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གསུམ་པ་རྒྱལ་བའི་གསུང་རབ་གངས་རིའི་ཁྲོད་དུ་དེང་སང་ཇི་ཙམ་སྣང་བ་པར་དུ་བསྒྲུབས་པའི་བྱུང་བ་དངོས་ལེགས་པར་བཤད་པའི་ཡལ་འདབ།

The Third Well-Spoken Branch: An Exact Account of How All the Victorious One’s Teachings Extant Today in the Land of Snow Mountains Were Put into Print
Notes

ʙʏ
Tai Situ Chökyi Jungné
གསུམ་པ་རྒྱལ་བའི་གསུང་རབ་གངས་རིའི་ཁྲོད་དུ་དེང་སང་ཇི་ཙམ་སྣང་བ་པར་དུ་བསྒྲུབས་པའི་བྱུང་བ་དངོས་ལེགས་པར་བཤད་པའི་ཡལ་འདབ། སྡེ་དགེའི་བཀའ་འགྱུར་དཀར་ཆག
gsum pa rgyal ba’i gsung rab gangs ri’i khrod du deng sang ji tsam snang ba par du bsgrubs pa’i byung ba dngos legs par bshad pa’i yal ’dab/ sde dge’i bka’ ’gyur dkar chag
The Third Well-Spoken Branch: An Exact Account of How All the Victorious One’s Teachings Extant Today in the Land of Snow Mountains Were Put into Print
Chapter 3 of the Catalog of the Degé Kangyur

Toh 4568-3

Degé Kangyur, vol. 103 (lakṣmī), folios 98.a–112.a

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
tr. The Translation
+ 4 sections- 4 sections
p. Prologue
1. The History of the Patron, King Tenpa Tsering
+ 3 sections- 3 sections
1.1. 1.1 Location
1.2. 1.2 Family Lineage
1.3. 1.3 Qualities
2. The Virtuous Activity of Publishing the Victorious One’s Teachings
+ 3 sections- 3 sections
2.1. 2.1 The Time of the Production of the Kangyur
2.2. 2.2 The Manner in Which Source Texts Were Collected and Edited
+ 5 sections- 5 sections
· On the Creation of the Narthang Kangyur
· On the Creation of the Tshalpa Kangyur
· On the Creation of the Lithang Kangyur
· On the Other Editions Used for the Degé Kangyur
· On the Editing of Orthography
2.3. 2.3 The Practicalities of Printing the Kangyur
3. Concluding Verses
n. Notes
b. Bibliography
+ 2 sections- 2 sections
· Tibetan Language Sources
· Other Sources
g. Glossary

s.

Summary

s.­1

This is the third chapter of the Degé Kangyur Catalog, which describes the publication history of the Degé Kangyur. Authored by the Degé Kangyur’s main editor, Situ Paṇchen Chökyi Jungné, at the conclusion of the five-year project in 1733, it is a document rich in historical detail. First it covers the history of the Degé region and the royal family of Degé. Then it offers extensive praise for the qualities of Tenpa Tsering, the king of Degé and throne holder of Lhundrup Teng Monastery, who was the project’s main sponsor. After that is an erudite history of previous collections of translated Buddhist scriptures in Tibet since the time of the earliest translations during the Tibetan imperial period, and finally it describes the editorial process and practical challenges involved in producing a xylograph Kangyur of such quality.


ac.

Acknowledgements

ac.­1

Translated by the Subhāṣita Translation Group. The translation, along with all ancillary materials, was produced by Lowell Cook and Benjamin Ewing. Khenpo Tashi Pal, Andrew West, Alexander Berzin, and Ryan Conlon also contributed with advice and helpful comments.

ac.­2

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Rory Lindsay and George Fitzherbert edited the translation and the introduction, and Ven. Konchog Norbu copyedited the text. Martina Cotter was in charge of the digital publication process.


ac.­3

The translation of this text has been made possible through the generous sponsorship of Chan Wing Fai, Lam Wai Ling, Chan Oi Yi, Chan Tung Mei, Chan Yu Ka, Chan Sui Li, Chan Ya Ho, Chan Yu Lin, Zhong Sheng Jian, and Lin Miao Jun.


i.

Introduction

i.­1

Much more than just a table of contents, what is known as the Degé Kangyur Catalog1 takes up the entirety of the 103rd and final volume of the Kangyur. It is presented in five chapters. The first three give a detailed history of Indian Buddhism, its arrival in Tibet, and the production of the Degé Kangyur. The final two constitute the catalog itself, in which all the texts included in the canon are listed, and the merits of producing a Kangyur are extolled. The Catalog was written by the eighth Tai Situ Chökyi Jungné (1700–74), widely known as Situ Paṇchen, who presided over the entire project as its chief editor. Presented here is the third chapter, which concludes Situ Paṇchen’s history of Buddhism in Tibet with an account of how this Kangyur in particular was produced at the royal palace-monastery of Degé, in eastern Tibet, between the years 1729 and 1733 of the Western calendar. The chapter is presented in two parts. Part 1 presents a family history and a descriptive eulogy of the Degé Kangyur’s main initiator and sponsor, Tenpa Tsering (1678–1738), the king of Degé. Part 2 starts with a scholarly history of previous Kangyur collections in Tibet, and then gives an account of the editorial and practical challenges involved in the production of the Degé Kangyur itself.


Text Body

The Translation
The Third Well-Spoken Branch:
An Exact Account of How All the Victorious One’s Teachings Extant Today in the Land of Snow Mountains Were Put into Print

p.

Prologue

[F.98.b]


p.­1

The following stanza is in the anuṣṭubh meter, which has eight syllables per verse quarter, and it is bound by a prastāra known as pathyā, a particular viṣamavṛtta.

p.­2
jātāj jāteṣu satkāryaṃ ratnā rajāḥ sucāyanāt |
śubhradharmasamākhātam abhūn narendramerutā ||13
p.­3
Through accumulating an abundance
Of the jewel dust of great deeds across lifetimes,
The mighty mountain, the Lord of Men, has appeared,
Like a wellspring of pure Dharma. [F.99.a]
p.­4
Most rulers of men resemble drunken elephants
Intoxicated by the liquor of desires;
They needlessly destroy the very reeds
That they themselves eat.

