each side has one
relievo (glo ’bur) in the middle,
241
A tutelary form of the deity.
The Unioned Buddha.
243
A name of the Buddha akyamuni.
242
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’bur | de las g.yas g.yon ’bur gnyis | de las nyag gnyis bcas zur bzhi logs brgyad la sgo’am skar khung
lnga re byas pa rim pa dang po seng khri’am bang rim dang po | de gong sum brtsegs bcas khyon nyi
shu pa phyogs bzhis [bzhir] lha khang brgyad cu las | thog la ’gro ba’i sgo bzhi lha khang dngos dang |
bang rim gong ma’i zur bzhi la lha khang re re la sgo gnyis re go chod pa dang | bang rim gnyis par
zhal ras lha khang bzhi dang | bang rim bzhi pa la bzhi bcas lha khang drug cu re drug | bum pa’i nang
lha khang bzhi | bre nang skar khung bzhi bcas brgyad | gong de kun brtsis na lha khang brgyad cu |
chos ’khor phyogs bzhi la bzhi re bcas lha khang dgu bcu go drug bgrangs chog pa’o | dang po seng
khri’am bang rim dang po’i lho ngos su | thub chen thog so gnyis mtho bco lnga | mchog zung mi tsam
| rgyab yol rgyan drug | sman bla dang | mtshan legs mi tsam bcas | 1. g.yas bskor gyis ‘od zer can lha
khang | 2. ’byung ’dul lha khang | 3. nub dang po rta mgrin lha khang | 4. lo gyon lha khang | 5. ’bur
bde ba can na tshe dpag med mtho bco lnga pa | spyan
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and two relievos and two indentures (nyag) at both the right and the left sides. It also has five
entries/doors or windows (skar khung) at each of four coners and at the eight sides. The first step is the
lione-throne or (which is also) the first story (of the stupa), (then) there are three stories above it.
Altogether there are twenty stories and eighty chapels at the four sides. This four-doored chapel is the
entrance to the upper floors. There are four two-door chapels at each of the four sides of the upper
storey, four Zhal ras (facade) chapels on the second storey,244 and four chapels on the fourth storey--all
together there are sixty-six chapels (from the base to the fourth floor). (In addition to the sixty-six
chapels) there are eight chapels, four chapels in the vase (bum pa) and four skar khung are in the
campana (bre).245 Caculating all (the chapels) mentioned above, there are eighty chapels. There are
ninety-six chapels in all when you add the four (chapels) at each side of the four directions of the
Darma Wheel. Firstly, the chapel at the southern side on the first floor or the Lion-throne contains a
two-floor and fifteen span (mtho) high image of the Great Buddha and human-size images of the Two
Excellent Disciples (mChog zung).246 (Behind the statues) is a niche (rgyab yol) with six decorations
(rgyan drug).247 (The chapel) also contains human size (images) of the Medicine Buddha as well as of
Tshenleg (mTshan legs).248 Then, proceeding along the right circumambulation path (g.yas skor) there
are: 1. The chapel of Woserchen (’Od zer can, Skt. M r c ),249 2. the chapel of Jungdul (`Byung
`dul, Skt. Bh ta
mara),250 3. The chapel Tamdrin (rTa mgrin, Skt. Hayagr va),251 which is the first
chapel to the west, 4. The chapel of Logyon (Lo gyon, Skt. Par a abari),252 5. a chapel of Dewachen
(bDe ba can, Skt. Sukh vat )253 in relief which contains the image of Amit yus, which is fifteen
mtho high.
244
Possibly the third floor.
bre = vulgo, also that part of the chod rten which has the shape of a corn-measure, see Jä: 381. The bre is situated above
the bum pa.
246
Shariputra and Maudgalyayana.
247
Used by Aryan people of India for decoration, see Das: 308.
248
One of the epithets of the Buddha.
249
A chapel devoted to the goddess M r c , see Ricca and Lo Bue 1993: 227.
250
A chapel devoted to Butadamara Vajrap
i, ibid.: 229.
251
More details Ricca and Lo Bue 1993: 234.
252
Alias Ri khrod Lo ma gyon ma, ibid.: 232.
253
The chapel devoted to Amit yus and Sukh vat , ibid.: 231.
245
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ras gzigs dang phyag rdor | ’jig rten dbang phyug | nam snying bcas | 6. bzlog byed gdugs dkar lha
khang | 7. dag byed sme brtsegs khang | 8. byang ngos mi g.yo ba | 9. gza’ yum khang | 10. ’bur mar me
mdzad thog gnyis | byams pa ’jam dbyangs | kun bzang | sgrib sel bcas | 11. nor rgyun ma’i khang | 12.
stag zhon [gzhon] mgon khang | 13. shar ngos stobs po che’i khang | 14. rgyal mtshan rtse mo’i dpung
rgyan khang | 15. ’bur chen byams pa dga’ ldan khang na byams chen thog gnyis | tshe dpag med gnyis
| sa snying | phyag rdor bcas | 16. rnam sras khang | 17. khang steng ’gro ba’i them skas khang du rgyal
chen sde bzhi | 18. gur mgon khang | 19. rnam rgyal lha khang bcas | 20. de dag bya rgyud gtso che
ba’o | bang rim gnyis par | lho shar smra seng khang | 21. spyan ras gzigs phyag bzhi khang | 22. lho
’bnur zhal ras khang | tshe dpag med lha khang | 23. sgrol ma lha khang | 24. seng ge sgra khang | 25.
don zhags khang | 26. nub zhal ras lha khang | rta mgrin nag po | 27. ku ru ku lle khang | 28. ’jam
dbyanhs
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(Then there are the images of:) Avalokite vara, Vajrap
i (Phyag rdor), Loke vara (’Jig rten dbang
phyug)254 and k
agarbha [Nam (mkha’) snying (po)]. (There are also): 6. the chapel of Dogche
Dugkar (bZlog byed gDugs dkar, Skt. Sit tapatr )255 and 7. the chapel of Dagche metseg (Dag byed
sme brtsegs, Skt. Ucchusma).256 To the north there are: 8. the chapel of Miyowa (Mi g.yo ba, Skt.
ry cala),257 9. the chapel of Zayum (gZa ’yum, Skt. Graham t k ),258 10. A chapel in relief
containing an image of D pa kara (Mar me mdzad, Skt. Dipa kara)259 which is two-floors high,
(and images of) Maitreya, Ma ju ri, Kunzang (Kun bzang, Skt. Samantabhadra) and Dribsel (sGrib
sel, Skt.Sarvan vara avi kambhin), 11. the chapel of Norgyunma (Nor rgyun ma, Skt.
Vasudh r ),260 (and) 12. the chapel of the tiger-riding Natha (mGon po).261 On the eastern side there
are: 13. the chapel of Doboche (sTobs po che, Skt. Mah bala)262, 14. the chapel of
Dhvaj gr key r (rGyal mtshan dpung rgyan),263 15. a chapel in relief of Jampa Ganden (Byams pa
dga` ldan)264 containing an image of Maitreya which is two-floors high, two images of Amit yus,
K itigarbha (Sa yi snying po) and Vajrap
i, 16. the chapel of Vai rava a (rNam sras),265 17. a
chapel containing the images of the Four Great Guardians.266 (This chapel) has a staircase to the upper
floor. 18. The chapel of Pa jara Mah k la (Gur mgon)267 and 19. the chapel of Vairocana (rNam
snang). All these (images) are mainly connected to Kriyatantra (Bya rgyud).268 On the second storey,
on the southeastern side are: 20. the chapel of V disi ha (sMa seng)269 and 21. the chapel of the
Four-armed Avalokite vara.270 To the south are: 22. the Shalre chapel (Zhal ras) in relief, 23. the
chapel of Amit yus,271 24. the chapel of T r ,272 24. the chapel of Si han da (Seng ge sgra)273 and
25. the chapel of Amoghap
a (Don zhags).274 To the east there are: 26. the Kurukull (Ku ru ku
254
An epithet of Avalokitesvara.
More details about the goddess and the chapel, see Ricca and Lo Bue 1993: 233.
256
A chapel devoted to Khro bo rme brtsegs, Skt. Krodha Bhurku k
a, ibid.: 235.
257
See Ricca and Lo Bue: 240.
258
A chapel devoted to gZa’yum Rig pa chen mo, Skt. Graham t k Mah vidy , ibid.:238.
259
Identical with the Buddha D pa kara, ibid.: 236.
260
For further details, see Ricca and Lo Bue 1993: 237.
261
Vy ghrav hana Danda-Natha possibly refers to mGon po Beng, see Tucci 1992, part 1:195 and Ricca and Lo Bue
1993: 239.
262
Ibid.: 244.
263
This is deity is also called rGyal mtshan rtse mo, Skt. Dhvaj gr key r , see Tucci 1992 Part 1:196 and Ricca and Lo
Bue 1993:243
264
A chapel of Maitreya. Its main image is the Sambhogakaya of Maitreya and the scenes around represent the paradise of
Maitreya, see Tucci 1992,Part 1:198 and Ricca and Lo Bue 1993: 241.
265
For further details, see Ricca and Lo Bue 1993: 242.
266
This chapel is also known as Thar pa chen po’i grong khyer du ’jug pa’ sgo khang and is devoted to the rGyal po chen
po sde bzhi, Skt. Caturmaharaja, see Ricca and Lo Bue1993: 245.
267
Ibid.: 230.
268
Bya ba’i rgyud, equivalent of Sanskrit Kriyatantras, is one of the four classes of Tantras and are addressed to those who
essentially base their practice uppon ritual behaviour and outer action, see Tshig mdzod: 1862 and Ricca and Lo Bue 1993:
47.
269
A chapel devoted to `Jam dbyangs sMra ba` seng ge, equivalent of Sanskrit V disi ha Man u iri, see Ricca and Lo
Bue 1993: 250.
270
Identical with the chapel devoted to sPyan ras gzigs dBang phyug `gro `dul byed or Avalokite varajagannatha in
Sanskrit, ibid.: 248.
271
Ibid.: 247.
272
This chapel is devoted to different forms of T r , ibid.: 249.
273
A form of Avalokite vara, ibid. : 254.
274
This deity is identical with sPyan ras gzigs dbang phyug don yod zhags pa, Skt. Avalokitesvsrss Amoghapasha, ibid.:
252.
255
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275
Ma ju ri
A chapel devoted to Rig byed ma, Skt. Kurukull , ibid. : 253.
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rgyal po rol pa’i khang li ma de ngo ma ’dra ba snang | 29. rnam ’joms khang | 30. byang zhal ras lha
khang | dri med lha khamg | 31. kun bzang lha khang | 32. phyag rdor ’gro bzang khang | 33. shar ’bur
chen zhal ras lha khang | mi ’khrugs lha khang | 34. sgo khang gzungs grwa lnga khang bcas | 35. de
dag bya spyod thun mong ngo | bang rim gsum par | me ltar ’bar ba phra mo’i lha khang | 36. dpal
mchog gi dkon mchog gsum gyi lha khang | 37. ’bur chen tshe dpag med thog gnyis pa | padma’i rigs
kyi sems pa bzhi | 38. rdor sems lha khang | 39. me ltar ’bar ba’i lha khang | 40. byang sems rdo rje’i
khang | 41. ’jam dpal ye shes sems dpa’ zhal drug pa’i khang | 42. nub rin chen ’byung ldan thog gnyis |
rin chen rigs kyi sems dpa’ bzhi bcas | 43. rnam par snang mdzad zhal bzhi pa’i lha khang | 44. shes rab
phar phyin khang | 45. ’chi bdag ’joms pa’i khang | 46. ngan song sbyong ba’i lha khang | 47. byang
’bur don yod grub pa thog gnyis pa la las rigs sems dap’ bzhi bcas | 48. kun rig khang | 50. rdo rje rtse
mo sangs rgyas chos ’dzin rgyal po’i khang | 51. sangs rgyas sna
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(`Jam dbyangs rgyal po rol pa)276 and 29. the chapel of Vidarana (rNam ’joms).277 To the north there
are: 30. the Shalre chapel, 31. the chapel of Vimalo
sa(Dri med),278 32. the chapel of Kunzang (
Kun bzang)279 and 33. the chapel of Chagdor Drozang (Phyag rdor `gro bzang).280 To the west there
are: 34. the Shalre chapel in grand relief,281 35. the chapel of Ak obhya (Mi ’khrugs pa)282 and 36. the
door-chapel (sgo khang) with pa carak
(gZungs grwa lnga).283 All these (images on the second
floor) belong to both Kriyatantras and Caryatantras (sPyod rgyud).284 On the third storey there are:
37. the chapel of Metarbarwa Tramo (Me ltar ’bar ba Phra mo, Skt. Jv l nala),285 38. the chapel of
the Three Superior Gems (the Buddha, the Dharma and the Sangha),286 39. chapel287 in grand relief
containing an image of Amit yus which is two-floors high and four images of the four Bodhisattvas of
the Lotus family,288 40. the chapel of Vajrasattva (rDor sems),289 the chapel of Metarbarwa (Me ltar
’bar ba), 290 41. the chapel of Jangsem Dorje (Byang sems rdo rje),291 42. the chapel of the Six-faced
Jampal Yeshe Sempa (Jam dpal ye shes sems dpa, Skt: Jn nasattva Ma ja iri ).292 43. At the
western side there are a chapel in relief contaning a two-floor high image of Rinchen Jungdan (Rin
chen `byung ldan )293 and images of the four Bodhisattvas of the Ratna family (Rin chen rigs),294 44.
the chapel of the Four-faced Vairocana (rNam par snang mdzad),295 45. the chapel of Sherab Parchin
(Shes rab phar phyin),296 46. the chapel of Chidag Jompa (’Chi bdag `jom pa)297 and 47. the chapel of
276
This chapel is devoted to the different forms of Ma ju ri, ibid. :258.
Alias rDo rje rNam par ’joms pa, Skt. Vajravid ra a. The statue is flanked by images of dByangs can ma and rDo rje
sgrol ma, ibid.: 256.
278
Alias ’Od zer gtsug gtor dri med, Skt. Vimalo
sa, ibid.: 255.
279
The chapel is devoted to Kun tu bzang po, Skt. Samantabhadra, ibid.: 261
280
Vajrap
i according to the system of ’Gro bzang snying po, Skt. Sugatigarbha, ibid.: 260
281
Identified as a chapel devoted to sGrol ma dkar po or Sit t r , ibid.: 257.
282
An image of Ak obhya according to the system of Atisha, srrounded by four female deities,ibid.: 259
283
A vestibule devoted to the bSrung ma lnga, Skt. Pancaraksa which gives access to the third floor. The five protectresses
are: So sor ’brang ma (Skt. Mah pratisar ), sTong chen mo (Skt. Mah sahasrapramardani), rMa bya chen mo (Skt.
Mah m y r ), gSang sngags chen mo (Skt. Mah mantr nus ri i) and bSil ba tshal chen mo (Skt. Mah
tavat ),
see Ricca and Lo Bue 1993: 262.
284
One of the four classes of Tantras, see Tshig mdzod : 1682 and Ricca and Lo Bue 1993: 47.
285
A chapel devoted to Khro bo Me ltar ’bar ba, Skt. Krodhajv l nala, see Ricca and Lo Bue 1993:268.
286
The chapel devoted to rDo rje sems pa/ Vajrasattva, ibid.: 266.
287
Identified with the chapel devoted to Tshe dpag med/ Amit yus, ibid.: 264.
288
One of the four Tantric Families,see Tshig mdzod: 1612 and Ricca and Lo Bue 1993: 48-49.
289
Skt. Vajrasattva, the rDor sems lha khang, see Ricca and Lo Bue 1993:267.
290
There are two different Me ltar ’bar ba chapels,but this chapel is devoted to rDo rje Me ltar `bar ba/ Vajrajv l nalarka,
ibid.:268 and 269.
291
Identified with the chapel devoted to Byang chub sems dpa` rDo rje ma ,Skt.Vajrasattva, ibid.: 274.
292
Ibid.: 272.
293
A chapel devoted to Ratnasambhava, ibid.: 270.
294
One of the fourTantric Families, see Ricca and Lo Bue 1993: 48-49.
295
Ibid.: 273
296
A chapel devoted to Yum chen mo, Skt. Praj
paramit , ibid.: 275
277
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Ngansong Jongwa (Ngan song sbyong ba).298 At the northern side there are: 48. a chapel in relief
containing a two-floor high image of Donyo Drubpa (Don yod grub pa, Skt. Amoghasiddhi )299
srrounded by images of the four Bodhisattvas of the Karma family (Las kyi rigs),300 49. the chapel of
Sarvavid (Kun rig khang),301 50. the chapel of Amit yus,302 51. the chapel of Vajra ekhara
Budhadharmadharar ja (rDo rje rtse mo sangs rgyas chos `dzin rgyal po) 303and 52. the chapel of
297
A chapel devoted to Phyag na rdo rje, Skt. Vajrap
i, ibid.:281.
Identified with the chapel devoted to Me ltar `bar ba/ Jv l nala. further information, ibid.: 279.
299
Ibid.: 276.
300
One of the fourTtantric Families and the Four Buddhisattvas are rDo rje las, rDo rje khu tshur, rDo rje bsrung ba and
rDo rje gnod sbyin, ibid.: 49, 276.
301
A chapel devoted to Kun rig rNam par snang mdzad/ Sarvavid Vairocana,flanked by rDo rje sems pa ( Vajrasattva) and
rDo rje chos(Vajradharma), ibid.: 278.
302
Ibid.: 280.
303
A chapel devoted to Sangs rgyas chos `dzin rgyal po, equivalent of the Sanskrit Buddhadharmadhararaja, ibid.: 286.
298
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399
tshogs gzugs can khang | 52. shar ’bur mi bskyod pa thog gnyis rdo rje rigs kyi sems dpa’ bzhi bcas |
53. sangs rgyas nyi ma khang | 54. thog khar ’gro ba’i sgo nang bder gshegs mchod rten brgyad bcas |
55. de dag rnal ’byor rgyud gtso che ba’o | | bang rim bzhi pa la | shar ngos kyi byang shar nas sgra
bsgyur lo pan lha khang | 56. rig ’dzin lha khang gu ru mtshan brgyad can ’di jun gar skabs red kyang
zer | don du phyogs zhen can zhig gi [gis] rje yab sras khang du bsgyur ba ’bur bris thams cad sngar las
zhan | 57. shar gyi ’bur chen zhal ras khang | mkhan rgyud khang | 58. sgo khang rnal ’byor rgyud
mtshan brjod khro bcu khang | 59. jo ’brom rngog sogs kyi khang | 60. byang ’ bur chen dbu khang |
mkhyen rab dbang phyug bu ston sogs mkhyen rab lha khang | 61. lam ’bras lha khang | 62. rgyal sras
dngul chu thogs med sogs sems dpa’ lha khang | 62(63). nub ’bur chen zhal ras | zhi byed lha khang |
63(64). bka’ brgyud lha khang dwags po rin po che ni u rgyan pad zhwa ’dra ba mnab pa byas snang |
64(65). rigs ldan jo nang lha khang na dol po byin chags a lo chos ’byor sgang li ma dang | ka thog kun
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Buddhavi avar pa (Sangs rgyas sna tshogs gzugs can).304 On the eastern side there are: 53. a chapel
in relief containing a two-floor high image of Mikyöpa (Mi bskyod pa)305 and images of the four
Bodhisattvas of Vajra family,306 54. the chapel of Sangye Nyima (Sangs rgyas nyi ma),307 54. the
chapel containing the eight Desheg stupas (bDe gshegs mchod rten brgyad)308 and so on. This chapel
has a door to the upstair (the fourth floor). All these (images of the third floor) mainly belong to the
Yogatantras (rnal ’byor rgyud). On the fourth floor, starting from the northwest of the western side,
there are: 55. the chapel of Dragyur Lopan (sGra bsgyur lo pan),309 56. the Rigdzin chapel
310
containing (the images of) the eight manifestations of Guru Padmasambhava (Gu ru mtshan
brgyad).311 It is said that this chapel was established during the Jungar invasion312 in fact, a sectarian
(phyogs zhen can) changed it into a Jeyabse (rJe yab sras) chapel and all the reliefs are now of a lesser
quality than before.To the west are: 57. the Shalre chapel in relief, 58. the chapel of (images) of the
abbots of the lineage (mkhan rgyud),313 59. the chapel of the ten wrathful deities (Khro bcu)314
according to the Yogatantras (rnal ’byor rgyud)315 and 60. the chapel316 containing (the images) of
Atisha (Jo bo Atisha), Drom (`Brom ston rGyal ba` `byung gnas), Ngog (rNgog Lo tsa ba) and so forth.
To the north are: 61. the Shalre chapel in relievo, 62. the ‘Suprema Knower’ (mkhyen rab) chapel317
containing (the images of ) ‘the Omniscient’ Buton (mKhyen rab Bu ston) and so on, 63. the Lamdre
304
A chapel devoted to Sanga rgyas sna tshogs gzugs can, equivalent of the Sanskrit Buddhavi var pa, ibid.: 285.
Equivalent of the Sanskrit for Ak obhya, the main image of this chapel, ibid.: 282.
306
Four Buddhisatvas discribed in Vajra family, one of the four tantric families. They are rDo rje sems pa / Vajrasattva, rDo
rje legs / Vajrasadhu, rDo rje rgyal po/ Vajraraja and rDo rje chags pa/ Vajra-raga flanking the main image of Ak obhya,
see Tshig mdzod: 1443; Ricca and Lo Bue 1993: 282.
307
Also known as the chapel of Ratna family( Rin chen rigs Lha khang), devoted to Sangs rgyas nyi ma/ Buddhasueya, see
Ricca and Lo Bue 1993: 284.
308
Vestibule devoted to the eight stupas/ Astamahacaitya commemorating important events in the life of the Buddha, see
Ricca and Lo Bue 1993: 287; also see mchod rten cha brgyad.
309
A chapel devoted to the Indian Panditas and the Tibetan translators who did great contribution for spreading Buddhism
in tibet during both the first and second Diffusions, see Ricca and Lo Bue 1993: 297.
310
A chapel devoted to Vidhyadharas who originated the bKa`brgyad tradition, as well as the image of Padmasambhava
flanked by his two partners Ye shes mtsho rgyal and Mandarava, ibid.: 298.
311
For the Gu ru mtshan brgyad, see Dorje and Kapstein 1991:158 (vol. ii); Lokesh Chandra,1996: 93.
312
The Mongolian invasion at the beginning of the 18th century.
313
a chapel devoted to the masters of Vinaya tradition such as Kha che Panchen Shakyashribhadra and his chief disciples,
see Ricca and Lo Bue 1993: 299.
314
identified with the chapel devoted to the Krodhas of the ten directions, giving access to the Bum pa on fifth storey, ibid.:
300.They are, according to Guhyasam ja, gshin rje gshed (Yam ntaka),gzhan gyis mi thub (Apar jita), rta mgrin
(Hayagr va), bdud rtsi ’khyil (Am taku
alin), mi g.yo ba (Acala), ’dod rgyal (K mar ja), dbyug rngon can
(N lada da), stobs po che (Mah bala), gtsug gtor ’khor bsgyur (U
acakravartin) and gnod mdzes rgyal po
( umbhar ja), see Tsepak R 1993:27 and Tshal pa: 407.
315
One of the four great classes of Tantras basically focused uppon the yoga of inner samadhi,which in the last case
consists premarily of physiopsycological techniques of meditation, see Tshig mdzod: 1577-8; Ricca and Lo Bue 1993:47.
316
Also known as Jowo chapel devoted to the most eminent masters of bKa`gdams tradition, see Ricca and Lo Bue 1993:
289.
317
a chapel mainly devoted to the masters of Bu ston or Zhwa-lu tradition, ibid.: 290.
305
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(Lam `bras) chapel318 and 64. the Sempa (Sems dpa`) chapel319 containing (the images of) Gyalse
Ngulchu Togme (rGyal sras dngul chu thogs med, 1295-1369)320,etc. To the east are: 65. the Shalre
chapel in relievo, 66. the Shiche (Zhi byed ) chapel,321 67. the Kagyu chapel322 containing the image of
Dagpo Rinpoche wearing a hat like Padmasambhava’s lotus-hat and 68. the Rigdan Jonang chapel
(Rigs ldan Jo nang)323 containing the magnificent (byin chags) image of the Dolpo (i.e. Kun mkhyen
chen po Shes rab rgyal mtshan, 1292-1361) made of bronze from Alo Paljor Gang (A lo dPal `byor
sgang). It really (ngo ma) looks like the bronze (image) placed in the Kunzig (Kun gzigs)
318
a chapel devoted to the masters of Sakya tradition,known as the Lineage of the Path and its Fruit( Lam `bras), ibid.: 291
a chapel devoted to the famous masters of Praj
paramit system, ibid.: 292.
320
Alias rGyal ba`sras po Thogs med bzang po dpal, one of Buton`s disciples and a master especially of bKa`gdams
tradition, see Don rdor : 377, Ricca and Lo Bue 1993: 292, BA: 310,585 and 1024.
