藏文对印度金刚座圣地佛迹的叙述（英文）
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- 英文论文题名：Tibetan Narratives of the Buddha's Acts at Vajrasana
- 论文作者：库提斯·R·谢夫
- 英文论文作者：Kurtis R.Schaeffer ; University of Virginia
- 年：2012
- 作者机构：弗吉尼亚大学;
- 论文关键词：菩提伽耶/金刚座 ; 叙事 ; 藏族
- 英文论文关键词：Bodhgaya/ Vajrasana ; Narrative ; Tibetan
- 会议召开时间：2012-08-01
- 会议录名称：藏学学刊（第7辑）
- 英文会议录名称：Journal of Tibetology
- 语种：英文
- 分类号：B948
- 学会代码：SCZX
- 学会名称：四川大学中国藏学研究所
- 页数：35
- 文件大小：2125k
- 原文格式：D
摘要
藏族作者撰有菩提伽耶(Bodhgayd)调查记,此地在西藏称为金刚座(Vajrasana,藏文rdo rje gdan),至少在12世纪后人尽皆知,而18世纪中期以前皆有藏族撰写前往金刚座的旅行日志。本文简单考察这些文献,尤其侧重于其中1份金刚座调查,此即迥灯热智的《花饰:金刚座解说》,涉及该地点的故事,扼要述及该地名的词源、佛的生平和成佛故事、婆罗门之三子故事、阿育王时期此地的发展,以及龙树的修建努力,并选载晩期印度佛教人物。迥灯热智的记录跟早前娘惹尼玛唯色(1124—1192)的著名历史中的记载高度相似,后者或另一中介性著作可能是迥灯热智此著主要的材料来源。本文的两点结论是:迥灯热智著作和类似著作的主要目的乃是用于指导如何观想或想象佛成道之地;迥灯热智著作等可能有印度文献作先例,尽管目前无一发现。
Tibetan writers have composed surveys of Bodhgaya,the famous site of the Buddha's enlightenment that is more popularly known in Tibet as Vajrdsana(rdo rje gdan),since at least the twelfth century.Tibetan travelogues to Vajrdsana were composed up to at least the mid-eighteenth century.This essay offers a brief survey of this literature,and goes on to focus on one survey of Vajrdsana,Bcom ldan ral gri's An Ornamental Flower-.An Explanation of Vajrasana.Bcom ldan ral gri tells the story of the site,beginning with a brief etymological account of the site's name,the life and enlightenment of the Buddha,the narratives of the three "brahmin sons",the development of the site during the reign of Asoka,and finally the building efforts of the Ndgdrjuna and select late Indian Buddhist figures.Bcom ldan ral gri's account closely resembles the earlier account in Nyang ral Nyi ma 'od zer's(1124—1192) famous history,and it likely that this or an intermediary work constitutes his major source.The essay concludes with two points;1) The primary purpose,at least in ideal terms,for Bcom ldan ral gri's work and comparable works was to serve as a guide for visualizing,or imagining,the place of the Buddha's enlightenment,and 2) it is likely that there were Indian literary precedents for works such as Bcom ldan ral gri's,despite the fact that none are currently extant.
Tibetan writers have composed surveys of Bodhgaya,the famous site of the Buddha's enlightenment that is more popularly known in Tibet as Vajrdsana(rdo rje gdan),since at least the twelfth century.Tibetan travelogues to Vajrdsana were composed up to at least the mid-eighteenth century.This essay offers a brief survey of this literature,and goes on to focus on one survey of Vajrdsana,Bcom ldan ral gri's An Ornamental Flower-.An Explanation of Vajrasana.Bcom ldan ral gri tells the story of the site,beginning with a brief etymological account of the site's name,the life and enlightenment of the Buddha,the narratives of the three "brahmin sons",the development of the site during the reign of Asoka,and finally the building efforts of the Ndgdrjuna and select late Indian Buddhist figures.Bcom ldan ral gri's account closely resembles the earlier account in Nyang ral Nyi ma 'od zer's(1124—1192) famous history,and it likely that this or an intermediary work constitutes his major source.The essay concludes with two points;1) The primary purpose,at least in ideal terms,for Bcom ldan ral gri's work and comparable works was to serve as a guide for visualizing,or imagining,the place of the Buddha's enlightenment,and 2) it is likely that there were Indian literary precedents for works such as Bcom ldan ral gri's,despite the fact that none are currently extant.
引文
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(1)An earlier version of this essay was presented at a conference on the life of the Buddha at MacMaster University,October 25-27,2003.According to Rin chen bkra shis,Rje,f.28a,the letter from Sgra gcan dzin gzhon nu was translated by Zha lu Lo tsd ba Chos skyong bzang po during or shortly after 1501,though Gtsug lag phreng ba,Dam,would place this event earlier,sometime before 1488.
(1)A translation of this letter,which amounts to a sixteenth-century work of Indian Buddhist literature,is included in the biography of the Seventh Karmapa:Gtsug lag phreng ba,Dam,1084.20-1085.21.
(2)This episode as a whole occurs in Gtsug lag phreng ba.Dam,1084.10-1087.17.Leonard W.J.van der Kuijp,"Some Indian,Sri Lankan,and Burmese Peregrinators in Central Tibetan and Glo bo Smon thang During the Fifteenth Century,"(unpublished manuscript),first drew attention to this passage.
(3)Gregory Schopen,Bones,Stones,and Buddhist Monks-.Collected Papers on the Archaeology,Epigraphy,and Texts of Monastic Buddhism in India(Honolulu:University of Hawai'i Press,1997),117,138 n.10.
(4)Such as those studied by Hiram W.Woodward,Jr.,"The Life of the Buddha in the Pala Monastic Environment,"The Journal of the Walters Art Gallery 48(1990).
(1)David Snellgrove,Indo-Tibetan Buddhism:Indian Buddhists&Their Tibetan Successors(Boston:Shambhala Publications,1987):volume 2,447.
(2)The name Vajrdsana occurs as early as 1167 in Tibetan historiography on Buddhism in India,in connection with the Buddha's enlightenment:Bsod nams rtse mo,Chos,331.4.4,332.2.5.See also the account of Khyung po rnal'byor in Anonymous,Mkhas grub,32-33.
(3)David L.Snellgrove and Tadeusz Skorupski,The Cultural Heritage of Ladakh(New Delhi;Vikas Publishing House,1980),volume 2,99.
(1)Ye shes seng ge,Mthu,72-73.
(2)Ye shes seng ge,Mthu,76-77;rgya gar ba de rnams dad gxhi shin tu che bas/thag ring po'i sa nas kyang mchod pa skyel mi rgyun mi'chad par'ong/'o ma la sman bzang po sna tshogs sbyar bas byang chub kyi shing la sku dkar gsol bas brlan dang ma bral ba Ita bur byed/srod/tho rengs/dgung/dgong kha mams la bskor mi mang po'dus[76]nas bskor ba byed/phyogs bzhi nas yul so so'i lugs kyi phyag dang mchod pa mi dra ba mang po byed/rgyang skad chen pos gsol ba'debs/dbyar char pa byung ba'i tshe/byang chub shing gi zil ba dang/lha khang dang/mchod rten gyi steng nas byung ba'i chu la'thung zhing khrus byed/pardi ta dang/mal'byor pho mo rnams rang rang gi Iha'i rnal'byor gyis sbyin bsregs dang/tshogs'khor la sogs pa mang po'bul gyin'dug[/].Compare this with Samuel Beal,Si-yu-ki:Buddhist Records of the Western World(London:Kegan Paul,Trench,Triibner&Co.Ltd.,1884),117.
