@347 INTRODUCTION

In the great land of Mongolia, there have been three propagations of the Dharma: Earlier, Middle and Later. The Middle and Later propagations have been through Tibet, the Land of Snows, and the Earlier one through Li-yull, when Sogdian2 savants came to Mongolia, With the Uigurs3 as their teachers (bakshi),

-------------------------------------------------------------- For abbreviated titles of books see Part 1 pp.9, 10. New abbreviations are: Clark : Walter Eugene Clark, Two Lamaistic Pantheons, vols, I, II, Cambridge, Mass. 1937

Gombojab : lombojab, Mongyolcud-un tobed kele-ber jokiyaysan jokiyal-un juyil, studia Mongolica 1.28, Ulanbator 1959.

Heissig,Beitrage : Walther Heissig, Beitrage zur Ubersetzungs geschichte des mongolischen buddhistischen Kanons, Abhandlungen der Akademie der Wissenschaften in Gottingen. philologisch-historische Klasse, dritte Folge, Nr.50, Gottingen 1962.

Heissig, Verzeichnis : Walther Heissig, Verzeichnis der Orientalischen Handschriften in Deutschland, Band I :Mongolische Handschriften. Blockdrucke, Landkarten. Wiesbaden 1961.

Laufer, Skizze : B. Laufer, Skizze der mongolischen Literatur, Keleti Szemte VII (1907-165-261.

300 Gods : C.F. Oldenburg, Sbornik Izobrazhenii 300 Burkhanov, Bibliotheca Buddhica V. St.Petersburg 1903.

Li-Yul is usually interpreted as Khotan. According to Prof. Dr Rinchen it can also refer to Sogdiana and the Tokharian Kingdom. The Tokharians are frequently referred to in the heroic folksongs of Mongolia, Which have been collected by Prof. Rinchen.

The three propagations of the Dharma are concisely dealt with in Byan- phyogs Hor gyi yul-du dam-pahi chos rin-po-che hbyun tshul-gyi gtam-rgyal bkra-sis chos dun bzhad-pa sgra-dbyans zhes-bya-ba written by Sudhih Asvaghosa (folio 16a line 5), Which is the Sanskrit name of Blo-bzan-rta-dbyans alias Rtsa-ba-bla-ma alias Blo-bzan-rta-mgrin (for his biography see & 59 of this work). The Earlier propagation is dealt with in sarga 2 (folios 5a5-8a2) entitled Bstan-pa sna-dar hbyan tshul-gyi sa-rga ste gnis-paho #, the Middle propation in sarga 3 (folios 8a2-10b2) Bstan-pa bar-dar hbyun tshul-gyi sarga ste gsum-paho #, and the Last propagation in sarga 4 (folios 10b2-12b3) Bstan phyi-dar hbyun tshul-gyi sarga ste bzhi-paho #

2 Sog-thag zhes-pahi Hor-mi, Yu-gur mon-gol: the generalisation of the Sogdians and Uigurs as Mongols is due to the influence of the Tibetan tradition. Sometimes the eastern Mongols are differentiated as Hor, and the western as Sog (Prof. Rechen), but this differentiation is not strict.

3 According to Mongolia's oral tradition there were Mongolian translations from Sogdian and Uigur which were ultimately from Sanskrit. Before the communist revolution teachers (bakshi) taught these orally, and they had been thus handed down from generation to generation. Now they are lost to secience. 
@348 they spread the Dharma as it had come from India. It those days the Mongols uttered the formula of refuge (skyabs-hgro) and other religious recitations (chos-hdon) in the language of India i.e. Sankrit. Therefore in ecclesiastical Mongolian (Hor-gyi chos-skad) there are many Sanskrit words. Further in the reign of the first Sui emperor Wen-ti1 [58(590)-604] of China, North Indian Pandita Sakyahi-rigs (= Sakyavamsa), Narendrayasa, and many other teachers came to Mongolia for the well-being of the people. Mongolian scholars also went to India, became proficient mahapanditas in the Five Sciences (rig-pahi-gnas lna). But it is the Later Propagation of the Dharma from Tibet which fourn expression in the literary oeuvre of the Mongolian saint-scholars. To this renaissance we owe all the sumbums written by Mongols in the Tibetan language which became the medium of their cultural refinement. Gombojab2, rightly points out that mongolists have not taken in the Mongolian language but in Tibetan and that these works have been accaimed even in Tibet. Gombojab gives a list of such 208 xyligraphed and hadwritten Mongolian sumbums. A number of them are included in the present volume, which is devoted to the works of Lamas who upheld, preserved, and increased the Dharma by their compositions.

