Difference between revisions of "Thapa - Padmasambhava Legend in Tibet"
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− | The Early [[Development]] of the [[Padmasambhava]] Legend in Tibet769infactPT44and the Dba'bzhedwerealready part of the"mythographical radition."The [[Asura]] Caveaccount,the AMvakarnapring,and other {{Wiki|evidence}} all indicate that by the timePT44and the Dba'bzhed were composed in the late tenth or eleventh century,the [[tradition]] was well established,with strong [[roots]] in the dark period of [[Tibetan]] history.Wangdu and Diemberger'sconclusion leads them to | + | |
− | be crossed),may even | + | |
− | systems used | + | The Early [[Development]] of the [[Padmasambhava]] Legend in Tibet769infactPT44and the Dba'bzhedwerealready part of the"mythographical radition."The [[Asura]] Caveaccount, the AMvakarnapring, and other {{Wiki|evidence}} all indicate that by the timePT44and the Dba'bzhed were composed in the late tenth or eleventh century, the [[tradition]] was well established, with strong [[roots]] in the dark period of [[Tibetan]] history. [[Wangdu]] and |
− | There is some {{Wiki|evidence}} of the importance of irrigation and [[water]] rights ino the rregions of central {{Wiki|Asia}} among the documents dating from the late eighth century.39Onemightalsobetempted to use [[Wangdu]] and Diemberger's {{Wiki|theory}} to explain ITJ644'sa | + | |
− | 38.WangdundDiemberger000:14.39. On he at eeighth-century ocument [[British]] Library,r.9268A)concerning hestrictl ontrolledale of waterightsaroundKhotan,eeSkjaerv0orthcoming.ndaccordingoRongXinjiang,rrigationas important around Dunhuangsee RongXinjiang004:60).40. On the links between Buddhism,agas,and [[water]] reservoirs,ee especially Shaw forthcoming;lsoGunawardana979:215-16. On the use of [[violent]] [[ritual]] n the construction f irrigation systems,eeSpiro1978:104-7;WessingndJordaan 997:117.41.SeeGyatso1987. | + | Diemberger'sconclusion leads them to speculation the [[character]] of a historical Padmasambhava.n the Dba'bzhed [[Padmasambhava's]] is it to [[Tibet]] is far shorterhanin later sources, as he is sent back to [[India]] by [[Tibetan]] supposing his activities.This prompts the following theory:The portrait [[Padmasambhavas]] is mainly concerned with [[water]] [[magic]] and sheer [[water]] technology (for example, when he suggests {{Wiki|training}} [[rivers]] and lakes with gabions that these can |
+ | |||
+ | |||
+ | be crossed),may even hint at possible attempt important to [[Tibet]] he sophisticated irrigation | ||
+ | systems used in this land of origin. In fact both in northern {{Wiki|Pakistan}}[Padmasambhava'sirth-place] and further [[western region]] there had been along [[tradition]] of extremely advanced irrigation technology which allowed a very efficient use of springs and even made it possible to cross great | ||
+ | |||
+ | expanses of desert with covered channels.Given the {{Wiki|political}} importance of control over [[water]] resources,t is not surprising that the [[Tibetan]] {{Wiki|political}} leaders hipel tmore threatened than pleased.38 | ||
+ | There is some {{Wiki|evidence}} of the importance of irrigation and [[water]] rights ino the rregions of central {{Wiki|Asia}} among the documents | ||
+ | |||