(1)George Roerich,The Blue Annals(Calcutta:Royal Asiatic Society of Bengal,1949-53),701.
(2)Bsod nams'od zer,Bla,133-142,171-175.
(3)Roerich,790:Sman lung pa(b.1239).
(4)Roerich,801.
(5)The dating of this work is tentative.The colophon contains an interlinear note stating that the work was requested by Gong sman Dkon mchog phan dar(1511-1577):Kong po Lo tsd ba,Rgya,f.8.7.
(6)Kong po Lo tsa ba,Rgya,folio 4b.
(7)Jigs med gling pa,Lho,81.5-.17;Michael Aris,']igs-med-gling-pa's"Discourse on India"of 1789:A Critical Edition and Annotated Translations of the Lho-phyogs rgya-gar-gyi gtam brtag-pa brgyad-kyi me-long(Tokyo:The International Institute of Buddhist Studies,1995),36-39.
(8)Bsod nams rab rgyas,Phags.I will return to this interesting work in a future essay.Not surprisingly,works were also composed or translated at Vajrdsana,as colophons in the Bstan'gyur attest:Ui,Hakuji,et.al.A Complete Catalogue of the Tibetan Buddhist Canons(Sendai:Tohoku Imperial University,1934),no.1956:Tshul khrims rin chen,Thams,folio 377b:gshin rje gshed nag po'i zhe ba'i sbyin sreg gi cho ga zhes bya ba bla ma nag po zhabs kyis dpal rdo rje gdan du mdzad pa/.Ui(1934),no.4337,Mi dpyad kyi bstan bcos bsdus pa.Tshul khrims rin chen,Thams,folio 463a;rdo rje gdan du o rgyan pas bsgyur ba/.
(1)Roerich(1949),246.
(2)David P.Jackson,Two Biographies of Sakyasribhadra:The Eulogy by Khro-phu Lo-tsd-ba and its"Commentary"by Bsod-nams-dpal-bzang-po(Stuttgart:Franz Steiner Verlag,1990),10-11,47,51.
(3)Franco Ricca and Erberto Lo Bue,The Great Stupa of Gyantse:A Complete Tibetan Pantheon of the Fifteenth Century(London:Serindia Publications),19.
(4)Author unknown,Sha ru puta'i rnam thar thun mong;and Author unknown.Pan chen sha ri pu tra'phags yul du bzhugs dus kyi gsang ba'i rnam thar.
(5)Ricca and Lo Bue,23.
(6)Mary Shepherd Slusser,Nepal Mandala:A Cultural Study of the Kathmandu Valley(Princeton;Princeton University Press,1982),vol.1,148;Niels Gutschow,The Nepalese Caitya:1500 Years of Buddhist Votive Architecture in the Kathmandu Valley(Stuttgart;Edition Axel Menges,1997),308.
(7)Sangs rgyas rgya mtsho,Rgyal.
(8)Rechung Rinpoche,Tibetan Medicine(Berkeley:University of California Press,1976),228,236,240,247.
(9)Klu sgrub rgya mtsho,Bstan.
(1)Roerich,911-912.
(2)A stupa is said to have arisen at the moment in which the Buddha subdued the demons at the Bodhi tree,an event counted here as the ninth of the Buddha's twelve acts.See Anonymous,Rgyal,volume 1,47.2-.3:mdzad pa bzhi pa srod la bdud btul/nam gung nyam par bzhag/thn rangs rdo rje gdan gyi spo la mngon par rdzogs par sangs rgyas nas mtshan bzang po sum cu rtsa gnyis dang/dpe byad bzang po brgyad cus brgyan pa/shes bya ji Ita ba dang ji snyed pa thugs su chud nas/rnam pa thams cad mkhyen pa'i sangs rgyas sha'akya thub par gyur to//de'i dus su rdo rje gdan dub yang chub chen po'i mchod rten byung ngo//.The story of the three Brahmin brothers is also recounted.See Anonymous,Rgyal,volume 1,96.6-104.2.
(3)David Templeman,The Origin of Tara Tantra(Dharamsala:Library of Tibetan Works and Archives,1995),11-12,103-104.
(4)Nyi ma'od zer,Chos.
(5)Bcom ldan ral gri,Rdo.
(1)See Kurtis R.Schaeffer and Leonard W.J.van der Kuijp,An Early Tibetan Survey of Buddhist Literature:The Bstan pa rgyas pa rgyan gyi nyi'od of Bcom Idan ral gri(Cambridge:Harvard Oriental Series,2009);and Kurtis R.Schaeffer,Dreaming the Great Brahmin:Tibetan Traditions of an Indian Buddhist Poet-Saint(New York and Oxford:Oxford University Press,2004).For brief remarks on his texts on Vajrdsana,see now Toni Huber,The Holy Land Reborn:Pilgrimage&the Tibetan Reinvention of Buddhist India(Chicago:University of Chicago Press,2008.),p.385,n.3.
(2)Bcom ldan ral gri,Thub.
(3)Chomden Raldri's list includes the following(Bcom ldan ral gri,Thub,folios 2b-4a):1)Emanation from Tus ita;2)Entry into the womb;3)Birth;4)Practical education;5)Sensual life;6)Renunciation;7)Austerities;8)Entering the essence of enlightenment;9)Subduing demons;10)Enlightenment;11)Teaching;12)Death.Christian Luczanits,"The Sources for Bu ston's Introduction to the Acts of a Buddha,"Wiener Zeitschrift fur die Kunde Sundasiens 37(1993),discusses the sources for the twelve acts used by Bu ston Rin chen grub(1290-1364),who was aware of Chomden Raldri's historical work.
(4)Bcom ldan ral gri,Thub,folio 3a:byang chub kyi snying por gshegs pa'i mdzad pa.
(1)The sections are as follows:1.Mythic origins of Vajrasana[Nyi ma'od zer,Chos,28.5-29.3];2.Three Brahmin brothers[40.15-47.20];3.Buddha's acts[57.7-64.3];4.Asoka's acts[105.5-108.7];5.Nagarjuna's acts[108.7-118.16].
(2)Beal,volume 2,115-137.
(3)George Roerich,Biography of Dharmasvamin(Chag lo tsa-ba Chos-rje-dpal):A Tibetan Monk Pilgrim(Patna:K.P.Jayaswal Research Institute,1959),65-80.