40. Nag-dban-(blo-bzan-)mkhas-grub of the Kyai-rdor-gyi mkhan-po was the Grand Patriarch (mkhan chen) of Urga. He was born in a place called Mandala on the northern side of the Tuyula River near the mountain Boyda qan ayula (the present-day Choibalsan 01), in 1779 A.D. He went to Urga in his childhood and in the presence of Nag-dban-hphrin-las he became a pravrajita and took the vows of a sramanera and got the name Nag-dban-mkhas-grub. He got admitted into the great College of Bkra-sis-chos-hphebs and studied the Pramana-vartika. Then he went to Tibet and entered dpal-ldan Bkra-sis-sgo-man datsan. There he came into contact with several leading scholars. He studied the Sutras and Tantras assiduously and became a well-versed scholar. He got his upasampada in the presence of the Dalai Lama Hjam-dpal-rgya-mtsho. Having gone through all the five yig-chas, he got the degree of Rab-hbyams- pa3. Then on the way back to his country, in the college of Kumbum Byams-pa-glin he conducted a religious disputation (dam-bcah). On reaching his country, he devoted himself to pious deeds. In succession he became the Chos-rje, Deputy Khampo (ded mkhan-po) and the

-------------------------------------------------------------- 1 Rgya-nag-gi Sus rgyal thog-ma Wan-dhi rgyal-po. The pronunciation of Wen-ti is Wendih (Handbook of Oriental History, ed. by C.H. Philips, London 1951, p.208).

2 Tobed, p.3.

3 For academic degrees see R.J. Miller, Manasteries and Culture change in Inner Mongolia, pp.48-50.

@349 Grand Patriarch (mkhan chen) of Urga. Emperor Tao-Kuang (Srid-gsal)1 made him a Deputy Khampo (ded mkhan-po) and gave him the title of Supreme Chief of the Lamas Khampo Nom-un qayan' cum laude. He constructed a gold and copper image of Maitreya, eighty cubits high (about 120 feet)2. Thus he spent the rest of his life for the Dharma and people. At the age of 60, he passed away in 1838. His works were in six volumes, and many of his writings were not included therein. The list of the five printed volumes3 follows on pp. 275-279 of the text. We shall note here only those works whose length exceeds 20 folios. Volume KA has a versified bhavanavidhi on the Lam-rim (5601 in 34 f.). a guide to the grand statue of Maitreya at Urga (5604 in 50 f.), a vidhi of Bhaisajyaguru (5606 in 28 f.), the biography of Jibcundampa IV (5613 in 44 f.). Volume KHA has a commentary on the Sisyalekha4 (5620 in 63 f.), a clarification of the madhyama praptipad according to the Kasyapa-parivarta (5621 in 22 f.), a karchag of the holy caitya of Jibcundampa IV (5623 in 29 f.). Vol. GA has pa text on mandals (5644 in 53 f.). question-answers (5651 in 21 f.). Volume NA devotes itself to mandals of the Guhyasamaja according to the Arya School5 (5653 in 92 f.). to the samvra or vows of the four classes of Tantras (5654 in 70 f.), and to bali-vidhis of Dam-can Gyhyasadhana Dharamaraja (5660 in 29 f.) and of Maharaja Vaisravna (5664 in 25 f.), Volume CA is mainly analecta besides a long pratividhana (5707 in 41 f.).