1.
Part 1

The History of the Patron, King Tenpa Tsering

The first is discussed from three perspectives: location, family lineage, and qualities.

1.1.

1.1 Location

1.1.­1

The location in general is Tibet, the land of the north, encircled by ranges of snowy mountains. The Root Manual of the Rites of Mañjuśrī states:

1.1.­2
After the lake has receded from the Land of Snows
It will be covered by groves of sāla trees.15
1.1.­3

As stated in this prophecy, Tibet was first a lake that gradually dried up, giving way to dense forest. At one point, a monkey blessed by the Great Compassionate One arrived from the land of Potalaka. It is said that the Tibetan people are descended from his union with a cliff ogress.

1.2.

1.2 Family Lineage

1.3.

1.3 Qualities


2.
Part 2

The Virtuous Activity of Publishing the Victorious One’s Teachings

The virtuous activity of publishing the Victorious One’s teachings will be explained according to the time of production, the process of collecting and editing the manuscripts, [F.106.a] and the practicalities of printing.

2.1.

2.1 The Time of the Production of the Kangyur

2.1.­1

In general, this great Fortunate Eon is made up of three phases: the age of formation, the age of remaining, and the age of destruction. Within the age of remaining, there are twenty intermediate periods: the long decline, the long rise, and the eighteen cyclical periods between. Currently, we are in the later part of the long decline. In terms of the stages of the existence of the Sage’s teachings, which are divided into groups of three 500-year periods, we are now in the latter half.

2.2.

2.2 The Manner in Which Source Texts Were Collected and Edited

On the Creation of the Narthang Kangyur

On the Creation of the Tshalpa Kangyur

On the Creation of the Lithang Kangyur

On the Other Editions Used for the Degé Kangyur

On the Editing of Orthography

2.3.

2.3 The Practicalities of Printing the Kangyur


3.

Concluding Verses

3.­1
When the great Brahmā of this land, the Ruler of Men,
Brought forth this veda through his virtuous activity,80
Emerging from his four heads of duty, prosperity, pleasures, and liberation,81
Vasudhārā was overjoyed.
3.­2
When he brought the three paths together
To form what is known as the Ganges River,
The evil deeds born from this poisonous existence
Were carried far downstream.
3.­3
He carried the infinitude of this great deed
Upon the maṇḍalas of his shoulders,
Bearing it with stability and unwavering endurance‍—
Look and see if he has the arrogance of even a snake. [F.112.b]

n.