(1)Bcom ldan ral gri,Rdo,ff.5b-7a;Nyi ma'od zer,Chos,61-64.See Gwendolyn Bays,The Voice of the Buddha(Berkeley:Dharma Publishing,1983),volume 2,570-576.A system of stations around Vajrasana was known to Faxian in the fourth century,though it is different than that of Chomden Raldri.See James Legge,A Record of Buddhistic Kingdoms(Oxford:Clarendon Press,1886),88-89.These stations were developed extensively in medieval Burma,based upon Theravada traditions.See Donald M.Stadtner,"A Fifteenth-Century Royal Monument in Burma and the Seven Stations in Buddhist Art,"The Art Bulletin 73/1(1991):40.See generally John S.Strong,The Buddha:A Short Biography(Oxford:Oneworld,2001),77-81,163-164.Compare Anonymous,Byang,ff.106b-107a:dpal ldan byang chub chen po'phags pa'i gnas rnams gtam du bya ba ni/bcom ldan ldas mngon par sangs rgyas nas nyin zhag bdun phrag dang po la byang chub kyi drung duo//gnyis pa la byang chub kyi shing la spyan mi'dzums par gzigs so//gsum pa la zhabs'chug go//bzhi pa la byang chub kyi drung duo//kha cig ni rin po che'i khang par zer ro//Inga pa la rgyal po'i'byung gnas su'o//drug pa klu btang bzung gi gnas su'o//bdun pa la ra skyong kyi nya gro dha'i gnas su'o//.
(2)Janice Leoshko,"Pilgrimage and the Evidence of Bodh-Gaya's Images,"In Function and Meaning in Buddhist Art:Proceedings of a seminar held at Leiden University,21-24 October 1991,K.R.van Kooij and H.van der Veere,eds.(Groningen:Egbert Forsten,1995),47-48.
(1)Compare the deities mentioned by Chomden Raldri with those discussed in Leoshko.
(2)Bsam gtan bzang po,Bcom,f.19.
(3)George Roerich,Biography of Dharmasvamin,109.It is worth recalling here that the manuscript of Chak Lotsawa's biography translated by Roerich was found by Rahula Samkrityayana in 1936 at Chomden Raldri's institution,Nartang Monastery.
(1)Bcom ldan ral gri,Sgra'i,f.19a.1—.2:brjod tshul de dag ni kho bo'i bla ma shar phyogs dza ga ta la'i pan di ta da'a na shi'i la dang/yul bar ta ni'i pandi ta shu bham ka ra da'a se dang/chag lo tsha ba dge slong chos rje dpal la sogs pa samskri ta la tshad mar gyur pa rnams la kho bos dngos su blsab shing/.
(2)Smon lam tshul khrims,Mchims,folio 35a.3-.4:de nas gdan sa rin po che dpal snar thang gi gtsug lag khang ma ga ta rdo rje gdan dang mtshungs pa dang/.
(3)The founding of the nearby and equally renowned monastery of Zhalu is also connected with Vajrdsana.An early abbot is claimed to have visited the site sometime in the 1030s to acquire a statue of Avalokitesvara.See Roberto Vitali,Early Temples of Central Tibet(London:Serindia Publications,1990),92,114 n,28.
(4)Nam mkha'grags,Jo,95.1-105.8.
(5)The importance of Vajrasana may also be peripherally related to the compilation of a collection of authoritative Indic Buddhist literature at Nartang(what would later become known as the Kangyur and Tengyur),a project in which Chomden Raldri was instrumental.See Schaeffer and van der Kuijp.
(6)Ulrich von Schroeder,Buddhist Sculptures in Tibet:Volume One-India and Nepal(Hong Kong:Visual Dharma Publications Ltd.,2001),321-359;John Guy,"The Mahabodhi temple:pilgrim souvenirs of Buddhist India."The Burlington Magazine 133(1991).
(1)Toni Huber,The Guide to India,A Tibetan Account(Dharamsala:Library of Tibetan Works and Archives,2000),42-43;von Schroeder,323(translation by Cyrus Stearns);Dge'dun chos'phel,Rgya gar,315.As noted by Huber,112 n.5,Dge'dun chos'phel wrote a slightly longer description of these models as well.See Dge'dun chos'phel,Rgyalkhams,34.4-.16;der ngo mtshar che ba rdo rje gdan gyi mchod rten sogs dgon gnas yongs rdzogs kyi bkod pa rdo nag dang tsandan dkar po las byas pa kha thur cha gnyis dug[/]rdo yi de rgya gar nas'khyer yong ba yin zer cing/rdo rgyu yang bsil ba tshal dang/ga ya'i brgyud kyi rdo nag grags can de ga rang du dug[/]shing gi de ni mchims nam mkha grags pa'i zhal bkod bzhin rgya nag nas bzos pa yin zer/de yang rdo rje gdan dngos ma dang/bcom Idan pa'i rgyan gyi me tog dang/chag lo'i lam yig hzhi ga bsdur tshe mi gcig gis byas pa Itar yod pas/da Ua bod kyi bla gzugs'ga'res rgya gar du slebs nas rdor gdan'di btags pa yin gyi dngos ma de nub phyogs ga shed cig na yod nges sogs'char can gyi mgo skor chen po de'i kha rjes la nye ba sogs mchil ma'i thai ba bzhin du'dor dgos/.
(2)von Schroeder,338.
(3)Guy,362.
(1)Bcom ldan ral gri,Rdo,f.19b.
(2)Schaeffer,Dreaming the Great Brahmin.
(3)Strong,The Buddha,80-81.
(1)Zhalu Lotsawa also authored a set of verses in Sanskrit to be placed upon the Vajrasana gate.See Rin chen bkra shis,Rje,folio 36b:rgya gar chu bo gang ga tshun la rje di las mkhas par med pa gsung/khong la mngon shes kyang yod par byed pa yin/rgya gar jo gi la/ma ha'a bo dhi'i bstod pa sam skri ta'i skad du sdeb sbyor dang ldan pa brtsams te/rdo rje gdan gyi sgo la rlong par bskur has/sam skri ta bzang/bod na mkhas pa yod'dug zer nas/sangs rgyas pa rnams dga pa dang yi rang ba byung/phyi pa rnams yid skrag pa byung ste rgya gar na ang mkhas pa'i grags pa che ba yin/.
(2)Anonymous,Byang,folio 110a:rnam pa thams cad pa'i spyan gyis sems can ma lus pa'i khams la gzigs te/phrin las kyi'jug pa rgyun mi chad pa'i sprul pa'i'od zer sna tshogs kyis rnam par mdzes pa chos kyi rje rin po che zhwa dmar cod pan'dzin pa bzhi ba'i zhal snga nas dang/rmad du byung ba'i bsod nams dang ye shes chen po'i dpung gis phyogs thams cad las rnam par rgyal ba'i mi'i dbang po chos kyi rje spyan snga rin po che'i bka'stsal spyi bor bzung ste/ki'irtyananta zhes ming du chags pas pho brang chen po sne'u gdong gi gtsug lag khang du rgya gar gyi dpe las bod skyi skad du bsgyur ba'o//.
(3)I hope to return to this work in a future essay.