41. Nag-dban-bstan-hdzin-ni-ma, the Incarnate of the Can-cun College, was in born 1882 in a place called Gilayar-un mangqan in the Secen wang qosiyun in the Left Wing of the Khalkhas. At the age of 11, he came to the Right Can-cun chos-grva (college) and became an upasaka and pravrajita in the presence of Skyes-mchog Tshans-dbyans-rgya-mtsho. He got admitted in the college. He sat at the feet of Shyes-mcho, the Vinaya-dhara Dkah-bcu-pa Ses-rag-rgyal-mtshan and several other gurus, and heard discourses on the Sutras and Tantras at great length. He became an erudite scholar and a great siddha. He got his final ordination (upasampada) from Rdo-rams-pa.6 Blo-bzan-sans-rgyas. At the age of 32, in 1913 he got the degree of Rab-hbyams-pa and at the age of 34 the degree of Snags-rams-pa. At 37 he became the head of the monastic college and at 47 the abbot of the -------------------------------------------------------------- 1 Mong. Toru-gereltu-Prof. Rinchen. 2 It was in Jegun Kuriy-e. 3 A copy is known at the State Library, Ulanbator. See Lokesh Chandra, Eminent, pp. 22-23. Gombojab, Tobed, no. 4 says that the xylographic plates were in Urga. 4 Tanjur (Toh. Cat.) 4183, 4497. 5 Compare TWB., classified index of contents, p.3. 6 A high academic degree of the a Labrang monastery.

@350 entire monastery.1 According to Gombojab2 his works constitute one volume and they are handwritten. His works begin with a eulogy of the virtues of his guru Prajna (5720)3 or Ses-rab-rgyal-mtshan. Works which attract attention are those devoted to the exegesis of the blo-sbyon Don-bdun-ma of Thogs-med-bzan-po4 (5725, 5726), letters sent to the Sems-dpah-sprul-sku of Tibet (5733) and to Bstan-hdzin-rdo-rje (5734), biography of Nag-dban-blo-bzan-don-grub5 (5736), pathavidhi of the Ketu-dharani6 (5751), the four rites of Tara (5754), services to Vauravega (5757-59), Jnana-Garuda (5760) and Guhyasadhana Hayagriva (5761).

42. Chos-rje of Urga mkhas-dban dkah-bcu-pa Nag-dban-dpal-ldan was born in the area of Qardal jasay included in the Secen qan ayimay, in the year 1797 A.D. Taking the vows of an upasaka in the presence of rab-hbyams Skal-bzan-don-grub, he got the name Dpal-ldan-ni-ma. Then he weng to Urga and became pa pravrajita in the presence of the great scholar Nag-dban-mkhas-grub and got the new name of Nag-dban-dpal-ldan. From the same Khampo he took the vows of a sramanera. Having gained admission in the great college of Bkra-sis-chos-hphel datsan, he heard discourse on Sutras and Tantras, and became an unsurpassed scholar. He became a dkah-bcu at the age of 35 in 1831. At the age of 40, he occupied the seat of the Chos-rje of Urga. At the age of 47 he went to Tibet for the dgons-rdzogs7 ceremony of Jibecundampa V, and returned. In 1847 he relinquished his post of Chos-rje. Thereafter he devoted himself to the Dharma and the people by preaching at several places. In the famous places of China and several monasteries of Inner Mongolia he composed a number of works, but they are not availabls 8. His sumbum was xylographed at Urga in five volumes9 and there were more works by him which existed in handwriting alone (Gombojab, Tibet, no.3). He had become a very famous author and even the Shoparkhang of the Potala printed three of his works, namely, a commentary on the Madhyamaka and Prajnaparamita manuals of the Blo-gsal-glin and Sgo-nam