+ | dating from the late eighth century.39Onemightalsobetempted to use [[Wangdu]] and Diemberger's {{Wiki|theory}} to explain ITJ644'sa account of our(proto-?)[[Padmasambhava]] creates the spring and the eight streams at the [[Asura Cave]] in [[Nepal]]. Moreover it is certainly the case that anyone working eighth-century [[india]] or [[Tibet]] to {{Wiki|manipulate}} [[bodies]] of [[water]] would inevitably have been faced with local [[beliefs]] in | ||
+ | |||
+ | the [[naga spirits]] protecting those sites.40The [[tantric]] subjugation [[rites]] would have complemented such work, and [[Padmasambhava's]] demon-taming [[activities]] described in may well reflects this dual role. [[Padmasambhava's]] rans formation of the [[Tibetan]] landscape may have been both [[physical]] and [[spiritual nature]]. However, we should be wary of such speculations, particularly given the extensive mutability seen in all of our | ||
+ | |||
+ | {{Wiki|evidence}}. Whatever the case may be regarding a possibly historical [[Padmasambhava]] and his involvement in the [[physical]] landscape,it was the [[spiritual]] aspect of [[Padmasambhava]] that captured he [[Tibetan]] imagination.The theme of [[violent]] sub-jugation is crucial to [[Tibetan]] | ||
+ | |||
+ | culture,and [[Padmasambhavas]] [[the demon]] tamer parexcel-lence. Others have noted a tendency among [[Tibetans]] to refer to themselves as "Red-Faced Flesh-Eating Demons"in need of taming.41Vajrakilaya, the main [[deity]] used for pinning {{Wiki|demons}} to the ground,appear shrough outall kinds of | ||
+ | |||
+ | [[Tibetan rituals]]. Reenactments of the Buddha'staming of Rudra,or of [[Padmasambhava's]] aming of the native demons,are per-formed at almost every [[Tibetan]] {{Wiki|festival}}. [[Padmasambhava]] tands at the center of all these aspect sof [[Tibetan culture]]. Whatever the historical [[realities]] | ||
+ | |||
+ | o fPadmasambhava,his legend developed a long the themes of subjugation. Ultimately,o searchfor an original Padmasambhav may in fact be less illuminatinghanto trace his continually changing [[manifestations]] hrough [[Tibetan]] history.Tibetans t hemselves | ||
+ | 38.WangdundDiemberger000:14.39. On he at eeighth-century ocument [[British]] Library,r.9268A)concerning hestrictl ontrolledale of | ||
+ | |||
+ | waterightsaroundKhotan,eeSkjaerv0orthcoming.ndaccordingoRongXinjiang,rrigationas important around Dunhuangsee RongXinjiang004:60).40. On the links between Buddhism,agas,and [[water]] reservoirs,ee especially Shaw forthcoming;lsoGunawardana979:215-16. On the use of [[violent]] [[ritual]] n the construction f irrigation systems,eeSpiro1978:104-7;WessingndJordaan 997:117.41.SeeGyatso1987. | ||
− | + | ||
− | hold that [[Padmasambhava]] has always acted like a mirror,perfectly {{Wiki|reflecting}} what ever aspects of the [[Buddhist teachings]] are required by his [[faithful]] followers.Perhaps we too learn more by [[seeing]] [[Padmasambhava]] n this way,less as a historically locatable [[person]] than a sashiftingmatrix of meanings constantly calling for [[interpretation]]. | + | hold that [[Padmasambhava]] has always acted like a mirror,perfectly {{Wiki|reflecting}} what ever aspects of the [[Buddhist teachings]] are required by his [[faithful]] followers.Perhaps we too learn more by [[seeing]] [[Padmasambhava]] n this way,less as a historically locatable [[person]] than a |
+ | |||
+ | sashiftingmatrix of meanings constantly calling for [[interpretation]]. | ||