(1)Photocopies of two manuscripts of the work are available to me.This translation is based almost exclusively on the manuscript housed at the library of the Cultural Palace of Nationalities in Beijing.I would like to thank Leonard W.J.van der Kuijp for providing a copy of this manuscript,as well as for his encouragement of my studies in the life and works of Chomden Raldri more generally.The Nepal manuscript is poorly photographed and thus of limited use.
(2)Translations for measurements are as follows:hand-span(mtho),cubit(khru),fathom(dom),furlong(rgyang grags/bsgrags).
(1)Bcom ldan ral gri,Rdo,3a.6:kanta a de sha.Unidentified.
(1)Bcom ldan ral gri.Rdo,3b.4:kho ra a ti sha.Unidentified.
(2)Compare Legge,87-88;and Beal,114-115.
(1)Compare Roerich,Biography of Dharmasvamin,75-76.
(2)Compare Legge,88-89;and Beal,122-123.
(3)John S.Strong,"Gandhakut":The Perfumed Chamber of the Buddha,"History of Religions 16/4(1977),discusses the development of this and related terms in Buddhist literature.
(1)Compare Beal,128.
(2)Compare Beal,129.
(3)See Per K.Serensen,Tibetan Buddhist Historiography:The Mirror Illuminating the Royal Genealogies(Wiesbaden:Harrassowitz Verlag,1994),66-69,for a translation of an alternative Tibetan version of this narrative,and 497-499 on its literary history in Tibet.The biography of Chak Lotsawa contains a lengthy rendition of the story.See Roerich,The Life of Dharmasvamin,67-70.Compare Beal,119-121.
(1)See Sorensen,67 n.112.
(2)Compare Lama Chimpa and Alaka Chattopadhyaya,Tarandtha's History of Buddhism in India(Simla:Indian Institute of Advanced Study,1970),55-57.
(1)Compare Chimpa and Chattopadhyaya,61.See John S.Strong,The Legend of King Asoka:A Study and Translation of the Asokavaddna(Princeton:Princeton University Press,1983),113-114,302.
(2)Compare Beal,118-119.
(1)Bcom ldan ral gri,Rdo,f.11a.6:khe dra pa'a la;du dra pa'a la.Unidentified.
(1)Bcom ldan ral gri,Rdo,f.12b.5:phrag pa can.I am not clear what architectural feature this refers to.
(2)Compare Chimpa and Chattopadhyaya,107-108.
(3)I have not been able to find a suitable explanation for the term copari/copara,which occurs five times in this work.
(1)Compare Roerich,Biography of Dharmasvamin,74-75.
(1)Bcom ldan ral gri,Rdo,f.15b.5:ma shi ka ra ta.Unidentified.
(2)Compare Roerich,Biography of Dharmasvamin,71-72.
(1)Bcom ldan ral gri,Rdo,f.17a.1:shi-wi ta'a re zhes pa'i sgrol ma.Unidentified.
(2)Compare Roerich,Biography of Dharmasvamin,75.
(1)Compare Beal,130-131.
(2)Bcom ldan ral gri,Rdo,f.18a.5;ghe la bi ha'a ra.Unidentified.
(3)Compare the story of Buddhajndnapdda in Ronald M.Davidson,Indian Esoteric Buddhism:A Social History of the Tantric Movement(New York:Columbia University Press,2002).313.
(4)The reference is to the Tittira Jataka.See E.B.Cowell,The Jataka or Stories of the Buddha's Former Births(Oxford;Pali Text Society,1995),volume.1,92-95.
(1)Bcom ldan ral gri,Rdo,f.19a.6.Unidentified.
(2)A small note concludes the CPN manuscript of Bcom ldan ral gri,Rdo,f.20a.3—4,which does not appear in the NGMPP manuscript:dpyal lo'i tshe mchod rten lha can nyis brgya drug cu'o//.The sense of the phrase eludes me,though it might be rendered as"anniversary of Dpyal Lo,260 stupas with deities,"perhaps referring to offerings made in commemoration of the twelfth/thirteenth-century translator,Dpyal Lo tsd ba Chos kyi bzang po,with whom Chomden Raldri studied:See Bsam gtan bzang po,Bcom,f.3b.5.
Dge'dun chos dpel(1903—1951).Rgya gar gyi gnas chen khag la bgrod pa'i lam yig.Dge'dun chos'phel gyi gsung rtsom.Lhasa:Bod ljongs bod yig dpe rnying dpe skrun khang,1994[1990].v.3,pp.1-426.
——.Rgyal khams rig pas bskor ba'i gtam rgyud gser gyi thang ma(stod cha).Dge'dun chos'phel gyi gsung rtsom.Lhasa:Bod ljongs bod yig dpe rnying dpe skrun khang,1994[1990].v.1,pp.1-426.
Bcom ldan ral gri(1227—1305).Thub pa'i bstan pa rgyan gyi me tog(1261).NepalGerman Manuscript Preservation Project(NGMPP),No.L493/2.ff.24.
——.Rdo rje gdan rnam bshad rgyan gyi me tog.Library of the Cultural Palace of Nationalities,Beijing(CPN),no.007316(2),ff.20.CPN no.006594(5),ff.12.NGMPP L388/12.ff.11.
Chos dpal dar dpyang(13~(th)c.).Chag lo tsa'a ba'i mam thar'ju ba chos dar gyi mdzad pa ngo mtshar can yod.In Roerich,Life of Dharmasvamin,pp.1—45.
'Jigs med gling pa(1729—1798).Lho phyogs rgya gar gyi gtam rgyud.'Jigs med gling pa'i gtam rgyud.Lhasa:Bod ljongs bod yig dpe rnying dpe skrun khang,1991.pp.70-92.
Nyi ma'od zer,Mnga'bdag Nyang ral(1124—1192).Chos'byung me tog snying po sbrang rtsi'i bcud.Lhasa:Bod ljongs mi dmangs dpe skrun khang,1988.
Nam mkha''grags pa,Mchims(1210—167/85).Jo bo rin po che rje dpal Idan A ti sha'i rnam thar rgyas pa yongs su grags.In Jo bo rje lha gcig dpal ldan A ti sha'i rnam thar bla ma'i yon tan chos kyi'byung gnas sogs bka'gdams rin po glegs bam.Xining:Mtsho sngon mi rigs dpe skrun khang,1993.vol.1,pp.44—228.
Smon lam tshul khrims,Skyo ston(1219—1299).Mchims nam mkha'grags gyi rnam thar.Manuscript photocopy held at Tibetan Buddhist Resource Center,New York(TBRC).ff.50.
Gtsug lag phreng ba,Dpa'boⅡ(1504—1566).Dam pa'i chos kyi'khor lo bsgyur ba mams kyi byung ba gsal bar byed pa mkhas pa'i dga'ston.Beijing:Mi rigs dpe skrun khang,1986.2 volumes.
Gzhon nu dpal,'Gos Lo tsa ba(1392—1476).Mkhas pa chen po dpal nags kyi rin chen gyi rnam par thar pa.Thimpu:National Library of Bhutan,1985.