-------------------------------------------------------------- 1 Lokesh Chandra, Eminent, $19 introd. pp. 28,29 2 Tobed, no 9 3 Folio nombers are not indicated in the karchag. 4 TWB. 6965, 7003. 5 See $45 for his works 6 Heissig, Verzeichnis, Nr. 268-270a. 7 This cerenomy is performed after the passing away of eminent holy personages. It consists of printing sacred books, building caityas, donating to the sangha and performing other meritorious deeds to ensure the early reincarnation of the departed. 8 Lokesh Chandra, Eminent, $ 11 introd. pp. 23-24. 9 Copies: Institut Vostokovedeniya u. 52, Gdk., State Library of Ulanbator.

@351 schools, and two of his fables1. There is neither any indication of the volumes in the Gdk. nor of the number of folios in the individual works except in a few cases. The karchag begins with exegesis on the Abhisamayalankara (5773 in 99 f.), Madhyamakavatara (5774 in 188 f.), Manjusri-namasangiti (5775 in 83 f.) and glosses (mchan hgrel)2 to the celebrated Grub-mthah-chen-mo of Hjam-dbyans-bzhad-pa Nag-dban-brtson-hgrus (5776 in 554 f.). Then there is the doubt-dis-peller (dogs-gcod) on the Abhidharmakosa (5780 in 107 f.), an explique of satya-dvaya (5782 in 112 f.), a pratividhana (5783 in 91 f.),3 the abhiseka of Vajravali (5793). glosss on Prajnaparamita (5818) in 258 f.) stotra to Sarasvati and of Mun-khu-ul-tsi-thu (5850). The karchag signifiantly cloese with the woed etc. (sogs-so).

43. Nag-dban-blo-bzan-shos-kyi-ni-ma-(bstan-hdzin-dban-phyug) was the eighth Jibcundampa (Maidiri qutuytu) of the Khalkhas. He was born in 1871 as the son of a tax-collector in Sod. He was educated in Drepung. In 1876 he was brought to Urga along with his mother, brother and teacher4. His collected words were xylographed in a single volume at Urga. They consist mainly of eulugia and ritualia5, listed on pages 285-288. They include an esoteric biography of Taranatha (5864), guruyoga based on Jibcundampa I (5867), a sahasrapuja (ston-mchod) to him and his successors (5870 in 23 f.), sthirasanas of Cin sujugtu nom- un qan Tshe-ldan-dpal-hbyor (5883), of Ilayuysan bla-ma Nag-dban-rdo-rje (5884), of Erdeni mergen pandita nom-un qan Blo-bzan-gdugs-dkar-skyabs (5886), of Mergen mkhan-po nom-un qan Blo-bzan-rten-hbrel-bkra-sis (5889), of Toyin chos-rjehi sprul-sku Karma-hphrin-las (5888), of Blo-bzan-rdo-rje (65889), of Erdeni pandita qutuytu Hjam-dbyans-rdo-rje (5890), of Mergen pandeta yogacarya qutuytu bla-ma (5891), of Blo-bzan-ni ma (5892), of Ilayuysan Hjigs-med-do-rje (5893), of the incarnote Tshe-dban-rdo-rj (5894), and of Cin sujugty Blo-bzan-dban-phyug-bstan-hdzin (5895). There are also sighragamanas of Dkah-chen Blo-bzan-dbyig-gnen (5896), of the Grand Khampo (mkhan chen) Blo-bzan-bstan-hdzin-hphrin-las (5897), of Nom-un qan Blo-bzan-gdugs-dkar (5898), oa Noyan bla-ma Blo-(Dgon gsar) Thub-bstan-hphein-las-rgya-mtsho (5901). Hereafter follow texts devoted to various deities, rites, instructions, and eulugies.

-------------------------------------------------------------- 1 Lokesh Chandra, Sho, nos. 46, 60, 61. Here he is referred to as Khal-kha chos-rje. He is also commonly known as Kpal-ldan-chos-rje (Vostrikov p. 73 n. 1). 2 Vostrikov p. 73. 3 Lokesh Chandra, Sho, no. 43. 4 Schulemann, Dalai Lamas, p. 385 (n. 724 for references), 405 f. 5 Gombojab, Tobel, no. 17. A copy exists at the State Library of Ulanbator.

