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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
Prologue

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

First published 2024

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co.

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.

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.

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

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.

p.5

I have witnessed how merit, accumulated across eons,

Leads one to have concern for others,

And, through that, the causes for one’s own happiness

Fully manifest without any effort at all.

p.6

The happiness of beings arises from wholesome deeds,

And those, in turn, arise from the words of the Supreme Sage;

Since those, in turn, depend upon the written word,

The Ruler of Men, in his wisdom, has followed suit.

p.7

With a courageous spirit as brilliant

As the stainless autumn moon,

And diligent effort surging like the ocean,

The wish-fulfilling tree has been born anew.

p.8

This account, which describes how all those source texts still extant today of all the genuine scriptures of our teacher‍—the peerless, perfect, and complete Buddha, the Lord of the Śākyas‍—that have appeared in this Cool Land since the first introduction of the holy Dharma until the present were put into print through the sponsorship of the Lord of Men, Tenpa Tsering, and family, is divided into two sections: an account of the history of the main initiator,14 and an account of the virtuous activities undertaken.

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

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

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]

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.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.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.

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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.

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Glossary

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

Attested in source text

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

Attested in other text

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

Attested in dictionary

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

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.

Reconstruction from Tibetan phonetic rendering

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

Reconstruction from Tibetan semantic rendering

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

Source unspecified

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

g.1

A Nga

a snga

ཨ་སྔ།

g.2

Ācārya Bodhisattva

A tsAr+ya bo d+hi sa twa

ཨཱ་ཙཱརྱ་བོ་དྷི་ས་ཏྭ།

g.3

Ācārya Jinamitra

A tsArya dzi na mi tra

ཨཱ་ཙཱརྱ་ཛི་ན་མི་ཏྲ།

ācāryo jinamitraḥ

g.37

Cool Land

bsil ldan gyis ljongs

བསིལ་ལྡན་གྱིས་ལྗོངས།

g.44

Degé

sde dge

སྡེ་དགེ

g.74

Fortunate Eon

bskal pa chen po bzang po

བསྐལ་པ་ཆེན་པོ་བཟང་པོ།

bhadrakalpa

g.93

Great Compassionate One

thugs rje chen po

ཐུགས་རྗེ་ཆེན་པོ།

mahākāruṇika

g.146

Land of Snows

gangs can

གངས་ཅན།

g.151

Lhundrup Teng

lhun grub steng

ལྷུན་གྲུབ་སྟེང་།

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.

g.156

Lord of Men

mi’i dbang po

མིའི་དབང་པོ།

g.157

Lord of the Śākyas

shAkya’i dbang po

ཤཱཀྱའི་དབང་པོ།

g.191

pathyā

kha sgo phan pa

ཁ་སྒོ་ཕན་པ།

pathyā

g.202

Potalaka

yul gru ’dzin

ཡུལ་གྲུ་འཛིན།

potalaka

g.205

prastāra

prsta+a ra
’god tshul

པརསྟྸ་ར།
འགོད་ཚུལ།

prastāra

g.222

Sage

thub pa

ཐུབ་པ།

g.224

Sakya

sa skya

ས་སྐྱ།

g.267

Tenpa Tsering

bstan pa tshe ring

བསྟན་པ་ཚེ་རིང་།

g.287

The Praise Surpassing Even That of the Gods

lha las phul byung gi bstod ’grel

ལྷ་ལས་ཕུལ་བྱུང་གི་བསྟོད་འགྲེལ།

devātiśayastotra

g.333

Vasudhārā

nor ’dzin dpal mo

ནོར་འཛིན་དཔལ་མོ།

vasudhārā

g.338

viṣamavṛtta

mi mnyam pa’i bri t+ta so

མི་མཉམ་པའི་བྲི་ཏྟ་སོ།

viṣamavṛtta

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 Prologue

Toh 4568-3

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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
Prologue