Ye shes seng ge,Rwa(12~(th)/13~(th)c.)Mthu stobs dbang phyug rje btsun rwa lo tsa'a ba'i rnam par thar pa kun khyab snyan pa'i rnga sgra.Xining:Mtsho sngon mi rigs dpe skrun khang,1989.
Rin chen bkra shis,Skyogs ston Lo tsa ba(16th c.).Rje btsun zhwa lu lo tsa ba'i rnam par thar pa brjed byang nor bu'i khri shing(1517).Manuscript housed at CPN.42folios.
Sangs rgyas rgya mtsho,Sde srid(1653—1705).Rgyal khab chen po'i dga'ston gyi dus dam pa'i chos las brtsams pa'i'bel gtam gyi lde mig skal bzang mgrin rgyan rna bar kun dga'ster ba'i bdud rtsi.ff.46.comp.1694.Incomplete manuscript photocopy at TBRC.NGMPP,No.L30/32—L31/1,ff.46.
Bsam gtan bzang po.Bcom ldan ral gri'i rnam thar ldad pa'i Ijong shing.ff.26.
Bsod nams'od zer.Bla ma dam pa grub chen u rgyan pa chen po'i rnam par thar pa byin rlabs kyi chu rgyun.Bod ljongs bod yig dpe rnying dpe skrun khang,Lhasa.1997.
Bsod nams rtse mo(1142—1182).Chos la'jug pa'i sgo.In The Complete Works of the Great Masters of the Sa Skya Sect of the Tibetan Buddhism:Vol.2,The Complete Works of Bsod nams rtse mo.Tokyo:Toyo Bunko,1968.pp.318—344.
Bsod nams rab rgyas(18~(th)c.)'Phags pa'i yul dbus dpal rdo rje gdan du gar sha'i rnal'byor pa bsod nams rab rgyas gyis legs par mjal ba'i lam yig dad pa'i snye ma.Manuscript at Toyo Bunko,Tokyo[See Yamaguchi(1970),p.90,no.285—2446],ff.7.(composed 1752).
Anonymous.Mkhas grub khyung po rnal'byor gyi rnam thar.In Shangs pa bka'brgyud bla rabs kyi rnam thar.Lhasa:Bod ljongs bod yig dpe rnying dpe skrun khang,1996.Gangs can rig mdzod,vol.28.pp.1—62.
Anonymous.Chos skyong ba'i rgyal po srong btsan sgam po'i bka''bum las stod kyi cha thog mar bla ma rgyud pa'i gsol'debs lo rgyus sogs.In Ma?i bka''bum:A Collection of rediscovered teachings focusing upon the tutelary deity Avalokitesvara(Mahakarunika),New Delhi:Trayang and Jamyang Samten,1975.2 volumes.
Anonymous.Byang chub chen po mdor bstan pa.Sde dge Bstan'gyur,Rgyud,vol.Tshu,ff.106b.6—110a.6.Ui,A Complete Catalogue of the Tibetan Buddhist Canons,no.3757.
Author Unknown,Pal chen sha ri pu tra'phags yul du bzhugs dus kyi gsang ba'i rnam thar.CPN No.004381(4).
Author Unknown,Sha ri pu tra'i rnam thar thun mong.CPN No.004381(9).
Aris,Michael.'Jigs-med-gling-pa's"Discourse on India"of 1789:A Critical Edition and Annotated Translations of the Lho-phyogs rgya-gar-gyi gtam brtag-pa brgyad-kyi me-long.Tokyo:The International Institute of Buddhist Studies,1995.
Bays,Gwendolyn.The Voice of the Buddha.Berkeley:Dharma Publishing,1983.
Beal,Samuel.Si-yu-ki:Buddhist Records of the Western World.London;Kegan Paul,Trench,Tr(u|¨)bner&Co.Ltd.,1884.
Cowell,E.B.,Editor.The Jataka or Stories of the Buddha's Former Births.Oxford:Pali Text Society,1995(1895).Volumes One and Two bound together.
Davidson,Ronald M.Indian Esoteric Buddhism:A Social History of the Tantric Movement.New York;Columbia University Press,2002.,
Gutschow,Niels.The Nepalese Caitya:1500 Years of Buddhist Votive Architecture in the Kathmandu Valley.Stuttgart:Edition Axel Menges,1997.
Guy,John."The Mahabodhi temple;pilgrim souvenirs of Buddhist India."The Burlington Magazine 133(1991):356-367.
Huber,Toni.The Guide to India:A Tibetan Account.Dharamsala:Library of Tibetan Works and Archives,2000.[Translation of Dge'dun chos'phel,Rgya gar].
Toni Huber,The Holy Land Reborn:Pilgrimage&the Tibetan Reinvention of Buddhist India.Chicago:University of Chicago Press,2008.
Jackson,David P.Two Biographies of?akyal ribhadra;The Eulogy by Khro-phu Lo-tsa-ba and its"Commentary"by Bsod-nams-dpal-bzang-po.Stuttgart:Franz Steiner Verlag,1990.
van der Kuijp,Leonard W.J.(n.d.)."Some Indian,Sri Lankan,and Burmese Peregrinators in Central Tibetan and Glo bo Smon thang During the Fifteenth Century."Unpublished manuscript.
Legge,James.A Record of Buddhistic Kingdoms.Oxford:Clarendon Press,1886.
Leoskho,Janice."Pilgrimage and the Evidence of Bodh-Gaya's Images."In Function and Meaning in Buddhist Art:Proceedings of a seminar held at Leiden University,21—24 October 1991.K.R.van Kooij and H.van der Veere,Editors.Groningen:Egbert Forsten,1995.pp.45-58.
Luczanits,Christian."The Sources for Bu ston's Introduction to the Acts of a Buddha."Wiener Zeitschrift fur die Kunde Sundasiens 37(1993):93—108.
Ricca,Franco and Lo Bue,Erberto(1993).The Great Stupa of Gyantse:A Complete Tibetan Pantheon of the Fifteenth Century.London:Serindia Publications.
Rinpoche,Rechung.Tibetan Medicine.Berkeley:Univerisity of California Press,1976.
Roerich,George,Translator.The Blue Annals.Calcutta;Royal Asiatic Society of Bengal,1949-53.
Roerich,George,Translator.Biography of Dharmasvamin(Chag lo tsa-ba Chos-rjedpal):A Tibetan Monk Pilgrim.Patna:K.P.Jayaswal Research Institute,1959.
Schaeffer,Kurtis R.Dreaming the Great Brahmin:Tibetan Traditions of an Indian Buddhist Poet-Saint.New York and Oxford:Oxford University Press,In press.
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Schwabland,Peter A.A General Exposition of Valid Cognition:The Initial Chapter of Bcom Idan Ral gri's Introduction to Indian and Tibetan Buddhist Epistemology.University of Washington:Unpublished M.A.Thesis,1994.
Slusser,Mary Shepherd.Nepal Mandala:A Cultural Study of the Kathmandu Valley.Princeton:Princeton University Press,1982.Two volumes.