@352 44. Lcan-lun arya (or qubilyan) pandita Nag-dban-blo-bzan-bstan-pahi-rgyal-mtshan is referred to ny his Sanstrit name Vagindra Sumati Sasanadhvaya in the Mongol word Gun nor blama-yin takil-un juruken-i andqay-un abqu yosu qamyu sidis jaruydi kemegdeku orusiba1 (folio 18 v.). He is described as one distingueshed in the Yellow Teaching and the production of this Mongol word was inspered by him. His monastery was situated in the Bbay-a Bannar (qosiyun) of the Silinyoul Leagur (cuyulyuan)2 -- so I am informed by ny feiend Lama Choijamcho who comes from thes monastery, where reseded a thousang monds and which was cile-brated for the replicas of the two jo-bo of Lhasa, namely Sakyamuni of Gtsug-lag-khan and Jo-bo-mi-bskyod-rdo-rje of Ra-mo-che. These were a part of the Lcan-lun Incarnate's residence (bla-bran) known as Bsod-nams-kun-sdud-dlin-gi bla-bran3. The labrang also had a printery where the present sumbum4 and other words on mtshan-nid were xylographed, The monastery's hall of assemgly (tshogs chen) was known as Kgah-ldan-theg-chen-glin. It has three colleges (grva-tshan) whech taught exoterics according to the Ser-byas school (Ser-byas grva-tshan), Tantras according to Rgyud-smad of Lhasa (Rgyud-dmad grva-tshan), and medicine (Sman-pa grva-tshan). The karchag of colledted words5 supplied us valuable data regarding the teachers og the polymath. He entered on an zcademic career at the age of seven under eminent masters like the Panchen Lama 6 Blo-bzan-dpal-ldan-ye-ses (1737-1780)6, Kalai Lama 8 Blo-bzan-hjam-dpal-rgya-mtsho (1759-1804),7 Lcan-skya 2 Rol-pahi-rdo bla-ma (born1729)8, Yons-hdzin paddita Ye-ses-rgyal-mtshan, Blo-bzan-thub-bstan-hjugs-med-rgya-mtsho, Bkah-gdams-pa-chen-po ge-bses Thogs-med, Rgya-mrtsho-mthah-yas [the Ba-ri rin-po-che] Dkon-mchog-bstan-pahi-sgron-me, and others. In the first volume (KA) we find a mandalavikhi for Trayodasa-tmaka Vajrabhairava (5943 in 34 f.), sevasadhana of Sridevi (5951 in 40 f.), guides to the two Lhasa jo-bo9 replicated in the Incarnate's own labrang Bsod-nams-kun-

-------------------------------------------------------------- 1 Heissig, Blockdrucke, no. 185a pp. 159-160. 2 Heissig,Verzeichnis, nos. 914, 816, 817 (maps). 3 See text p. 299 column b with subscript . 4 Though the sumbum was xylographed in Inner Mongolia, it bears a chinese signature and Chinese folio numbers on the margin. 5 Copies : Gandang Monastery, National Library of Peking, and State Library of Ulam- bator. 6 Schulumann, Kalai Lamas, pp. 476, 477. 7 Part I, introd. $5. 8 Tucci, TPS., p. 149. 9 The big jo-bo : gtso jo-bo Manabodhi (5963).