Notes

n.­1
Knowledge Base Entry on the Degé Kangyur Catalog
n.­2
The Royal Genealogy of Degé (sde dge’i rgyal rabs), a history of the Degé royal family that was written nearly a century later in the 1820s by one of Tenpa Tsering’s successors, gives rather more emphasis to the Sakya affiliations of this royal family. The Royal Genealogy of Degé overlaps in many of its details with the family history given in the Catalog, but tends to be a bit more elaborate. For example, the The Royal Genealogy of Degé devotes a full seventeen folios to the life of Tenpa Tsering himself, who is presented as the fortieth generation incumbent of the royal house, and draws out his own extensive religious education, especially within the Sakya Ngor tradition. The Tibetan text is transcribed and introduced in Kolmaš 1968.
n.­3
The very turbulent political situation in central Tibet in the early eighteenth century saw a number of Qing interventions in central Tibetan politics, which raised the political profile of the Degé region. In 1721 the Qing sent an army to Lhasa to end the Dzungar occupation there, and install the Seventh Dalai Lama Kelzang Gyatso. The Seventh Dalai Lama already had good relations with Degé, having previously been granted temporary asylum there in 1714, when his life was threatened by Lhazang Khan. The further civil war in central Tibet in 1727–28, from which Pholhané emerged victorious, led to the Seventh Dalai Lama temporarily leaving Lhasa, whereupon the Qing arranged for him to have a residence built in the territory of Degé. In the context of such events, the Qing initiated an attempt to reorganize nominal imperial administration in the frontier districts of eastern Tibet. While the regions of Kham west of the Drichu River (Ch. Jinshajiang) were recognized to be under the authority of the government at Lhasa, the territories east of the Drichu were to be formally incorporated within the Qing’s imperial bureaucracy. Practical local governance over these areas, however, was to be left in the hands of what were referred to in imperial documents as “local rulers” (Ch. tuzi). Tenpa Tsering, as the ruler of the largest and most prestigious Tibetan kingdom east of the Drichu, which had recently expanded its territories to the north and east, and had favorable relations with the Seventh Dalai Lama, was granted imperial titles by the Qing and made the titular ruler of much of eastern Tibet. On the imperial titles conferred, see Tenpa Tsering’s entry at The Treasury of Lives. Also Kolmaš 1968, pp. 37–39.
n.­4
The Royal Genealogy of Degé states that he was “empowered to act as general ruler of Dokham and granted a golden seal, a hundred rolls of silk, and five thousand ‘ounces’ (Tib. srang) of silver.” The Royal Genealogy of Degé, fol. 27.a. Kolmaš 1968, pp. 118, 38.
n.­5
This is mentioned at folio 103.b, 1.3.­2.
n.­6
This is mentioned at folio 105.a, 1.3.­21.
n.­7
According to Situ Paṇchen, the Phanthangma was the first of the two catalogs and the Denkarma was produced some years later. However, there is disagreement on this issue among both traditional Tibetan scholars and modern historians, as discussed by Herrmann-Pfandt 2008. In her introductory survey of these two catalogs, Herrmann-Pfandt provides an overview of the various opinions and proposes that the most likely dating for the Phanthangma is the year 806 (pp. xxiv–xxvi) while for the Denkarma she suggests the year 812 (pp. xviii–xxii).
n.­8
Chomden Rikpai Raldri first produced a survey of translated scriptures, which has been presented with an introduction in Schaeffer and van de Kuijp 2021. In their introduction to this work, earlier canonical collation efforts in the thirteenth century are also discussed; see Schaeffer and van de Kuijp 2021, pp. 9–32. Whether such earlier efforts, before the compilation of the Old Narthang Kangyur, constituted what could be called a “Kangyur” as such remains a subject of scholarly debate. For a good general survey of the evolution of canonical collections see Harrison 1994 and Skilling 1997. For a summary treatment of the diversity of Kangyurs see Facts and Figures about the Kangyur and Tengyur.
n.­9
Situ Paṇchen’s source for his discussion of how the Old Narthang Kangyur was compiled appears to be based on the individual section colophons found in the Tshalpa Kangyur, which were also carried over into the Lithang Kangyur. Only the Vinaya section colophon was also included in the Degé Kangyur, while the Sutra and Tantra section colophons were summarized by Situ Paṇchen in the Catalog.
n.­10
The Kangyur known as the Lithang Kangyur was produced between 1610 and 1614 under the supervision of the Sixth Shamar (zhwa dmar) Rinpoché, with patronage from the king of Jang Satham. It was later moved to Lithang monastery during the upheavals of the 1640s. See Jampa Samten and Jeremy Russell 1987.
n.­11
Tib. bka’ ’gyur shin tu dag pa, folio 109.a.
n.­12
As Situ Paṇchen says, the Lhodzong Kangyur was compiled on the advice of the Fifth Dalai Lama by his regent Sönam Rabten (bsod nams rab brtan) (1595–1658) on the basis of the Gyantsé Themphangma (rgyal rtse them spang ma) recension and stored at Lhodzong (lho rdzong).
n.­13
These two lines, presented on the chapter title page in the source text as a stanza of Sanskrit verse (with the note decribing their meter in small writing at the top of the page), are then rendered in Tibetan as the first of the five stanzas that follow.
n.­14
Tib. bdag rkyen byed pa po. Lit. “producer of the primary condition.” While the general meaning could be rendered as “sponsor” or “patron,” Situ Paṇchen does not use the more common word for a material supporter of Dharmic activity, sbyin bdag, and instead employs this more unusual formulation, which emphasizes that the project was initiated by Tenpa Tsering himself.
n.­15
These lines could not be found verbatim in the Degé Kangyur edition of The Root Manual of the Rites of Mañjuśrī as quoted here, but the following lines are found: kha ba can gyi nang dag tu/ /sA la’i nags ni yang dag ’byung.
n.­16
The first line of this quote is the root text from Śaṃkarasvāmin’s Devātiśayastotra (Toh 1112), whereas the subsequent text is Prajñāvarman’s commentary on it from Devātiśaya­stotra­ṭīkā (Toh 1113).
n.­17
The same section of Prajñāvarman’s commentary, concerning the figure of Rūpati as the putative ancestor of the Tibetans, is also cited (and eventually dismissed) by Pawo Tsuklak Trengwa in his Feast for Scholars, p. 158.
n.­18
This quote is taken from Feast for Scholars. Pawo Tsuklak Trengwa, pp. 277–78.
n.­19
Tib. khri bshos rgya mtsho’i klu blon byang chub sems. In Feast for Scholars this line reads khri shod rgyal mo’i klu sman byang chub sems, or “bodhisattva nāga maidens of the queen of Tri Shö.”
n.­20
Reading snubs mtsho from Feast for Scholars instead of sbubs mtsho.
n.­21
Reading ha bo’i gangs from Feast for Scholars instead of kha’u’i gangs.
n.­22
The term “central land” does not refer only to a centrally located land, but to a land where the Buddhist teachings have been established.
n.­23
The term “perfect place” is the fourth of the five perfections (phun tshogs lnga), a category used in tantric contexts. The five perfections are perfect teachings, perfect time, perfect teacher, perfect place, and perfect company.
n.­24
The quotation here varies slightly from the Degé Kangyur version of the Vajraḍāka Tantra, which reads bod yul du ni lhan skyes te// rang byung gi nis kye gnas byung// chu srin rgyal mtshan lag na thogs// zhi zhing gsal ba’i gzugs can te// yul der gnas pa’i lha mo de// brag gi khyim la brten te gnas.
n.­25
lha mo dri ma med pa’i ’od lung bstan pa’i mdo seems to be an alternative title for the Vimalaprabha­paripṛcchā (Toh 168), based on its reference in the Dungkar Dictionary, which describes it as being in volume ba of the Kangyur, four fascicles in length, and lacking a colophon.
n.­26
This image, of the Tibetan plateau from the far west to the far east as a single irrigation system, is found in similar terms in Pawo Tsuklak’s Feast for Scholars, p. 149.
n.­27
Tib. shar zla chu. The Dachu (zla chu) is one of the names by which the upper Mekong River, formed by the joining of the Dzachu (rdza chu) and Ngomchu (ngom chu) Rivers at Chamdo (chab mdo) is known. However, the Shardachu likely here refers to the eastern Dzachu (rdza chu), which flows through Sershu and Lingtsang to the east of Degé, and is known in Chinese as the Yalong. A historical kingdom of Ling or Lingtsang (gling tshang) in Kham is attested in many sources, particularly from the fourteenth century. In folklore, it is strongly associated with the legends of the Gesar epic (Tib. gling sgrung). Often this kingdom is localized by reference to the Drichu and the eastern Dzachu or Yalong River. Since Degé is located between the Drichu and this eastern Dzachu, it seems likely that Shardachu here refers to the eastern Dzachu (Yalong), rather than the Dachu (Mekong).
n.­28
These are two of the “three wheels” (’khor lo gsum), that is, the wheel of study and contemplation (klog pa thos bsam gyi ’khor lo), the renunciation wheel of meditation (spong ba bsam gtan gyi ’khor lo), and the action wheel of practical deeds (bya ba las kyi ’khor lo).
n.­29
Though it is not entirely clear what ratnakūṭa vihāra refers to here or why Situ Paṇchen wrote it in transliterated Sanskrit, we assume it refers to its literal meaning of "temples heaped high with jewels." It could, however, also possibly refer to a specific temple complex in India, though we know of no such place.