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——.The Legend of King Asoka:A Study and Translation of the Asoka.vada.na.Princeton;Princeton University Press,1983.
——.The Buddha:A Short Biography,Oxford:Oneworld,2001.
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(1)An earlier version of this essay was presented at a conference on the life of the Buddha at MacMaster University,October 25-27,2003.According to Rin chen bkra shis,Rje,f.28a,the letter from Sgra gcan dzin gzhon nu was translated by Zha lu Lo tsd ba Chos skyong bzang po during or shortly after 1501,though Gtsug lag phreng ba,Dam,would place this event earlier,sometime before 1488.
(1)A translation of this letter,which amounts to a sixteenth-century work of Indian Buddhist literature,is included in the biography of the Seventh Karmapa:Gtsug lag phreng ba,Dam,1084.20-1085.21.
(2)This episode as a whole occurs in Gtsug lag phreng ba.Dam,1084.10-1087.17.Leonard W.J.van der Kuijp,"Some Indian,Sri Lankan,and Burmese Peregrinators in Central Tibetan and Glo bo Smon thang During the Fifteenth Century,"(unpublished manuscript),first drew attention to this passage.
(3)Gregory Schopen,Bones,Stones,and Buddhist Monks-.Collected Papers on the Archaeology,Epigraphy,and Texts of Monastic Buddhism in India(Honolulu:University of Hawai'i Press,1997),117,138 n.10.
(4)Such as those studied by Hiram W.Woodward,Jr.,"The Life of the Buddha in the Pala Monastic Environment,"The Journal of the Walters Art Gallery 48(1990).
(1)David Snellgrove,Indo-Tibetan Buddhism:Indian Buddhists&Their Tibetan Successors(Boston:Shambhala Publications,1987):volume 2,447.
(2)The name Vajrdsana occurs as early as 1167 in Tibetan historiography on Buddhism in India,in connection with the Buddha's enlightenment:Bsod nams rtse mo,Chos,331.4.4,332.2.5.See also the account of Khyung po rnal'byor in Anonymous,Mkhas grub,32-33.
(3)David L.Snellgrove and Tadeusz Skorupski,The Cultural Heritage of Ladakh(New Delhi;Vikas Publishing House,1980),volume 2,99.
(1)Ye shes seng ge,Mthu,72-73.
(2)Ye shes seng ge,Mthu,76-77;rgya gar ba de rnams dad gxhi shin tu che bas/thag ring po'i sa nas kyang mchod pa skyel mi rgyun mi'chad par'ong/'o ma la sman bzang po sna tshogs sbyar bas byang chub kyi shing la sku dkar gsol bas brlan dang ma bral ba Ita bur byed/srod/tho rengs/dgung/dgong kha mams la bskor mi mang po'dus[76]nas bskor ba byed/phyogs bzhi nas yul so so'i lugs kyi phyag dang mchod pa mi dra ba mang po byed/rgyang skad chen pos gsol ba'debs/dbyar char pa byung ba'i tshe/byang chub shing gi zil ba dang/lha khang dang/mchod rten gyi steng nas byung ba'i chu la'thung zhing khrus byed/pardi ta dang/mal'byor pho mo rnams rang rang gi Iha'i rnal'byor gyis sbyin bsregs dang/tshogs'khor la sogs pa mang po'bul gyin'dug[/].Compare this with Samuel Beal,Si-yu-ki:Buddhist Records of the Western World(London:Kegan Paul,Trench,Triibner&Co.Ltd.,1884),117.
(1)George Roerich,The Blue Annals(Calcutta:Royal Asiatic Society of Bengal,1949-53),701.
(2)Bsod nams'od zer,Bla,133-142,171-175.
(3)Roerich,790:Sman lung pa(b.1239).
(4)Roerich,801.
(5)The dating of this work is tentative.The colophon contains an interlinear note stating that the work was requested by Gong sman Dkon mchog phan dar(1511-1577):Kong po Lo tsd ba,Rgya,f.8.7.
(6)Kong po Lo tsa ba,Rgya,folio 4b.
(7)Jigs med gling pa,Lho,81.5-.17;Michael Aris,']igs-med-gling-pa's"Discourse on India"of 1789:A Critical Edition and Annotated Translations of the Lho-phyogs rgya-gar-gyi gtam brtag-pa brgyad-kyi me-long(Tokyo:The International Institute of Buddhist Studies,1995),36-39.
(8)Bsod nams rab rgyas,Phags.I will return to this interesting work in a future essay.Not surprisingly,works were also composed or translated at Vajrdsana,as colophons in the Bstan'gyur attest:Ui,Hakuji,et.al.A Complete Catalogue of the Tibetan Buddhist Canons(Sendai:Tohoku Imperial University,1934),no.1956:Tshul khrims rin chen,Thams,folio 377b:gshin rje gshed nag po'i zhe ba'i sbyin sreg gi cho ga zhes bya ba bla ma nag po zhabs kyis dpal rdo rje gdan du mdzad pa/.Ui(1934),no.4337,Mi dpyad kyi bstan bcos bsdus pa.Tshul khrims rin chen,Thams,folio 463a;rdo rje gdan du o rgyan pas bsgyur ba/.
(1)Roerich(1949),246.
(2)David P.Jackson,Two Biographies of Sakyasribhadra:The Eulogy by Khro-phu Lo-tsd-ba and its"Commentary"by Bsod-nams-dpal-bzang-po(Stuttgart:Franz Steiner Verlag,1990),10-11,47,51.
(3)Franco Ricca and Erberto Lo Bue,The Great Stupa of Gyantse:A Complete Tibetan Pantheon of the Fifteenth Century(London:Serindia Publications),19.
(4)Author unknown,Sha ru puta'i rnam thar thun mong;and Author unknown.Pan chen sha ri pu tra'phags yul du bzhugs dus kyi gsang ba'i rnam thar.
(5)Ricca and Lo Bue,23.
(6)Mary Shepherd Slusser,Nepal Mandala:A Cultural Study of the Kathmandu Valley(Princeton;Princeton University Press,1982),vol.1,148;Niels Gutschow,The Nepalese Caitya:1500 Years of Buddhist Votive Architecture in the Kathmandu Valley(Stuttgart;Edition Axel Menges,1997),308.
(7)Sangs rgyas rgya mtsho,Rgyal.
(8)Rechung Rinpoche,Tibetan Medicine(Berkeley:University of California Press,1976),228,236,240,247.
(9)Klu sgrub rgya mtsho,Bstan.
(1)Roerich,911-912.
(2)A stupa is said to have arisen at the moment in which the Buddha subdued the demons at the Bodhi tree,an event counted here as the ninth of the Buddha's twelve acts.See Anonymous,Rgyal,volume 1,47.2-.3:mdzad pa bzhi pa srod la bdud btul/nam gung nyam par bzhag/thn rangs rdo rje gdan gyi spo la mngon par rdzogs par sangs rgyas nas mtshan bzang po sum cu rtsa gnyis dang/dpe byad bzang po brgyad cus brgyan pa/shes bya ji Ita ba dang ji snyed pa thugs su chud nas/rnam pa thams cad mkhyen pa'i sangs rgyas sha'akya thub par gyur to//de'i dus su rdo rje gdan dub yang chub chen po'i mchod rten byung ngo//.The story of the three Brahmin brothers is also recounted.See Anonymous,Rgyal,volume 1,96.6-104.2.