BIBLIOGRAPHYBischoff, EA.1978. [[Padmasambhava]] st-il un personnage historique? In Proceedings of the Csoma de K6rds Symposium,ed. LouisLigeti.Pp.27-33.Budapest:Akaddmia iKiad6.Bischoff,EA.,and Charles Hartman.1971.Padmasambhava'snvention of the Phur-bu:Ms.Pelliot Tibdtain 44.In Etudes tibetaines d4dides | BIBLIOGRAPHYBischoff, EA.1978. [[Padmasambhava]] st-il un personnage historique? In Proceedings of the Csoma de K6rds Symposium,ed. LouisLigeti.Pp.27-33.Budapest:Akaddmia iKiad6.Bischoff,EA.,and Charles Hartman.1971.Padmasambhava'snvention of the Phur-bu:Ms.Pelliot Tibdtain 44.In Etudes tibetaines d4dides | ||
− | + | ||
amdmoirede Marcelle Lalou.Pp.11-27. Paris:Adrien Maisonneuve.Dalton,Jacob P.Forth coming.A Crisis of Doxography:How [[Tibetans]] Organized [[Tantra]] during the 8th-12th Centuries.Journal of the [[International Association of Buddhist Studies]]. Davidson,Ronald M. 2002. [[Indian Esoteric Buddhism]]. NewYork:Columbia Univ. Press.Dharmasri,Lochen.1975. 'Duspa'imdodbang spyidonrgyud ungmanngag gi gnadgsal [[byed]] sgronme. In Collected Works of Smin-glingLo-chen [[Dharma]] Sri,vol. 12.Dehra Dun: D. G. Khocchen | amdmoirede Marcelle Lalou.Pp.11-27. Paris:Adrien Maisonneuve.Dalton,Jacob P.Forth coming.A Crisis of Doxography:How [[Tibetans]] Organized [[Tantra]] during the 8th-12th Centuries.Journal of the [[International Association of Buddhist Studies]]. Davidson,Ronald M. 2002. [[Indian Esoteric Buddhism]]. NewYork:Columbia Univ. Press.Dharmasri,Lochen.1975. 'Duspa'imdodbang spyidonrgyud ungmanngag gi gnadgsal [[byed]] sgronme. In Collected Works of Smin-glingLo-chen [[Dharma]] Sri,vol. 12.Dehra Dun: D. G. Khocchen | ||
[[Trulku]]. | [[Trulku]]. | ||
− | Dowman,Keith.1995. Power Places of [[Kathmandu]] Valley.London: Thames and Hudson.Dudjom Rinpoche.1991.The [[Nyingma School]] of [[Tibetan]] Buddhism,tr.Gyurme Dorje.Boston: [[Wisdom]] Publications.Germano,David.1994.Architecture and Absence in the Secret [[Tantric]] History of the Great Perfection.Journal of the Internationa lAssociation of [[Buddhist Studies]] 17:203-335.Germano, David,and JanetG yatso.2000.Longchenpa and the Dakinis.In [[Tantra]] n Practice,ed.DavidG. White.Pp.239-65. [[Princeton]]: [[Princeton]] Univ. Press.Granoff,Phyllis.2000. Other People's [[Rituals]]: [[Ritual]] Eclecticism in Early {{Wiki|Medieval}} [[Indian]] Religions.Journal of [[Indian]] Philosophy28:399-424.Gr6nbold,Giinter.2001.'Saptavara'.A [[Dharani]] Collection from Nepal.In Le Parole e iMarmi,ed.RaffaeleTorella.Vol.1,pp.369-75. {{Wiki|Rome}}: Istituto italianoperl'Africael'Oriente. [[Guhyagarbha Tantra]]. Them Tshams-Brag {{Wiki|Manuscript}} of ther [[Nying-ma]] rgyud'bum. Vol.wa,ff.152.6-218.7.Thimphu,Bhutan:NationalLibrary.Guhyasamaja Tantra,d. S.Bagchi. Darbhanga:Mithila Institute.Gunawardana,R.A.L. H.1979.Robe and Plough: [[Monasticism]] and Economic [[Interest]] in Early {{Wiki|Medieval}} [[Sri Lanka]]. Tucson:Univ.ofArizona Press.Gyatso,Janet. 1987. Down with the {{Wiki|Demoness}}: Reflections ona {{Wiki|Feminine}} Ground [[in Tibet]]. [[Tibet]] Journal12:38-53.Harper,Katherine Anne.1989.Seven [[Hindu]] [[Goddesses]] of [[Spiritual]] [[Transformation]]. ewiston,N.Y.:Edwin Mellen Press.Kapstein,Matthew. 2000. The [[Tibetan]] Assimilation of Buddhism.Oxford: [[Oxford]] Univ. Press.Karmay,Samten. 1988. The Great Perfection.Leiden: E. J. Brill. Macdonald,A.W.,and AnneV.Stahl.1979.Newar Art.Warminster:Aris &Phillips Ltd.Mayer,Robert. 1991. Observations on the [[Tibetan]] Phur-pa and the [[Indian]] [[kila]]. In [[Buddhist]] ForumII,ed. Tadeusz Skorupski.Pp.163-92. [[London]]: School o {{Wiki|Oriental}} and African Studies.Nebesky-Wojkowitz,Rend.1996. [[Oracles and Demons of Tibet]]. Delhi:Book [[Faith]] India.Panikkar,ShivajiK.1989.Saptamat.rka {{Wiki|Worship}} and Sculptures.New [[Delhi]]: D. K. PrintworldLtd.Przyluski,Jean. 1923. LesVidyarSija:Contribution | + | |