n.­30
According to The Royal Genealogy of Degé, he also took Sakya Paṇḍita and others as teachers. Kolmaš 1968, p. 84.
n.­31
The Degé Kangyur print appears to read dbon rgyud, indicating religious transmission lineage passed from uncle to nephew. However, the Comparative Edition (dpe bsdur ma) reads this as dpon rgyud, indicating a lineage of local rulers.
n.­32
Kolmaš observes that it was during the time of Sönam Rinchen of the twenty-fifth generation that the secular and spiritual powers in the Degé royal family were first merged together. Kolmaš 1968, p. 34.
n.­33
Tib. mchod yon. This traditional concept in Buddhist societies, often translated as the “priest-patron” relationship, became a dominant trope in Tibetan history, particularly from the thirteenth century, to describe the relations between Tibetan lamas and their secular, often imperial, patrons. For a survey of this concept’s origins in Indian Buddhist social history and the shortcomings of translating it as “priest-patron,” see Ruegg 2014, pp. 67–75.
n.­34
Kolmaš notes that the Chinese title used for the office in charge of eastern Tibet during the Yuan period appears to have been named after Samar monastery. Kolmaš 1968, p. 66, n. 34.
n.­35
Tib. rims gyis lcags ra na gling gi chen po bdag drung gi spyan sngar ’byor. The implication seems to be that Sönam Sangpo moved to Jakra and performed a ministerial function for the lord of Ling. In the next generation, as described in The Royal Genealogy of Ling, his son Bothar would expand their family’s territories at the expense of the kingdom of Ling, and establish the family center around the present site of Degé town.
n.­36
On Bothar’s acquisition of territory from the kingdom of Ling in exchange for the marriage of his beautiful daughter, as told in the The Royal Genealogy of Degé, see Kolmaš 1968, p. 31.
n.­37
Likely the Zungdrel temple (zung ’brel lha khang).
n.­38
According to The Royal Genealogy of Degé (folios 10.b–11.a), Jampa Phuntsok was revered by Guśri Khan and thereby the territories of Degé were greatly expanded. See Kolmaš 1968, pp. 33, 94, 167–68.
n.­39
Also spelled bla ma lha drung elsewhere.
n.­40
On Tenpa Tsering’s uncle and predecessor Sönam Phuntsok, who shortly before his death in 1714 offered temporary asylum at Degé to the fugitive Seventh Dalai Lama Kelzang Gyatso, as mentioned in The Royal Genealogy of Degé (folios 21.b–22.a) and the Seventh Dalai Lama’s biography. Petech 1972, p. 22; Kolmaš 1968, pp. 36, 110.
n.­41
The representations of the Buddha’s body, speech, and mind are statues, texts, and stūpas, respectively.
n.­42
Toh 4329, folio 221.a.6–7.
n.­43
This passing mention of Tenpa Tsering’s increased wealth likely references his expansion of the Degé kingdom, and the material resources he received based on his relations with the Seventh Dalai Lama and the Qing, especially from 1728.
n.­44
Toh 4329, folio 105.a.1–3.
n.­45
This is a reference to a parable about a fox that painted or dyed itself blue and grew arrogant. In Elegant Sayings (1977) it is translated as: “When the lowly become wealthy or learned, / They think only of quarreling with others, / Like the fox who fell into a vat of indigo / And claimed to be a tiger.” This parable also appears in verse 18 of Nāgārjuna’s Nītiśāstra­jantupoṣaṇa­bindu (Toh 4330, lugs kyi bstan bcos skye bo gso ba’i thigs pa) and is discussed in Frye 1994 pp. 49–50.
n.­46
Toh 4155, folio 184.a.6–184.5.2.
n.­47
Toh 4330, folio 115.b.7.
n.­48
Toh 4334, folio 131.a.5–7.
n.­49
Toh 4334, folio 131.b.4.
n.­50
The divinely mandated emperor Mañjughoṣa here refers to the Qing emperor Yongzheng (r. 1722–35), under whom the Tibetan lands east of the Drichu were formally brought within the imperial administrative bureaucracy in 1728, albeit still under the practical supervision of local rulers, foremost among whom was Tenpa Tsering.
n.­51
Despite this statement that the first son of Tenpa Tsering would take on his political duties, it was in fact his second son Phuntsok Tenpa (?–1751), who on Tenpa Tsering’s death in 1738 succeeded him in both his political and religious roles. Phuntsok Tenpa was in turn succeeded as both king and throne holder of Lhundrup Teng by Tenpa Tsering’s third son, Lodrö Gyatso (1722–74). Kolmaš 1968, pp. 50–52.
n.­52
Toh 4335, folio 142.b.3–4.
n.­53
Dharmachakra Translation Committee, trans., The Play in Full, Toh 95 (84000: Translating the Words of the Buddha, 2013), 12.­12–12.­13.
n.­54
Toh 4335, folio 142.b.5–6.
n.­55
Toh 4335, folio 143.a.1–2.
n.­56
Toh 4335, folio 142.b.7.
n.­57
Toh 4335, folio 142.b.7.
n.­58
Toh 4335, folio 143.a.3.
n.­59
Toh 4335, folio 143.a.3–4.
n.­60
Toh 4335, folio 142.b.6.
n.­61
Tib. shar phyogs tong ku’i rgyal khams. Lit. “the eastern land of Tongku.” It is believed that the term “Tongku” is derived from the Chinese dong jing (東京) or “Eastern capital” but came to refer to the Chinese lands east of Tibet. Use of this term is attested as early as 960 ᴄᴇ, before the creation of the modern political designation “China,” but it was used as an epithet for various Chinese empires over the course of centuries. For more on this term, see van Schaik 2013.
n.­62
Tib. gyi ye’ur. Ch. jī yǒu 雞酉.
n.­63
res gza’ mnga’ lha. According to Khenpo Tashi Pal, this term refers to the day of Venus, or Friday.
n.­64
Tib. rgyal ba’i bka’ ’gyur ro cog phyogs gcig tu bsgrigs pa. Situ Paṇchen uses the term kangyur (lit. “translated words”) here to describe the collection at the Phangthang palace.
n.­65
There is some disagreement among historical sources concerning the name and title of this king. Tucci (1950, p. 19) gives a thorough discussion of the confusion surrounding the identities of the emperors Ralpachen and Senalek Jingyön and concludes that the name Tri Desongtsen refers to Senalek Jingyön, not Ralpachen.
n.­66
The quotation is from the commentary to the Mahāvyutpatti, known as the Drajor Bampo Nyipa (sgra sbyor bam po gnyis pa), Toh 4347, folios 131.b–132.a. Both the Mahāvyutpatti and the Drajor Bampo Nyipa can be viewed side by side, along with some sections translated into English, on the website of the University of Oslo. See bibliography.
n.­67
This refers to the reign of the Tibetan emperor Tri Songdetsen.
n.­68
Here the Sanskrit term for grammatical conventions, vyākaraṇa, is transcribed in Tibetan as byA ka ra Na.
n.­69
The story of how the scholar Jampaiyang came to leave Narthang and take up residence with the Mongol Khan Buyantu, from whence he sent material assistance for the creation of the Old Narthang Kangyur, including “a small chest full of ink,” is told in some detail by Zhönu Pel (1392–1481) in his Blue Annals (Tib. deb ther sngon po). This appears to have been prior to Buyantu Khan becoming the Yuan emperor known in Chinese as Renzong (r. 1311–20). For a translation and discussion of the relevant passage in the Blue Annals, see Harrison 1996, pp. 74–77.
n.­70
As noted in the introduction, Situ Paṇchen’s account of how the Vinaya, Sūtra, and Tantra sections of the Old Narthang Kangyur were compiled appears to be based on the individual section colophons of the Tshalpa Kangyur, which were carried over into the Lithang Kangyur. Of these section colophons, only the Vinaya colophon was included in the Degé, while the others were summarized here. These colophons have been transcribed and translated in the appendices to Jampa Samten and Russell 1987.
n.­71
We are reading this as gtsang ma’i in place of gtsang mi to accord with the known name of this individual.
n.­72
Situ Panchen provides another more detailed account of these early translations and manuscripts in Chapter Two on folios 88.b–89.a; and for yet more detail drawn from a variety of sources see the introduction to The Perfection of Wisdom in One Hundred Thousand Lines, i.23–35.
n.­73
As discussed by Jampa Samten, the blocks appear to have been moved to Lithang monastery during the upheavals of the 1640s. Jampa Samten and Russell 1987, p. 19.
n.­74
According to Harrison, in total over a hundred copies of the Thempangma Kangyur were made during the reign of the Fifth Dalai Lama. Harrison 1996, p. 81.
n.­75
Though produced in the kingdom of Jang, this Kangyur came to be housed at Lithang and is now commonly referred to as the Lithang Kangyur.
n.­76
This refers to the later translation of the Sarvadurgati­pariśodhana Tantra (Toh 485), which was completed in the thirteenth century. The first translation (Toh 483) was completed in the late eighth century.
n.­77
ma mya dang sa stsogs dang ral gri la ral gyi. These are given as examples of spelling and pronunciation variations between regional Tibetan dialects.
n.­78
These refer to particular features of the written script such as the shape of the vowels and the relative heights of different elements. See Cuppers et al. 2012, pp. 365–66.
n.­79
Tib. bzang ja sbob rtse. Bricks of tea were packed in long bamboo baskets known as japobtse or jakhordruk. The value of these were used as the benchmark for calculating wages and expenses. See Chaix, p. 67, n. 7.
n.­80
This verse relates Tenpa Tsering and his sponsorship of this Kangyur to the Hindu deity Brahmā. According to tradition, the four foundational texts of traditional Hinduism, the Vedas, emerged from Brahmā’s four mouths.
n.­81
This is a list of the four pursuits of noble beings, or puruṣārtha. An important concept in Hinduism, these four traditionally encompass the proper goals of a human life.