321
A chapel devoted to the masters of Zhi byed tradition, known as Pha dam pa sangs rgyas and his disciples, see Ricca and
Lo Bue 1993: 293.
322
A chapel devoted to the masters of bKa` brgyud traditions including Tilopa(988-1069), Naropa(1016-1100), Marpa
Chos kyi blo gros(1012-1097), Milaras pa(1052-1135), sGam po ba (1079-1153), gTsang pa rgya ras( 1161-1211) and
Gling ras pa(1128-1188), ibid.: 294.
323
A chapel devoted to the Tibetan masters of the K lacakra system of Jo nang tradition, ibid.: 295.
319
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400
gzigs lha khang li ma de ngo ma ’dra ba snang | 65(66). byang ’bur dbu khang | chos rgyal lha khang |
66(67). bum pa’i nang | shar rnam snang rgyab mtho nyi shu zangs gser can | 67(68). lho phyogs
mahabhudhi’i che chung ’dra lon la gnas brtan brag ri ma ngo msthar ba | 68(69). nub sha kya seng ge |
69(70). byang yum chen mo gtso ’khor bcas | 70(71). bre nang | srog shing shar gshed dmar birva lugs
| lho ngos rwa lugs ’jigs byed | nub ngos gsang ’dus ’phags lugs | byang ngos ye shes zhabs lugs ’jam
rdor | shar phyag rdor ’khor chen sogs | lhor gsang ’dus spyan ras gzigs | nub gdong drug rgyud kyi
’jam dpal zhal gsum phyag drug pa | byang dgra nag sogs | 71(72). chos ’khor nang du dbus su dus
’khor shar | lhor kyee rdor | nub bde mchog nag po lugs | byang bde mchog lwu yi pa sogs | 72(73).
chos ’khor stod char | rdo rje ’chang mi tshad zangs gser phul gyur gtso ’khor gsum | rdor sems |
snyems ma bcas so | 73(74). chos ’khor gser srang nyis brgya la sangs rgas stong ’jam ris | nang du
sgrub thabs rgya mtsho’i lha phal cher rgyud sde | bla brgyud sogs mtshon mthing spang gnam snhon
dang | li khri sogs me ’bar lta bu snga ma’i bal bris
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chapel of Kathog Monastery.324 To the north are: 69.the central chapel (dbu khang) in relievo and 70.
the Chogyal (Chos rgyal) chapel.325 In the Jar shaped part of the stupa (bum pa), there are: 71. a chapel
on the eastern side containing the gilt-copper image of the Buddha Vairocana [rNam (par) snang
(mdzad)] with twenty-span (mtho) high back (rgyab),326 72. the southern chapel containing the image
of Mahabodhi (Mahaa Bhodhii) in suitable (che chung ‘dra lon) size surrounded by the excellent
images of Nechu Dragrima (gNas bcu brag ri ma),327 73. the western chapel containing the image of
Shakya Senge (Shakya seng ge, Skt.
akyasi ha),328 and 74. the northern chapel containing the
images of Yum Chenmo (Yum Chen mo, Skt. Praj
paramit ) and her principle attendants.329 In the
bre330 there are: 75. to the east of the life-tree there is (the image of) Shemar (gShed dmar, Skt.
Raktayam ri) according to Virupa’s (Birava) system, 76. to the south of the life-tree there is (the
image of) Jigche (`Jig byed, Skt. Bhairava)331 according to the system of the Ra (Lo tsa ba rDo rje
grags), 77. to the west of the life-tree there is (an image) of Sangdu (gSang ’dus, Skt. Guhyasam ja)332
of the system of N g rjuna (’phags lugs)333 and 78. to the north of the life-tree there is (an image) of
the Bodhisattva Jampal Dorje (’Jam dpal rdo rje, Skt. Manjuvajra) according to Yeshe Shab’s (Ye shes
zhabs) system. It (the bre) also contains the images of Chagdor khorchen (Phyag rdor ’khor chen, Skt.
Mahacakravajrap
i) and others, to the east, the image of Sangdu Chenrezig (gSang `dus sPyan ras
gzigs, Skt.Guhysam ja Avalokite vara), to the south, the image of the three-faced and the six-armed
Ma ju ri accoding to the tantra of Dongdrug (gDong drug rgyud), to the west, and to the north, the
image of Dranag (dGra nag).334 In the Chokhor (Chos ’khor),335 in the central part there are: 79. to the
324
Known as Ka thog rdo rje gdan, is originally founded in 1159 or 1164 by Dam pa bde gshegs (1122-1192). It was the
most important monastery of Nyingmapa, Particularly the bKa’ ma tradition in eastern Tibet. During the 15-16th century it
fell into decay. In 1656 a new convent was founded on Ka thog by gTer chen bDud ’dul rdo rje (1615-1672) and Klong
gsal snying po (1625-1692). This monastery is specialized in scholarship and many greatest scholars in Tibetan intellectual
history are generated from here. Sinse 18th century on It became an most influential ecletic centre following the Ris med
tradition. It had six incarnation lineages among which Zhing skyong is the chief and others are Si tu, rmog rtsa, dge rtse
Phyag tsha, nyin dgon and dbon po.. It had monastic population of about 800 monks before, more about this monastery see
’Jam dbyangs rgyal mtshan, 1996 ‘rgyal ba ka thog pa’i lo rgyus mdor bsdus’
325
A chapel devoted to the Tibetan Great Kings and ministers, see Ricca and Lo Bue 1993: 296.
326
Identified with the chapel devoted to rNam par snang mdzad, equivalent of the Sanskrit for Vairocana, ibid.: 305.
327
Identified with the chapel devoted to the Buddha rDo rje gdan/ Vajr sana, ibid.: 302.
328
Ibid. : 303.
329
Ibid.: 304.
330
bre, vulgo, that part of the chod rten which has the shape of a corn-measure, see Jä:381; Lower storey of the Harmika
devoted to the Father Tantras of the Anuttarayoga class, see Ricca and Lo Bue 1993:308-9.
331
Alias rDo rje `jigs byed chen po, equivalent of Sanskrit for Vajrabhairava, with nine heads and thirty-four arms. see
Ricca and Lo Bue 1993:308.
332
Identified with gsang `dus mi bskyod pa, equivalent of the Sanskrit for Guhyasam ja Ak obhya, ibid.: 308.
333
Refer to the Guhyasam ja system passed on by the Indian master Nagarjana, known as ’Phags pa klu sgrub in Tibetan,
see Tshig mdzod: 1778.
334
Alias gShin rje gshed dgra nag/ K
ayam ri, see Ricca and Lo Bue 1993: 308.
335
Identical to Chos `khor ’Og ma , devoted to the Mother Tantras of Anuttarayoga,contains the Ma
alas of different
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east, an image of Dukhor (Dus `khor, Skt. Kalachakara),336 80. to the south, Kyedor (Kye`i rDor rje,
Skt. Hevajra),337 81. to the west, an image of Demchog (bDe mchog)338 of the system of Nagpo, and
82. to the north, Demchog 339of the system of Luipa. 83. In the upper part of the Chokhor,340 there are
the magnificent life-size gilt-copper image of Dorje chang (rDo rje `chang, Skt.Vajradhara) flanked by
his two principal attendants Dorsem (rDo rje sems pa, Skt.Vajrasattva) and Nyema [(rDo rje) sNyems
ma)]. The Chokhor which cost two hundred srang gold, contains one thousand smoothly (’jam) painted
images of buddhas. Among these are most of the deities belonging to the Tantric Class (rGyud sde) (as
described in) the sGrub thabs rgya mtsho. The master lineage (bla rgyud) etc. are painted with skyblue (indigo) and fire-burning ( vermillion) colours.
deities in accodance with relevant systems, ibid.: 310.
336
Ma
ala of K lacakra with four heads and twenty-four arms, ibid.:310.
337
Ma
ala of Hevajra with eight heads and sixteen arms,accordint to Dombi`s system, ibid.: 310.
338
Alias bDe mchohg `khor lo sdom pa/ Cakrasa vara with his partner in Yab-yum, ibid.: 310.
339
A form of Cakrasa vara with four heads and twelva arms, ibid.:310.
340
A chapel devoted to not only rDo rje `chang/Vajradhara, but also both Indian and Tibetan masters of the K lacakra
lineage, ibid.: 312-3.
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401
li tshugs Las ha cang mdzes pa gtsang gi lha bzo 'gran zla bral ba dag gis bzhengs bas mig gi bdud rtsir
snang | gser gdugs la gdugs dkar lha bcu bdun | 'od dpag med 'bur sku brgya rtsa | lcags thag brgyad |
sku bris pa khri gnyis stong dgu brgyad brgya drug cu re lnga yod ces bshad | bar bar du dkar chag
rtsom phul gyur bris snang | zhal ras lha khang dang| bum pa'i sgo 'khyud yod pa bcas brtsis na lha
khang brgyar 'gro ste ang gi ltar | 73(75). steng zhal ras lha khang brgyad | bre las lhag [lhags] phyogs
kyis gzhal ba gsum dang | chos 'khor la bcu gnyis bcas dgu bcu go gsum | nang gi srog shing gi sgrom
bdun la sgo 'khyud bdun bcas so | | de yi lho na lha khang ser por | rgyal ba tsong kha ba thog so mthon
po gnyis yod pa'i lha khang snang | | bris pa khang du bka' 'gyur rgyal rtse them spang ma las rtag par
bka' 'gyur re bris grwa tshugs yod do | | de nas mar rtse chen na grwa thsang khag dgu yod kyang phyi
gling dmag gis gtor ba gsos kyang rten cher mjal du med | sgrol ma'i lha khang byin chen yod do | 'on
kyang gnas rnying du yid skyo bas mjal ma song ngo | | bkras bde'i gong der ri 'bur zhig gi steng dga'
bzhi'i thad grub chen
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401
All these images, painted by artists from the Tsang district, are very beautiful and much more beautiful
than previous the Litshug (Li tshugs) paintings of the old Newar style. The Golden Parasol (gSer
gdugs) contains seventeen images of Dugkar (gDugs dkar, Skt. Sit tapatr ), hundred images in relief
of Wopagme (’Od dpag med, Skt. Amitaba) (secured by) eight iron-chains. It is said that there are
twenty-nine thousand and eight hundred and sixty-five painted images and there are perfect [(phul(tu)
byung (ba)] explanations of the images written in-between. Including the Shalre chapel and the chapel
with the protecting wall (sgo khyud),341 there are almost one hundred chapels as enumerated (in the
following): there are ninety-three chapels including to the eight Shalre chapels and the three chapels at
the eastern side of the bre (the campana) as well as the twelve chapels located in the Chokhor. In
adition, there are seven chapels with protecting walls (sgo khyud) situated around the seven frames
(sgrom) surrounding the life-tree. To the southern side of the Stupa is a yellow temple in which there
is a chapel containing the two-floor high image of Gyalwa Tsongkhapa (rGyal ba Tsong kha pa). The
Printing and Publishing House (bris pa khang) contains the Kangyur Thempangma (Them spang
ma)342 and (here) copies of this Kangyur are often made. The monk`s quarters (grwa tshugs) are also
located here. Then when one descends to Tsechen (rTse chen),343 there are nine kinds of colleges but
they have been destroyed by the foreign army (the Younghusband forces). Even though these colleges
have been restored, there are not many objects to see. The T r
chapel conferring blessings is
situated here, but unfortunately, because I was so sad in Nenying (because of the destructions), I did
not visit (Tsechen). On the hill above Drede (bKras bde), nearby Gashi,
341
A chapel surrounded with a wall for protection, see Tshig mdzod:592.
A version of the bKa’ ’gyur made in 1431 on the order of Rab brtan Kun bzang `phags(1389-1442),based on the Zhwalu Kagyur edited by Buton and his successors. complete in 111 volumes, it did not include rNying rgyud collection. Later,
many versions were copied from this manuscript among which one such copy rests in the State Library of Ulan Bator, and
another one Toyo Bunko, Tokyo, see Jackson 1996: 80-81.
343
rTe chen,about five kilometres west of Gyantse, is a site of prehistoric importance on Sham bu rtse dgu ridge, where the
the eminent Sakyapa master Nya dbon Kun dga’ dpal (14th cent.) founded rTse chen monastery (rTse chen chos sde) by the
sponsor of the First prince of Gyntse ’Phags pa dpal bzang po. The foundation of the main monastic building was laid in
1366 and completed in 1368. Nya dbon was appointed as the first abbot of the monastery in 1371. Since then, it became
famous for Buddhist teaching and studying, and attracted many well-known Buddhist practitioners from all of Tibet. In
1375, Tsongkapa , the founder of the Gelug tradition, also received teachings from both Nya dbon and his disciple, the
famous Sakyapa scholar Re mda’ ba gZhun nu seng ge(1349-1412) in this monastery. Even though Tsechen monastery
prospered and became a renowned centre of Sakyapa ang later Gelugpa, it was severely damaged during the attack launched
by British intruders in June of 1904. According to both Kathog’s pilgrim guide and G. Tucci’ s work, it lay in ruins during
their time. It seemed to be rebuilt later, but destroyed once again during the Cultural Revolution, see Myang chos ’byung:
92-97, Ricca and Lo Bue 1993: 14-16, Tucci 1992: 65 and Chan 1994: 414.
342
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402
kun dag' blo gros sdu (sku) dngul gdung sas g.yogs pa'i sa 'bum yod | tshe ring ma'i lha khang na 'dug
go | ma dpal 'khor chos sde | bu brtse (rste) chen | lag ri khrod dga' ldan du grags so | | rgyab ngos su
rnying ma'i u rgyan sgrub gnas yin skad pa dur khrod can a ni dgon snang | | pha ri phyogs nas mar
cung song bas nyang stod skyid sbug 'gro mgon gstang pa rgya ras sgrub gnas 'brug bde chen chos 'khor
dgon lag rten gsum dang lha khang gnyis tsam yod | | khal kha dkar shod gong der | zur lung dpal che
lha khang na | zur chung shes rab grags pas bzhengs pa'i 'bras bu'i he ru ka dpal chen yang dag zhal la
mtho do yod pa thog sleb zhal gsum phyag drug | gzungs phyi nas rkun mas bton yod 'dra yang snga
mo'i bal bzos sku tshugs khyad mtshar byin theb be ba | dpral ba'i thod dbang che | shangs gnyer pa tra
'khyil ba lta bu lnga 'bur la gnyer ris can | rdo rje dgu brtsegs ma | dom gyis dbang phyug khyo shug
mnan pa | yum mchan khung g.yon na yod pa | sbrul mi mgo sogs bzo legs pa | khro bo zhal gsum
phyag drug zhig la bzo rnying zhal ras legs pa 'di 'dra sngar ma mthong | g.yas su ko ko ri dkar mo zhig
gsos
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there is the silver stupa covered with earth, containing the relics of the great saint Kunga Lodrö (Kun
dga’blo gros, 1365-?).344 It (the stupa) is kept in the chapel of the godess Tseringma. It is said that
Pekhor Chode is the mother, Tsechen the son, and Gadan (dGa`ldan) Hermitage the arm. Behind this
hill, there is a cemetery which seems to be Nyingma Ugyen’s (U rgyan) meditation place, and a
nunnery is also located here. Descending a little way along the mountain at the other side, there is
Nyangto Kyibug ( Nyang stod sKyid sbug),345the meditation cave of the Liberator of all living beings
Tsangpa Gyare and a monastery affiliated to Drug Dechen Chokhor (`Brug bDe chen chos `khor)346
which contains the objects of the body, speech and mind (rten gsum) and two temples. Above Khalka
Karshö (Khal kha dkar shod), there is the Zurlung Palchen temple (Zur lung dpal chen lha khang). This
contains a one-floor high image of Pelchen (dPal chen) which has a two-span high face erected by
Zurchung Sherabdrag (Zurchung Shes rabs grags: 1014-1074)347 in accordance with the system of the
Heruka of Fruit (’Bras bu’ Heruka). Even though the precious objects filled inside the statue (gzung
bzhugs) seem to be stolen by thiefs, this well-shaped old Newar style image looks very fabulous and
blessed. Its forehead is wide and the five wrinkles on his nose are prominent. He holds a nine-piled
Vajra (rDo rje dgu brtsegs ma) in his hand and the Mah
ivara couple (dBang phyug khyo shug) is
pressed down by a bear. In his left armpit is the image of Praj
paramit
(Yum chen mo). The
image of a snake with a human head and other (images) are in good shape. I haven`t seen an image of
the three-faced, six-armed Mah k la (Khro bo) with such an excellent face in the old style. To the
right side of this image is a blue-coloured image of Kokori (Koo ri).
Kun dga’ blo gros, b. 1365 was the son of `Phags pa dpal ldan bzang po (1318-1370), the first ruler of Gyantse, and his
wife bSod nams `bum. He was considered as the imidiate reincarnation of Buton. In 1374, he ascended to the abbot throne
of rTse chen monastery, see Myang Chos `Byung: 93-96 and Ricca and Lo Bue 1993: 14-16.
345
A holy powerful hermitage and esoteric institute where capable monks trained in particular arts of long-distance running
and levitation well-known as Maha ketongwa (Maha skad gtong ba), located on the eastern side of the Myang River, 16km
from Gyantse, see Chan 1993: 349-351.
346
One of the major monasteries of ’Brug pa Kaghu tradition,located at 5km southward of Gong chos sde near the highway
between Lhasa and Gongka Airport, see Chan 1993: 480 and Dowman 1996: 152.
347
one of most famous masters and practitioners of Nyingma tradition known as bDe gshega rgya ’o. He was a adopted
son and one of greatest disciples of Zur po che Shakya `byung gnas(1002-1062).Since he was well learned in theory of the
teaching, he became the ‘ summit of theory’among his master`s four great summits of disciples. He, with his master and his
son sGro phug pa Shakya seng ge(1074-1134), was regarded as ‘ Zur mes dbon rnam gsum’.,see Tshig mdzod: 2466, Don
rdor: 180 and BA: 111-119.
344
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pas sngon mor byas pa byis pa lo bcu drug tsam dang | g.yon du pra mo dmar mo de 'dra las | gzhan
zhig gsos yin zer gshegs gsol byas tshar 'dug | man lung gu ru yin zer ba bla ma ral ba can chu (phyu)
pa dmar po mnab pa zhig gi sku dang | rta phag gnyis de tsam re snang | sa ni shing kha shas dang
spang yod pa nyams skyid de ba [bas] snang | | de'i ltag der ri ngos u rgyan sgrub phug la za hor ma'i
sku rjes | 'og tu sdig pa shan 'byed ces khams pas bar do'i phrang lam zer ba 'dzul sa yod | de'i brgyab
ngos nye ba na ro rkyang stod zer ba'i gu ru'i sgrub phug bsgrags yongs rdzong dang cha 'dra ri'i khong
seng na 'gro sa yod | kha rgyun la lung pa 'dir dang por bsam yas chags sar rstom sa red ces zer ba
nyang chos 'byung na yod rab zer yang ma dran | yang phu 'dir | sman lung mi bskyod rdo rje'i gdan sa
deng sang cher gog | ri khrod du sgrub pa kha shas yod par snang | gter ma'i phyogs kyi dpe cha mang
po yod 'dug | | de nas phar tshad na | rdor brag pa kha'u grub chen chos dbyings rang grol gdan sa kha'u
dga' ldan yod | | de nas rgyang [rgyal] rtse'i dus 'khor grwa tshang gi 'du khang na | byams pa nye sras
gnas bcu brag
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Its original colour was white, but changed to blue by the restorer. To its left side is an image of the Red
medium (Pra mo dmar mo) in the same size as the Kokori. Yet others said to be new objets and they
have been restored. Moreover, there are an image of a Lama, said to be Manlung (Man lung) Guru,
with clotted hair and a red chuba (phyu pa) and images of Hayagri a (rTa mgrin) and V r h
(Phag
mo) in the same size as the Lama. This place seems very pleasent due to the growth of some trees and
the grassland. At the mountain side, behind this place, is a meditation cave of Ugyen. Here is the
footprint of Zahorma (Padmasambhava). Below this cave, there is a place called Digpa Shanje (sDig
pa gshan ’byed)348 which people from Kham use to call Bardö Tranglam (Bar do’ phrang lam). Behind
and close to this site, there is a meditation cave called Rokyangtö (Ro rkyang stod)349 which resembles
Dragyong Dzong (bsGrags yongs rdzong),350 the meditation cave of Guru. Through it (the cave), there
is a way to enter the mountain. According to an oral tradition, it said that Samye monastery was
initially considered to be built at this place. It said that this oral tradition was mentioned in the
Religious History of Nyang (Nyang chos `byung), but I don`t remember this. In the upper part of this
village was the seat of Manlung Mikyö Dorje (sMan lung Mi bskyod rdo rje,13th century).351
Nowadays it is in great ruins and only some meditators remain in the hermitage. There also remain
many manuscripts of the gTer ma traditon. Nearby is Khau Gadan ( Khau dga’ ldan)352 monastery.
This is the seat of Dodragpa Choying Rangdrol ( rDor brag pa Chos dbyings rang grol, 1604-1669),353
the great saint of Khau. Then in the Assembly Hall of the K lacakra college (Dus ’khor grwa
tshang)354 of Gyantse, there are the images of Nechu Dragrima (gNas bcu brag ri ma)
A narrow place though which one enters in order to examine one’s sin.
A famous hermitage relevant to Padmasambhava, located on the eastern side of the Myang River, 20 km from Gyantse.
350
One of Padmasambhava’s eight famous meditation caves at Samye.
351
A Ningmapa master known as Bla ma ras pa Mi bskyod rdo rje or sMan lung Shakya ‘Od, is the eldest son of mNyam
med pa, see BA: 155, 1006.
352
A famous hermitage in the upper Nyang area known as Mid pa lung, rGod po khung or Ri khrod dge ldan, is the seat of
’Ban sNa bo che, a famed master in 11-12th century. Later, ’Bre chen shes rab ’bar meditated here and gave the name rGod
po khung. During 14thcentury, the Second Prince of Gyantse Rab brtan kun bzang ’phags changed its name to Ri bo dge
ldan. In 17th century, it became the seat of Dordargpa Choying Rangdrol (1604-1669), see Myang chos ’byung:46-48 and
BA: 127, 379.
353
Zur chen Chos dbyings rang grol,a well-known Nyingmapa master and the reincarnation of Drung pa dKon mchog rin
chen as well as the teacher of the Fifth Dalai Lama, see Khetsun, Vol. III: 798 and Don rdor: 651.
354
A monastic institute of K lacakra system affiliated to the dPal mgon chos sde Monastery of Gyantse.
348
349
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ri ma | byang du dus ’khor sku mi tshad can lha khang | phyag drug pa’i mgon khang | thog khar gnas
brtan brag ri lha khang na ltung bshags kyang yod | | rab gsal na dus ’khor li sku yod pa sogs zhwa lu’i
dgon lag da lta khyung sprul padma’i slob brgyud do | | chu phar dkar (kar) ’brong rtse lha btsun gdan
sar grwa brgya lhag | lha khang kha shas | rten gsar pa mang tsam yod pa | ri bo dga’[dge] lugs pa bkra
shis lhun po’i dgon lag dang | gnas gsar thad kar | nyang spos khang pa’i tshogs par nang rten mang
tsam mjal du yod na’ang sbyin bdag ’ga’ zhig gi rkyen las ma sleb bo | | khal kha’i lung mda’ pha kar
sbug tu theg mchog gling sngar kun mkhyen ’jigs med gling pa byon | phyis rgya rong bstan ’dzin slebs
te da lta mi rgan shwa swa ni slob ma yin kyang ’gya ’gyur mang po byung bas de yang nyams | tshogs
chen ’dus pa sogs nyams chag che | | gnas gsar mtha’ ’dul yum chen mo’i lha khang du | lha khang
shing brtsegs kyis phub pa’i ka drug mar | dbus su rnam par snang mdzadmi bzhi rgyab sprod thog
phyed gnyis | mtha’ bskor phyogs bcu’i sangs rgyas rgya lugs gos ’khyud nyams mtshar can thog so
mtho nges | sbug na yum chen mo bcas snang |
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and of Maitreya and his attendents. To its north side (of the Assembly Hall) is the chapel containing a
life-size image of K lacakra, and the Mah k la chapel (mGon khang) containing the image of the
Six-armed One. On the roof (of the chapel) is the Neten Bragri Lhakhang (gNas brtan Brag ri
Lhakhang)355 also containing the images of the Buddhas of confession (lTung bshags). The Rabsel
chapel (Rab gsal) containing the bronze image of K lacakra. (This college) is affiliated to Zhalu
(Zhwa lu) monastery and is presently maintained by the disciples of Khyungtrul Padma (Khyung sprul
Padma). At the other bank of the River is the seat of Drongtse Lhatsun (’Brong rtse Lha btsun)356 in
which there are over a hundred monks and some temples as well as many new objects. This monastery
is affiliated to Tashilhunpo Monastery. To the other side (of the river) of Nesar (gNas gsar) is the
monastery of Nyang Pökhang (Nyang spos khang pa tshogs pa).357 There are many objects to see, but I
couldn’t go there because of some patrons. In the lower part of Khalkha village, Thegchogling (Theg
mchog gling)358 is located. Previously, the omniscient Jigme Lingpa (Kun mkhyen ’Jigs med gling pa:
1729-1798)359 visited (the site). Later on, Gyarong Tendzin (rGya rong bsTan ’dzin)360 also arrived
here as well as the old monk Shasa (Shwa swa)361 present now, who is his disciple. Due to much
hardship and many obstacles, not only has the tradition of this monasery disappeared, but also the
(building) of the Great Assembly (Tshogs chen ’dus pa). Other (buildings) have been greatly damaged
as well. The Yumchenpo temple of Tadul (mTha’ ’dul)362 is located in Nesar (gNas gsar). In its sixcolumn wooden structured chapel, there are four one-floor high back-to-back (rgyab sprod) images of
Nampar Nangdze (rNam par snang mdzad) surrounded by excellent images of the Buddha of the Ten
Directions (Phyogs bcu Sangs rgyas) which are almost one-floor high and dressed in Indian style. The
image of Praj
paramit (Yum chen mo) is kept in the inner shrine.