− | + | ||
+ | Dowman,Keith.1995. Power Places of [[Kathmandu]] Valley.London: Thames and Hudson.Dudjom Rinpoche.1991.The [[Nyingma School]] of [[Tibetan]] Buddhism,tr.Gyurme Dorje.Boston: [[Wisdom]] Publications.Germano,David.1994.Architecture and Absence in the Secret [[Tantric]] History of the Great Perfection.Journal of the Internationa lAssociation of [[Buddhist Studies]] 17:203-335.Germano, David,and JanetG yatso.2000.Longchenpa and the Dakinis.In [[Tantra]] n Practice,ed.DavidG. White.Pp.239-65. [[Princeton]]: [[Princeton]] Univ. Press.Granoff,Phyllis.2000. Other People's [[Rituals]]: | ||
+ | |||
+ | [[Ritual]] Eclecticism in Early {{Wiki|Medieval}} [[Indian]] Religions.Journal of [[Indian]] Philosophy28:399-424.Gr6nbold,Giinter.2001.'Saptavara'.A [[Dharani]] Collection from Nepal.In Le Parole e iMarmi,ed.RaffaeleTorella.Vol.1,pp.369-75. {{Wiki|Rome}}: Istituto italianoperl'Africael'Oriente. [[Guhyagarbha Tantra]]. Them Tshams-Brag {{Wiki|Manuscript}} of ther [[Nying-ma]] rgyud'bum. Vol.wa,ff.152.6-218.7.Thimphu,Bhutan:NationalLibrary.Guhyasamaja Tantra,d. S.Bagchi. Darbhanga:Mithila Institute.Gunawardana,R.A.L. H.1979.Robe and Plough: | ||
+ | |||
+ | [[Monasticism]] and Economic [[Interest]] in Early {{Wiki|Medieval}} [[Sri Lanka]]. Tucson:Univ.ofArizona Press.Gyatso,Janet. 1987. Down with the {{Wiki|Demoness}}: Reflections ona {{Wiki|Feminine}} Ground [[in Tibet]]. [[Tibet]] Journal12:38-53.Harper,Katherine Anne.1989.Seven [[Hindu]] [[Goddesses]] of [[Spiritual]] [[Transformation]]. ewiston,N.Y.:Edwin Mellen Press.Kapstein,Matthew. 2000. The [[Tibetan]] Assimilation of Buddhism.Oxford: [[Oxford]] Univ. Press.Karmay,Samten. 1988. The Great Perfection.Leiden: E. J. Brill. Macdonald,A.W.,and AnneV.Stahl.1979.Newar | ||
+ | |||
+ | Art.Warminster:Aris &Phillips Ltd.Mayer,Robert. 1991. Observations on the [[Tibetan]] Phur-pa and the [[Indian]] [[kila]]. In [[Buddhist]] ForumII,ed. Tadeusz Skorupski.Pp.163-92. [[London]]: School o {{Wiki|Oriental}} and African Studies.Nebesky-Wojkowitz,Rend.1996. [[Oracles and Demons of Tibet]]. Delhi:Book [[Faith]] India.Panikkar,ShivajiK.1989.Saptamat.rka {{Wiki|Worship}} and Sculptures.New [[Delhi]]: D. K. PrintworldLtd.Przyluski,Jean. 1923. LesVidyarSija:Contribution | ||
+ | |||
l'histoire de lamagiedansles sectes Mahaya-nistes. Bulletin del 'Ecolerangaised'Extrdme-Orient 3: 301-18. | l'histoire de lamagiedansles sectes Mahaya-nistes. Bulletin del 'Ecolerangaised'Extrdme-Orient 3: 301-18. | ||
RongXinjiang.999-2000.TheNature f the [[Dunhuang]] library ave and he [[Reasons]] or Its Sealing. | RongXinjiang.999-2000.TheNature f the [[Dunhuang]] library ave and he [[Reasons]] or Its Sealing. |
Latest revision as of 14:06, 15 January 2024
DALTON:
The Early Development of the Padmasambhava Legend in Tibet769infactPT44and the Dba'bzhedwerealready part of the"mythographical radition."The Asura Caveaccount, the AMvakarnapring, and other evidence all indicate that by the timePT44and the Dba'bzhed were composed in the late tenth or eleventh century, the tradition was well established, with strong roots in the dark period of Tibetan history. Wangdu and