b.

Bibliography

Tibetan Language Sources

gsum pa/ rgyal ba’i gsung rab gangs ri’i khrod du deng sang ji tsam snang ba par du bsgrubs pa’i byung ba dngos legs par bshad pa’i yal ’dab/. Toh 4568-3, Degé Kangyur vol. 103 (dkar chag, lakṣmī), folios 98.a–112.a.

gsum pa/ rgyal ba’i gsung rab gangs ri’i khrod du deng sang ji tsam snang ba par du bsgrubs pa’i byung ba dngos legs par bshad pa’i yal ’dab. bka’ ’gyur (dpe bsdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 105, pp. 215–45.

Mahāvyutpatti with sGra sbyor bam po gñis pa. Bibliotheca Polyglotta, University of Oslo. Input by Jens Braarvig and Fredrik Liland, 2010. Last accessed September 21, 2023.

Losang Thrinlé (blo bzang ’phrin las). dung dkar tshig mdzod chen mo. Beijing: krung go’i bod rig pa dpe skrung khang, 2002.

Ngawang Lobsang Gyatso (ngag dbang blo bzang rgya mtsho). gsung ’bum/ ngag dbang blo bzang rgya mtsho. 28 vols. Beijing: krung go’i bod rig pa dpe skrun khang, 2009.

Tamdrin, Sampai Dondrup, Topden, Dondrup, Namsé, and Dorjé Khar (rta mgrin, bsam pa’i don grub, stobs ldan, don grub, rnam sras, and rdo rje-mkhar). bod kyi rtsom rig lo rgyus. Lhasa: bod ljongs mi dmangs dpe skrun khang, 2009.

Tsuklak Trengwa (gtsug lag ’phreng ba). chos ’byung mkhas pa’i dga’ ston. 2 vols. Beijing: mi rigs dpe skrun khang, 1986.

Other Sources

Almogi, Orna. “The Old sNar thang Tibetan Buddhist Canon Revisited, with Special Reference to dBus pa blo gsal’s bsTan ’gyur Catalogue.” Revue d’Etudes Tibétaines 58 (2021): 165–207.

Berzin, Alexander. “The Tibetan Calendar.” Accessed December 3, 2020.

Cabezón, José Ignacio, trans. The Just King: The Tibetan Buddhist Classic on Leading an Ethical Life. Boulder: Snow Lion, 2017.

Chaix, Rémi. “Construction Work and Wages at the Dergé Printing House in the Eighteenth Century.” Cross-Currents: East Asian History and Culture Review 19 (2016): 48–70.