355
A chapel of the sixteen Arhats.
Drongtse Lhasun is the main reincarnation lineage of ’Brong rtse monastery,who is said to be the descendant of the
royal family of Tibet. According to G. Tucci’s work, a ’Brong rtse lha btsun helped Chandra Das during his trip to Tibet,
but punished by the authorities of Lhasa. The monastery of Drongtse, known as ’Brong rste chos sde and located on a hill at
the left side of the main road from Gyantse to Shigatse, is founded in 1442 by the Tsongkapa’s disciple Rinchen Gyatso. It
is one of earlist and biggest Gelugpa monastery in Nyang area and affiliated to bKra shis lhun po monastery, see Myang
chos ’byung: 97,.Tucci 1992, part I: 65, Chan 1994: 329 and Dowman 1996: 271.
357
Founded in 1213 by Shakyashiribhadra`s disciple Byang chub dpal bzang po and restored due to the sponsor of the
prince of Gyantse, Rab brtan kun bzang, see Ricca and Lo Bue 1993: 20.
356
358
A monastery of the `Brug pa bKa`brgyud founded by `Brug chen Pad ma dkar po and converted to the rNying ma
school during the seventeenth century by Fifth Dalai Lama, then became an important centre for practicing the Nyingma
tradition, especially the Northern Terma tradition (byang gter), see mKhyen brtse on History: 11.
359
Also known by his numerous names as Rang byung rdo rje, mKhyen brtse`i `od zer and Klong chen Nam mkha` rnal
`byor, is a well-known scholar of the Nyingma tradition. He was born in `Phyongs rgyas and regarded as the emanation of
Klong chen Rab `byams pa (1308-63). In the development of rDzogs chen as a philosophical system he stands second only
to Klong chen Rab `byams pa. His collected works contain nine volumes among which the gTam tshogs was published by
TASS in 1994. In addition, rNying ma rgyud ’bum , in the form we now know it, is the result of his efforts, see Tshig
mdzod: 900 and Don rdor : 804.
360
Unidentified.
361
He was abbot of Theg mchog gling in the early twentieth century. He met Kah thog Si tu when he was there.
362
One of the four mta’ ’dul temples built in the seventh century by the king Srong btsan sGam po and enlarged in the
eighth-ninth centuries by the kings Khri srong lde btsan and Khr ral pa. At the beginning of the Second Diffusion it was
restored by Tshong btsun shes rab seng ge, one of the ten men of central Tibet (dbus gtsang mi bcu), see Don dor …… It is
also a treasure place where Guru Chos dbang dicovered hidden treasures, see Vitali 1990: 38, 50, 56 and 60, Myang chos
’byung: 100-103, Chan 1994: 44, Aris 1979: 16 and Dowman 1996: 271.
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yang rigs lnga lha khang du | de bzhin gshegs pa rigs lnga gos ’khyud bsam yas ltar gos chen ris can thog so mtho
nges re dang | sgo srung khro bo kang king bcas snang | | de nas mar mdo chung lung pa’ sbug na zhag gcig phyin pa’i
sar gu ru ye shes khyung grags gter gnas dkyil mkhar drag sgrub ces bsgrags yongs rdzong ’dra ba’i lung pa sbug nas
ri’i khong gseng du gnas shin tu khYad mtshar mjal rgyu yod ’dug | de mdar ri bo mdangs can dgon pa hral po dand |
cog ro klu’i rgyal mtshan gyi gdung brgyud dbon brgyud yod pa’i lung pa phur | rje tsong kha pa’i sgrub gnas phug pa
dang | khyim der rje tsong kha pas rab gnas thab ka bcas | | pha rir rdo rje brag chu bzang ri khod | | smin gling dpal ri
dgon | | ’brug pa khams brag dgon sogs yod | | pha rir gstang dga’ ba gdong | blo gsal gling pa’i dgon lag dgon pa che
ba grwa gsum brgya tsam yod ’di nas spos dmar bzang po de bzo | chags pa re la tram bcu re tsam byed | | tshu ri nas
mar phyin pas pad khang gi zhwa lu’i dbus su chags pas zhwa lu | mda’ ’phangs pas gser khang | tshon rtsi khra bo
bcas ming du chags pa’i zhwa lu mthil du | gstug lag khang rsti sngon po |
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Again, in the chapel of the five Tath gatas, there are five images which are almost one-floor high of
the five Tath gatas dressed in embroidered silk robes like the images in Samye. There is also the
image of the wrathful protector (sgo srung) Kangking (Kang king). Then descending to the Dochung
(mDo chung) village, the Kyilkhar hermitage (dKyil mkhar drag sbug), the place where Guru Yeshe
Kyungdrag (Guru Ye shes khyung grag)363 discovered the consealed treasures (The hermitage)
resembles Dragyong Dzong (bsGrags yongs rdzong), which is located in the upper part of the village,
about one-day walking distance from Dochung. Both in the inner part (sbug) of the village and in the
interior of the mountain, there are many very excellent (khyad mtshar) places to visit. In the lower
part of the village, Riwo Dangchan (Ri wo mDangs can) monastery364 is in ruins. In the upper part of
the village where the family of the descendants of Chogro Luyi Gyaltsen (Cog ro Klu’i rgyal
mtshan)365 and his nephew have been living, there is a meditation cave366 of Je Tsongkapa (rJe Tsong
kha pa). A a hearth conscrated by Tsongkapa is kept in this family.On the other side of the river are
located: Chuzang hermitage of Dorje Drag (rDo rje brag Chu bzang Ri khrod),367 Pelri (dPal ri)368
Monastery of Mindroling, Khamdrag (Khams grags)369 Monastery of the Drugpa tradition and
others.Gawadong (dGa’ wa gdong),370 a large monastery with about three hundred monks, is situated
on the side of a hill and affiliated to Losel Ling (Blo gsal Gling)371 College. Here red incense (spos) of
high quality is manufactured and costs ten tram ka a bundle. Descending along the edge of the
mountain at this side (south), I reached Shalu Thil ( Zhwa lu mthil).372 The name of the monastery was
given because the monastery was built at the centre of Shalu Pekhang, it was called Shalu, because an
arrow (with a golden tip)373 was shot, (the temple was known as) Serkhang (gSer khang), because the
temple was multicoloured, it was called Khrawo (Khra bo). The main temple gstug lag khang with a
shrining green-coloured turquoise pagoda roof, was painted in green colour.
363
A treasure discoverer of the rNying ma tradition. He rediscovered treasures in dKyil mkhar hermitage and followed the
teaching tradition of lCe ston rgya nag (eleventh century). lCe ston was a disciple of Lha rje sgro phug pa, see Myang chos
`byung: 108.
364
An early dGe lugs pa monastery said to be founded in accordance with a vision of rJe Tsong kha pa. Once when he was
meditating at Gom gsum hermitage above Cog ro village, he saw a bright and auspicious place and this is where the
monastery was built. It was given the name as ‘the great bright monastery’.. mKhas grub dge legs dpal bzang moved to
mDangs can monastery due to a disagreement with his patron Rab brtan kun bzang ’phags, the Prince of Gyantse, see
Khetsun: 118.
365
One of the greatest translators during the eighth century, see Don rdor: 88 and Tshig mdzod: 735.
366
It is located on Goms gsum, one of the highest mountains in this area, situated behind the Cog ro village. Here Tsong kha
pa studied the rNal ’byor gyi rgyud with his master Gong gsum pa bde chen chos kyi dpal ba (fourteenth century).
367
A rNying ma pa monastery with seventy monks and one reincarnation before 1959. It is located at the opposite side of
Cog ro village, 150 miles northwest of the Pa snam county. It was affiliated to rDo rje brag in Central Tibet and destroyed
during the 1960s, see Lodoe n.d.: 18.
368
A rNying ma monastery affiliated to sMin grol gling monastery. It is located at opposite side of Cog ro village, 150 miles
northwest of Pa snam county.
369
A ’Brug pa bKa’ brgyud monastery near dGa’ gdong monastery in Pa snam.
370
dGa’ sdong or sGa gdong, is situated about fifteen km northwest of Pa nam county. One of the earliest monasteries in
Tibet, founded in the eighth century. It was the seat of Lo tswa ba Pa tshab tshul khrims rgyal po. In 1080, rGya ’dul ’dzin
dbang phyug tshul khrims (1047-1131) came here and later became the abbot. Since then, it became the most important
monastery for teaching the Vinaya. During the seventeenth century, when gTsang pa rgyal po’s reign, the monastery was
supported by the successive rulers of gTsang pa. When the Fifth Dalai Lama came to power, it was converted to dGe lugs
tradition and affiliated to ’Bras spung monastery, see Myang chos ’byung: 131-137.
371
One of the four colleges of ’Bras spung monastery.
372
One of most important monasteries in Tibet, founded in 1027 by lCe btsun shes rab ’byung gnas. It was enlarged at the
beginning of the fourteenth century by the abbot Grags pa rgyal mtshan. It belonged to the bKa’ gdams tradition during the
first ten abbots and afterwards followed Bu ston’s tradition, see Vitali 1990: 89-122, Zhwa lu lo rgyus, Chan 1994:400-411
and Dowman 1996:271.
373
See Vitali 1990:89.
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thog ljang ‘od ’thib pa’i g.yu phib can | sgo khang du rnam sras phyi nang | bing mgon | chos rgyal yam
yum sogs ’cham sku | khyad par ka gdong la las gshin dam can chos rgyal yum | phung po ri bo che nas
zhang khrom gyis [gyi] gter ma srin mo’i lpags pa las ma de byas pa gu rus gnubs sangs rgyas ye shes
la gnang ba gzhi [gzhis] rste’i dam ’byar | yab bu ston rin po che’i phyag bzos ’bag de’ang gzhis ka
rtse’i dam ’byar | ’du khang lho rgyud gstang khang seng sgo ma bka’ ’gyur lha khang ka bzhi mthon
por | lce btsun gyis bzhengs pa’i dus gsum sangs rgyas zangs gser mi tshad che li ’dra khri rgyab yol
shing brkos na drug shin tu mtshar ba | ’jam dgag pakshris bskul bcom ral | dbus pa blo gsal | rgyang ro
’bum sogs kys rgyal ba’i bka’ ’gyur ro lcogs [cog] bsgrigs par | thar lo’i mdo phran bcu gsum sogs
bsnan | bu ston gyis bsgyur gsang ’dus gnyis med rnam rgyal kyang bsnan nas zhwa lu sku zhang grags
pa rgyal mtshan gyis bzhengs zdam [’dzam] bu chu gser ma’i bka’ ’gyur gyi nang cha gcig ’dir yod | mi
dbang pho las spar phud gcig phul ba bcas yod | | mchod khang dbus ma dbu rtse lho mar grags pa
gtsang khang
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In the entrance chapel (sgo khang), there are images of Vai rava a (rNam sras) according to both
outer and inner (tantric teachings), Da
adhara Mah k la (Bing gon or mGon po Beng), the great
Dharma king Yabyum and so on. Particularly, the image of the Lord Mother of Death (Las gshen Dam
can chos rgyal yum) is on the front side of the column, erected in basis of the terma Srin mo’i lpags pa
rediscovered by Zhangtrom (Zhang khrom)374 from Pungpo Riwoche. It was given to Nub Sangye
Yeshe (gNubs Sang rgyas ye shes) by Guru Padmasabhava, it was sealed by Zhitse (Labrang) [gZhis
rtse (bla brang)]. The mask of the Lord father (of death), made by Buton Rinpoche, was also sealed by
Zhitse Labrang. The high four-column Kagyur chapel, the inner sanctum (gTsang khang) with the Lion
(or Rhinoceros)-door (seng or bse sgo ma),375 is located at southern side of the Assembly Hall. It is
devoted to the human-size gilt-copper image of the Buddha of Three Times (Dus gsum Sang rgyas),
(the image) has a magnificent throne and a niche (rgyab yol) decorated with wooden-carved Padra (n
drug). This image was erected by Chetsun (lCe btsun).376 In this chapel, there also remains the copy of
Kagyur377 compiled by Chomral (bCom ral,13th century),378 Upa Losal (dBus pa blo gsal,13th
century),379 Gyangrobum (rGyang ro ’bum,13th century)380 and others according to the advice of
Jamga Pagshi (’Jam dgag Pakshi,13th century).381 One of the three copies of the Kangyur Dzambu
Chuserma (’Dzam bu chu gser ma),382 compiled by Kuzhang Dragpa Gyaltsan (sKu zhang Grags pa
rgyal mtshan,1365-1448)383 by adding the mDo phran bcu gsum and other texts of the translator Tarlo
(Thar pa Lo tsva wa)as well as gSang ’dus gnyis med rnam rgyal interpreted by Buton, is kept here. (In
the chapel there is also) a first copy of (the Kangyur)384 offered by Miwang Phola (Mi dbang pho lha,
1689-1747).385 The six-column wooden structured central chapel called Utse Lhoma (dBu rtse lho ma),
Alias rGya Zhang khrom or rGya Zhang khrom rDo rje ’od ’bar, a famous discoverer of hidden treasures of rNying ma
school (particularly treasures of Yamantapa, Tib. gShin rje gshed skor gyi drag sngags from Phung po Ri wo che) at the
beginning of the Second Diffusion. He was born in the rGya family in g.Yung in the upper part of gTsang rong, between
Rin spungs rDzong and Gyantse rDzong, see Nying ma chos ’byung, vol. I: 583-88, mKhyen brtse On History: 217. See
also Dargyay, op.cit.: 110, DoKa : 765, vol. i, 65n. 908 vol ii., Prats 1982: 25-8 and mKhas pa’dga’ston: 626 .
375
Should possibly be bse sgo which means ‘rhinoceros door’.
376
lCe btsun shes rab ’byung gnas was the founder of Zhwa lu monastery and the disciple of Lo ston rdo rje dbang phyug,
one of the ten men of dBus and gTsang.
377
The first Tibetan Buddhist Canon from which all the other bKa’ ’gyur editions originally came known. It was known
dkar chag nyi ma’i ’od zer and it was compiled in sNar thang monastery by bCom ldan rig pa’i ral gri and his disciples
under the sponsorship of ’Jam dgag pakshi, see BA:336, Don rdor: 306 and Jackson 1996: 74-80.
378
bCom ldan rig pa’i ral gri is a thirteenth century scholar. He was the disciple of sKyo ston smon lam tshul khrims (12191299), the eighth abbot of sNar thang monastery near bKra shis lhun po.
379
dBus pa blo gsal byang chub ye shes, also known as Ar byang chub ye shes. He was one of the disciples of bCom ldan
rig pa’i ral gri. He took part in the compilation of the first bKa’ ’gyur and bsTan ’gyur of sNar thang monastery, see BA:
336 and Jackson 1996: 74-76.
380
Alias rGyang ro byang chub ’bum, one of the compilers of the first bKa’ ’gyur and bsTan ’gyur in sNar thang. He was
born in the upper Myang area of gTsang district and studied with mChims nams mkha’ grags (1210-1285), the abbot of
sNar thang monastery, see BA: 338, Don rdor : 305 and sNar thang lo rgyus: 9.
381
Known as bTsun pa ’jam dbyangs, a disciple of bCom ldan rig pa’ ral gri and sponsor of the first Tibetan Buddhist
Canon at sNar hang, see BA: 43-44 and sNar thang lo rgyus: 8-9.
382
This bKa’ ’gyur edition, also known by western scholars as ‘the western branch’, was edited by Bu ston Rin po che and
his successors in the early fourteenh century in Zhwa lu monastery. It is based on the old sNar thang edition, see Jackson
1996: 80-81.
383
’Jam dbyangs grags pa rgyal mtshan dpal bzang po was the second abbot of Zhwa lu monastery and a close disciple of
sGra tshad pa rin chen rnam rgyal (1318-1388). He was abbot from 1389 to 1404 and again from 1413-1440. During his
reign, Zhwa lu monastery was entirely reconstructed and enlarged. His reliquary stupa is kept in Ri sbug hermitage, see
Khetsun, vol. xi: 113-117 and Vitali: .
384
This possibly refers to the new sNar thang edition.
385
Pho lha ba bsod nams stobs rgyal, the eighteenth century secular ruler of Tibet (from 1728 to 1747). He sponsored the
reconstruction of many monasteries as well as compilations and publications of the Tibetan Caonon, see Don rdor: 749753.
374
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g.yas ka drug shing brstegs can na | dge slong ma dpal mo’i sku mchin nang du rten la bzhugs pa thugs
chen rgyal ba rgya mtsho’i sku mda’ tshad ma sman ’jim las grub pa | rdo rje’i gdan ’dra’i gandho la
dbu rste mchod rten bcas pa ’di | bstan pa phyi dar thog ma la | dbus gtsang mi bcu’i gral [gras] smad
’dul mkhan po lo ston rdo rje dbang phyug drung | lce btsun shes rab ’byung gnas chos bros kyi nye
gnas mdzad | me bya la rgyan gang [gong] bzhengs nas lo bcu gsum nas grub | yos lor zhwa lu btab ste |
bla mas rgyan gong bzhengs | da bdag gis zur du dgos snyams bka’ zhus pas lo ston gyis phyag mda’
phog par lha khang bzhengs par gnang | phyag mda’ gser gyis bkang ste phul ba gstang khang byang
ma’i nang mchod rten yod sar phog | der mchod rten bzhengs pa yin | de ltar bzhengs skabs thugs rje
chen po ’di thog mar bzhengs | ’dis gsung lan gsum byon pa’i dang po ’phags pa’i yul nas dwi pam ka
rwa ’byon par ’gyur | zhes lung bstan | dra lce btsun la | rgya gar song | thugs rje chen po sangs rgyas
dgung lo brgyad pa’i tshad gdan drongs shig gsungs bas | lce bstun gis | mgo ba ye shes g.yung drung
mkhan por bzhag | rgya gar du
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located at the right side of inner sanctum (gTsang khang), is devoted to the arrow-length medicinal
clay image (sman sku) of Tugchen Gyalwa Gyatsho (Thugs chen rgyal ba rgya mtsho)386 which has the
liver of Bikhsuni Palmo (dGe slong ma dPal mo) inside. The Utse palace (ghandhola), is identical to
Dorjeden (rDo rje gdan)387 and it contains a Stupa. At the beginning of the second Buddhist diffusion,
Jetsun Sherab Jungne (lCe btsun Shes rab `byung gnas) found refuge in and became the close disciple
of the Lower Vinaya (smad ’dul ) abbot Loton Dorje Wangchug (Lo ston rD rje dbang phyug), one of
the ten men of U-tsang (dBus gtsang mi bcu).388 The construction of Gyangong (rGyan gong)389
monastery started in Fire-Bird Year (997) and was completed after thirteen years. In the Hare Year
(1027), Shalu monastery was constructed (by Jetsun). At first, Jetsun thought that his master founded
Gyangong monastery and he himself should found one close by. He asked for Loton`s permission and
built a temple in the place where the arrow, shot by Loton, landed. The arrow with the golden tip had
landed at the place where the stupa lies, in the northern inner sanctum (gTsang khang Byang ma), and
therefore he constructed the stupa there. During the construction of the stupa, (Jetsun) first erected the
image of Thugs rje chen po. This image spoke to Jetsun three times. First, (Thugs rje chen po)
predicted that Dipamkara would come from India (`Phags pa`yul). Then (the second advice from the
statue) he told Jetsun to go to India to invite (gdan ’dren) the image of the eight year old buddhaThug
rje chen po. Thus, Jetsun appointed Gopa Yeshe Yungdrung ( mGo pa Ye shes g.yung drung)390 as
abbot. In India,
386
Mah k ru ika, a form of Avalokite vara.
The monastery in Bodhgaya.
388
Ten men of dBus gTsang who went to study Buddhism with Bla chen dgongs pa rab gsal (tenth century) in A mdo, and
who revived the monastic lineage in Tibet, see Tshig mdzod: 1948 and Don rdor: 148.
389
Known as rGyan gong byang chub dge gnas, situated 150m north of Zhwa lu monastery. It is the first monastery during
the second diffusion of Buddhism in Tibet. It was founded by Lo ston rdo rje dbang phyug in 997. Sakya Pantida dKun dga
rGyal mtshan also took ordination from Kha che Pan chen here, see Myang chos ’ bung: 148. According to Dowman and
Chan it was destroyed, but has recently been rebuilt, see Chan 1994: 401 and Dowman 1996: 272.
390
One of lCe btsun shes rabs ’byung gnas’s teacher who was in charge of Zhwa lu monastery as a temporary abbot when
lCe btsun went to India, see Vitali 1990: 92.
387
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a bha ya las bsnyen rdzogs bskyar | dbus su bzhugs pa’i thugs rje chen po li ma ka sarpa ni ’di spyan
’dren skabs lha srung gis chu bo gang ga las spyan ma drangs par zhag bdun du gsol ba btab pas mgon
po beng gi sprul pa mon pa mi gnyis ’gyur yod pas drangs te mthar yal song | gsung gsum pa byon pa ni
| gstang chu lo hi ti’i ’gram na | thugs rje chen po byon | ces lung bstan pa yin | de ltar rdo rje gdan nas
drangs pa’i dbus su kha sarpa ni dang | de’i mdun | dge bsnyen sdom ’bum gyis | sprul pa’i ras rdo la
nyin re bzhin ’o ma ’thor ba de rdo nag la rdo dkar gyi kha sarpa ni rang byon mjal ba de gdan drangs
te g.yas ru gtsang ’gram lha khang du bzhugs pa| zhwa lu dge bshes brtson ’grus kyis mar la gser chos
bka’ ’gyur ’bum sogs phul | yar ’di drongs shig ces gsung byon ltar rgya gar kha sarpa ni’i mdun du
bzhugs | ’di gsum sems dpa’ sum brtsegs zhes grags | g.yas su ’jam dbyangs li ma mda’ tshad phyed
gnyis tsam pa ’di gstang pa bdun brgyud gral chos rje ’jam dkar pa’i nang rten | g.yas su sku zhang
mgon po dpal nang rten tshe dpag med gser
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Jetsun took the pure vows from Abhayakara391 again. When he brought the image of Thugs rje chen po
Kasarpani392it was placed at centre (of the inner sanctum). (While the image was on its way Tibet) the
protector deity (lha srung) could not bring the image across the river Ganges. When (Jetsun) had
prayed for seven days, two Monpa men, the emanations of Gonpo Beng (mGon po beng), helped him
escort the image (across the river) and then they disappeared. The third time the image of Thugs rje
chen po (Jetsun’s image) spoke, it said that Thugs rje chen po (Sangs rgyas) would come from a place
near the river Lohiti. Thus, the image of Karsapani brought from Bodhagaya was enshrined at the
centre (of the inner sanctum). The white stone image of Karsapani, self-manifested from the black
stone after a goat reincarnation (sprul pa’i ras) had daily scattered its milk on this black stone. (The
white stone image) was enshrined in front (of the Karsapani). This image (the white) had (at first) been
placed in Tsangdram Lhakhang (gTsang ’gram Lha khang)393 since Genyen Dombum (dGe bsnyen
sDom `bum)394 had seen it and brought it there. (Then) Zhalu Geshe Tsondru (Zhva lu dGe bshes
brtson `grus)395 brought the white stone image fromTsangdram Lhakhang to Shalu monastery
according to the advice of Thugs rje chen po and placed it in front of the image of Karsapani of India.
(In return for the image) he gave a golden ink Kagyur and the Praj
aparamit
in hundred thousand
verses (`Bum) and other things. In front (of the image of self-manifested Karsapani), is the white stone
image of Karsapani which Jowo Miti (Jo bo sMriti, Skt.Smitijnaña) erected on a black stone. These
three images are called the three-tiered Bodhisattavas (Sems pa gsum brtsegs). The one-arrow length
bronze image of Manjusri on the right side (of the image of Jetsun’s Thugs rje chen po) is the personal
object of Choje Jamkar (Chos rje ’jam dkar), one of the seven throne-holders of Gadan monastery from
Tsang region (gTsang pa bDun rgyud). 396 On the right side of (Manjusri ) is a gilt-copper image of
Amit yus
391
A famous pa
ita of Bodhagaya during the tenth-eleventh centuries, see Vitali 1990: 92.