Diemberger'sconclusion leads them to speculation the character of a historical Padmasambhava.n the Dba'bzhed Padmasambhava's is it to Tibet is far shorterhanin later sources, as he is sent back to India by Tibetan supposing his activities.This prompts the following theory:The portrait Padmasambhavas is mainly concerned with water magic and sheer water technology (for example, when he suggests training rivers and lakes with gabions that these can
be crossed),may even hint at possible attempt important to Tibet he sophisticated irrigation
systems used in this land of origin. In fact both in northern Pakistan[Padmasambhava'sirth-place] and further western region there had been along tradition of extremely advanced irrigation technology which allowed a very efficient use of springs and even made it possible to cross great
expanses of desert with covered channels.Given the political importance of control over water resources,t is not surprising that the Tibetan political leaders hipel tmore threatened than pleased.38 There is some evidence of the importance of irrigation and water rights ino the rregions of central Asia among the documents
dating from the late eighth century.39Onemightalsobetempted to use Wangdu and Diemberger's theory to explain ITJ644'sa account of our(proto-?)Padmasambhava creates the spring and the eight streams at the Asura Cave in Nepal. Moreover it is certainly the case that anyone working eighth-century india or Tibet to manipulate bodies of water would inevitably have been faced with local beliefs in
the naga spirits protecting those sites.40The tantric subjugation rites would have complemented such work, and Padmasambhava's demon-taming activities described in may well reflects this dual role. Padmasambhava's rans formation of the Tibetan landscape may have been both physical and spiritual nature. However, we should be wary of such speculations, particularly given the extensive mutability seen in all of our
evidence. Whatever the case may be regarding a possibly historical Padmasambhava and his involvement in the physical landscape,it was the spiritual aspect of Padmasambhava that captured he Tibetan imagination.The theme of violent sub-jugation is crucial to Tibetan
culture,and Padmasambhavas the demon tamer parexcel-lence. Others have noted a tendency among Tibetans to refer to themselves as "Red-Faced Flesh-Eating Demons"in need of taming.41Vajrakilaya, the main deity used for pinning demons to the ground,appear shrough outall kinds of
Tibetan rituals. Reenactments of the Buddha'staming of Rudra,or of Padmasambhava's aming of the native demons,are per-formed at almost every Tibetan festival. Padmasambhava tands at the center of all these aspect sof Tibetan culture. Whatever the historical realities
o fPadmasambhava,his legend developed a long the themes of subjugation. Ultimately,o searchfor an original Padmasambhav may in fact be less illuminatinghanto trace his continually changing manifestations hrough Tibetan history.Tibetans t hemselves 38.WangdundDiemberger000:14.39. On he at eeighth-century ocument British Library,r.9268A)concerning hestrictl ontrolledale of
waterightsaroundKhotan,eeSkjaerv0orthcoming.ndaccordingoRongXinjiang,rrigationas important around Dunhuangsee RongXinjiang004:60).40. On the links between Buddhism,agas,and water reservoirs,ee especially Shaw forthcoming;lsoGunawardana979:215-16. On the use of violent ritual n the construction f irrigation systems,eeSpiro1978:104-7;WessingndJordaan 997:117.41.SeeGyatso1987.