Cüppers, Christoph, Leonard W. J. van der Kuijp, and Ulrich Pagel. Handbook of Tibetan Iconometry: A Guide to the Arts of the 17th Century. Leiden: Brill, 2012.

Frye, Stanley. Nagarjuna’s A Drop of Nourishment for People and its commentary The Jewel Ornament. Dharamsala: Library of Tibetan Works & Archives, 1994.

Geshe Sopa Lundhup, José Ignacio Cabezón, and Roger R. Jackson. Tibetan Literature: Studies in Genre: Essays in Honor of Geshe Lhundup Sopa. Ithaca: Snow Lion, 1996.

Gyilung Tashi Gyatso and Gyilung Thugchok Dorji. The Treasure of the Ancestral Clans of Tibet. Translated by Yeshi Dhondup. Dharamsala: Library of Tibetan Works and Archives, 2009.

Gyurme Dorje, trans. The Treasury of Knowledge Book Six, Parts One and Two: Indo-Tibetan Classical Learning and Buddhist Phenomenology. Boston: Snow Lion Publications, 2012.

Harrison, Paul (1996). “A Brief History of the Tibetan bKa’ ’gyur.” In Tibetan Literature: Studies in Genre, edited by José Ignacio Cabezón and Roger R. Jackson, 70–94. Ithaca: Snow Lion, 1996.

Harrison, Paul (1994). “In Search of the Source of the Tibetan Kanjur: A Reconnaissance Report.” In Tibetan Studies: Proceedings of the 6th Seminar of the International Association for Tibetan Studies, Fagernes 1992, edited by Per Kvaerne, Vol. 1: 295–317. Oslo: The Institute for Comparative Research in Human Culture, 1994.

Herrmann-Pfandt, Adelheid. Die lHan kar ma: ein früher Katalog der ins Tibetische übersetzten buddhistischen Texte. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, 2008.

Jampa Samten Shastri and Jeremy Russell. “Notes on the Lithang Edition of the Tibetan bKa’-’gyur.” The Tibet Journal vol. 12, no. 3 (Autumn 1987): 17–40.

Jamyang Khyentse Chökyi Lodrö. “Genealogy of the Dharma Kings of Derge.” Translated by Adam Pearcey. Lotsawa House, 2020.

Kolmaš, Josef. A Genealogy of the Kings of Derge: Sde-dge’i rgyal rabs. Tibetan Text Edited with Historical Introduction by Josef Kolmaš. Prague: Academia Publishing House of the Czechoslovak Academy of Sciences, 1968.

Martin, Dan. “The Highland Vinaya Lineage.” In Tibet After Empire: Culture, Society and Religion Between 850–1000: Proceedings of the Seminar Held in Lumbini, Nepal, March 2011, edited by Christoph Cüppers, Robert Mayer, and Michael Walter, 239–65. Lumbini: Lumbini International Research Institute, 2013.

Nāgārjuna, Sa-skya Paṇḍi-ta. Elegant Sayings. Emeryville CA: Dharma Publishing, 1977.

Ngawang Tsepag. “Traditional Cataloguing & Classification of Tibetan Literature.” The Tibet Journal, vol. 30, no. 2 (2005): 49–60.

Petech, Luciano. China and Tibet in the Early XVIIIth Century. Second, Revised Edition. Leiden: Brill, 1972.

Ribur Ngawang Gyatso, et al. “A Short History of Tibetan Script.” The Tibet Journal vol. 9, no. 2 (1984): 28–30.

Roerich, George, trans. The Blue Annals: Parts I and II. Delhi: Motilal Banarsidass Publisher, 2016.

Ruegg, David Seyfort. “The Temporal and the Spiritual and the So-Called Patron-Client Relation in the Governance of Inner Asia and Tibet.” In Patronage as Politics in South Asia, edited by Anastasia Piliavsky, 67–79. Delhi: Cambridge University Press, 2014.

Schaeffer, Kurtis R. The Culture of the Book in Tibet. New York, NY: Columbia Univ. Press, 2014.

Schaeffer, Kurtis R., et al., eds. Sources of Tibetan Tradition. New York: Columbia University Press, 2013.

Schaeffer, Kurtis R. 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 ldan ral gri. Harvard Oriental Series 64. Cambridge, MA: Harvard University Press, 2009.

Scherrer-Schaub, Cristina, “Enacting Words: A Diplomatic Analysis of the Imperial Decrees (bkas bcad) and their Application in the sGra sbyor bam po gñis pa Tradition”, JIABS 25/1-2 (2002): 263–340.

Schneider, Johannes. “A Buddhist Perspective of the Buddhavatara.” Annals of the Bhandarkar Oriental Research Institute 96 (2015): 77-93. Accessed September 29, 2020. doi:10.2307/26858223.

Skilling, Peter. “From bKa’ bstan bcos to bKa’ ’gyur and bsTan ’gyur.” In Transmission of the Tibetan Canon, edited by Helmut Eimer, 87–111. Vienna: Austrian Academy of Sciences Press, 1997.

Smith, Ellis G, and Kurtis R. Schaeffer. Among Tibetan Texts: History and Literature of the Himalayan Plateau. Boston: Wisdom Publications, 2002.

Snellgrove, David. Indo-Tibetan Buddhism: Indian Buddhists and Their Tibetan Successors. Vol. II. Boston: Shambhala, 1987.

Sonam Dorje. “The Tenth Derge King, Tenpa Tsering.” The Treasury of Lives, accessed May 30, 2020.

Sonam Gyaltsen (bsod nams rgyal mtshan). The Mirror Illuminating the Royal Genealogies: An Annotated Translation of the XIVth Century Tibetan Chronicle: rGyal-rabs gsal-ba’i me-long. Translated by Per K. Sørenson. Wiesbaden: Harrassowitz, 1994.

Tucci, Giuseppe. The Tombs of Tibetan Kings. Rome: Is. M. E. O., 1950.

van Schaik, Sam (2011). Tibet: A History. New Haven: Yale University Press, 2011.

van Schaik, Sam (2013). “Ruler of the East, or Eastern Capital: What Lies behind the Name Tong Kun?” In Studies in Chinese Manuscripts: From the Warring States to the Twentieth Century, edited by Imre Galambos, 211–223. Budapest: Eötvös Loránd University, 2013.