A stone image of Avalokite vara, see Vitali 1990: 92.
393
Known as gTsang ’gram bye ma’i lha khang. It is one of the mtha’ ’dul temples built in the seventh century. It is located
in E ma sgang.
394
Unidentified.
395
Unidentified.
396
The first seven dGa`ldan khri pa from gTsang. They occupied the throne after Tsong kha pa, they are: rGyal tshab rje
(1364-1432), mKhas grub rje (1375-1450), Zhwa lu pa Legs pa rgyal mtshan (1375-1450), Blo gros chos skyong (13891463), Ba so chos kyi rgyal mtshan (1402-1473, the brother of mKhas grub rje), Blo gros brtan pa (1402-1478) and sMon
lam dpal ba (1414-1491), see Tshig mdzod:2190 and Khetsun, vol. vi:114-127.
392
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zangs byis pa tsam | gtso bo’i g.yon spyan ras gzigs phyag bzhi mgo ba ye shes g.yung drung nang rten
zangs gser | bu ston seng ge ’od kyi nang rten thub dbang gser sku | kha che pan chen sku | bcu gcig
zhal sman sku dge slong dpal mo’i gdung bzhugs pa | sman bla gser sku | rdo rje ’chang li sku | mi g.yo
dkar po bcas pa mkhan chen g.yag par zhal gzigs pa sogs | | gstang khang g.yon ma dbu rtse byang
ma’am rnying ma zhwa lu gser khang khra mor grags par | dbu su rnam snang gangs can mtsho ’dam
thog gnyis | byang chub sems dpa’ brgyad ’dom phyed do pa| khro bo rta mgrin chu mig zhwa lu gnyis
’khrugs skabs rta skad ’chor ba| bdud rtsi ’khyil pa bcas dang | g.yas su lo ston phyag mda’ gser bkang
yod pa’i mchod rten | ’di la bal bris khyad mtshar ’ga’ zhig snang | dbus su byang gling ri zur sku
gdung | bum sgo me tog shing lo rgya bzos ’dra ba zangs gser thog phyed gnyis che legs sang | | mchod
khang sgo gsum mar | kun mkhyen bu ston gyi nang rten thub sku bzhengs skabs ’ja’ zug pa sogs ltas
mtshar po byung ba’i li sku zangs gser ’dom phyed do tsam khri rgyab yol dbus su pa tra na drug shing
brkos can de nang gnas bcu zangs gser
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in the size of a child. This is the personal object of Kushang Gonpopal (sKu zhang mGon po dpal).
The principle images on the left side are a gilt-copper image of the Four-armed Avalokite vara, which
is the personal object of Gopa Yeshe Yungdrung, a golden image of the Buddha, the personal object of
Buton Sengewo ( Bu ston Seng ge ’od),397 the image of Kache Panchen (Kha che pan
chen,
kya ribhadra), a medicinal image (sMan sku) of the Eleven-faced One, containing the relics
of Gelongma Palmo, a golden image of the Medicine Buddha, a bronze image of Vajrap
i and an
image of Miyo Karpo (Mi g.yo dkar po, Skt. Sit cala). All these images appeared in vision to the
great abbot Yagpa (mKhan chen gYag pa).398 The left inner sanctum (gTsang khang g.Yon ma), known
as the Northern or the old U-tse (dBu rtse rnying ma) is called Shalu Serkang Tramo (Zhva lu gSer
khang khra mo). At the centre (of the inner sanctum) is the two-floor high clay image of Vairocana
Gangchan Tso (rNam snang gangs can mtsho) flanked by one-fathom high images of the Eight
Budhisattavas, an image of a wrathful Hayagr va which neighed (three times) during the conflict
between Chumig (Chu mig)399 and Zhalu and an image of Dutsi Kyilwa (bDud rtsi `khyil ba).To the
right side (of the Vairocana image) is the stupa containing the arrow with the golden-tip shot by Loton
and some excellent paintings of Newar style remaining there. In the middle of this chapel, there is a
two and half-fathom high gilt-copper stupa, with flowers and leaves around its vase door (Bum sgo), it
seems like it is decorated in the Chinese style. (This stupa) contains the relics of Chanling Rizur
(Byang gling Ri zur).In the three-door chapel, there is the personal object of Buton, a two-fathom high
gilt-copper bronze image of the Buddha. It has a throne and a niche (rgyab yol) decorated with
wooden-carved Patra at the centre. Beside (this statue) is the gilt-copper image of Nechu (gNas bcu).
397
The eighth abbot of Zhwa lu monastery.
This possibly refers to g.Yag sde pan chen (1299-1378), the founder of E wam monastey. He was a well-learned master
of both the Old and the New traditions of Tibetan Buddhism, see Khetsun, vol. xi:346-9 and Don rdor: 380.
399
Known as Chu mig ring mo monastery. It is an important early and pilgrimage site of both the bKa’ gdams pa and the Sa
skya pa traditions. In 1276 ’Gro mgon ’phags pa (1235-12809) held a famous religious council (Chu mig chos ’khor) here.
The monastery was located near bKra shis lhun po, but was distroyed by a flood before the fifteenth century, see Don rdor:
328 and Chan 1994: 835.
398
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410
can yod pa dang | g.yon du a mes chen po’i nang rten thub pa zangs gser sku gong gi de tsam li tshuugs
| g.yas su kun mkhyen bu ston gyi phyi rten dbyen sdum mchod rten gser gsol gnyis | thugs sras lo tswa
ba sgra tshad rin chen rnam rgyal nang rten sa ’bum dang | ’jam dbyangs grags pa rgyal mtshan nang
rten thub sku li rgyab yol dang bcas pa | zhal byang gzigs rdo rje rnam ’joms gser ksu khri rgyab yol
bcas mi tshad dang | gtsang pa bdun brgyud las zhwa lu legs pa rgyal mtshan sku gdung sa ’bum la pa
rta me tog sogs ri mo can | chos brtsegs thor po bcas | | gtsug lag khang khyams nang bskor lam kha
phyir bltas la bal bris sangs rgyas stong | nang bstan skyes rabs brgya pa karma rang byung rdo rje’i
bkod pa ltar dang | khyams ka ba sum cu [bcu] so drug | nang na mar me’i kong bu ’dom gang tsam
blugs ma legs po yod | | bar khang du lce btsun gyis bzhengs | pha ri nas a ti shas rab gnas mdzad sar ri
ngos la rdo logs a rang byon yod pa ’thor ba’i nas ’bru yum chen mo’i zhal la me tog chags pa yin | ka
brgyad shing brtsegs can | dbus su yum chen mo dang po gnyis chos ’chad | ’og ma gnyis skyabs sbyin
dang | utapa la steng du pu sti bsnams pa dang|
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During its erection, not only did rainbow come down, but also other marvellous omens appeared.. To
its right side is a well-formed gilt-copper image of the Buddha in the same size as the above image
(erected by Buton). This (Buddha-image) is the personal object of Ame Chenpo (A mes chen po).400 To
its (the Buddha statue) right side, there are two clay stupas, the objects of the omniscient Buton,
erected in the form of the Yendum Chorten (dByen sdum mchod rten)401 and gilted with gold. There
also remains a clay stupa which is the personal object of the spiritual son Lostawa Dratshe Rinchen
Namgyal (sGra tshad Rin chen rnam rgyal, 1318-1388),402 an image of the Buddha with a throne and a
niche (rgyab yol), which is the personal object of Jamyang Dragpa Gyaltshen ( ’Jam dbyangs Grgas pa
rgyal mtshan, 1365-1448), a life-size golden image of Vajravid ra a (rDo rje rNam ’joms) whose
face turns to the north, and which has a throne and a niche (rgyab yol) as well as a clay stupa decorated
with Patra and flowers which contains the relics of Zhalu Legpa Gyaltshen (Zhva lu Legs pa rgyal
mtshan,1375-1450),403 one of the seven throne holders of Ganden (gTsang pa bDun brgyud). Here is
also texts stored up (chos brtseg), (but the texts) are not complete (thor po). On the outward wall of the
circumambulation path around the cout-yard of the main temple (gTsug lag khang), there are thousand
images of the Buddha painted in Newar style and the hundred life stories of Buddhism (sKyes rabs
brgya pa) painted in accordance with the lay-out of Karmapa Rangchung Dorje (Rang byung rdo rje,
1284-1339).404 In the court-yard with thirty-six columns, there are good molten butter-lamps. The
central chapel (Bar khang),405 built by Chetsun (lCe btsun), is constructed in wood with eight columns.
It was consecrated by Atisha from the opposite mountain, on a rock there, is a magic, self-manifested
syllable ‘A’.. When the rock was broken into pieces, all the pieces of stone became seeds that
blossomed from Praj
paramit ’s (Yum chen mo) mouth (an image kept in the central chapel). At
the centre there are images of Praj
paramit (Yum chen mo), the two first406 preaching the Dharma,
the two below offering charities (skyabs sbyin) and (one) holding the Buddhist doctrines (pusti bsnams
pa) on a lotus.
400
A mes sangs rgyas ye shes was the ruler of Zhwa lu during the thirteenth century. During his time, Zhwa lu had close
connections with the Sa skya rulers and reached the heighth of its power. .A mes sangs rgyas ye shes’s daughter Ma gcig
mkha’ ’gro ’bum was given in marriage to the Sa skya ruler Phyag na rdo rje (1239-1267) and A mes became the first sku
zhang of the Sa skya rulers. The Zhwa lu rulers held this title ever since, see Vitali 1990: 99.
401
One of the eight stupas.
402
One of the main disciples of Bu ston rin chen grub. sGra tshad pa was the abbot of Zhwa lu from 1356 to 1388, see Blo
gsal bstan skyong: 2 and 6 and Khetsun, vol. xi:49-70.
403
The fourth throne holder of dGa’ ldan from 1438 to 1450, see Khetsun, vol. vi: 120.
404
The Third Karma pa was born in sKyid grong and became a famous master of his time, see BA: 308-9, 493-4, 497-8,
Vitali 1990: 107, Ricard 1996: 537n. 47, Don rdor: 359-61 and Tshig mdzod: 10-11.
405
Known as Yum chen mo’i lha khang, built in 1045 after lCe btsun returned from India. It was consecrated by Atisha in
the same time when he came to Tibet, see Vitali 1990: 93.
406
tang pognyis may refer to the two first among several statues of Praj
paramit .
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phyogs bcu’i sangs rgyas rgya lugs gos ’khyud lhab lhub can| sngon gyi sman sku thog so re sleb pa |
ma ga dha bzang mo’i rtogs brjod bskor lam du bris pa bcas | | thog khar zhal [gzhal] yas lho pa ka
bzhi mar bshad rgyud rdo rje rtse mo’i dkyil ’khor dgu | dpal mchog gi dkyil ’khor nga gcig | bu ston
zhal bkod gnas brtan lha khang ka brgyad | thub dbang mi tshad gtso ’khor | gnas brtan khri rgyab yol
bcas yer pa rwa ba ma dang ’dra | rgyab thon po nas brag ri’i bskor ba’i bar sa stong chen po can | chos
rje sa pan zhal gzigs ’jam dbyangs seng chibs gsto ’khor lnga | | gzhal yas dbus ma ka bzhir | rtsa rgyud
de nyid bsdus pa’i rdo rje dbyings kyi dkyil ’khor bzhi bcu | khams gsum rnam rgyal gyi bzhi bcas zhe
bzhi | gzungs dkyil drug cu re dgu | dbus su zhwa lu mkhan rin chen mchog grub ’dra zhal mi tshad |
gser gdung ’dom gang | zhwa lu pa ’jam dbyangs mtshan can gyi ’dra zhal mi tshad dang | mchod
sdong mda’ tshad sogs | | gzhal yas byang la ka bzhi mar | ngan song sbyong ba’i dkyil ’khor bco lnga |
gstug dgu’i dkyil ’khor bcu gnyis | gsang
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They are surrounded by the images of the Buddha of the Ten Directions in Indian styled flowering
dresses (gos `khyud lhab lhub can) and ancient images of the Medicine Buddhas, each one-floor high.
The narrative scenes (rtogs brjod) (of the life of) Magadha Zangmo (Magdha bZang mo, Skt.
Sumagadhavadana) is painted (on the wall) of the circumabulation path. On the roof, nine Ma
of the Dorje Tsemo (rDo rje rtse mo) according to the bShad rgyud and fifty-one Ma
Pelchog (dPal mchog, Skt.
alas
alas of
riparam dya) are placed in the four-colunm southern Zhelye (gZhal yas)
chapel. A life-size image of Buddha and his principle attandents (gtso ’khor) as well as images of the
Arhats (gnas brtan) with thrones and niches, resembling those in the Rawama (Rwa wa ma) chapel in
Yerpa (Yer pa), are enshrined in eight-colunm Neten chapel (gNas brtan lha khang) which constructed
according to the layout (zhal bkod) of Buton. Behind the image, between the surrounding rock there is
a great empty space, there are also (the image of) the Lion-riding Ma ju ri which appered in the
vision (zhal gzigs) of the Dharma King Sapan (Sakya Pandita) and (the images of) his five chief
attandents. In the four-colunm central Shalye chapel, there are fourty-four Ma
alas together with
fourty of Vajradh tu (rDo rje dByings) according to the rTsa rgyud de nyid bsdus pa and four of
Trailokyavijaya (Khams gsum rnam rgyal), and sixty-nine Madalas of Dharani (gzungs). In the middle
of the chapel is the life-size image of the abbot of Zhalu Rinchen Chogdrub (Rin chen mchog grub,
1602-1681)407 in his own likeness (’dra zhal) flanked with a one-fathom high golden reliquary stupa
(gdung), a life-size image of the Shalupa Jamyang Tsanchan (’Jam dbyangs mtshan can)408 in his own
likeness, an arrow-length reliquary stupa (mchod ldong) and so on. In the four-colunm Shalye chapel in
the north (gZhal yas byang ma), there are fifteen Madalas of Durgati-parsodhana (Ngan song sbyong
wa),409 twelve Ma
alas of gTsug dgu,
407
He is also known as Rin chen bsod nams mchog grub. Hewas the twenty-second abbot of Zhwa lu from 1662 to 1671.
According to Khetsun, he lived from 1661 to 1741 and was in charge of the monastery from 1722-1731, see Blo gsal bstan
skyong: 7 and Khetsun, vol. xi: 278.
408
This possibly refers to a later fourteenth-century Zhwa lu pa master named Nam mkha’ mtshan can. He was the son of
sKu zhang grags pa rgyal mtshan’s brother lCe rdo rje dbang phyug. According to the wish of his parents he married when
he was thirty-two years old and had a son. Later, he took ordination from Bu ston’s close disciple Rin chen rnam rgyal and
he was given the name Ri chen nam mkha’ mchog grub, see Khetsun, vol. xi: 99-102.
409
One of the dharanis* (Tib. gzungs), translated from Sanskrit to Tibetan by Bandi Ye shes sde and two Indian panditas*
Dzinamitra and Surenta Bhodi, see Tshig mdzod:646.
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ba nor bu’i thig le’i rgyud las dkyil ’khor sum cu so gcig | sbyin sreg thab [thabs] dkyil drug bcas | |
gnas gsar ba mkhan chen mkhyen brtse’i dbang phyug gis rab gnas mdzad pa sku zhang kun dga’ don
grub nas bzhengs pa’i tshe dpag lha khang du | sanggha bha tra’i thugs dam rdo rje rtse lnga pa bzhugs
pa| tshe dpag stong sa sku mchod khri drwa [dra] mig bcas sa las byas pa | gzhal yas shar mar | ’jam
dpal mtshan brjod rnal ’byor rgyud lugs dkyil ’khor bcu gcig | rdo rje snying po [po’i ] rgyan gyi dkyil
’khor nyer gsum | ’jig rten gsum rgyal dkyil ’khor so bdun | bu ston yab sras mi tshad tsam pa sogs
dang | gstug lag khang rgyab ngos rdo rtsigs la a ti sha’i phyag phreng rjes bcas yod | | grwa tshang
khag bzhi la da lta sum brgya tsam yod | rgyud sde’i dkyl ’khor lnga bcu tsam gyi sgrub mchod yod pas
de re tho ni | dus ’khor | 1. sangs rgyas mnyam sbyor | 2. bde mchog lwu yi pa | 3. nag po pa | 4. dril bu
pa | 5. lha bcu gsum lwa ba pa’i lugs | 6. sdom ’byung chu | 7. ma hwa ma ya | 8. rdo rje gdan bzhi | 9.
padma drwa ba | 10. sgrol ma rnal ’byor bu jo ’dres pa | 11. gsnag ’dus mi bskyod pa | 12.’jam
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thirty-one Ma
alas according to the Tantra gSang wa nor bu’i thig le and six Ma
alas of sByin
sreg thabs. The Amit yu chapel, constructed by the great uncle Kunga Dondrub (sKu zhang Kun dga’
don grub) and conscrated by the great abbot Nesarwa Kyentse Wangchug (gNas gsar wa mkhyen
brtse’i dbang phyug, 1524-1568),410 was devoted to the Five-tip Vajra (rDo rje rtse lnga) as the
spiritual object of Sanghabhadra.It also contains a thousand clay images of Amit yus on the throne
with lattice frame (Dra mig) made of clay.In the western Shalye chapel (gZhal yas shar ma),there are
eleven Ma
alas of ’Jam dpal mtshan brjod of Yogatantra tradition,twenty-three Ma
rje snying po rgyan411 and thirty-seven Ma
alas of rDo
alas of ’Jig rten gsum rgyal as well as two life-size
images of Buton and his chief disciple and so forth. On the stone wall of the back side of the main
temple (gTsug lag khang), there is the print of Atisha’s rosary. This monastery has four colleges with
about three hundred monks practicing in the meditation and offering (sGrub mchod) of about fifty
Ma
alas of Tantric class (rGyud sde) mentioned as follows: 1. K lacakra,2. Ma
alas of Sangye
Nyamjor (Sang rgyas mNyam byor),4123.Samvara ( bDe chog) according to the tradition of Luyipa413,
4. Mah k la (Nag po pa), 5. Ghantapada (Dril bu pa), 6.thirteen deities of the tradition of Lavapa,7.
Donjungchu (sDom ’byung chu),414 8. Mahamaya, 9. Catu p
Padmajala (Padma Drwa wa)415, 11. Yogat r
has (rDo rje gdan bzhi), 10.
(sGrol ma rnal sbyor) accordiing to both the Boton’s
and Jonangpa’s traditions,12. Guhyasam ja Ak obhya (gSang `dus mi bskyod),13. Ma juvajra (`Jam
rdor),
’Jam dbyangs mkhyen brtse’i dbang phyug bstan pa ’rgyal mtshan was the fourteenth abbot of Zhwa lu monastery from
1559to 1568, see Blo gsal bstan skyong: 7 and Khetsun, vol. xi: 260.
411
A tantric text, see Das: 705.
412
A ma
ala representing the fusion with all the Buddhas (sangs rgyas thams cad mnyam par sbyor ba`i dkyil `khor),
see Tucci 1992, part 1:162 and mKhyen brste On History: 188-9.
413
The system of meditation expounded by Luipa including sixty-two divinities, see Tucci 1992, part1:161.
414
Dpal sdom pa ’byung ba rgyud kyi rgyal po, Skt. risamvarodaya, according to the tantra dPal sdom pa ’byung ba
rgyud kyi rgyal po chen po’i bka’ ’grel padma can.
415
The ma
ala of Thugs rje chen po pad ma drwa ba, Skt. Padmaj la Mah k ru ika, made according to Bu ston’s
Thugs rje chen po pad ma dra baì sgrub thabs thugs rje ’od zer ’byung ba, see Tucci 1992, part 1:164.
410
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rdor | 13. spyan ras sgzigs | 14. phyag rdor ’khor chen | 15.’jigs byed ’khor phyag mtshan can rwa lugs |
16.’jigs byed bcu gsum ma | 17. dgra nag | 18. gdong drug | 19. gshed dmar lha lnga | 20. bcu gsum ma |
21. bde chen ral gcig | 22. de ranms bla med skor yin | rdo rje dbyings | 23. khams gsum enam rgyal |
24. rtse mo rigs bsdus | 25. bpal mchog rdor sems | 26. kun rig | 27. gsto dgu | 28.’chi bdag ’joms pa |
29. mi ’khrugs pa | 30.’jam dpal chos dbyings gsung dbang | 31.’jam dpal rigs bsdus | 32. bcas rnal
’byor rgyud do | | spyod rgyud la| rnam snang mngon byang | 33. bya rgyud la | gnas brtan phyag
mchod | 34. sman bla’i mdo chog | 35. gzungs grwa lnga | 36. gdugs dkar | 37. gtsug gtor rnam rgyal |
38. gtsug gtor dri med | 39. ‘od zer dri med | 40.’chi med rnga sgra | 41. don yod zhags pa | 42. phag
rdor ’gro bzang | 43. rnam ’joms dkar po | 44. nwa ro mkha’ spyod ma |45. phyag rdor gos sngon can |
46. rgyal chen rnam sras | 47. de
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14.Avalokite vara, 15. Mahacakravajrap
i (Phyag rdor ’khor chen), 16. Bhairava (’Jigs byed)416and
his retinues with Mutras (Phyag mtshan) according to the tradition of Rwa417, 17. thirteen deities of
Bhairava (’Jigs byed), 18. the Black Yam ntaka (dGra nag), 19. The Six-faced One (gDong drug), 20.
Raktayam ri (gShed dmar) including five central deities,418 21. Ma
22. Ma
ala of Ekaja
(bDe chen Ral gcig). All above Ma
(bla med rgyud).419 23. Ma
ala of Thirteen Divinities, and
alas belong to the Anutaratantras
ala of Vajradh tu (rDo rje dbyings), 24. Ma
ala of Tsemo Rigdu (rTse mo rigs bsdus),420 26. Ma
(Khams gsum rnam rgyal), 25. Ma
Param dya Vajrasattva (dPal mchog rDor sems), 27. Ma
of Tsogu (gTso dgu),421 29. Ma
ala of Trailokyavijaya
ala of Vajrap
ala of
ala of Sarvavid (Kun rig), 28. Ma
i (’Chi bdag ’joms pa), 30. Ma
ala
ala of
Ak obhya (Mi ’khrugs pa), 31. Ma
ala of Dharmadh tuv gi vara Ma ju ri (’Jam dpal chos
dbyings gsung dbang), and 32. Ma
ala of Jampal Rigdu (’Jam dpal Rigs bsdus).422 All these
Ma
alas belong to the Yogatantras (rnal ’byor rgyud). 33.Ma
ala of Abhisambodhi-Vairocana
(rNam snang mNgon byang) of caryatantras (sPyod rgyud). There are also the Ma
kriyatantras (Bya rgyud) such as 34. Ma
(gZungs grwa lnga), 37. Ma
gTsug gtor rnam rgyal), 39. Ma
M r c
(gDugs dkar), 38. Ma
ala of Pa carak
ala of Usnisavijara (
ala of Vimalosnisa (gTsug gtor dri med), 40. Ma
ala of
ala of Chime Ngadra (’Chi med rNga sgra),423 42. Ma
a (Don yod zhags pa), 43. Ma
ala of Vajrap
ala of the Blue Vajrap
ala
i (Phyag rdor ’Gro bzang),424 44.
ala of the WhiteVajravid ra a (rNam `joms dkar po), 45. Ma
ro mkha’ spyod ma),425 46. Ma
Ma
ala of Sit tapatr
(Vod zer dri med), 41. Ma
of Amoghap
Ma
ala of the offerings of Arhats (gNas brtan Phyag mchod),
ala of the Medicine Buddha (sMan bla’ mdo mchog), 36. Ma
35. Ma
alas of
ala of Naro Khachoma (Nwa
i (Phyag rdor Gos sngon can) and 47.
ala of the great king Vai rava a (rGyal chen rNam sras).
416
The ma
ala of Vajrabhairava. It includes ten gods according to the system of meditation expouned by the Lo tsa ba
of Rwa, see Tucci 1992, part 1:161.
417
Manadala according to the system of meditation derive from the Tantrik tradition founded by Rwa Lo tsa ba rDo rje
grags pa, see Tshig mdzod: 2732.
418
Possibly the same as Ma
ala of Red Yam ntaka according to the sysem of meditation of Virupa in the Ma
ala
chapel of dPal ’khor chos sde Monastery , see Tucci 1992, part 1:162.
419
Also known as Bla med rnal ’byor rgyud,one of the four great classes of Tantras , are basically focused uppon the yoga
of inner samadhi, which in the last case consists primarily of physiophsychological techniques of meditation, see Tshig
mszod: 1579 and Ricca and Lo Bue 1993: 47.
420
Ma
ala of rDo rje rtse mo, Skt.Vajra ekhara, according to the Rigs bsdus system of Yogatantras.
421
Refer to the Buddha and his main retinues. They are: the Bhuddha kyamuni, Maitreya,Ma ju ri, Avalokite vara and
the Five Tath gatas, see Tshal pa: 409.