@353 sdud-glin (5963 in 20 f. for the big jo-bo, and 5964 in 6 f. for the smaller jo-bo) and a third guide to the labrang itself (5965 in 33 f.). In the second volume (KHA) mention may be made of an abhisekavidhi of the mandala of the Seven Tathagatas (5070 in 25 f.). a genealogy of the lamas who transmitted the abhiseka og Kurddha Atiguhya Hayagriva (5975 in 77 f.), abhisekavidhi of the mandala of Kruddha Atiguhya Mahapadmesvaya (5981 in 30 f.). The third colume (GA) commences with the sevavishi of Mahacakra (5990 in 26 f.), and goes on to mandalbhiseka of Vajrapani Mahackra )5991 in 30 f.), sadhana and anujna of the tread of Raudra Vajrapani1 )5998 in 39 f.), a jataka of Lcan-dkya rin-po-che and his two disciples, etc. (6002 in 24 f.), The fourth volume (NA) begins with a gurupuja og Lan-skya Rol-pahi-rdo-rje (6017 in 9 f.) and contains the abhisamaya mandalas of sexteen Kadampa deities (6021 in 28 f.), anuyjna of Sadbhuja Jnana- Mahakala2 (6025 in 21 ff.), anujnavudhi of Caturmukha Mahakala (6033 in 42 f.), and an bdecedarium of the scripts of India, China, Russea (rgya-ser_, Kasmira, Nepal, Tibet, Mongodia (6047 in 29 f.)3 The fifth volume (CA) has an abhiseka-vichi of Sitatapatra's mankala (6050 in 39 f.), the japavidhi of deities in the Sgrub-thabs rin-chen-hbyun-gnas of Taranatha (6051 in 27 f.), a summary of tha bcah-yig of Kgah-ldan-theg-chen-bsad-sgrub-glin Monastery (6055 in 26 f.), and the biography of Bya-brag nomci mkhan-po Blo-bzan-bsad-sgrub (6056 in 8 f.). The dinal volume (CHA) has three short hagioritualistic texts, including Nomci chos-rje Padmabajra's biographic adhyesana of the polygraphist (6074 in 8 g.). An extensive biography4 of our author is written by Chos-kyi-rje Blo-bzan-hphrin-las-rnam-rgyal in two parts (6076 in 20 f.) of this distinguished scholar of Sanstrit and Tibetan literatures.

-------------------------------------------------------------- The smaller jo-bo :jo-bo Mi-bskyod-rdo-rje (5964). 1 Illustrated in the 300 Gods no. 171. 2 Depected i n the Bhadrakalpikasutra (illustrated Lhasa edition) 1148. 3 Heissig, Blockdrucke, p. 160 n. 4 refers to Katalog Knigam, Rukopisyam i Kartam na Kitaiskon, Mandurskom, Mongol' skom, Tibetskom i Sanskritskom Yazykakh, St, Petersburg 1843, no. 590; ZDMG. 104 (1953): 286. It is a dpe-ris or calligraphic primer with letters of bog size. 4 Heissig, Blobkdrucke, p. 160 notes 2,3 refer to it from Katalog Knigam.... : "2 Pedingger Blockdrucke in tib. Sprache, 1 vol. Katalog, No. 523. "3Katalog, 87:.... bibgrafija mongol;shago lamya lun Arya bandida, otlicno znavzago sansdritju i tibetskoju literaturu ...." Nos. 523 and 87 refer to the two parts of the biography and '1 vol.' has to be corrected in this light.