Vetturnini, Gianpaolo. “The bKa’ gdams pa School of Tibetan Buddhism.” PhD diss, SOAS, 2007. http://himalaya.socanth.cam.ac.uk/collections/rarebooks/dow 349 nloads/Gianpaolo_Vetturini_PhD.pdf (revised 2013).


g.

Glossary

Types of attestation for names and terms of the corresponding source language

AS

Attested in source text

This term is attested in a manuscript used as a source for this translation.

AO

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

AD

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

RS

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

SU

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.­1

A Nga

Wylie:
  • a snga
Tibetan:
  • ཨ་སྔ།
Sanskrit:
  • —

The third Degé king, Pönchen A Nga (mid-fifteenth to early sixteenth century), was the head of the house of Degé in its thirty-third generation. He had two sons (though here it mentions seven), of whom the elder, Joden Namkha Lhunsang, took monastic vows and the younger, Yangyal Pal, took over the Degé kingdom. For more on his life see his entry at The Treasury of Lives.

Located in 3 passages in the translation:

  • 1.2.­9
  • g.­95
  • g.­116
g.­2

Ācārya Bodhisattva

Wylie:
  • A tsAr+ya bo d+hi sa twa
Tibetan:
  • ཨཱ་ཙཱརྱ་བོ་དྷི་ས་ཏྭ།
Sanskrit:
  • —

Also known by his Sanskrit name, Śāntarakṣita (725–88), he was a Bengali monk and scholar and the first abbot at Samyé monastery. He was one of the most important figures in the establishment of Buddhism in Tibet.

Located in 1 passage in the translation:

  • 2.2.­5
g.­3

Ācārya Jinamitra

Wylie:
  • A tsArya dzi na mi tra
Tibetan:
  • ཨཱ་ཙཱརྱ་ཛི་ན་མི་ཏྲ།
Sanskrit:
  • ācāryo jinamitraḥ

A Kashmiri paṇḍita who was invited to Tibet during the late eighth and early ninth centuries. He worked with several Tibetan translators on the translation of a number of sūtras.

Located in 1 passage in the translation:

  • 2.2.­4
g.­44

Degé

Wylie:
  • sde dge
Tibetan:
  • སྡེ་དགེ
Sanskrit:
  • —

The name of a kingdom in eastern Tibet. Its name literally means “happiness and goodness.”

Located in 64 passages in the translation:

  • s.­1
  • i.­1-8
  • i.­11-12
  • i.­15-16
  • 1.2.­7
  • 1.2.­10
  • 2.2.­16
  • 2.2.­24
  • n.­2-3
  • n.­9
  • n.­15
  • n.­24
  • n.­27
  • n.­31-32
  • n.­35
  • n.­38
  • n.­40
  • n.­43
  • n.­70
  • g.­1
  • g.­14
  • g.­55
  • g.­59
  • g.­81
  • g.­95
  • g.­102
  • g.­104
  • g.­106
  • g.­116
  • g.­133
  • g.­134
  • g.­144
  • g.­147
  • g.­151
  • g.­152
  • g.­153
  • g.­156
  • g.­177
  • g.­178
  • g.­184
  • g.­187
  • g.­199
  • g.­200
  • g.­207
  • g.­232
  • g.­245
  • g.­255
  • g.­265
  • g.­267
  • g.­300
  • g.­340
  • g.­343
  • g.­346
g.­74

Fortunate Eon

Wylie:
  • bskal pa chen po bzang po
Tibetan:
  • བསྐལ་པ་ཆེན་པོ་བཟང་པོ།
Sanskrit:
  • bhadrakalpa

The Fortunate Eon is our current eon. It is termed such because it formed out of an ocean that had a thousand-petaled lotus flower, signaling that one thousand buddhas would appear in succession during this time.

Located in 2 passages in the translation:

  • 1.3.­2
  • 2.1.­1
g.­93

Great Compassionate One

Wylie:
  • thugs rje chen po
Tibetan:
  • ཐུགས་རྗེ་ཆེན་པོ།
Sanskrit:
  • mahākāruṇika

An epithet for Avalokiteśvara, the bodhisattva of compassion and patron deity of Tibet.

Located in 2 passages in the translation:

  • 1.1.­3
  • 1.1.­9
g.­146

Land of Snows

Wylie:
  • gangs can
Tibetan:
  • གངས་ཅན།
Sanskrit:
  • —

A common way of referring to greater Tibet.

Located in 4 passages in the translation:

  • 1.1.­2
  • 1.1.­12
  • 2.2.­2
  • g.­37
g.­151

Lhundrup Teng

Wylie:
  • lhun grub steng
Tibetan:
  • ལྷུན་གྲུབ་སྟེང་།
Sanskrit:
  • —

Lhundrup Teng is a monastery in Degé, also known as Degé Gonchen. It houses the renowned Degé printing house established by Tenpa Tsering. Originally a royal palace and temple, from the seventeenth century Lhundrup Teng became closely associated with the Ngor branch of the Sakya tradition. Until the mid-nineteenth century the kings of Degé were also often, as in the case of Tenpa Tsering, the throne holders (khri chen) or abbots of Lhundrup Teng.

Located in 18 passages in the translation:

  • s.­1
  • i.­2-5
  • 1.1.­20
  • 1.2.­8
  • 1.2.­10
  • 1.2.­13
  • 1.3.­10
  • 2.3.­3
  • n.­51
  • g.­104
  • g.­135
  • g.­201
  • g.­232
  • g.­255
  • g.­267
g.­156

Lord of Men

Wylie:
  • mi’i dbang po
Tibetan:
  • མིའི་དབང་པོ།
Sanskrit:
  • —

An epithet used in the Catalog to refer to Tenpa Tsering, the tenth Degé king and sponsor of the Degé Kangyur.