422
Ma
ala fo ’Jam dpal, Skt. Ma ju ri, according to the Rigs bsdus system of Yogatantras.
423
Known as Tshe dpag med ‘chi med rnga sgra, one of the eight manifestations of Amit yu, see Tucci 1992,Part 2: 161.
424
Vajrap
i according to the system of `Gro bzang snying po,Sugatigarbha, see Ricca & Lo Bue 1993: 260.
425
Identical with rDo rje phag mo/ Vajrayogi, a meditational dakhini according to anutaratantras passed on by Naropa, the
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great Indian master and teacher of Mar pa lo tsa ba chos kyi blo gros, see Tshig mdzod: 1496.
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rnams gsar ma ‘o | | sngags rnying ma’i bka’ brgyad bder gshegs ’dus pa | 48. narka dong sprugs | 49.
’di sngon g.yung ston pa’i yig cha | deng sang tshad ldan med | bla ma gsang ’dus kyi tshe sgrub gong
khug ma bcas 50. yod do | | zhwa lu ri sbug sa skyid | shing tshal dang rtsa spang kyang snang | mo
khrims dam | ri khrod dngos gtsang gi thog mar shar khang bu brtsigs pa jo bo a ti sha’i phyag btab swa
tsa stha bzhugs khang | de nas rdo gcal ’gram du jo bo chen po’i sgrub chu dwangs la zhim pa | khang
steng du dbyar gnas lha khang ka ba bcu drug ma | ltung bshags mi tsam ngos bris can | khang ‘og du
[tu] a ti sha’i sgrub phag dam ’byar |‘du khang sbug der | bu ston gzims mal sku ’dra dbu thod js ril kha
tshang nang bzhugs can ’jam mgon kong sprul rin po che’i zhal dbyibs phyogs ’dra sku tshad ma’i
mdun | man lung gu ru’i mchod pa phul ba’i nang ’ja’ sprin dpag bsam shing lta bu shar ba sogs byung
ba’i li ting chen po bdun | sku’i g.yon nas sgra tshad pa rin chen rnam rgyal (1) | bu ston skye ba ’jam
dbyangs grags pa rgyal mtshan (2) | mkhan chen sangs rgyas dpal rin (3) | gtsang ston chos grub dpal
bzang | mkhan chen rig ’dzin rgyal po (7) |
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414
those mentioned above are attributed to the new Tantric tradition (gSang sngags gsar ma). 48. the Old
Tantric tradition (sNgags rnying ma) includes bKa`brgyad bde gshegs `dus pa,426 49. Narak Dong
sprugs,427 the previous collection of Yungton (g.Yung ston,1284-1365)428 but not up to standard at
present time and 50. Bla ma gsang `dus kyi tse sgrub Gong khug ma. Ribug (Ri sbug) of Zhalu
Monastery is a very pleasant place with trees and grassland, (and carry out) crucial restriction for
female. First of all, the chapel with small houses, located at western side of the hermitage and
constructed by Jowo Atisha, is for storing the miniature images (Skt. Satsa, Tib. tsha tsha). Then, close
to stone floor yard (rdo gcal) is a pure and delicious spring water (sgrub chu) blessed by Jowo Chenpo
(Atisha) while meditating. On the top of the building is a sixteen-colunm chapel for summer practice
of Buddhism (dbyar gnas) with frescos of life-size images of the Buddha of Confession (lTung
gshags), and beneath the building is the sealed meditation cave of Atisha. Inside of the Assembly Hall
is Buton’s recidence, there is a statue of him with his own complete skull. The shape of his face looks
similar to that of Jamgon Kongtrul Rinpoche (’Jam mgon Kong sprul Rin po che). In front of this
statue, there are seven very large bronze offering-cups (ting). When Manlung Guru made offerings
(with the offering-cups), colourful clouds (’ja ’sprin), in the form of the wish-fulfilling tree (dpag
bsam shing) as well as other omens appeared in them (the ting). To the left side of the statue, are the
images of the first abbot Dratshepa Rinchen Namgyal (sGra tshad pa Rin chen rnam rgyal, 1318-1388)
[1], of Buton’s embodiment (skye ba) the second abbot Jamyang Dragpa Gyaltshen (’Jam dbyangs
Grags pa rgyal mtshan,1365-1448) [2], of the third abbot Khenchen Sangye Pelrin (mKhan chen Sangs
rgyas dpal rin,1376-?) [3],429 the fifth abbot Tsangton Chodrub Pelzang (gTsang ston Chos grub dpal
bzang, 1414-1482),430 the seventh abbot Khenchen Rigdzin Gyalpo (mKhan chen Rig ’dzin rgyal po,
1437-1510) [7],431
Refer to the eight bKa’ brgyad deities. These are: ’Jam dpal sku, Padma gsung, Yang dag thugs, bdud rtsi yon tan, Phur
pa phrin las, Ma mo bod gtong, dMod pa drag sngags and ’Jig rten mchod bstod. The first five are trasworldly deities and
the latter three worldly deities, see Tsepak R. 1993: 62
427
Could possibly refer to N gar a dicovered by Rin chen gling pa (1295-1374), see mKhyen brtse on History: 41
428
G.yung ston rdo rje dpal,a famous Nyingmapa master, is also a disciple of Karma Rang byung rdo rje(1284-1339)and
Buton Rin chen grub(1290-1364), see Don rdor: 363 and Khetsun, Vol. III:433.
429
The third abbot of the new abbotial succession of Zhwa-lu from 1404 to 1413, see Blo gsal bstan skyong: 6 and Khetsun,
Vol. XI: 252.
430
He,also known as Kun mkhyen Chos grub dpal bzang po, was the fifth abbot of the new abbotship of Zhwa-lu monastery
from1466-1482, see Blo gsal bstan skyong: 6 and Khetsun,Vol.: 253.
431
sKyo ston Rig `dzin rgyal po was the seventh abbot of the new abbotial succession of Zhwa-lu monastery from1494 to
1507, see Blo gsal bstan skyong: 6 and Khetsun, Vol. XI: 179-187.
426
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416
mkhan mkhyen brste’i dbang phyug [1(4)] | bsod nams dbang po (15) | byang gling bkra shis rgyal
mtshan bcas | gtso g.yas lha sa’i jo bo’i sku tshad thub sku zangs gser | byang chub mchod rten | pan
chen blo bzang chos rgyan | ’khrul zhig tshul khrims rgyal mtshan (4) mchod rten bum sku can | mkhan
’jam dbyangs bshes gnyen bzang po rgyal mtshan (6) | zhwa lu lo chen chos skyong bzang po (9) | bsod
nams rgyal mtshan (10) | tshar chen blo gsal rgya mtsho (13) | ka bzhi bla ma | rnam rgyal mchod rten
bcas | sgo de na birva pa’i dbang bum gzhis rtse’i dam ’byar ma | dbus su li ma legs po kha shas | ngos
bris la rwa lo’i thugs dam bal bris phul du byung ba’i ’jigs byed thang ka bcas | ’jam dpal rtsa rgyud las
| yi ge ra dang ba dang po | dge slong gang zhig rab byung gsungs | stan pa’i bstan pa gsal byed pa |
zhes bu ston lung bstan ces bshad | | dbu rtse dga’ ldan yang rtse phyi nang gsum du li ma sna tshogs
lcags drwa [dra] nang rgyal ba rigs lnga gra tshar sogs brgya tsam | tsan dan mchod rten rin chen phra
rgyan can | bu ston thugs dam dpal dus kyi ’khor lo bal li mda’ gang gser rgyang brdung phra rgyan
sogs khri
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the fourteenth abbot Khen Khyentse Wangchug (mKhan mKhyen brtse`i dbang phyug, 1524-1568) [1],
the sixeenth abbot Sonam Wangpo (bSod nams dbang po,1559-1621) [16]432 and Changling Tashi
Gyaltshen (Byang gling bKra shis rgyal mtshan, 16th cent.).433 The main (objects) at the right side (of
the statue of Buton) are: a gilt-copper statue of the Buddha in the same size as the statue of the Buddha
in Lhasa (i.e. in the Jokhang), a Changchub Stupa (Byang chub mchod rten), a statue of Panchen
Lobsang Chogyen (Panchen Blo bzang chos rgyan, 1570-1662),434 a stupa of (belonging to) the fourth
abbot Thrulshig Tshulthrim Gyaltshen (’Khrul zhig Tshul khrims rgyal mtshan, 1399-1473)435
containing the Bumku (Bum sku),436 (a statue of) the sixth Abbot Jamyang Shenyen Zangpo Gyaltshen
(’Jam dbyangs bshes gnyen bzang po rgyal mtshan,1414-1493) [6],437 (a statue of) the ninth abbot
Lochen Chokyong Zangpo (Lo chen Chos skyong bzang po, 1441-1527/8) [9] 438 of Zhalu, (a statue of)
the tenth abbot Sonam Gyaltshen (bSod nams rgyal mtshan, 1493-?) [10],439 (a statue) of the thirteenth
abbot Tsharchen Losel Gyatsho ( Tshar chen Blo gsal rgya mtsho, 1502-1566) [13]440 and (a statue of)
Kazhi Lama (Ka bzhi Bla ma,16th cent.)441 and a Namgyal Stupa (rNam rgyal mchod rten).In the
doorway (sgo te na) is an empowerment vase (dbang bum) of Virupa (Birvapa) which was sealed by
(representatives of) Shi(ga)tse (gZhis rtse) [Bla brang]. In the middle (of the Assembly-hall) there are
also some bronze (images) in good quality. On the wall is a thang ka of Yam ntaka which was Ralo’s
(Rwa lo) meditational object (thugs dam) well-painted in the Newar style. It is said in the Jam dpal
rtsa rgyud (the Root Tantra of Ma ju ri): “One ordained monk, whose name begin with the syllables
‘Ra’ and ‘Ba’, will come and develop (gsal byed pa) the Buddhism. Thus Buton was predicted (lung
bstan). In U-tse Ganden Yangtse (dBu rtse dga` ldan Yang rtse), there are many objects made of
various bronzes (li ma sna tshogs). (There are also): about a hundred (images including) the Five
Thatagatas with flowing robes (grwa tshar) and other images, (which are all) secured with chains, a
sandal-wood (tsandana) stupa decorated with precious jewellery (phra), Buton’s meditational object,
an one-arrow length K lacakra made of Nepalese bronze and decorated with gold and other precious
jewellery,
432
According to Khetsun, Byams pa bsod nams dbang po was the seventeenth abbot of the new abbotial succession of
Zhwa-lu monastery from 1591, see Khetsun, Vol. XI: 265.
433
He, also known as ’Jam dbyangs Rin chen bkra shis rgyal mtshan, is the third successor of Byang gling lineage or dBu
mdzad chen po of Ri sbug hermitage, see Khetsun, Vol. XI: 218-222 .
434
The fourth Panchen Rinpoche of bKra shis lhun po monastery and the twenty-first aboot of Zhwa lu Monastery from
1642 to 1662, see bKra shis lhun po:117-120, Blo gsal bstan skyong: 7 and Khetsun, Vol.XI: 271-77.
435
The fourth abbot of the new abbotial succession of Zhwa-lu monastery from 1440 to 1466, see Khetsun, Vol. XI: 140-49,
253.
436
Alias bDe gshegs snying po,a Buddha symbolizing emptiness and the natrual mind of all beings, see Tshig mzdod:1370,
1836.
437
The six abbot of the new abbotial succession of Zhwa-lu monastery from 1483 to 1493, see Blo gasl bstan skyong: 6;
Khetsun, Vol. XI:254.
438
Rin chen chos skyong bzang po,the greatest translator and scholar of Tibet, is the ninth abbot of Zhwa-lu monastery
from1514 to 1524, see Thig mzdod:2369; Don rdor: 551-556 and Khetsun, Vol. XI: 189-200.
439
sKyo ston bSod nams rgyal mtshan,the tenth abbot of Zhwa-lu monastery from 1524 to 1537, see Blo gasl bstan skyong:
7 and Khetsun, Vol. XI: 188.
440
He, also known as Tshar chen chos kyi rgyal po,is the thirteenth abbot of Zhwa-lu monastery from 1555 to 1559(?), see
Blo gsal bstan skyong: 7 and Khetsun, Vol. XI: 257-259.
441
a 16th-century master of Ri sbug hermitage of Zhwa-lu Monastery, was born in Ka bzhi Family in Yarlung area of
central Tibet, see Khetsun, Vol. XI: 226.
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rgyab yol la thugs dkyil lha tshogs bzhugs pa | rdo rje shugs zang gser de ’dra | rnam snang thar lo’i
thugs dam | khri rgyab la rdor dbyings lha tshogs bzhugs pa’i zangs gser | kun mkhyen ’phags ‘od thugs
dam gsang ’dus zangs gser lha tshogs khri rgyab yol la ’bur dod can | byams pa dang | thub sku legs pa
sogs dang | grwa tshang spyir yig rnying bka’ rgya khang mig gcig yod | | lho na sde srid gtsang pas
btab pa’i rgyud sde’i sgrub mchod ’du khang ka ba sum cu nang | sangs rgyas mdzad brgya dang | bu
ston ’khrungs rabs sogs bris pa | steng du mgon khang na rnam sras dang| rdo rje ri phug brten ma bcas
| blo gsal bstan skyong gzims khang yang snang | | byang gling gzims chung na gu ru’i sku tshab sogs
rten rnams spus dag pa yod | | ‘og tu chos khri khang dbus sde snod ’dzin pa stong tsam la chos gsungs
pa’i khang mig gru bzhi rab gsal chen po can | bu ston phyag nas nga ’dra ma’i sku ngos bris la’ang |
zhwa ser can rje rin po che ’dra ba’i bu ston | ral glegs tshab rdor dril can no | kha che sna nyag ces
mtshan grags | sdom gsum bla brgyud ngos bris sogs | rtser zangs gser gser g.yab rgyal ba lnga pas phul
ba | ‘og tu bu ston dgung lo
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which is enshrined on a throne in a niche (on which is) carved a group of deities of Mahabuddhi
Ma
ala (Thugs dkyil), a gilt-copper image of Dorje Shug (rDo rje shugs) which resembles (the
above K lacakra image), Tharlo’s (Thar pa Lotsawa) meditational object, a gilt-copper image of
Vairocana (rNam snang) which is placed on a throne in a niche on which is carved a group of deities of
Dorying (rDor dbyings) and the Omniscient Phagwo’s (`Phags ’od,1260-1327)442 meditational object,
a gilt-copper image of Guhyasam ja (gSang `dus) placed on a throne with a niche on which is carved a
group of deities. (Finally, there are) statues of Maitreya, the Buddha ( akyamuni) and so on. The old
official documents of the colleges (grwa tshang spyir) are kept in one room. To the south is a thirtycolunm Assembly Hall founded by the ruler (sde srid) of Tsangpa for practicing and offering of the
Tantras class (rgyud sde). On the walls (of the assembly-hall) the hundred deeds of the Buddha (Sang
rgyas mdzad brgya), the life story of Buton and those of others are painted. On the upper floor (steng
du) is a Mah k la chapel with (the image of) Vai rava a (rNam sras) and the main object (brten
ma) of Dorje Riphug (rDo rje Ri phug). There is also the residence of Losel Tenkyong (Blo gsal bstan
skyong, 1804-1872).443 In the small residence of Changling (Byang gling),444 the representative image
of Guru (Gu ru sku tsab) and all other objects remain in good quality. Below (the Assembly Hall) is the
chapel with a dharma-throne (chos khri), a square room with a big balcony (rab gsal), where Buton
preached Buddhism to nearly thousand monks (sde snod ’dzin pa). On the wall there is a painting of
Buton holding the Vajra and bell instead of a sword and volume (of a text). Buton painted a selfportrait (nga ’dra ma’i sku), but it looks like Je Rinpoche (Tsongkapa) with his yellow hat. It (the
portrait) is well-known by the name Kha che sna nyag (big mouth with notch nose). There are also
frescos of the master lineage of the Three Vows (sDom gsum) and so on. The golden gilt-copper
shelter (gser g.yab) on the roof was offered by The Fifth Dalai Lama. Below (the residence of the
Changling college),
Known as Kun mkhken ‘phags ‘od yon tan rgya mtsho, a master of K lacakra and teacher of Dol po ba shes rab rgyal
mtshan (1292-1361), see Ricca and Lo Bue 1993: 295
443
One of remarkble master and major figure of Ris-med tradition,well-known as Zhwa-lu Ri sbug sprul sku , was born in
upper Nyang valley of Tsang. Since his mother died two days after his birth,he was brought up by a nun and eventually
recognized as the rebirth of Grub dbang Blo gsal bstan rgyan(1727-1802).As an ecletic student, he studied dGe-lugs
tradition with the great teacher of his day dNgul chu Dharmabhdra or Bla ma chos bzang(1772-1851)as well as the expected
masters of Zwa-lu, Ngor and Sa-skya.In 1835,he wrote Zhwa-lu`i gdan rabs,and later on he wrote his autobiography
in1864, see Khetsun, Vol. XI: 312-13.
444
Byang gling pa lineage, also known as Ri sbug dBu mdzad chen po,is one of master’s lineage of Ri sbug Hermitage of
Zhwa-lu monastery. It started with the first Byang gling pa dBon po Rin chen rgyal po in 15th century and maintained by
his successors, see Khetsun, Vol. XI: 290.
442
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drug cu re gsum la so phag byang chub mchod rten phyag khru re dgu | zheng khru nyer gsum pa | nang
na mi ’khrugs stong gsum | thub pa stong | gtsug dri’i sa tsa ’bum gsum | sa sta ’bum phrag | phyi na
thub pa stong | mi ’khrugs stong sogs | rdo’i gdugs | rdo’i tog can | sku tshe brtan pa | mya ngan med |
lha bab | sgo mang | dbyen zlum | pad spungs | cho ’phrul | byang chen | rnam rgyal | bdud ’dul | dos
’khor mchod rten bcas | chos dbang gter lung du | ra zhes bya ba’i lung pa ru | bu zhes bya ba’i dge
slong ’byung | mchod rten rdo yi tog can ’byung | zhes gsungs pa rdo’i tog ’di yin ces zer | gstang pan
chen rin po ches zangs gser gdugs sogs phul | mdun mchod rten jo bo rje’i phyag tsha dang | pan chung
gsum gdung bcas | gzhan ’jam dbyangs grags pa rgyal mtshan | blo gsal bstan rgyan | nor bzang rin po
che sogs mkhan rabs gdung mang | bu ston gdung zhugs la phul skabs ri logs khang brtsegs ’ja’ ‘od ma
| dpal ldan bla ma bsod nams rgyal ba’i yum gyi gdung sogs dang | mdun na lag bskor che tsam gyi
rdo’i ma
ala | mkhar gong tshom bu can rdo yi ka bas btegs pa bzhi | me tog snod rdor ba
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there is a clay Changchub Stupa (Byang chub mchod rten)445 which is sixty-nine cubits (khru) long and
twenty-three cubits (khru ) wide. It was erected (by Buton) when Buton was sixty-three. Inside the
stupa there are three thousand images of Ak obhya (Mi ’khrugs pa), thousand images of the Buddha,
three hundred thousand miniature images of Vimalosnisa (gTsug dri) and hundred thousands miniature
images(of others). Outside the stupa there are a thousand images of the Buddha, a thousand of
Ak obhya and other miniature images. The stupa has a stone umbrella and a stone top-point (tog). (In
addition,) there are the stupas of Mya ngan med, Lha babs, sGo mang, dByen zlum, Pad spung, Cho
’phrul, Byang chub, rNam rgyal, bDud ’dul and the stupa of K lacakra around.446 It is said that this
very stone top-point (referred to in) (Guru) Chowang’s (Guru Chos dbang) treasure prediction (gter
lung), in which it was said that one Bhiksu (dge slong) with the name Bu would come to the village
called Ra, and a stupa with stone top-point would appear. Later on, Panchen Rinpoche of Tsang
(gtsang pan chen rin po che)447 offered a gilt-copper umbrella etc. to the stupa. In front of it is a stupa
containing miniature images made by Jowo Je (Atisha) and the reliquary stupas (gdung) of three junior
Pantidas (Pan chung). Futhermore, there are many other reliquary stupas (gdung), those of Jamyang
Dragpa Gyaltshen (’Jam dbyangs Grags pa rgyal mtshan), Losel Tengye (Blo gsal bstan rgyan, 17271802),448 Norzang Rinpoche (Nor bzang Rin po che)449 and other successors of the abbot.. The
building on the hillside, upon which the rainbow fell during the cremation of Buton, contains the stupa
with relics of the mother of Pelden Lama Sogyel (dPal ldan Bla ma bSod rgyal,18th century)450 and
other objects. In its front is a stone Ma
ala slightly larger than a paryer-wheel (lag bskor), four
heaps of white clay (mkhar gong) held up with a stone pillar and four stone flower-pots
Known as sku ’bum mthong grol chen mo, erected in 1352 by Bu ston rin po che Rin chen grub as his mother’s spiritual
object, see Zhwa-lu lo rgyus: 38-42.
446
Eight different types of s
related to eight events in the Buddha’s life, see Tshig mdzod:855, Tucci (1932) 1988,
DoKa:161(vol. ii), Klimburg-Salter 1988:211, Bentor 1995a, Lamotte 1988, Kottkamp 1992, P. Dorje 1996:49-70 and
Chandra 1996:130.
447
Refer to the Fourth Panchen Rinpoche Lobzang Chökyi gyaltshen (1570-1662) offered the gilt-copper unbrilla (gdugs)
to the stupa ‘mthong grol chen po’ in 1644, see Don rdor: 627 and Zhwa-lu lo rgyus: 40-41.
448
Grub dbang Blo gsal bstan rgyan,one of Blo gsal bstan skyong`s teacher, spent his entire time on meditation in Ri sbug
Hermitage since he was fourty years old, see Khetsun, Vol. XI: 306-9.
449
Possibly refer to Nyi ma nor bzang rin chen dpal bzang, a disciple of the second abbot of Zhwa-lu monastery Rin chen
rnam rgyal and Khyung lhas gZhon nu bsod nams, was well-learn in both Tantras and sutra,particularly Buddhist logic (tsad
ma). During the debate between two most omniscient master Rong ston smra ba’i seng ge (1367-1449) and mKhas grub dge
legs dpal bzang (1385-1438) in Gyantse Monastery, he was invited there as an examiner.Though, there seemed to be many
works written by him, none of them exists, see Khetsun, Vol. XI: 126 .
450
Possibly refer to Bla chen bSod nams rgya mtsho,a disciple of the twenty second abbot of Zhwa-lu monastery Rin chen
bsod nams mchog grub(1602-1681), see Khetsun, Vol. XI: 299.
445
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rdo gzhong bdun tshar chen po bdun sogs yod | ’di dag rin po che bsod nams mchog grub gsungs las
bsdus so | | zhwa lu nas mar tsam lo ston gyis bzhengs pa’i rgyan gang [gong] mgon khang du | rdo rje
rab brtan ma shin tu byin chags zhi ma khro gtor sgrom ’dra ba’i nang yod | steng khang du sangs rgyas
thub dbang | nye sras mi tshad sman sku | sgo khar chos rje sa skya pandita bsnyen rdzogs bzhes bskabs
dbu skra ’khru snod rdo gzhong chus bkang ba yod | | de nas sa lug zla ba dgu pa’i tshes lnga la bkra
shis lhun por phyin te lha zhal mjal ba la | thog mar ’du khang chen mo’i rgya mthongs byang ngos |
rgyal ba dge ’dun grub pa dang shes rab seng ge’i dngul gdung mthong ba don ldan | bde gshegs mchod
rten cha brgyad ’dom gang ma | u rgyan rgya gar ma spus dag mi tsam | gu ru chos dbang zhabs rjes
bcas lha khang ka bzhi | | ’du khang thog khar lcags drwa’i [dra’i] nang li ma sna tshogs | gser sku sogs
lnga brgya re tsam yod ’dra ba’i lha khang phyi nang gsum nang | kasarpani | sgrol ma | byams pa
khyad ’phags bcas gtso bo | | pan chen blo bzang chos rgyan gdung sgo nas mar phyin pa’i sgo khyams
ra ba’i shar ngos thog khar yang li gter ’dres ma sum brgya lhag bzhugs pa’i lha
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as well as seven stone tubs (rdo gzhong) etc. All these mentioned above are the excerpts from the
works of Rinpoche Sonam Chogdrub (bSod nams mchog grub, 1642-1721). Below Zhalu is the
Mah k la chapel of Gyengong (rGyan gong) Monastery451 founded by Loton [Lo ston (rDo rje dbang
phyug)].452 In this is a very charming (byin chags) image of Dorje Rabtenma (rD rje Rab brtan ma)453
in both peaceful and wrathful form (zhi ma khro) placed in (a frame) resembling a torma frame (gtor
sgrom).The chapel on the upper floor contains life-size medicinal images of the Buddha and his chief
attandents. At the entrance, there is the stone vessel filled with water, in which the Dharma king Sakya
Pandita washed his hair when he took the vows. Then, on the fifth day of the ninth month of the EarthSheep year (1919), I went to Tashilhunpo (bKra shis lhun po) to make homage to the deities. First of
all, the four-column chapel, located at the northern side of the court-yard of the Great Assembly Hall,
contains the silver stupa mThong ba don ldan with relics of Gyelwa Gedun Drub (rGyal ba dGe ’dun
grub) and Sherab Senge (Shes rab seng ge, 1383-1445),454 eight great stupas of the Buddha one
fathom in length, a life-size image of Ogyen Gyagarma (U-gyan rGya gar ma) in good quality and a
footprint of Guru Chowang. On the upper storey of the Assembly Hall, various bronzes are secured
with chains. In each of three chapels, both inner and outer as well in between, there seem to be five
hundred images made of gold and other articles, and the main objects are the excellent images of
Kasarpani,T r
and Maitreya. Coming out from the door of a chapel with the stupa containing the
relics of Panchen Lobzang Chogyen (Pan chen Blo bzang chos rgyan), on the upper storey of the
eastern side of the court-yard, there are also three chapels, the inner, the outer and one in between,
containing over three hundred images made of alloyed bronze (li gter ’dres ma).