@354 45. Nag-dban-blo-bzan-don-grub1, popularly known as the Mkhan zur chos- rje, belongs to the present century2. He retired as the chorje of Urga whence mkhan zur (`retired') chos-rje. His works were printed at Urga in eight volumes (KA-NA)3. Their list on pages 300-312 has been reproduced from the original xylographed karchag in the library of the Gandang Monastery at Ulanbator. The first volume (KA) begins with the biographies of Jibcundampa I (6079 in 87 f.), Jibcundampa IV (6080 in 39f.), and Jibcundampa V (6081 in 23f.). Eulogia to the First, Seventh and Eighth Jibcundampas follow in nos. 6082-86. We may also note a short vinaya work (6103 in 35 f.). In the second volume (KHA) short deigraphic works predominate. Among the longer ones are those devoted to: Amitayus (6118 in 25 f.), Usnisavijaya (6122 in 23 f.), the method of drawing the mandala of 33 Usnisavijaya deities on the ground (6124 in 26 f.), longevity rite through Usnisavijaya (6128 in 23 f.), and Vajrapani (6137 in 32 f., 6142 in 24 f., 6143 in 42 f.). The third volume (GA) is devoted to the Vajravali (6150 in 45 f.), Kalacakra (6153-60), and the canonical sadhana-collections Sgrub-thabs rgya-mtsho (6161 in 5 f.) and Sgrub-thabs brgya-rtsa (6162 in 103 f), the sadhanas and anujnas of yi-dam and dharmapalas (6163 in 55 f.) and bali to Vajrabhairava (6164 in 24 f.). Volume NA has a lengthy work on the abhisamaya and anujna of the gods mentioned in the *Sadhanasagara (Sgrub-thabs rgya-mtsho4, 6166 in 171 f.) and the anujna of Vaisravana (6184 in 101 f.). The fifth volume (CA) has an abhiseka of the mandala of Ekavira Vajrabhairava (6188 in 45 f.), seva and bali of Usnisacakravartin5 (6190 in 23 f.), balisadhana of Yamantaka (6196 in 23 f.), and four homas of Dharmaraja (6199 in 45 f.). The sixth volume (CHA) has the abhiseka of Skyer-sgan-lugs Guhyasadhana Hayagriva6 (6217 in 61 f.), bali of Lcam-srin (6225 in 34 f.), and of the pancaraja (sku lna, 6246 in 26 f.). The seventh volume (JA) has the kumbhasadhana of Vaisravana (6274 in 23 f.) and abhisekabalisadhanavidhi of Raktasula Vaisravana7 (6276 in 24 f.). The final volume (NA) has vidhis relating to Caturmukha Mahakala and others (6288 in 174 f.), to Mahabala through Jnana-Mahakala

-------------------------------------------------------------- 1 Distinguish from Dben-sa-pa Blo-bzan don-grub whose sumbum exists in the Institut Vostokovedeniya (Bu. 2534-61, Tsyb. 42).

2 Gombojab, Tobed, no.16.

3 Copy: State Library of Ulanbator.

4 See Raghu Vira & Lokesh Chandra, A New Tibeto-Mongol Pantheon, Part 8 p. 6.

5 Compare Cordier 2.259.

6 Rta-mgrin skyer-sgan-lugs is illustrated in Raghu Vira & Lokesh Chandra, ibid. p. 57.

7 Clark, B321; and 300 Gods no. 262.

@355 (6290 in 39 f.), to Caturmukha Mahakala (6291 in 22 f.), to Nilambaradhara Vajrapani (6293 in 21 f.), and to Navatmaka Acalanatha (6300 in 42 f.). The mangalacarana for the printing was written by Bzod-pa, the vegetarian (sa-ma-zos-pa), the disciple of Zhi-ba siregetu. It is interesting to note the rare epithet: sa (meat) ma (not) zos-pa (eater).