Located in 9 passages in the translation:

  • p.­3
  • p.­8
  • 1.2.­1
  • 1.2.­14
  • 1.3.­22-59
  • 2.1.­4
  • 2.2.­18
  • 2.3.­4
g.­191

pathyā

Wylie:
  • kha sgo phan pa
Tibetan:
  • ཁ་སྒོ་ཕན་པ།
Sanskrit:
  • pathyā

In metrics, pathyā refers to the “normal,” as opposed to the “extended” (vipula), variety of anuṣṭubh.

Located in 1 passage in the translation:

  • p.­1
g.­202

Potalaka

Wylie:
  • yul gru ’dzin
Tibetan:
  • ཡུལ་གྲུ་འཛིན།
Sanskrit:
  • potalaka

Potalaka is the pure land of Avalokiteśvara.

Located in 1 passage in the translation:

  • 1.1.­3
g.­205

prastāra

Wylie:
  • prsta+a ra
  • ’god tshul
Tibetan:
  • པརསྟྸ་ར།
  • འགོད་ཚུལ།
Sanskrit:
  • prastāra

A fixed arrangement of short and long syllables. See Jamgön Kongtrul Lodrö Tayé and Gyurme Dorje, pp. 367–78.

Located in 1 passage in the translation:

  • p.­1
g.­222

Sage

Wylie:
  • thub pa
Tibetan:
  • ཐུབ་པ།
Sanskrit:
  • —

An epithet for the Buddha.

Located in 3 passages in the translation:

  • p.­6
  • 2.1.­1
  • g.­166
g.­224

Sakya

Wylie:
  • sa skya
Tibetan:
  • ས་སྐྱ།
Sanskrit:
  • —

One of the four main schools of Tibetan Buddhism, taking its name from Sakya monastery in southern central Tibet.

Located in 19 passages in the translation:

  • i.­4
  • i.­11
  • i.­15
  • 2.2.­13
  • n.­2
  • g.­61
  • g.­71
  • g.­102
  • g.­111
  • g.­132
  • g.­135
  • g.­151
  • g.­190
  • g.­225
  • g.­226
  • g.­249
  • g.­293
  • g.­330
  • g.­347
g.­267

Tenpa Tsering

Wylie:
  • bstan pa tshe ring
Tibetan:
  • བསྟན་པ་ཚེ་རིང་།
Sanskrit:
  • —

Tenpa Tsering (1678–1738) was both the king of Degé and the hereditary throne holder at Lhundrup Teng Monastery. He initiated and sponsored the production of the Degé Kangyur and the founding of the Degé printing house. For more on his life see his entry at The Treasury of Lives.

Located in 31 passages in the translation:

  • s.­1
  • i.­1-2
  • i.­4-5
  • i.­7-8
  • i.­13
  • p.­8
  • 1.2.­1
  • 1.2.­14-37
  • 1.3.­3
  • 1.3.­23
  • 2.1.­4
  • n.­2-3
  • n.­14
  • n.­40
  • n.­43
  • n.­50-51
  • n.­80
  • g.­102
  • g.­106
  • g.­151
  • g.­156
  • g.­187
  • g.­265
  • g.­319
  • g.­345
g.­287

The Praise Surpassing Even That of the Gods

Wylie:
  • lha las phul byung gi bstod ’grel
Tibetan:
  • ལྷ་ལས་ཕུལ་བྱུང་གི་བསྟོད་འགྲེལ།
Sanskrit:
  • devātiśayastotra

The Devātiśayastotra (Toh 1112) by Śaṃkarasvāmin (ca. sixth century) is a eulogy to the Buddha that describes him as superior to all other gods of the Hindu pantheon in an almost polemical manner. Translated into Tibetan around the end of the eighth or beginning of the ninth century. The commentary to this work was composed by Prajñāvarman.

Located in 1 passage in the translation:

  • 1.1.­3
g.­333

Vasudhārā

Wylie:
  • nor ’dzin dpal mo
Tibetan:
  • ནོར་འཛིན་དཔལ་མོ།
Sanskrit:
  • vasudhārā

Goddess of riches, Earth personified; she is invoked for the fulfillment of wishes.

Located in 1 passage in the translation:

  • 3.­1
g.­338

viṣamavṛtta

Wylie:
  • mi mnyam pa’i bri t+ta so
Tibetan:
  • མི་མཉམ་པའི་བྲི་ཏྟ་སོ།
Sanskrit:
  • viṣamavṛtta

A type of meter with a fixed sequence of short and long syllables that varies in each quarter. Many scholars regard anuṣṭubh as an example of such meter.

Located in 1 passage in the translation:

  • p.­1
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    84000. The Third Well-Spoken Branch: An Exact Account of How All the Victorious One’s Teachings Extant Today in the Land of Snow Mountains Were Put into Print (gsum pa rgyal ba’i gsung rab gangs ri’i khrod du deng sang ji tsam snang ba par du bsgrubs pa’i byung ba dngos legs par bshad pa’i yal ’dab, Toh 4568-3). Translated by Subhāṣita Translation Group. Online publication. 84000: Translating the Words of the Buddha, 2025. https://84000.co/translation/toh4568-3/UT22084-103-004-end-notes.Copy
    84000. The Third Well-Spoken Branch: An Exact Account of How All the Victorious One’s Teachings Extant Today in the Land of Snow Mountains Were Put into Print (gsum pa rgyal ba’i gsung rab gangs ri’i khrod du deng sang ji tsam snang ba par du bsgrubs pa’i byung ba dngos legs par bshad pa’i yal ’dab, Toh 4568-3). Translated by Subhāṣita Translation Group, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh4568-3/UT22084-103-004-end-notes.Copy
    84000. (2025) The Third Well-Spoken Branch: An Exact Account of How All the Victorious One’s Teachings Extant Today in the Land of Snow Mountains Were Put into Print (gsum pa rgyal ba’i gsung rab gangs ri’i khrod du deng sang ji tsam snang ba par du bsgrubs pa’i byung ba dngos legs par bshad pa’i yal ’dab, Toh 4568-3). (Subhāṣita Translation Group, Trans.). Online publication. 84000: Translating the Words of the Buddha. https://84000.co/translation/toh4568-3/UT22084-103-004-end-notes.Copy

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