451
one of the earlist monastery of the Second diffusion of Buddhism in Tibet, known as rGyan gong byang chub dge gnas,
was founded by Lo ston rdo rje dbang phyug in 997 and played the most significand role in spreading Buddhism in Tibet.
However, it was once damaged during the conflict between Zhwa-lu and rGyan gong and moved its religious objects to
Zhwa-lu Monastery in thirteenth century, and it was distroyed again during the Cultural Revolution in 1960’s. Nowdays it
has been rebuilt and located 150m north of Zhwa-lu Monastery, see Chan 1994: 401 and Dowman 1996: 271.
452
One of the Ten men of dBus gtsang and disciples of Bla chen dgongs pa rab gsal, is one of the representative figures of
the Lower Vinaya (sMad ’dul) Lineage in Tibetan Buddhist tradition.In order to revive Buddhism in Tibet, He, after had
studied with Bla chen dgongs pa rab gsal in mDo khams, came back to his native place and established the Buddhist centre
rGyan gong in 997. Later on, many Buddhist communities were estblished by his disciples in Tsang district, see Don
rdor:150.
453
A form of Shiri Devi,known as dPal ldan lha mo in Tibetan,was the most influential female protector goddess of Tibetan
Buddhism and regarded as wrathful embodiment of Sarasvat (dByangs can lha mo), see Tshig mdzod:1630
454
Rje btsun shes rab seng ge, a outstanding Gelugpa master, was born in Srad of Sakya area and attended Narthang
monastery at the age of ten. There he not only took the pure ordination, but also studied with both Kadampa and Sakyapa
teachers. In 1410 he went to central Tibet and followed the Tsongkapa’s teaching. At the same time ,he became one of the
main teachers of Gedundrub, the First Dalai Lama.In 1433, he founded the Tantra college called rGyud smad grwa tshang in
Lhsa. In 1445, he died in Gadan monastery, see Don rdor: 471-476 and bKra shis lhun po: 4-13
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khang phyi nang gsum | | bka’ ’gyur lha khang ka ba bcu gnyis mar | jo bo mi tshad sogs dang | bka’
’gyur klog skabs khel | | gdung rten sgo khang g.yas g.yon du da lta’i pan chen rin po che ’di pas gsar
bzhengs | g.yon du pan chen blo bzang chos rgyan zhal ngo la mtho gsum yod pa dang | g.yas su tshe
dpag med zhal ngor mtho gsum yod pa’i zangs gser che legs re’i lha khang bnyis | | ’du khang sbug tu
rgyal ba dge ’dun grub kyi thub chen bdud ’dul zangs gser rgyab mtho nyer lnga pa | gadhola ldem
gnyis | tshe dpag med dang sman bla | nye ba’i sras chen brgyad bcas | | g.yas su byams khang du |
byams chen khru nyi shu rtsa lnga pa’i byams chen g.yas g.yon gyi ldem gnyis | | gtsang khang g.yon
sgrol ma lha khang du yid bzhin ’khor lo mtho bcu drug pa | g.yas g.yon sgrol ma sngo dkar gyi sman
sku bcas | | mgon khang du ’jigs byed dang phyag drug pa sogs dang | gos sku chen mo sogs gos sku
bdun | | ’du khang ltag na bla brang rgyal mtshan mthon po yod | | de’i g.yon du gser g.yab zangs gser |
gyad stobs po che mda’ yab sogs yod pa’i nang phal thog
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In the Kangyur chapel with twelve colunms, there is a life-size image of Jowo and so on. I was there
just in time when Kangyur was reciting. On both the right and left sides of the Reliquary Chapel
(gDung rten lha khang) there are chapels built by the present Panchen Rinpoche (the Ninth Panchen
Chos kyi nyi ma,1883-1937).. In this left (chapel) there is a gilt-copper (statue) of Panchen Lobzang
Chogyen (Panchen Blo bzang chos rgyan,the Fourth Panchen) with a face which is three spans high
and in the right (chapel) there is a gilt-copper (image) of Amit yus with a face which is three spans
high. Both (these statues) are big and in good quality (che legs).In inner chapel of the Assembly Hall
there are: a gilt-copper image of Thubchen Dudul (Thub chen bDud `dul), the back (rgyab) (measures)
twenty-five spans, two (models of) Gandholas standing upright (ldem), (an image of) Amit yus,( an
image of) the Buddha of Medicine and (images of ) the Eight Chief Disciples (of the Buddha). The
Maitreya chapel (Byams khang)455 to the right, is devoted to a twenty-five-cubits high image of the
Great Maitreya and on its right and left sides there are two statues of Maitreya standing upright (ldem).
To the left of the inner sanctum (gTsang khang) there is a T r
chapel (sGrol ma Lha khang)456
containing a sixteen-span high image of Yizhin Khorlo (Yid bzhin `khor lo)457 and on its left and right
sides there are statues of the Green and White T r s made of medicine (sman sku).In the Mah k la
chapel (mGon khang)458 there are statues of (Dorje) Jigche [(rdo rje)`Jigs byed] and the Six-armed One
etc. as well as seven huge scroll Thangkas (gos sku) including a large one. Behind the Assembly-hall
is the Labrang Gyaltshan Thonpo (Bla brang rgyal mtshan mthon po).459 To its left is (a chapel) with a
gilt-copper golden fan (gser g.yab), a balcony (mda’ yab, Skt. ovidhankha) and (statues) of the
powerful athletes (Gyad sTobs po che), etc.
455
This Maitreya chapel as well as its statues were built by the first Dalai Lama Gedun Drub in 1461, see bKra shia lhon
po: 27-28.
456
This chapel was built by Gedun Drub in 1466,see bKra shis lhun po: 31.
457
A form of T r .
458
This chapel was built by Gedun Drub in 1460, see bKra shis lhun po: 30.
459
This Labrang was built by Gedun Drub, the First Dalai Lama. It has been the resident place of successive Panchen
Rinpoche and administration centre of Tashi Lhunpo Monastery.
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lnga’am | ’dom gsum rer thog so re byas pa’i thog gsum sleb nges kyi blo bzang chos kyi rgyal mtshan
gyi dngul gdung chen mo | mchod rdzas rtags brgyad sna bdun rdzas brgyad sogs rtse khru gang lhag re
| gser kong | dngul kong | mantral | ting phor sogs dang | mu tig gi ’phan | gser bsgril ’phan sogs mang |
| bla brang g.yas na | sbug tu rje yab sras thog sleb ’dam | gsar bzhengs rje rin po che bskum khru gang
ba ’dam sku stong tsho | rgya nag zangs gser rje mi tshad gsum | | de nas blo bzang ye shes dngul gdung
chen mo’i sgor | g.yas su thub dbang gnas brtan bcu drug mi tshad tsam zangs gser | rgya nag zangs
gser sgrol ma nyer gcig mi tshad | | g.yon du ’jam dbyangs zhi khro gtso ’khor gsum ’dom [’dam] sku
thog so mtho nges | | sbug tu dngul gdung chen mo blo bzang chos rgyan gyi dngul gdung dang cha
’dra ba las | mchod rdzas sogs cung lhag snyams gser g.yab sogs ’dra | | yang de’i g.yas su pan chen blo
bzang dpal ldan ye shes dngul gdung rten brten par bcas pa gong dang ’dra ba las | phyi skor shar ngos
thog khar lha khang gser sku sna tshogs nyis brgya re tsam pa gsum | sbug tu mgon khang bcas |
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It (also) contains the great silver reliquary stupa of Lobsang Chokyi Gyaltshan (Blo bzang Chos kyi
rgyal mtshan) which is five floors high, according to the normal height of one storey (phal thog) or
almost three floors, one floor measuring three fathoms. The offering objects in this chapel are: the
Eight Auspicious symbols (rtags brgyad), the Seven Jewels (sna bdun) and the Eight Auspicious
Articles (rdzas brgyad).etc, (all) over eighteen inches (rtse khru) high, as well as golden butter-lamps
(mchod kong), silver butter-lamps, Ma
ala (mantral), offering cups (ting phor) and so forth. There
are many (decorations) such as: pearl-lace (’phan), woven lace of gold (gser bsgril ’thag ’phan) and so
on. To the right side of the Labrang in the inner part (of a chapel) there are: one-floor high clay statues
of Je Yabse (Tsongkhapa and his two disciples), thousands of newly erected one cubit high clay images
of Je Rinpoche and three life-size images of Je (Tsongkapa) made of Chinese copper and gold. Then,
by the doorway on the right side (of the chapel) with the great silver reliquary stupa of Lobsang Yeshe
(bLo bzang ye shes, 1663-1738),460 there are: gilt-copper statues of the Buddha, c. life-size, (statues of)
the sixteen Arhats and statues of the twenty-one T r s in life-size which are all made of Chinese
copper and gold. To the left side are one-floor high clay statues of Ma ju ri and his chief attendants
(’Jam dbyangs gtso ’khor gsum). In the inner part of this chapel, there is a great silver stupa (of Blo
bzang ye shes) similar to the reliquary stupa of Lobsang Chogyen (Blo bzang chos rgyan, 1570-1662).
The offering objcts, etc. (in this chapel) were considered a bit better (than those in the chapel with the
stupa of Blo bzang chos rgyan), but the golden fan and other objects are of similar quality. Also, at the
right side (of this chapel) there is a silver reliquary stupa of Panchen Lobsang Palden Yeshe (Pan chen
Blo bzang dpal ldan ye shes, 1738-1779)461 and all the objects are of the same quality as those
mentioned above. On the top of the eastern side of the outer circumabulation path (phyi bskor), there
are three chapels each containing about two hundred golden images, in their interior (sbug tu) there are
Mah k la chapels.
460
Panchen Blo bzang ye shes was born in a very famous Bonpo family Bru-tshang in the inner part of Thob rgyal. He was
recognized by the Fifth Dalai Lama as the Fifth Panchen Ripoche and ascend to the throne of Tashi Lhunpo Monastery in
1667. In 1670, he took the initial ordination from the Fifth Dalai Lama in Podala, and took the dge bsnyen vow from sngags
chen Kun mchog rgyal mtshan at the age of 22. In 1697, he ordianed the Six Dalai Lama Tshangs dbyangs rgya mtsho
(1683-1706). In 1717, when Jungar Mongols intruded Tibet, he went to Lhasa as mediator, but no longer stopped. In 1720,
he ordined the Seventh Dalai Lama skal bzang rgya mtsho (1708-1757). He was passed away at the age of 75. There are
four volumes of works including his autobiography, see Don rdor: 717-719; bKra shis lhun po: 121-123.
461
The Six Panchen Rinpoche was born in Gram of lower part of Shangs valley, Namling Dzong . He was recognized by the
Seventh Dalai Lama as the reincarnation of the former Panchen Rinpoche and ascended to the throne of Tashi Lhunpo
Monastery.At th eage of seven, he took the initial vow from the Senventh Dalai Lama. In 1757, he took the ordination from
his tutor Blo bzang chos ’phel. In 1760, he recognized the ’Jam dpal rgya mtsho as the reincarnation of the seventh Dalai
Lama and ordined him in 1766. Later on, he went to main land China two times as invited by the emperor of Qing Dynasty
and passed away in Beijing in 1779. His works includ nine volumes, see Don rdor: 809-811; bKra shis lhun po: 123-133.
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pan chen blo bzang bstan pa’i nyi ma’i gdung rten gong dang ’dra | | de’i g.yas su da lta pan chen rin
po che ’di pas bzhengs pa’i byams khang chen mo | rgyal ba byams pa longs sku skyil krung phyag
g.yon ril ba | g.yas chos ’chan can lha khang phal thog dgu | ’dom gsum rer thog so re byas na thog lnga
| ‘og tu sgo chen thog | pad gdan mtshams nang bskor lam | pad gdan steng mdun thad nas phar tshur ka
ba drug yod | bar nas sku smad | de nas thugs ka’i rab gsal | de nas zhal ras lha khang la mchod pa bang
rim steng me tog dkar yol dam ’be mi ’dra ba mang | zhal thad tsam nas bskor lam nas bltas na ma gi ri
rong nas bltas nyams ’dra ba | phrag g.yas g.yon steng mi bcu re tsam shong ba lta bu | de nas dbu
rgyan thad rab gsal | de nas yar thog khar zangs gser gyi khang bzang gnyis | rgyal mtshan gnyis | gser
tog sogs so | nang na g.yas gnyan chen thang lha lta bu’i gzhi bdag | g.yon du gsang bde ’jigs gsum ri
mo bcas | byams chen khru brgyad pa ste ’dom nyi shu yod ces pa | pad gdan la ’dom do yin pas zhal la
’dom do ste bzhugs pa la gong gi tshad de mar bskum
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The stupa with the remains of Panchen Lobsang Tenpa Nyima (Blo bzang bsTan pa’ nyi ma, 17821854)462 is the same as the stupa mentioned above. To the right side of (the Labrang) is the great
temple of Maitreya (Byams khang chenmo)463 constructed by the present Panchen Rinpoche (the ninth
Panchen chos kyi nyi ma, 1883-1937).464 It contains the statue of Maitreya465 in the form of the
Enjoyment body (Skt.
Tib. longs sku), cross-legged, holding a vase in
his left hand and making the gesture of preaching the Dharma with his right hand. This temple is
generally (considered to be) nine floors high, but five floors high if every three-fathom is considered to
be one-floor. Above the great gate in the lower part of the temple, around the Lotus-seat (of the statue),
there is an inner circumabulation path (nang bskor lam). The length (phar tshur) of the Lotus-seat
(measured) from the top front is six-columns. In the middle (of the building) is the lower part of the
statue. Then, the balcony (rab gsal) (is on the same level/height) as the heart (thugs ka) (of the statue).
Then in the Shalre chapel, on the offering shelfs (mchod pa bang rim) there are many different kinds of
porcelain flower vases. If one looks down from the circumambulaton path at the level of the face of the
statue, it is just like the view from a mountain gorge. It also seems that both right and left shoulders (of
the image) can hold ten people each. Then there is a balcony (at the level of) the ornamental crown (of
the statue). Then, on the roof, there are two gilt-copper excellent chapels, two victory banners (rgyal
mtshan), golden top-point(s) (spires) (gser tog) and so on. Inside, to the right (side), there are the mural
painting of a local deity (gzhi bdag) like Nyanchen Tanglha (gNan chen thang lha). On the left there
are (mural paintings) of gSang bDe ’Jigs gsum (i.e. Guhyasam ja, Chakrasamvara and Vajrabairava).
The eight-cubit image of the Great Maitreya, sitting cross-legged, is said to be twenty fathoms high. It
seems to be a total of twelve fathoms high, when the two fathomed lotus-seat and the two fathomed
face are
The Seventh Panchen Rinpoche ,who was born in sKyid gshongs near dGa’ sdong Monastery in Panam Dzong and
recognized by the Eighth Dalai Lama, recognized the Ninth and Tenth as well as the Eleventh Dalai Lama, see Don rdor:
870-872; bKra shis lhun po: 134-142.
463
This seven floor high tepmle was built in 1914 by the ninth Panchen Rinpoche.
464
The ninth Panchen Rinpoche was born in Dwags po and recognized as the reincarnation of the former Panchen
Rinpoche. In 1888, he was ordianed and given the name as Blo bzang thub bstan chos kyi Nyi ma by the Thirteenth Dalai
Lama. In 1904, he went to India as invited by British Expedition. In 1914, he built the world largest statue of Maitreya and
its Temple Byams khang chen mo. In 1923, he went to China and passed away in sKye dgu mdo, see Don rdor: 995-997
and bKra shis lhun po: 146-150.
465
The world Largest gilt-copper statue built in 1914 by the Ninth Panchen Rinpoche.
462
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pas khyon ’dom pa bcu gnyis pa ’dra | | de’i g.yas ngos blo bzang bstan pa’i dbang phyug sku gdung lha
khang bcas gong rnams dang cha ’dra ba | | ’du khang sbug rdom mo’i drod pa sogs nang rten dang |
dge ’dun grub kyi sku chas mang po sogs phal cher phur byams dkar chag ltar ro ||||
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not counted. On the right side (of the Great Maiterya temple), is the chapel containing the reliquary
stupa of Lobsang Tenpa Wangchug (Blo bzang bstan pa’ dbang phyug, 1855-1882),466and it is simlar
to those (reliquary stupas) mentioned above. In the inner part of the Assembly-hall, there are the rDom
mo’i drod pa and other spiritual objects as well as many possessions of Gedundrub (dGe ’dun grub)
and so on. All these are almost similar as those mentioned in the monastic annals of Purcham (Phur
byams, 1682-1762).467
Bibliography in Tibetan Language
’Jam dbyangs mkhyen brstse dbang po (1820-1892) ,
mKhen brtse on The History of the Dharma. sman rtsis shes rig spendzod
Vol.39,LEH,1972
Khetsun Sang po
Biographical Dictionary of Tibet, vol.3-10, Dharamsala,1973
Rwa lung dkar brgyud gser ’phreng . Sungrab Nyamso Gyunphel Parkhang, Palampur,1975
gNas rnying skyes bu dam pa rnams kyi rnam par thar pa rin po che’i gter mdzod.
In transliteration copied and provided by Professor Gene Smith.
dPa’ bo gtsug lag phreng ba
mkhas pa’i dga’ ston. two volumes, Beijing. 1982.
Tshal pa Kun dga’ rdo rje (1309-1364)
Deb ther dmar po. Mi rigs dpe bskrun khang,1981.
Thub bstan ‘od gsal bstan pa’i nyi ma
rNying ma chos ’byung. two volumes, Bod ljongs mi dmangs dpe bskrun khang, 1992.
Pad ma dkar po
466
the Eigth Panchen Rinpoche,born in a Bon family located at Thob rgyal of Tsang district.When he was three years old,
he was recognized as the reincarnation of the Seventh Panchen.Later on,he was acsended to the throne of Tashi Lhunpo
Monastery and ordained by Rwa sgreng Rinpoche Ngag dbang ye shes Tshul khrims rgyal mtshan.Since then,he studied not
only the Gelug tradition but alsoSakya, Nyingma and other taditions. He took the the eight vows from a Sakyapa master
`Dul `dzin pa dpal bzang powhen he wastwenty-one, and took the Bhiksu vows from Phur lcog Blo bznag tshul khrims
byams pawhen he was twenty-three.Moreover,he ordained the Thirteenth Dalai Lama and gave him the name Ngag dbang
blo bzang thub bstan rgya mtsho.In 1882, he passed away when he was twenty-eight.He has in charge of Tashi Lhunpo
monastery as the throne-holder(Khri pa) from 1860 to 1882.There are three volumes of his works including the regulations
of Tashi Lhunpo monastery ‘Rab brjid gser gyi gnya`shing’,his own autobiography ‘Dad ldan pad tshal gzhad pa’ ,see Don
rdor : 952 and bKra shis lhun po:142.
467
known as Phur lcog Ngag dbang byams pa,thefounder and the first abbot of Phur lcog monastery nearby Lhasa, was a
teacher of both the Sixth Panchen Blo bzang dpal ldan ye shes (1738-)1780)and the Seventh Dalai Lama sKal bzang rgya
mtsho (1708-1757), see Khetsun, Vol.V:370-403 and Don rdor: 736-739.
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’Brug pa’i chos ’byung. Gangs can rigs mdzod series 19, Bod ljongs bod yig dpe rnying
dpe bskrun khang, Lhasa, 1992.
Bod kyi lo rgyus deb ther khag lnga. Gangs can rigs mdzod series 9, Bod ljongs bod yig dpe rnying
dpe bskrun khang, Lhasa, 1990.
Jonang Taranata
Myang yul stod smd bar gsum gyi ngo mtshar gtam gyi legs bshad mkhas pa’i ’jug ngogs.
Bod ljongs mi dmangs dpe bskrun khang, Lhasa,1983.
Don rdor and bstan ’dzin chos grags
Gangs can lo rgyus thog gi mi sna. Bod ljongs mi dmangs dpe bskrun khang,Lhasa, 1993.
Thub bstan phun tshogs
Bod kyi lo rgyus spyi don Padma rwa ga’i lde mig. two volumes, Si chuan mi rigs dpe
bskrun khang, 1996.
Zhwa-lu dgon gyi lo rgyus mdor bsdus. Bod ljongs mi dmangs dpe bskrun khang, Lhasa,1987.
dPal gyi chos sde chen po bkra shis lhun po. Bod ljongs mi dmangs dpe bskrun khang, Lhasa,1992.
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dPal snar thang chos sde’i lo rgyus mdor bsdus. Bod ljongs mi dmangs dpe bskrun khang,
Lhasa, 1983
g.Yu thog gsar rnying gi rnam thar. Mi rigs dpe bskrun khang, Beijing,1982
Bod rgya tshig mdzod chen mo. Mi rigs dpe bskrun khang, Beijing, 1985
Bibliography in Western Languages
Aziz Babara Nimri. Tibetan Frontier Families. New Delhi: Vikas Publishing House, 1978.
Bentor, Yael. “On the Indian Origins of the Tibetan Practice of Deposing Relics and Dhar
s and
St pas and Images”. Journal of the American-Oriental Society, June 1995:248-61.
Bunce, Fredrick W. An Encyclopaedia of Buddhist Deities, Demigods, Godlings, Saints
New Delhi:D .K. Printworld, 1994.
Chan,Victor.
Tibet Handbook--A Pilgirmage Guide. USA: Moon Publication, ,1994.
Chandra, Lokesh. Trancendental Art of Tibet.
Series, Indo-Asian Literatures,
Vol. 385. New Delhi: International Academy of Indian Culture and Aditya Prakashan, 1996.
Dargyay, Eva. The Rise of Esoteric Buddhism in Tibet. Delhi: Motilal Banarsidass, 1977.
Das,Chandra. Tibetan- English Dictionary. Delhi: Ram Printograph, ,1992.
Dorje, Gyurme and Matthew Kapstein. The Nyingma School of Tibetan Buddhism: Its
Fundamentals and History. 2. vols. Boston: Wisdom Publications, 1991.
Dorjee, Pema. Stupa and its Technology: A Tibeto-Budddhist Perspective. Delhi: Indira
Gandhi National Centre for the Arts, 1996.
Dowman, Keith.
The Power-places of Central Tibet. New Delhi: Timeless Books Press, ,1996.
Dowman, Keith and Sonam Paljor, The Divine Madman: The Sublime Life and Songs of
Drukpa Kunlay. London: Rider, 1980.
.Jäschke H.
A Tibetan-English Dictionary. New Delhi, 1992.
Jackson,Roger R and José Ignacio Cabezón.
Tibetan Literature--Studies in Genre. N.Y: Snow Lion Publication, ,1996.
Klimburg-Salter, Deborah. “The Life of the Buddha in Western Himalayan Monastic Art and Its
Indian Origins:Act One”.. East and West, Is.M.E.O. 38,1-4, 1988:189-215.
Korom,Frank.
the Reflection of Tibetan Culture.
Kottkamp, Heino. Der
1997
als Represäntation des buddhistischen Heilsweges.
Wiesbaden:Harrasowitz, 1992.
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Kretschmar .A. ’Brug pa Kun legs: Das wundersame Lebens eines verrückten Heiligen, Sankt
Augustin 1981.
Pommare, Francoise. An Illustrated Guide to Bhutan.Hong Kong: The Guidebook Company,1990.
Lama paltul Jampal Lodoe
The Record of Nyingma Mmonasteries In Tibet.
India:Sacerd Word Printing Press
Lopetz,Donald S.
Religions of Tibet in Practice. New Jersey: Princeton University Press, ,1997.
Mckay,Alex.
Pilgrimage in Tibet. London: Curzon Press, 1998.
Piats Narita 1989
Pommare, Francoise. An Illustrated Guide to Bhutan.Hong Kong: The Guidebook Company,1990.
Prats, Ramon. Contributo allo Studio Biografico dei primi Gter-ston. Istituto Universitario Orientale.