hold that Padmasambhava has always acted like a mirror,perfectly reflecting what ever aspects of the Buddhist teachings are required by his faithful followers.Perhaps we too learn more by seeing Padmasambhava n this way,less as a historically locatable person than a
sashiftingmatrix of meanings constantly calling for interpretation. BIBLIOGRAPHYBischoff, EA.1978. Padmasambhava st-il un personnage historique? In Proceedings of the Csoma de K6rds Symposium,ed. LouisLigeti.Pp.27-33.Budapest:Akaddmia iKiad6.Bischoff,EA.,and Charles Hartman.1971.Padmasambhava'snvention of the Phur-bu:Ms.Pelliot Tibdtain 44.In Etudes tibetaines d4dides
amdmoirede Marcelle Lalou.Pp.11-27. Paris:Adrien Maisonneuve.Dalton,Jacob P.Forth coming.A Crisis of Doxography:How Tibetans Organized Tantra during the 8th-12th Centuries.Journal of the International Association of Buddhist Studies. Davidson,Ronald M. 2002. Indian Esoteric Buddhism. NewYork:Columbia Univ. Press.Dharmasri,Lochen.1975. 'Duspa'imdodbang spyidonrgyud ungmanngag gi gnadgsal byed sgronme. In Collected Works of Smin-glingLo-chen Dharma Sri,vol. 12.Dehra Dun: D. G. Khocchen Trulku.
Dowman,Keith.1995. Power Places of Kathmandu Valley.London: Thames and Hudson.Dudjom Rinpoche.1991.The Nyingma School of Tibetan Buddhism,tr.Gyurme Dorje.Boston: Wisdom Publications.Germano,David.1994.Architecture and Absence in the Secret Tantric History of the Great Perfection.Journal of the Internationa lAssociation of Buddhist Studies 17:203-335.Germano, David,and JanetG yatso.2000.Longchenpa and the Dakinis.In Tantra n Practice,ed.DavidG. White.Pp.239-65. Princeton: Princeton Univ. Press.Granoff,Phyllis.2000. Other People's Rituals:
Ritual Eclecticism in Early Medieval Indian Religions.Journal of Indian Philosophy28:399-424.Gr6nbold,Giinter.2001.'Saptavara'.A Dharani Collection from Nepal.In Le Parole e iMarmi,ed.RaffaeleTorella.Vol.1,pp.369-75. Rome: Istituto italianoperl'Africael'Oriente. Guhyagarbha Tantra. Them Tshams-Brag Manuscript of ther Nying-ma rgyud'bum. Vol.wa,ff.152.6-218.7.Thimphu,Bhutan:NationalLibrary.Guhyasamaja Tantra,d. S.Bagchi. Darbhanga:Mithila Institute.Gunawardana,R.A.L. H.1979.Robe and Plough:
Monasticism and Economic Interest in Early Medieval Sri Lanka. Tucson:Univ.ofArizona Press.Gyatso,Janet. 1987. Down with the Demoness: Reflections ona Feminine Ground in Tibet. Tibet Journal12:38-53.Harper,Katherine Anne.1989.Seven Hindu Goddesses of Spiritual Transformation. ewiston,N.Y.:Edwin Mellen Press.Kapstein,Matthew. 2000. The Tibetan Assimilation of Buddhism.Oxford: Oxford Univ. Press.Karmay,Samten. 1988. The Great Perfection.Leiden: E. J. Brill. Macdonald,A.W.,and AnneV.Stahl.1979.Newar