(3)David Templeman,The Origin of Tara Tantra(Dharamsala:Library of Tibetan Works and Archives,1995),11-12,103-104.
(4)Nyi ma'od zer,Chos.
(5)Bcom ldan ral gri,Rdo.
(1)See Kurtis R.Schaeffer and Leonard W.J.van der Kuijp,An Early Tibetan Survey of Buddhist Literature:The Bstan pa rgyas pa rgyan gyi nyi'od of Bcom Idan ral gri(Cambridge:Harvard Oriental Series,2009);and Kurtis R.Schaeffer,Dreaming the Great Brahmin:Tibetan Traditions of an Indian Buddhist Poet-Saint(New York and Oxford:Oxford University Press,2004).For brief remarks on his texts on Vajrdsana,see now Toni Huber,The Holy Land Reborn:Pilgrimage&the Tibetan Reinvention of Buddhist India(Chicago:University of Chicago Press,2008.),p.385,n.3.
(2)Bcom ldan ral gri,Thub.
(3)Chomden Raldri's list includes the following(Bcom ldan ral gri,Thub,folios 2b-4a):1)Emanation from Tus ita;2)Entry into the womb;3)Birth;4)Practical education;5)Sensual life;6)Renunciation;7)Austerities;8)Entering the essence of enlightenment;9)Subduing demons;10)Enlightenment;11)Teaching;12)Death.Christian Luczanits,"The Sources for Bu ston's Introduction to the Acts of a Buddha,"Wiener Zeitschrift fur die Kunde Sundasiens 37(1993),discusses the sources for the twelve acts used by Bu ston Rin chen grub(1290-1364),who was aware of Chomden Raldri's historical work.
(4)Bcom ldan ral gri,Thub,folio 3a:byang chub kyi snying por gshegs pa'i mdzad pa.
(1)The sections are as follows:1.Mythic origins of Vajrasana[Nyi ma'od zer,Chos,28.5-29.3];2.Three Brahmin brothers[40.15-47.20];3.Buddha's acts[57.7-64.3];4.Asoka's acts[105.5-108.7];5.Nagarjuna's acts[108.7-118.16].
(2)Beal,volume 2,115-137.
(3)George Roerich,Biography of Dharmasvamin(Chag lo tsa-ba Chos-rje-dpal):A Tibetan Monk Pilgrim(Patna:K.P.Jayaswal Research Institute,1959),65-80.
(1)Bcom ldan ral gri,Rdo,ff.5b-7a;Nyi ma'od zer,Chos,61-64.See Gwendolyn Bays,The Voice of the Buddha(Berkeley:Dharma Publishing,1983),volume 2,570-576.A system of stations around Vajrasana was known to Faxian in the fourth century,though it is different than that of Chomden Raldri.See James Legge,A Record of Buddhistic Kingdoms(Oxford:Clarendon Press,1886),88-89.These stations were developed extensively in medieval Burma,based upon Theravada traditions.See Donald M.Stadtner,"A Fifteenth-Century Royal Monument in Burma and the Seven Stations in Buddhist Art,"The Art Bulletin 73/1(1991):40.See generally John S.Strong,The Buddha:A Short Biography(Oxford:Oneworld,2001),77-81,163-164.Compare Anonymous,Byang,ff.106b-107a:dpal ldan byang chub chen po'phags pa'i gnas rnams gtam du bya ba ni/bcom ldan ldas mngon par sangs rgyas nas nyin zhag bdun phrag dang po la byang chub kyi drung duo//gnyis pa la byang chub kyi shing la spyan mi'dzums par gzigs so//gsum pa la zhabs'chug go//bzhi pa la byang chub kyi drung duo//kha cig ni rin po che'i khang par zer ro//Inga pa la rgyal po'i'byung gnas su'o//drug pa klu btang bzung gi gnas su'o//bdun pa la ra skyong kyi nya gro dha'i gnas su'o//.
(2)Janice Leoshko,"Pilgrimage and the Evidence of Bodh-Gaya's Images,"In Function and Meaning in Buddhist Art:Proceedings of a seminar held at Leiden University,21-24 October 1991,K.R.van Kooij and H.van der Veere,eds.(Groningen:Egbert Forsten,1995),47-48.
(1)Compare the deities mentioned by Chomden Raldri with those discussed in Leoshko.
(2)Bsam gtan bzang po,Bcom,f.19.
(3)George Roerich,Biography of Dharmasvamin,109.It is worth recalling here that the manuscript of Chak Lotsawa's biography translated by Roerich was found by Rahula Samkrityayana in 1936 at Chomden Raldri's institution,Nartang Monastery.
(1)Bcom ldan ral gri,Sgra'i,f.19a.1—.2:brjod tshul de dag ni kho bo'i bla ma shar phyogs dza ga ta la'i pan di ta da'a na shi'i la dang/yul bar ta ni'i pandi ta shu bham ka ra da'a se dang/chag lo tsha ba dge slong chos rje dpal la sogs pa samskri ta la tshad mar gyur pa rnams la kho bos dngos su blsab shing/.
(2)Smon lam tshul khrims,Mchims,folio 35a.3-.4:de nas gdan sa rin po che dpal snar thang gi gtsug lag khang ma ga ta rdo rje gdan dang mtshungs pa dang/.
(3)The founding of the nearby and equally renowned monastery of Zhalu is also connected with Vajrdsana.An early abbot is claimed to have visited the site sometime in the 1030s to acquire a statue of Avalokitesvara.See Roberto Vitali,Early Temples of Central Tibet(London:Serindia Publications,1990),92,114 n,28.
(4)Nam mkha'grags,Jo,95.1-105.8.
(5)The importance of Vajrasana may also be peripherally related to the compilation of a collection of authoritative Indic Buddhist literature at Nartang(what would later become known as the Kangyur and Tengyur),a project in which Chomden Raldri was instrumental.See Schaeffer and van der Kuijp.
(6)Ulrich von Schroeder,Buddhist Sculptures in Tibet:Volume One-India and Nepal(Hong Kong:Visual Dharma Publications Ltd.,2001),321-359;John Guy,"The Mahabodhi temple:pilgrim souvenirs of Buddhist India."The Burlington Magazine 133(1991).