Seminario di studi asiatici. Series Minor XVII. Naples: Istituto Universitario Orientale, 1982.
Riccard, Matthieu.
The Life of Shabkar---The Autobiography of a Tibetan Yogin. Albany:
State University of New York Press, 1994.
Ricca, Franco and Erberto Lo Bue.
The Great Stupa of Gyantse. London:Serindia Publication, 1993.
Roerich, Gerge N.
the Blue Annal. Delhi:1976
Stein, Rolf A.
Vie et Chants de ’Brug-pa Kun-legs le Yogin. Paris: G.P. Maisonneuve et Larose 1972.
Tsepag Rigdzin.
Tibetan-English Dictionary of Buddhist Terminoligy. Dharamsala: Library of
Tibetan Works and Archives, 1993
Tucci, Giuseppe.
Gyantse and its Monasteries (3. Vols.). New Delhi:
, 1992.
Tucci, Giuseppe. Stupa: Art, Architectonics and Symbolism. Indo-Tibetica I.1932; New Delhi:Aditya.
Parakashan, 1988
Vitali, Roberto.
Early Temples of centural Tibet.,London:Serindia Publication, 1990.
Yuthok, Dorje Yudon. House of the Turquoise Roof. Ithaca, N.Y.: Snow Lion Publications,
1990.
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INDEX OF BOTH TIBETAN AND INDIAN HISTORICAL FIGURES
Abbayakara, 10-11th century Indian master
Abbot Boddhisatva (mkan po zhi ba ’tsho), eighth century Indian master and the first abbot of Samye Monastery
ordained first seven Tibetan monks
Ame Chenpo (A mes chen po), Sangs rgyas ye shes, the ruler of Zhwa-lu in 13th century
Atisha (Jo bo rje dpal ldan Atisha, 982-1054), a formost Bangle master and the founder of Kadampa tradition
in Tibet
Avadh ti Tsewang Norbu (A ba dhu ti Tse dbang nor bu), unidentified, 1
Barawa (’Ba’ ra ba, 1310-1391), 4
Bhikshuni Shri (dGe slong ma dpal mo),a famed Indian nun and the ancestor of Nyungne(bsNyung gnas)
lineage, 18
Budhashri (11th cent.), a Buddhist master from Naple, 8
Buton (Bu ston Rin chen grub,1290-1364), the most well-known master of Tibetan Buddhism, 8
Buton Sengewo (Bu ston seng ge ’od), 12-13th century Kadampa master and abbot of Zhwa-lu monastery
Changling Tashi Gyaltsen (Byang gling bKra shis rgyal mtshan, ?), the third successor of Byang gling pa of Ri
Sbug Hermitage in Zhwa-lu Monastery
Chetsun (lCe btsun)/ lCe btsun shes rab ’byung gnas, the founder of Zhwa-lu Monastery
Chogro Luyi Gyaltsen (Cog ro Klu yi rgyal mtshan), one of the three famous Lotsawas during the 8th century
Chogyal Dasang(Chos rgyal Zla ba bzang po), an early Indian Buddhist saint who obtained the Dus ‘khor rtsa
from the Buddha, 8
Choje Jamkar (Chos rje ’jam dkar),
Chomral (bcom ral)/ bcom ldan rig pa’i ral gri, a 13 th century Kadampa scholar and the compiler of the
first Tibetan Buddhist canon , the old Narthang edition
Chörinpa (Chos rin pa, ), an abbot of Nenying monastery, 17
Dagmepa (bdag med pa), one of the formost Indian master of the Path and its Fruit tradition
Dagpo Lhaje (Dwags po lha rje, 1079-1153), the founder of Dagpo Kagyu, 3
Darchar (Grub thub ‘Dar ‘phyar, 12th cent.), a treasure discoverer, 17
Darma king Pokya Zhonu Senge (Chos rje sPos skya gZhon nu seng ge,b.1200), the third throne-holder of
Ralung Monastery, 1no.10
Darma Rinchen (Dar ma rin chen,1364-1432), rGyal tshab rje , one of the two close disciples of Tsongkapa,18
Datrag (Zla grags/ Zla ba grags pa, 7th cent.), the Indian master Chandrakirti, 10
Datsag (rTa tshags,1760-1810),Regent of Tibet and the founder of Tshe smon gling monastery in Lhasa, 5
Dawa Gyaltshen (Byang sems Zla ba rgyal mtshan, 12th cent.), one of early Kadampa master, 17, 18
Dordzin Chögon (rDor ‘dzin chos mgon), unidentified, 4
Dolpowa (Dol po ba Shes rab rgyal mtshan,1292-1361), a master of Jonang tradition,
Dordragpa Choying Rangdrol (rdo brag pa chos dbying rang grol,1604-1669), a Nyingmapa master and
the teacher of the Fifth Dalai Lama
Dratshepa Rinchen Namgyal (sGra tshad pa rin chen rnam rgyal, 1318-1448), a close disciple of Buton Rinpp
Che and the first abbot of Zhwa-lu Monastery
Dre Duldzin (‘Bre ‘Dul ‘dzin,11th cent.), a Kadampa master and disciple of rNgog Blo ldan shes
rab(1059-1109) as well as the throne holder of Nenying monastery, 15
Drechen Sherabar (‘Bre chen Shes rab ‘bar), see Dre Duldzin
Drogon Pagtrupa (‘Gro mgon Phag mo grub pa rDo rje rgyal po,1110-1170), the founder of Phag gru Kagyu,8
Dromtonpa (’Brom ston pa rgyal ba’i ’byung gnas,1004/5-1063/4),the founder of Kadampa tradition and
Rwa sgreng Monastery
Drongtse Lhatsun, a incarnation lineage of Drongtse Monastery of Gelug tradition
Dropugpa (sGro phug pa Shakya Seng ge, 1074-1134),one of early leading masters of Nyingma tradition,15
Drugchen Jigme Mingyur (’Brug chen ‘Jigs med mi ‘gyur), unidentified, 1
Drug Ngawang Chösang (’Brug Ngag dbang chos bzang), unidentified, 3
Drugpa Kunleg (’Brug pa Kun legs,1455-1529), a famous Drugpa Kagyu master, 1no. 13
Drug Pemakarpo (’Brug Pad ma dkar po,1526-1592),a well-known Drupa Kagyupa master,
Dzamling Gyandrug (‘Dzam gling rgyan drug), the six famed Panditas of India, 9
Gangpa Shiu(Gangs pa Shi’u,11th cent.), a Kadampa master and a disciple of both rNgog Blo ldan shes rab
(1059-1109) and Pa tshab Nyi ma grags(1055-?), 15
Genyen Dombum (dGe bsnyen sdom ’bum), uidentified
Gopa Yeshe Yungdrung (mgo pa ye shes g-yung drung), a 11th century Tibetan master
who
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Gö Demchen (rGod ldem chen, 1337-1409), a famed Ningmapa master and treasure dicoverer, 12
Guru Chowang (Guru Chos dbang, 1212-1273), a famous treasure dscoverer of Nyingma tradition,11
Guru Yeshe Kyungdrag (Gu ru ye shes khyung grags) , a 11-12th century Nyingmapa master
Gyalchog Ngapa (rGyal mchog lnga pa,1617-1682), the Fifth Dalai Lama Blo bzang rgya mtsho, 14
Gyalse Ngulchu Thogme (rGyal sras dngul chu thogs med, 1295-1369), a famed master of Budong tradition
Gyalwa Gotshangpa (rGyal ba rGod tshang pa, 1189-1258),the founder of sTod ‘brug, a branch of Drugpa
Kagyu, 4
Gyalwa Drugpa Pagsam Wangpo (rGyal ba ‘Brug pa dPag bsam dbang po,1593-1641),the fifth Drugchen, 5
Gyalwa Yangonpa (rGyal ba Yang dgon pa,1213- ),a disciple of Gotshangpa, 4
Gyalwang Kunga Pelchor (rGyal dbang Kun dga’ dpal ‘byor,1428-1476), the second Drugchen,3
Gyangrobum (rGyang or ’bum)/ rGyang ro byng chub ’bum, one of the compilers of the old Narthang edition
Of the first Tibetan Buddhist canon,13th century
th
Gyarong Tandzin (rGya rong bstan ’dzin), an early 20 century Nyingmapa master from rGya rong
in eastern Tibet
Gyurme Jigdrepa Dandzin Wangpo (‘Gyur med ‘Jigs bral pa bsTan ‘dzin dbang po), unidentified,13
Gyutrul Yangkye Lama (sGyu ‘phrul Yang khyed bla ma,11th cent.), an early Nyingmapa master,14
Jamga Pagshi (’Jam dgag pakshi), 13th century Kadampa teacher
Jampe Sangwa (‘Jam dpal gsang ba), see Ngagchang Gya Jampa Sangwa
Jampel Dragpa (‘Jam dpal grags pa),a Indian Budhist master, 8
Jamgon Kontrul Rinpoche('Jam mgon Kong sprul rin po che,?), Kong sprul yon tan rgya mtsho, an
eminent master of Nyingma tradition
Jamyang Dragpa Gyaltshen (’Jam dbyangs grags pa rgyal mtshan), 14th century master and the second abbot of
Zhwa-lu Monastery
Jamyang Lama (‘Jam dbyangs bla ma, 15th cent.), a Nyingmapa treasure discoverer, 12
Jamyang Rinchen Gyaltsan (‘Jam dbyangs Rin chen rgyal mtshan,14-----), a famous master and the abbot of
Nenying monastery,15, 18
Jamyang Shenyen Zangpo Gyaltshen ( 'Jam dbyangs bshes gnyen bzang po rgyal mtshan,1414-1493), the sixth
abbot of Zhwa-lu Monastry
Je Gedundrub ( rJe dGe ‘dun grub, 1391-1474), the first Dalai Lama, 16
Je Rinpoche (rJe rin po che,1357-1419), Tsong kha pa Blo bzang grahs pa, the founder of Gelugpa tradition,18
Jeyabse (rJe yab sras), refer to Tsongkhapa and his two close disciples,17
Jigme Bawo (‘Jigs med dpa’ bo), unidentified, 12
Jigme Lingpa (Kun mkhyen ’Jigs med gling pa, 1729-1798), a well-known master and scholar of Nyingma
tradition
Jowo Mididznya / Smitijnana, ,a 10th century eminent Indian master known as Dran pa ye shes in
Tibetan, 13
Kache Panchen (Kha che Pan chen,
kya ribhadra,1127-1225 ), a famous Buddhist master from Kashmir , 8
Kamala ila , eighth century Indian master who came to Tibet as the King Khri srong lde btsan invited and
attended the famous religious debate as the leading master of Indian side
Karmapa Rangchung Dorje (Ka rma pa Rang byung rdo rje, 1284-1339), the third Karmapa
Kazhi Lama (Ka bzhi Bla ma) ?
Kedrub Khyungpo (mKas grub Khyung po rNal ‘byor, 978/990-1127), the founder of Shangpa Kagyu
tradition, 17
Khedrub Geleg palsang (mKhas grub dGe legs dpal bzang,1385-1438), one of close disciples of Tsongkapa
the third throne holder of Gadan monastery, 19
Khenchen Khyentse Wangchug (mKhan chen mkhyen brtse dbang phyug,1524-1568), the fourteenth abbot of
Zhwa-lu Monastery
Khenchen Rigdzin Gyalpo (mKhan hen rig ’dzin rgyal po, 1437-1510), the seventh abbot of Zhwa-lu
Monastery
Khenchen Sangye Pelrin ( mKhanchen Sangs rgyas dpal rin,1376-) , the third abbot ofZhwa-lu Monastery
Kunga Deleg (Kun dga’ bde legs), possibly an abbot of Nenying monastery, unidntified, 18
Kunga Leg (Kun dga’ legs), an abbot of Nenying monastery, 15
Kunga Lodrö (grub chen kun dga’ blo gros,1365-?), an embodiment of Buto Rinpoche and a famed saint of
Sakya tradition
Kunkyen Pekar (Kun mkhyen Pad ma dkar po,1526-1592), the 4th Drugchen, 3
Kunsang (Kun bzang, later 19th-early 20th cent.), the son of Lha ri Zimpugpa and the abbot of
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U-gyan Drodren Ling, 12
Kunzig Chokyi Nangwa (Kun gzigs Chos kyi snang ba,1768-1822), the eighth ‘Brug chen, 1no.1
Kushang Kunga Dondrup (sKu zhang Kun dga' don grub), the ruller and master of Zhwa-lu
Kushang Gonpopal (sKu zhang mgon po dpal), 14th century master of Zhwa-lu Monastery
Kuzhang Dragpa Gyaltsan (sku zhang grags pa rgyal mtshan), the Third abbot of Zhalu Monastery
Kyikarwa (sKyid dkar ba,13th century), also well-known as Lhakangpa, 4
Kyo ( skyo ston smon lam tshul khrims, 1219-1299), a kadampa master and abbot of Narthang Monastery
Kyungtrul Padma (Khyung sprul pad ma), 18th century Nyingmapa master
Lato Konchogkhar (La stod dKon mchog mkhar), a disciple of Dre chen Sherabar and Kyungpo Nejor
as well as an abbot of Nenying monastery, 17
Lawapa/ Lãvapa, an Indian saint
Langdarma (Glang dar ma,c.9th), the last king of the early Tibetan Royal Kingdom and considered him as a
evil king by Buddhist, 4
Lhari Zimpugpa Tinle Rinpoche (Lha ri gZims sbug pa ‘phrin las rin p che, later 19th-early 20th cent.),
a Nyingmapa teacher and successive reiincarnation of Lhari Zimpug, 12
Lhatsun Namkha Jigme Norbu (Lha btsun Nam mkha’ ‘jigs med nor bu, 1597-1653), a Nyingmapa master,14
Lingje Repa (Gling rje ras pa Pad ma rdo rje,1128-1188), the founder of Drugpa Kagyu, 1no.7, 8
Lochen Chokyong Zangpo ( Lo chen Chos skyong bzang po, 1444-1529), the ninth abbot and master of
Zhwa-lu Monastery
Longchen Rabjampa (Klong chen rab ‘byams pa, 1308-1363),one of the most eminent masters of Nyingma
tradition, also known as Dri med ‘O zer, 14
Lhodrug Ngawnag Namgyel (Lho ‘brug Ngag dbang rnam rgyal,1594-1651), the founder of Lhodrug tradition
in Buttan, 1no.9
Lobsang Tanpe Wangchug (Blo bzang bstan pa’i dbang phyug,1855-1882), the Eighth Panchen Lama
Lodröpel (Kun mkhyen Blo gros dpal), son of the lord Rinag, 17
Losel Tangyen (Blo gsal bstan rgyan,1727-1802), a master of Zhwa-lu Monastery
Losel Tankyong (Blo gsal bstan skyong,1804-), an ecletic scholar of Zhwa-lu Monastery and the author of
Zhwa-lu'i gdan rabs
Loton Dorje Wangchug (Lo ston rdo rje dbang phyug), one of the Ten men of dBus and gTsang and the founder
Of Gyangong Monastery
Lotsawa Dratshe Rinchen Namgyal (Lo tswa ba sgra tshad rin chen rnam rgyal), 13 th century master and abbot
Of Zhwa-lu Monastery
Luipa, one of the eighty-four Indian Siddhas
Machig Drubgyal (Ma gcig grub rgyal,10-11th cent.), a female Indian siddha, 9
Manlung Guru ( Man lung gu ru)
Manlung Mikyö Dorje (sman lung mi bkyod rdo rje), a twelveth-century Nyingmapa master
Mar (Grub thob dMar/rMa gZhon nu shes rab, 1055-?), a disciple of Pha dam pa Sangs rgyas and a master of
Zhi byed tradition, 12
MarmiDagsum (Mar Mi Dwags gsum),three Kagyupa masters known as Mar pa Chos kyi blo gros(10121095/97), Mi la ras pa(1040-1123) and Dwags po lha rje (1079-1153), 10
Migyur Peldron (Mi ‘gyur dpal sgron,1699-1769), an eminent female master,daughter of Terdag Lingpa,14
Mipam Chogyal (Mi pham chos rgyal,1614-1717), the 6th Drugchen, 3
Mitrepa, a Indian siddha, 5
Miwang Phola ( Mi dbang pho lha), a Tibetan secular roler during the 18 th century
Nangsa Obom (sNang sa ‘Od ‘bum),name of the main figure in the play called ‘sNang sa ‘Od ‘bum’, 15
Naropa (mid-11th cent.), one of eighty-four Indian siddhas and teacher of Marpa Lotsawa, 4
Nelchor Chöyung (rNal ‘byor chos g.yung), 1
Neringpa (Nye ring pa,1215-1281), a disciple of Gotshangpa, 4
Nesarwa Khyentse Wangchug (gNas gsar ba mkhyen brtse dbang phyug,1524-1568), the master and abbot of
Zhwa lu Monastery in 16th century
Ngawang Chögyal (ngag dbang chos rgyal, 1465-1540),the 13th throne holder of Ralung Monastery, 3
Nagkyi Rinchen (Nags kyi rin chen,15th cent.), a well-known Indian Buddhist master known as Shri
Vanaratan in Sanskrit, 8
Ngagchang Gya Jampe Sangwa Yeshe (sNgags ‘chang rGya ‘Jam dpal gsang ba ye shes, 8-9th cent.)
the tuitor of the King Khri ras pa can and founder of Nening monastery, 16
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Ngog Lotsawa (rNgog Lo tswa ba Legs pa’ shes rab, 11th cent.), a graet traslator and disciple of Atisha, 9
Norzang Rinpoche (Nor bzang rin po che), an abbot of Zhwa-lu Monastery
Nubchen (gNubs chen Sangs rgyas ye shes,832-962), one of twenty-five main disciples of Padmasambhava,15
Nyang Rangtsi (Nyang rang rtsis), unidentified, 16
Panchen Lobzang Chogyen (Pan chen blo bzang chos rgyan,1570-1662), the Fourth Panchen Lama
Panchen lobsang Paldan Yeshe (Pan chen Blo bzang dpal ldan ye shes, 1738-1779),
Panchen Lobsang Tanpe Nyima (Pan chen Blo bzang bstan pa’i nyi ma,1782-1854)
Panchen Lobsang Chokyi Nyima (Pan chen Blo bzang chos kyi nyi ma, 1883-1937), the Ninth Panchen Lama
Patsab (Pwa tshab Lo tswa ba Nyi ma grags,1055-?), one of the most eminent traslators of Tibet, 15
Peldan Lama Sogyal (dpal ldan bla ma bsod rgyal) ,an 18 th century master of Zhwa-lu Monastery
Pema Badza (Pad ma bhadza, ), unidentified, 12
Pema Shenyen (Pad ma bshes gnyen, ), a Nyingmapa master, 12
Peding Jetsunam ( Pad lding rJe btsun ma), unidentified,12
Phagwo ('Phags 'od), ?
Purcham (Phur byams,?
Ra Lotsawa (Rwa Lo tsa ba rDo rje grags,1016-), a well-known traslator and master, 8
Ratna Lingpa (Ratna gling pa, 1403-1473), a famous treasure discoverer of Nyingma tradition,14
Rechung (Ras chung ba rDo rje grags,1084-1161), a famous disciple of Milarepa
Rigdzin Terdag Lingpa (Rig ‘dzin gter bdag gling pa,1646-1714), a leading master of Ntingma Tradition,
also known as Minling Terchen Gyurme Dorje,14
Rinag bon (Ri nag dpon) ,name of a local lord mentioned in the play ‘sNang sa ‘Od ‘bum’, 15
Rinpoche Sonam Chogdrub (Rin po che bsod nams mchog grub), a master of Zhwa-lu Monastery?
Sakya gong ma lnga, the Five Patriarchs of Sakya tradition
Sapan (Sa pan), Sakya Pandit Kun dga’ rgyal mtshan, one of most eminent scholars and masters of Tibet,17
Shibe (Zhi ba sbas), an Indian saint, 10
Shingkyong Drugdrag (Zhing skyong ’brug grags),the son of Drugpa Kunleg,5
Sherab Senge (Shes rab seng ge,1383-1445), an abbot of Narthang Monastery and teacher
of the First Dalai Lama Gedun Drub
Sidhamukha, unidentified, 8
Sonam Gyaltshen (bSod nams rgyal mtshan, 1493-), the tenth abbot of Zhwa -lu Monastery
Sona Wangpo (bSod nams dbang po, 1559-1621), the seventeenth abbot of Zhwa-lu Monastery
Shribhatra (11th cent.), a Buddhist master from Nepal, 8
Tanpe Gyaltsen (bsTan pa’ rgyal mtshan), unidentified, 3
‘The omniscient’ ngawang Norbu (Kun mkhyen Ngag dbang nor bu), unidentified, 1
Tarlo (thar lo )/ Thar pa Lo tsa ba ,
Yol chesum(Yol mched gsum, 11cent.),Three brothers of Yol family, close disciples of Atisha,18
Tilopa(10-11th cent.), a great Indian siddha and teacher of Naropa, 4
Thrulzhig Tshultrim Gyaltshen ('Khrul zhig tshul khrims rgyal mtshan, 1399-1466), the fourth abbot of
Zhwa-lu Monastery
Triral (Khi ras pa can/ Khri gtsug lde btsan,802/866-841/901),the fourty-first king of Tibetan Royal
Kingdom, 8
Trisong (Khri srong lde btsan,742/790-797/ 845)),the thirty-eighth king of the Tibetan Royal Kingdom and one
of the Dharma king, 8
Tsangton Chodrub Pelzang (gTsang ston chos grub dpal bzang, 1414-1482),the fifth abbot of Zhwa-lu
Tsharchen Losel Gyatsho ( Tshar chen Blo gsal rgya mtsho, 1502-1566), the thirteenth abbot of Zhwa-lu
Tsangpa Gyare (gTsang pa rgya ras Ye shes rdo rje,1161-1211), the founder of Ralung Monastery, 1no.5
gTsang pa bdun brgyud, the first seven throne-holders of Gadan Monastery
Shakya ’Od ( Sakyaprabha, 5th cent.), an early Indian master
U-gyenpa (U rgyan pa,1230-1309), a disciple of Gotshangpa, 4
Upa Lo sal (dBus pa blo gsal), one of the compilers of the first Tibetan Buddhist canon, the old Narthang
Edition during the 13th century
Viurpa (Bir ba pa, dpal ldan chos skyong), one of the eighty-four Indian Siddhas
Khanchen Yagpa (mKan che g.Yag pa), g.Yag sde pan chen
Yesheshab ( ye shes zhabs), a leading master of one of Vinaya traditions in India, 10
Yontanwo (Yon tan ‘Od, 5th cent.), an early Indian master
Yeshe Nyingpo (Ye shes snying po,7/8th cent.), the Indian master J
nagarbha, 10
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Yeshe Wangchug (Ye shes dbang phyug), unidentified, 10
Yungtonpa (g.Yung ston rdo rje dpal,1284-1365), a famous Nyingmapa master
Yutog Yontan Gonpo (g.Yu thog Yon tan mgon po, 1127-1203), the later Yutogpa, the most famous Tibetan
medical doctor, 14
Zurchung Sherabdrag (Zur chung shes rab grags,1014-1074), one of the three eminent masters of Nyingma
tradition known as ‘zue mes dbon rnam gsum’ in Tibetan
Zhalu Geshe Tsondru (Zhw lu dge bshes brtson ’grus), an early master of Zhwa lu monastery
Zhalu Legpa Gyaltshen (Zhwa lu legs pa rgyal mtshan), the fifth throne holder of Gadan Monastery
Zhalu Rinchen Chogdrub (Zhwa lu rinchen mchog grub,1602-1681), 17th century abbot of Zhwa-lu Monastery
Zhangtrom (Zhang khrom), an early Terton of Nyingma tradition
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INDEX OF MONASTERIES AND THE SACRET PLACES
Chumig (Chu mig ), an early monastery related to both Kadampa and Buton`s traditions in the upper villey of
Myang River
Chumig/ chu mig ringmo, a Sakyapa monastery in the lower villey of Myang River, near Shigatse
Chuzang Hermitage (8Chu bzang ri khrod), a Nyingmapa hermitade on the eastern side of Mynag river, 150m
From the present Panam county
Dangchan (mdangs can) monastery, a Gelugpa monastery located in upper part of Dochung villey
Drug Dechen Chokhor (’Brug bde chen chos ’khor), an important teaching centre of Drugpa kagyu tradition
founded by
Dukhor College (Dus ’khor grwa tshang), a K lacakra teaching centre belongging to the Gyantse Monastery dpal ’khor
chos sde
Dza Lhumo of Yung (g.Yung rDza lhud mo), a holy treasure place of Nyingma tradition located in Rin spungs
county, 15
Hao Gangzang (Ha’o Gang bzang), the original name of Nöchin Gangzang,1no.4
Gadan Hermitage (ri khrod dga’ ldan), one of the holiest hermitages in Myang area
Gawadong (dga’ ba gdong) monastery, a Gelugpa monastery affiliated to Drepung Monastery in Lhasa
Gyadrag (rGya brag), a small Gelugpa monastery,12
Gyangong (rGyan gong) Monastery, 11th century monastery founded by Loton Dorje Wangchug
Jangra (lCang ra), located at western side of Gyantse,is found by the founder of Gyantse Dynasty dPal ldan
bzang po(1318-1370) and conscrated by the thirteeth Khri pa Sakyapa bSod nams rgyal
mtshan(1312-1375). Since then, it became one of most important teaching centres in Myang
area and attracted many great teachers such as the Kadampa master Drechen Sherabar, Buton
Rinchen Drub, Kunkhyen Dolpowa and so on. Later on, it became Khedrub Geleg palsang’
seat. Because of both natural and men-made distraction, this monastery was comepletely
disappeared.