Art.Warminster:Aris &Phillips Ltd.Mayer,Robert. 1991. Observations on the Tibetan Phur-pa and the Indian kila. In Buddhist ForumII,ed. Tadeusz Skorupski.Pp.163-92. London: School o Oriental and African Studies.Nebesky-Wojkowitz,Rend.1996. Oracles and Demons of Tibet. Delhi:Book Faith India.Panikkar,ShivajiK.1989.Saptamat.rka Worship and Sculptures.New Delhi: D. K. PrintworldLtd.Przyluski,Jean. 1923. LesVidyarSija:Contribution
l'histoire de lamagiedansles sectes Mahaya-nistes. Bulletin del 'Ecolerangaised'Extrdme-Orient 3: 301-18. RongXinjiang.999-2000.TheNature f the Dunhuang library ave and he Reasons or Its Sealing. Cahiers d 'Extrdme-Asie 1:247-75..2004.Official Life at Dunhuang in the Tenth Century:The Case of Cao Yuanzhong.InThe Silk Road:Trade,Travel,War and Faith,ed. Susan Whitfield.Pp.57-62.Chicago:SerindiaPublications.
DALTON:The Early Development of the Padmasambhava Legend in Tibet 771Shaw,Julia.Forthcoming.Naga Sculptures nSanchi'sArchaeologicalLandscape:Buddhism,Vaisna-vism,andLocalAgriculturalCultsinCentralIndia,FirstCenturyB.C.E.o FifthCenturyC.E.Arti-busAsiae.Skjwervo,rods Oktor.Forth coming.Legal Documents Concerning Ownership and Sale from Eighth-century Khotan. In From Nisa to Niya.New Discoveries and Studies in Central and Inne Asian Art and Archaeology,ed. M.Ghose andL.Russell-Smith. London:SaffronPress.Spiro,MelfordE.1978. Burmese Supernaturalism.Philadelphia:Institute for the Study of Human Issues.Takeuchi,Tsuguhito.2004.Sociolinguistic Implications of the Use of Tibetan in East Turkestan rom the End of Tibetan Dominationt hrough he Tangut Period(9th-12thc.).In Proceedings of"Turfan Revisited-The First Century of Research into the Artsand Culture of the Silk Road,"ed.Desmond Durkin-Meisterernst t al. Berlin: Museumfir Indische Kunst.Tsogyal,Yeshe. 1993. The Lotus Born: TheLife Story of Padmasambhava,r. Erik Pema Kunsang.Boston:Shambala Publications.Tucci,Giuseppe.1949. Painted Scrolls.Rome:LibreriadelloStato.Vall6ePoussin,Louis dela.1962.Catalogue of the Tibetan Manuscripts from Tun-huangn the India Office Library.London: Oxford Univ. Press.vanShaik,Sam.2002. The Tibetan Dunhuang Manuscripts in China. Bulletin of the School of Oriental and African Studies65: 129-39.Wangdu, Pasang,and Hildegard Diemberger.2000. dBa'bzhed: The Royal Narrative Concerning the Bringing of the Buddha's Doctrine to Tibet.Vienna:Verlagder Osterreichischen Akademie der Wissenschaften.Wessing,Robert,andRoyE. Jordaan.1997. Death at the Building Site: Construction Sacrificen South-eas tAsia.History of Religions37:101-21.Wylie,Turrell.1970.A Tibetan Religious Geography of Nepal.Rome:Istituto ItalianoperilMedio edEstremoOriente.Yamaguchi,Zuih6.1996.The Fiction of KingDar-ma's Persecution of Buddhism.In DuDunhuangauJapon:Etudes chinoiseset bouddhiques offertes