(1)Toni Huber,The Guide to India,A Tibetan Account(Dharamsala:Library of Tibetan Works and Archives,2000),42-43;von Schroeder,323(translation by Cyrus Stearns);Dge'dun chos'phel,Rgya gar,315.As noted by Huber,112 n.5,Dge'dun chos'phel wrote a slightly longer description of these models as well.See Dge'dun chos'phel,Rgyalkhams,34.4-.16;der ngo mtshar che ba rdo rje gdan gyi mchod rten sogs dgon gnas yongs rdzogs kyi bkod pa rdo nag dang tsandan dkar po las byas pa kha thur cha gnyis dug[/]rdo yi de rgya gar nas'khyer yong ba yin zer cing/rdo rgyu yang bsil ba tshal dang/ga ya'i brgyud kyi rdo nag grags can de ga rang du dug[/]shing gi de ni mchims nam mkha grags pa'i zhal bkod bzhin rgya nag nas bzos pa yin zer/de yang rdo rje gdan dngos ma dang/bcom Idan pa'i rgyan gyi me tog dang/chag lo'i lam yig hzhi ga bsdur tshe mi gcig gis byas pa Itar yod pas/da Ua bod kyi bla gzugs'ga'res rgya gar du slebs nas rdor gdan'di btags pa yin gyi dngos ma de nub phyogs ga shed cig na yod nges sogs'char can gyi mgo skor chen po de'i kha rjes la nye ba sogs mchil ma'i thai ba bzhin du'dor dgos/.
(2)von Schroeder,338.
(3)Guy,362.
(1)Bcom ldan ral gri,Rdo,f.19b.
(2)Schaeffer,Dreaming the Great Brahmin.
(3)Strong,The Buddha,80-81.
(1)Zhalu Lotsawa also authored a set of verses in Sanskrit to be placed upon the Vajrasana gate.See Rin chen bkra shis,Rje,folio 36b:rgya gar chu bo gang ga tshun la rje di las mkhas par med pa gsung/khong la mngon shes kyang yod par byed pa yin/rgya gar jo gi la/ma ha'a bo dhi'i bstod pa sam skri ta'i skad du sdeb sbyor dang ldan pa brtsams te/rdo rje gdan gyi sgo la rlong par bskur has/sam skri ta bzang/bod na mkhas pa yod'dug zer nas/sangs rgyas pa rnams dga pa dang yi rang ba byung/phyi pa rnams yid skrag pa byung ste rgya gar na ang mkhas pa'i grags pa che ba yin/.
(2)Anonymous,Byang,folio 110a:rnam pa thams cad pa'i spyan gyis sems can ma lus pa'i khams la gzigs te/phrin las kyi'jug pa rgyun mi chad pa'i sprul pa'i'od zer sna tshogs kyis rnam par mdzes pa chos kyi rje rin po che zhwa dmar cod pan'dzin pa bzhi ba'i zhal snga nas dang/rmad du byung ba'i bsod nams dang ye shes chen po'i dpung gis phyogs thams cad las rnam par rgyal ba'i mi'i dbang po chos kyi rje spyan snga rin po che'i bka'stsal spyi bor bzung ste/ki'irtyananta zhes ming du chags pas pho brang chen po sne'u gdong gi gtsug lag khang du rgya gar gyi dpe las bod skyi skad du bsgyur ba'o//.
(3)I hope to return to this work in a future essay.
(1)Photocopies of two manuscripts of the work are available to me.This translation is based almost exclusively on the manuscript housed at the library of the Cultural Palace of Nationalities in Beijing.I would like to thank Leonard W.J.van der Kuijp for providing a copy of this manuscript,as well as for his encouragement of my studies in the life and works of Chomden Raldri more generally.The Nepal manuscript is poorly photographed and thus of limited use.
(2)Translations for measurements are as follows:hand-span(mtho),cubit(khru),fathom(dom),furlong(rgyang grags/bsgrags).
(1)Bcom ldan ral gri,Rdo,3a.6:kanta a de sha.Unidentified.
(1)Bcom ldan ral gri.Rdo,3b.4:kho ra a ti sha.Unidentified.
(2)Compare Legge,87-88;and Beal,114-115.
(1)Compare Roerich,Biography of Dharmasvamin,75-76.
(2)Compare Legge,88-89;and Beal,122-123.
(3)John S.Strong,"Gandhakut":The Perfumed Chamber of the Buddha,"History of Religions 16/4(1977),discusses the development of this and related terms in Buddhist literature.
(1)Compare Beal,128.
(2)Compare Beal,129.
(3)See Per K.Serensen,Tibetan Buddhist Historiography:The Mirror Illuminating the Royal Genealogies(Wiesbaden:Harrassowitz Verlag,1994),66-69,for a translation of an alternative Tibetan version of this narrative,and 497-499 on its literary history in Tibet.The biography of Chak Lotsawa contains a lengthy rendition of the story.See Roerich,The Life of Dharmasvamin,67-70.Compare Beal,119-121.
(1)See Sorensen,67 n.112.
(2)Compare Lama Chimpa and Alaka Chattopadhyaya,Tarandtha's History of Buddhism in India(Simla:Indian Institute of Advanced Study,1970),55-57.
(1)Compare Chimpa and Chattopadhyaya,61.See John S.Strong,The Legend of King Asoka:A Study and Translation of the Asokavaddna(Princeton:Princeton University Press,1983),113-114,302.
(2)Compare Beal,118-119.
(1)Bcom ldan ral gri,Rdo,f.11a.6:khe dra pa'a la;du dra pa'a la.Unidentified.
(1)Bcom ldan ral gri,Rdo,f.12b.5:phrag pa can.I am not clear what architectural feature this refers to.
(2)Compare Chimpa and Chattopadhyaya,107-108.
(3)I have not been able to find a suitable explanation for the term copari/copara,which occurs five times in this work.
(1)Compare Roerich,Biography of Dharmasvamin,74-75.
(1)Bcom ldan ral gri,Rdo,f.15b.5:ma shi ka ra ta.Unidentified.
(2)Compare Roerich,Biography of Dharmasvamin,71-72.
(1)Bcom ldan ral gri,Rdo,f.17a.1:shi-wi ta'a re zhes pa'i sgrol ma.Unidentified.
(2)Compare Roerich,Biography of Dharmasvamin,75.
(1)Compare Beal,130-131.
(2)Bcom ldan ral gri,Rdo,f.18a.5;ghe la bi ha'a ra.Unidentified.
(3)Compare the story of Buddhajndnapdda in Ronald M.Davidson,Indian Esoteric Buddhism:A Social History of the Tantric Movement(New York:Columbia University Press,2002).313.
(4)The reference is to the Tittira Jataka.See E.B.Cowell,The Jataka or Stories of the Buddha's Former Births(Oxford;Pali Text Society,1995),volume.1,92-95.
(1)Bcom ldan ral gri,Rdo,f.19a.6.Unidentified.
(2)A small note concludes the CPN manuscript of Bcom ldan ral gri,Rdo,f.20a.3—4,which does not appear in the NGMPP manuscript:dpyal lo'i tshe mchod rten lha can nyis brgya drug cu'o//.The sense of the phrase eludes me,though it might be rendered as"anniversary of Dpyal Lo,260 stupas with deities,"perhaps referring to offerings made in commemoration of the twelfth/thirteenth-century translator,Dpyal Lo tsd ba Chos kyi bzang po,with whom Chomden Raldri studied:See Bsam gtan bzang po,Bcom,f.3b.5.