Kathog Monastery, one of the largest and most influential teaching centres of Nyingma tradition
located in Derge in eastern Tibet
Khadro Sangpug (mKha’ ‘gro gsang phug), a Nyingmapa hermitage, 12
Khamdrag (Khams grags) Monastery, a Drugpa Kagyu monastery
Khangsar (Khang gsar), a small Sakyapa monastery, 13
Khau Gadan (Kha’u dga’ ldan), a Nyingmapa monastery and site of Zur zhen Chos dbying rang grol
Kyilkhar Hermitage (dKil mkhar drag sbug), a famous meditation cave of Padmasambhava in Myang area
Legdrub Dratsang (Legs grub Grwa tshang), a Gelugpa monastery, 13
Lhamo Khartso (Lha mo mkhar mtsho), a holy lake located in Rin spungs county, 15
Lhamo Latso (Lha mo’i Bla mtsho), the most holiest lake related to the Godess Peldan Lhamo and
the succession of Dalai Lama, located in Gyatsa of Lhoka district, 15
Lhodrug (Lho ‘brug), name of a branch of Drugpa Kagyu spread in Buttan, 1no.6
Losel Ling (Blo gsal gling), the biggest college in Drepung Monastery in Lhasa
Lingre Zimbug( Gling ras gzims sbug),the resident place of Gling rje ras pa, 5
Marnag Rakat, name of a treasure place, 5
Minling (sMin grol gLing), a very important Nyingmapa monastic centre and the mother convent of
the Lho gter teachings located in Gra nang of Lhokha district, 13
Nyang Pökhang Tshogpa (Nyang spos khang tshogs pa), a 12th century monastery following Kache Panchen’s
tradition
Nyangto Kyipug (Nyang stod skyid phug), one of the most sacret and meditational hermitages for training
Maha skad gtongba
Nenying (gNas rnying) Monastery, one of most famous and early monastery founded by Gya Jampe Sangwa,15
Nöchin Gangwazang (gNod sbyin Gang ba bzang), one of the sacret snow mountains in Tibet, 1no.4
Pelri (dpal ri) Monastery), a Nyingmapa monastery, 150m from Present Panam county, is affiliated to Mindrol
Ling Monastery in Gra phyi of Lhoka district
Pungpo Riwoche (Phung po Ri bo che), a holy mountain and treasure place located near by the River Yar
klung gtsang po in Jathang between the Ferry Stag gru kha and Shikatse, 15
Ralung Monastery (Rwa lung dGon), a most important teaching centre of Drugpa Kagyupa, 1no.3
Ribug (Ri sbug), the hermitage of Zhwa-lu Monastery
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Rokyangtö (Ro rkyang stod), a famous holy place with the meditation cave of Padmasambhava in Myang area
The Red Magical House, mThu khang dmar po,the seat of Drug Ngawang Namgyal, 5
Theg chog Ling (theg mchog gling), origginally founded by the Drugpa kagyu master Padma Karpo and converted to
Nyingmapa by the Fifth Dalai Lama
Togso (Thog so) monastery, unidentified, 11
Tsangdram Lhakhang (gTsang ’gram bye ma’i lha khang), one of the 7th century mtha’ ’dul temples
Tsang Khamowa (gTsang Kha mo ba), 11
Tsechen (rtse chen), a fourteenth century Sakyapa monastry founded by the Second prince of Gyantse and
completely distroyed by the British forces in 1904
U-gyan Drodren Ling (U-rgyan ‘gro ‘dren gling), a famous Nyingmapa monastery in Myang area,12
Wodrag (‘O brag) monastery, 12
Yumchenpo Lhakhang, one of the 7th century mTha’ ’dul temples located in Gnas gsar
Yerpa/ Brag yer pa , one of the secrat hermitage of Padmasambhava
Zurlung Palchen Temple (Zur lung dpal chen Lha khang), a Nyingmapa centre devoted to the deity dpal
chen po
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INDEX OF DEITIES AND SACRET IMAGES
Beng mgon/ mgon po beng, Da
adhara
Kye rdor, Hevajra
Kams gsum zil gnon, The Universal-conquering One, name of the image of Tsnagpa Gyare, P1
Kasarpani, a name of Avalokite vara, 1
Kun bzang/ Kun tu bzang po, Samantabhadra
Kro rgyal gzhan gyi mi thub, Apar jit Mah k la
Kahms gsum rnam rgyal, Trailokyavijaya
Khro bcu/ sgo srung khro bo bcu, the ten Krodhas of the ten directions
Khro bo me ltar ’bar ba, Krodhajv l nala
Khros nag / Khro bo nag po, the Black Mah k la
mKha’ ’gro sde lnga, the five Dakinis
mKha’ ’gro rgya mtsho, name of a
kin
mKha’ spyod, Gandh ra
mKha’ sbyor rdor sems, Vajradhara
Gu ru mtshan brgyad, the eight manifestations of Guru Padmasambhava
Gur mgon, Pa jara Mah k la
dGyes rdor/Kye rDo rje, Hevajra
dGra nag, the Black Yam ntaka
’Gro lding phyag rdor, a form of Vajrap
i
Rgya byin, Brahm
rGyal chen rnam sras, Vai rava a
rGyu skar Niy shu rtsa brgyad, the twnty-eight Goddess of Planet
rGyal chen rigs bzhi, the Four Guarden Kings
rGyal mtshan dpung rgyan, Dhvaj gr key r
sGo mtshams phyed ma, unidentified
sGrib sel ma, Sarvan vara avi kambhin
sgrol ma yid bzhin 'khor lo, a form of T r
sGrol dkar Yid nor/ yid bzhin nor bu, Cint ma ichakra Sitat r
sGrol ma Gar gzigs ma, a form of T r
sGrol ma nor sbyin ma, Dhanadat r
sGrol ma rnal ‘byor ma, the Yoginit r
Ngan song sbyong ba, Durgatiparsodhana
mNgon brjod bum pa’ heruka, a form of Heruka considred as a terrific manifestation of Chos rgyal zla bzang
Chos dbying gsung dbang, ‘Jam dpal chos dbyings gsung dbang, Dharmadh tuv gi vara Ma ju ri
bCu gcig zhal, the Eleven Faced Avalokite vara
’Chi bdag ’joms pa, a form of Vajrap
i
mchog zung, Two Excellent Disciples of the Buddha: Shariputra and Maudgayayana
'Jam rdor/’Jam dpal rdo rje, Ma juvajra
’Jam dpal ’khor los bsgyur rgyal, a form of Ma ju ri
’jam dpal ngag gi rgyal po, R jalil Ma ju iri
'Jam dpal chos dbyings gsung dbang, Dharmadh tuv gi vara Ma ju iri
'Jam dpal mtshan brjod , a form of Ma ju ri
’Jam dpal ye shes sems pa, Jn nasattva Ma ju iri
'Jam dpal rigs bsdus, aform of Ma ju ri
’Jig rten kun gsor ma, a goddess
’Jig rten dbang phyug, Loke vara
'Jigs rten gsum rgyal, Trailokyavijnya
‘Jigs pa brgyad skyobs, Sarva-bhaya-trana, the one who release beings from eight kinds of fears
’Jig byed, Bhairava
gNyan chen thang lha, one of the famous mountain deities and protector of Tibet
rNyogs med, unidentified
sNyems ma / rdo rje snyems ma
gDum po, Candarosana
lTung bshags, the Buddhas of Confession
rTa mgrin, Hayagr va
rTa mgrin gsang sgrub, Guhya-sadhna Hayagr va
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sTong chen rab ’byams, Mah saha ra-pramardani
sTobs po che,Mah bala
Thugs chen (Thugs rje chen po, Skt. Mah k ru ika), a name of Avalokite vara
Thugs chen pad ma dra ba, Padmaj la Mah k ru ika, a form of Avalokite vara
Thugs cheb rgyal ba rgya mtsho, a form of Avalokite vara
Thub chen, Mah muni
Thub chen bdud 'dul, a form of Mah muni,the Buddha
Thub pa/ thub dbang, the Buddha akyamuni
Thub dbang rdor gdan, a form of the Buddha
Dag byed sme brtsegs, Krodha Bhurku k
a
Dam tshig gsum bkod, a form of the Buddha
Dus ‘khor, K lacakra
Dus ‘khor rgyal ba rigs drug, the Six chief deities of K lacakra
Dus ‘khor khyung, K lacakra Garuda
Dus gsum sangs rgyas, the Buddha of Three Times
Dug sel ma, J
gul
De bzhin gshegs pa, tath gata
Don yod grub pa, Amoghasiddhi
Don zhags/ Don yod zhags pa, Amoghap
a
Drag dmar bde ‘dus, unidentified
Dri med/ ‘od zer gtsug gtor dri med, Vimalo
sa
Dril bu ba. Ghantapada
Dril bu lhan skyes, unidentified
(rdo rje)gDan bzhi, (Vajra)catuhpitha
gDong drug, Samukha
gDugs dkar, Sita apatr
bDud rtsi ’khyil
bDe chen ral gcig, Ekaja
bDe mchog, Sambhara
bDe mchog rdor sems, Vajrasatta-Sambhara
bDe mchog sdom ‘byung, Samvarodaya
bDe mchog Nag po pa, Sambhara-mah k la
bDe mchog sbyang yon, unidentified
bDe ba can, Sukh vat
bDe gshegs so lnga, the thirty-fiveTath gatas
rDo rje gur, Vajra Panyjarnath
rDo rje ‘chang, Vajrap
i
rDo rje ‘jigs byed, Vajrabhairava
rDo rje nyi ma, name of a Buddhusitta
rDo rje gdan pa , a form of the Buddha
rDo rje phur pa/rDo rje gzhon nu, Vajrakilaya
rDo rje dbyings, Vajradh tu
rDo rje me ltar ’bar ba, Vajrajv l nalarka
rDo rje rtse mo sangs rgyas chos ’dzin rgyal po, Buddhadharmadhararaja
rDo rje rab brtan ma/ dPal ldan lha mo , ri Devi
rDo rje shugs, Vajravega
rDo rje sems pa , Vajrasattva
rDor sems dbugs dbyung,a form of Vajrasattva
sDom 'byung chu
Na ro mkha' spyod ma
Nam snying/ Nam mkha’ snying po, k
agarbha
Nor rgyun ma, Vasudh r
gNas bcu( gNas bcu Brag ri ma)
rNam rgyal ma/ gTsug gtor rnam rgyal ma, U
avijay
rNam 'joms dkar po, a form of rdo rje rnam 'jons, Vajravid ra a
rNam snang gangs can mtsho, a form of Vairocana
rNam snang mngon byang, Bh ta
mara
rNam ’joms/ rDo rje rnam ’jom, Vajravid ra a
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rNam par snang mdzad, Vairocana
rNam sras /rNam thos sras, Vai rava a
sNa tshogs yum, Visamatra
Pad ma dkar po, Pundarika
Pad ma dbang chen yang gsang, Mah padme vara
Pad ma gtsug gtor, Vijaj
Pad ma dra ba, Padmaj la
dPal chenpo/ dpal mchog, riparam dya
dpal mchog rdor sems, Param dya Vajarasattva
sPyan ras gzigs, Avalokite vara
sPyan ras gzigs Seng ge sgra, Si han da Avalokite vara
Phag dkar shes rab gsal byed, Vajrav r h
Phag mo khro gnyer can, Bhrkuti Vajrav r h
Phag mo bden gnyis zhal, an epithet of Vajrav r h
Phyag rdor ’khor chen, Mahacakravajrap
i
Pyag rdor ‘khor lo can, Cakravajrap
i
Phyag rdor gos sngon can, a form of Vajrap
Phyag rdor ’gro bzang, a form of Vajrap
i of Sugatigarbha
Phyag na rdo rje, Vajrap
i
Phyag bzhi pa/ mGon po phyag bzhi pa, the Four armed Mah k la
Phyogs skyong bcu, the Ten Guardan Deities of the ten Directions
Phyogs bcu’ sans rgyas, the Buddhas of Ten directions
’Phrog ma / gNon sbyin mo ’phrog ma, Hariti-Yaksini
Byang sems rdo rje, a form of Vajrasattva
Byams pa dga’ ldan, a form of Maitreya
Byams pa chos ’khor ma, a form of Maitreya
Bye ma a krong, a Buddhas image discovered by Gru chowang,14
dbang phyug chen po, Mah
ivara
dByangs can ma, Sarasati
‘Byung ‘dul/ ‘Byung po ’dul byed, Bh ta
mara
sByong dkil, the Ma
ala of Ngan song sbyong ba
Magadha bzang mo, Sumagadhavasadana
Ma ti ’jam dkar, Sit ma ju ri
Mar me mdzad, D pa kara
Mi 'khrugs pa, Ak obhya
Mi g.yo ba, ry cala
Mi g.yo dkar po, Sit cala, a form of ry cala
Mi g.yo bla med, a form of ry cala
Mi g.yo blo ’phel, a form of ry cala
Mi g.yo gsang ’dus, Guhyasam ja-Acala
rMa bya chen mo, Mah m y r
sMan bla, the Buddha of Medicine
sMan bla mdo mchog, a form of the Medicine Buddha
sMan bla mched brgyad, the eight manifestations of the Buddha od Medicine
sMra seng/ ’Jam dbyangs smra ba’i seng ge, V disi ha Ma ju ri
gtso dgu ?
gTsug gtor rnam rgyal, U
i avijara
gTsug gtor dri med, Vimalo
sa
rtse mo rigs bsdus, rdo rje rtse mo ,Vajra ekhara
Tshangs pa , Brahm
Tshe dpag med, Amit yus
Tshe dpag med bdud rtsi ‘khyil, Amrita-Amit yus
Tshe dpag zil gnon, a form of Amit yus
Tshogs bdag glang sna, name of a protector, 5
mTshan legs, a form of the Buddha
gZhan gyi mi thub pa/ Khro bo, Apar jit
Zangs chen sde lnga, unidentified
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gZa’ yum, Graham t k
gZungs grwa lnga, Pa carak
bZlog byed gdugs dkar, Sit tapatr
’Od dpag med, Amit bas
’Od zer ma/can , M r c
'Od zer dri med, a form of M r c
Yid nor/Yid bzhin nor bu, Cint ma ichakra, a form of T r
Ye shes sems pa / ‘Jam dpal ye shes sems pa, Jn nasattva
Rigs lnga dgyes zhal, the Five Tath gatas
Rin chen ‘byung gnas/ldan, Ratnasambhava
Rin ‘byung zhi ba, a peaciful form of Ratnasambhava
Rlung lha, Vayu, the deity of wind
Lung ston pa, unidentified
Lo gyon ma, Par a abari
Shakya seng ge, akyasi ha, a form of the Buddha
Sher phyin ma/ Sher phyin ser mo, Paj aparamita
gShin rje gdong drug ma, The Six-faced Lord of Death
gShen rje gshed rnam par rgyal ba, a form of Yam ntaka
gShed dmar, Rakat-Yam ntaka
Sa yi snying po,K itigarbha
sangs rgyas nyi ma, Buddhasueya
Sangs rgyas mnyam sbyor
Sangs rgyas thod pa, Buddhakap la, a form of the Buddha
sangs rgyas sna tshogs gzugs can, Buddhavi var pa
Seng ge sgra, Si han da
Sems pa gsum brtsegs, three images of Avalokite vara in Zhwa-lu Monastery
Sor ’brang, Mah pratisar
gSang ’dus ’jam rdor, Guhyasam ja Ma juvajra
gSang ‘dus spyan ras gzigs, Guhyasam ja-Avalokite vara
gSang ‘dus mi g.yo ba, Guhyasam ja-acala
gSang sngags rjes ’dzin, Mah mantranusarini
bSil ba tshal, Sit vati
Hum mdzad, H
k ra
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INDEX OF GEOGRAPHICAL PLACES
Alo Paljor Gang (A lo spal ’byor sgang), unidentified
Cokhorgyal (Chos ‘khor rgyal), located in Gyatsa of Lhoka district and is also a name for a Gelugpa monastery
found in 1509 by the second Dalai Lama Gedun Gyatso(1476-1542), 15
Dochung (mdo chung), located in about 10 km south of the present Panam county
Dzala ( rDza la ), a mountain pass between sNa dkar rtse and Gyantse,1no.1
Goshi (sGo bzhi),
Goshi Rithang (sGo bzhi ri thang), 14
Gyache (rGya che),
Gyantse (rGyal rste), 15
Kharu Pass (Kha ri La), a mountain pass between sNa dkar rtse and Gyantse, 1no.2
Khalkha, a village located on the eastern side of Myang River,20km from Gyantse
Khrungyu (’Khrungs yul), 13
Kyelung (sKyed lung)/ Kelung (sKed lung), 14
Lakha (La kha), name of a small mountain hill located in Nyangtö Rinang of Gyantse area,15
Layag (La yag), situated in southern Tibet
Nesar (gnas gsar), a village near the high way,30 km from Gyantse
Puntsogling (Phun tshogs gling), 13
Ralugang (Ra lu sgang),13
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index of Tibetan texts
bka’ brgyud gser phreng, a collection of hagiographies of Kagyu saints, 2
bka’ brgyad bde gshegs ’dus pa, Discovered by Nyang Nyima Woser
rTsa gsum dril sgrub, 12
gsang ’dus gnyis med rnam rgyal, translated by Buton Rinchen Drub
mdo phran bcu gsum, the thirteen tiny Sutras
rdo rje snying po’i rgyan
sGrub thabs rgya mtsho
rNying rgyud, rNnying ma rgyud ’bum
bKa’ ’gyur ’Dzam bu chu gser ma
gSang wa nor bu’i thig le
sByin sreg thabs
Narak Dong sprugs
Bla ma gsang `dus kyi tse sgrub Gong khug ma
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APPENDIX I
Situ lineage of Kathog monastery
Situ is one of the five main reincarnation lineages of Kathog monastery. As we may know from the
name ‘Situ’ , the origin of this lineage is initially conected with Situ Chokyi Jungne (Si tu chos kyi
’byung gnas) or Tsuglag Chokyi Nangwa (gTsug lag chos kyi snang ba,1700-1774), a well-known
Kagyupa master from Khams and the founder of dPal spungs monastery in 1727 in Derge. Initially,
Rigdzin Tsewang Norbu (Rig ’dzin tshe dbang nor bu,1698-1755), a great luminary of Kathog
monastery, suggested Situ Chokyi Jungne to visit Kathog monastery and having his reincarnations in
Kathog. Afterwards, Drime Shingkyong, the chief reincarnation master of Kathog, invited Situ to
Kathog monastery. There Situ Chokyi Jungne was not only regarded as root Guru, but also asked to be
reincarnated in Katog Monastery by Drime Zhingkyong. After Situ Chokyi Jungne passed away,Ugyan Samdrub Jigme Chokyi Senge (U rgyan bsam grub ’jigs med chos kyi seng ge) was recognized as
his first reincarnation by Drime Shingkyong and Getse Panchen (dGe rtse pan chen). Thus, the Situ
lineage was established and became one of the most important reincarnation lineges of Kathog
Monastery since then on.
The Situ lineage
Situ chokyi Jungne
1. Situ U-gyan Samdrub Jigme Chokyi Senge
(Si ti U rgyan bsam grub ‘jigs med chos kyi seng ge, )
2. Situ Chokyi Lodro U-gyan Tanpa Namgyal
(Si tu Chos kyi blo gros U rgyan bstan pa rnam rgyal, 1820-1878/9)
3. Situ U-gyan Chokyi Gyatso
( Situ U rgyan chos kyi rgya mtsho,1880-1925)
4. Situ U-gyan Jampa Migyur Shedrub Chokyi Nyima
(Si tu U rgyan byams pa mi ’gyur bshad sgrub chos kyi nyi ma, 1928-)
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APPENDIX II
Situ Chokyi Gyatso’s Teachers
Jamyang Khyentse Wangpo
(‘Jam dbyangs mkhyen brtse’i dbang po,1820-92)
Jamgon Kongtrul Logdro Thaye
Mipam Jamyang Chogle Namgyal
( ‘Jam mgon Kong sprul Blo gros mtha’ yas,1813-99) (Mi pham ‘Jam dbyangs phyogs las rnam gyal,1846-1912)
Jamyang Loter Wangpa(Sakyapa)
(‘Jam dbyangs blo gter dbang po,1847-1914)
Kushab Yontan Gonpo
(sKu zhabs Yon tan mgon po)
Karma Khakyab Dorje
(Karma mkha’ khyab rdo rje, The Fifteenth Karmapa)
Jamtrul Jigme Dorje
(lCam sprul ’jigs med rdo rje)
Kathog Situ Chokyi Gyatso
(Ka thog Si ti chos kyi rgya mtsho,1880-1925)
A-dzom Drugpa Drodul Pawo Dorje
Dujom Yeshe Rolpatsal
(A ’dzom ’brug pa ’Gro ’dul dpa’ bo rdo rje)
( bDud ’joms Ye shes Rol pa rtsal)
Dzamtrul Kunzang Namgyal
( Dzam sprul Kun bzang rnam rgal )
Jamtrul Jampe Dorje
(‘Jam sprul ‘Jam dpal rdo rje )
Khanchen Tashi Wozer
mKhan chen bkra shis ’od zer
Palyu Gyatrul Padma Dongag Tanpa
dPal yul rGya spyul Pad ma mDo sngags bstan pa)
Lama Kunzang Gyurme
( Bla ma Kun bzang ’gyur med)
Tubtan Rigdzin Gyatso
Thub bstan rig ’dzin rgya mtsho
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APPENDIX III
Both teachers and disciples of Kathog Situ Chokyi Gyatsho
Jamyang Khyentse Chokyi Lodro
('Jam dbyangs mkhyen brste chos kyi blo gros,1893-1959)
Mogtsa Jigdral Chokyi Langp
(rMog rtsa 'lig bral chos kyi Glang po,1886-?)
Getse Chogtrul Gyurme Tanpa namgyal
(dGe rtse mchog sprul 'gyur med bstan pa rnam rgyal)
Jeon Rinpoche Padma Gyaltshen
(rJe dbon rin po che pad ma rnam rgyal)
Drubwang Jigme Dechen Dorje
(Grub dbang 'jig med bde chen rdo rje,1899-?)
Chagtshapa Padma Trinle Gyatsho
(Phyag tsha pa pad ma 'phrin las rgya mtsho)
Dragmar Chogtrul Padma Gyaltshen
(Brag dmar mchog sprul pad ma rgyal mtshan)
Gyakhol Trulku Kunzang
(rGya khol sprul sku ku bzang)
Changkar Trulku Migyur
(Byang dkar sprul sku mi 'gyur)
Lhatsun Rinpoche of Sikkim
(’Bras ljongs lha btsun rin po che)
Ka
thog
Khanchen Kunzang Paldan
(mKhan chen kun bzang dpal ldan)
Kunkhyen Ngagi Wangpo
(Kun mkhyen ngag gi dbang po)
Si
tu
Khan Keznag Wangchug
(mKhan skal bzang dbang phyug)
Peyul Chogtrul Chokyi Dawa
(dPal yul nchog sprul chos kyi zla ba)
chos
kyi
Khanchen Sonam Chogdrub
(mKhan chenbsod nams chos grub)
rgya
mtsho
Thubtan Chokyi Langpo
(Thub bstan chos kyi glang po)
Je Padma Thugjee Wangchug
(rJe pad ma thugs rje'i dbang phyug)
Khanchen Legshe Jordan
(mKhan chen legs bshad 'byor ldan)
Khanchen Gyaltshen Wozer
(mKhan chen rgyal mtshan 'od zer)
Drubwang Delogpa Dorlo
(Grub dbang 'das log pa rdor lo)
Gyalse Trulku Pande Gyatsho
(rGyal sras sprul sku phan bde rgya mthso)
Tshophu Drubchen Trulku Songtsan
(mTsho phu sgrub chen sprul sku srong btsan)
Gyalse Rinpoche Gyurme Dorje
(rGyal sras rin po che 'gyur med rdo rje)
Trulpe Terjin Dechen Namgyal
(sPrul pa'i gter 'byin bde chen rnam rgyal)
Nudan Khyentse Lodro
(Nus ldan mkhyen brtse blo gros)
Decha Chogtrul Jamyag Losel Dorje
(bDe cha mchog sprul 'jam dbyangs blo gsalmrdorje)
Dsogchenpa Trakya Lama rij ana
(rDzogs chen pa khra skya bla ma rij ana)
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