ai
MichelSoymid,ed. Jean-PierreDrege.Pp.231-58. Geneva: Droz.APPENDIXTRANSCRIPTIONFPADMASAMBHAVAASSAGEFROMPELLIOTTIBtiTAIN07,LINES10-32@/:/rdorjekungragsma/skumdog nagmomang dgyessamthugsdamskongsnanabza'darrmagsol/ rgyangzhanlayangsnatshogskyisbrgyan palgzugsmdzesshing sdug parston /myidgyeslathugsdamskongsnanagmo ralpacantre'ulabcibs/rkonglademo zheskyang bgyi/'di bdungyigtsomolags//rdorjekun tubzangskumdodkarmocangshes dkarpo'igdanlabzhugs shingthugsdamkha chuladgyes/shamyedgangsdkarzheskyang bgyi/rdorjekungsalma/ skumdogsnarmona bza'gtsos gsol/rtasngon polabcibs/ lha rig.ya'maskyolzheskyang bgyi//rdorje yeshesmchog/skumdogsnar mo nabza'snatshogsgsol//mdzo mosprultebcibs/brda' labtsan mo zhesbgyi/rdorje sgronma/nabza'gtsos gsol gdan/ smyan sprultebcibs/kharag khyungbtsun zhesbgyi/rdorje'odchagsma/skubdogdmar mo na bza'gtsos gsol//gdankhri 'bri khamyusprultebcigs/byang gigser tangyige'khor'dulmazhesbgyi/rdorje g.yu sgronma/skumdog sngonmogdankhri rtasngonposprultebcibs/lho'iting tingzhesbgyi'o/
772Journal of the American Oriental Society124.4(2004)
@/:/'dibdunyangmkhagromazheskyangbgyi/shug 'groma zheskyang bgyi/ma chen mo bdunzheskyangbgyi/srin mochen mobdun zheskyang bgyistel/thogma nidkyil'khorrnamgnyisbshamsshingbyungbadang/matangru ta bthulba'ile'udanglas//damstsolzhinglassubskoste//durkhrod chenpophye dangbdunsrungba'isrungsmar/ /herukas bka'stsolto//deyangchenchung'dra' ba'itshogsso//deslanchadnidpal gyi yanggzungsdampa'o//de'i'ogdunirgyagargyimkhanpo padma sam ba badang/ rlang dpalgyi seng ge gnyis kyisbtulcingdambrnantel/bodkhamsgyibdagmo'dirnamslagdurdorjebyinnas rdorje 'chang gigraldumying btagsso/ /denasgzhungbzhingsangsngagssgrub parnamskyimthudangstong grogs bgyidpa dang/bod khamsmtharmyi'jigpa'i srungsmarbcolzhing/ sringmoyangyin/chejechen mornamskyiszhalgyisbzhesshing/dam bcasso//damtsigkha chu ladga'/mchodpalhagladgyesso/bsgombadangrdzasdagnantan cherbgyi'tshal/Vphyagmtshanyang 'jigstshulrnatshogs pa thogsso/(b)ar'ga'niphyagmtshansdugcingmdzespa thogsso///bdag nyidchen mordorjekungragsma/gangsdkarshamyedrdorjekuntubzang/dpalIdanIharirdorjekungsalma/brda' la btsan mordorje yeshesmchog/kharagkhyungbtsunrdorje sgronma zhe'o/byanggigser tangrdorje'odchagsma/lho'iting tingrdorjeg.yusgronma//semscandonphyir'phagspa'ispyan sngar khyed//dambcaskhas'chesgang yinde Itargyis//dkonmchogbslussam/yangna damnyamsnalrang rgyud sreg cing dmyalmyeskyig.ya'ba'i//'jigschenmyibzadde soms'dirgshegsla//zhi/rgyas/ dbangdang/mngonspyodlaskyirnams//rdzogs parmdzodlaskyon myed grub par gyis//.