46. Bicigeci chos-rje Nag-dban-tshe-rin of Urga wrote his works in fourteen volumes2 (KA-PHA). The first volume (KA) comprises a scholium on Dmigs-brtse-ma (6307 in 70 f.), commentary on saranagamana (6311 in 38 f.), essentials of the Vajrayana saranagamana (6312 in 38 f.), annotations on Lam-rim songs (6316 in 28 f.), essence of the Pratityasamutpada-stotra ? (6317 in 21 f.), tika on the adhyesana of Vagisvari (6318 in 51 f.), posadhasamvara (6319 in 28 f.), and a commentary on a Taratantra (6324 in 35 f.). The second volume (KHA) appertains to a pujavidhi of Vajradhara, the 84 Siddhas, istadevatas and dharmapalas (6339 in 29 f.), remembrance of Lord Buddha (6345 in 80 f.), the method of attaining the dasabhumis and pancamargas (sa lam) by a jinaputra (6347 in 29 f.) The third volume (GA) has a pranidhana to be born in Sambhala (6372 in 22 f.) and an upadesa for avoiding himsa (6392 in 29 f.). The fourth volume (NA) has a siddhi for the simultaneous worship of the santa and kruddha Vaisravana (6416 in 47 f.) and the sprinkling-rite for presiding deities (6418 in 21 f.). The fifth volume (CA) treats the Kalacakra (6444 in 46 f.), minor writings (6453-6472 in 53.)3, the propitia- tion (mnes-pa`aragana' TSD.) of the local genii of Rgyal-po-ri or the mountain known as Qayan ayulan in Mongolian (6487 in 28 f.), and important instructions (6504 in 45 f.), and a posadhaustra (6506 in 27 f.). The seventh volume (JA) deals with distinction between Buddhists and heretics (6511 in 24 f.), minor works on vinaya (6512-6529 in 118 f.), precepts for sramaneras and bhiksus (6530 in 56 f.), the three samvaras or moral vows4 (6532 in 38 f.), short vinaya texts (6533 in 37 f.), and an abrege of the glen-hbum of the vinaya containig digderet

-------------------------------------------------------------- 1 Two persons of this name are mentioned by Gombojab, Tobed, nos. 34, 35.

2 Copy: State Library of Ulanbator. Karchag at the Gandang Monastery which is our source.

3 The Tibetan references are to the folio, its side and line on which the opuscule ends: for example, 3 ba 5 means line 5 of 3b (NA is short for mdun-sog, i.e. recto of the folio and BA stands for rgyab-sog or verso of the folio).

4 See S.C Das, Tib. Eng.Dict., p.1323 b.

@356 stories of the behaviour of devotees, monks and nuns1. The eighth volume (NA) is again devoted to vinaya: precepts for bhiksus (6541 in 89 f.), the transgression of the vinaya rules termed naihsargikah patayantikah5 (6545 in 23 f.), 6546 in 43 f.), patayantika dharmas of the bhiksus (6547 in 109 f.), and precepts for bhiksunis (6548 in 71 f.). The ninth volume (TA) commences with a collection of shorter works on different topics od the vinaya (6553-70 in 151 f.), observances of the Vinayavibhanga (6572 in 330 f.), and of the Karmavastu3 (6574 in 49 f.), remedy of the patayantikas (6575 in 33 f.) and a vidhi for confessions4 of blasphemy (6576 in 34 f.). The entire tenth volume (THA) summarises the Vinayabastu (6588 in 487 f.). The next volume (DA) has a resume of the training of a Bodhi-sattva (6589 in 114 f.). a vidhi for smon sems (6590 in 31 f.), vidhi to avoid the defilements of parajika dharmas5 (6592 in 54 f.), the 13 samghavasesa's (6593 in 39 f.), the patayantika's (6594 in 57 f.), the pratidesamya's (6595 in 12 f.), and confessions (6596 in 25 f.). The twelfth volume (NA) starts with a detailed commentary of 278 folios on the Bodhicaryavatara (6598), a resume of the precepts of Tsho-sna-pa (6607 in 45 f.) the famous commentator of the Vinayasutra6, and an abridgement of Sa-skya-pa's Thub-pahi dgons-pa rab-tu-gsal-ba (6608 in 32 f.). The 400 folios of the thirteenth volume (PA) are solely dedicated to the three chapters of the Pramanavarttika7 (6610-6612 in 202, 148, 50 f.). The final volume (PHA) has a detailed commentary of 208 folios on a stotra to Sarasvati (6614), and two titles are destined for the Kavyadarsa (6615, in 172, 76 f.), though the dominating interest of the polygraphist has been the vinaya.

47. Nag-dban-ye-ses-thub-bstan, the rab-hbyams-pa of Urga, had been graced by an epiphany of Tara. The first volume of his sumbum1 begins with hagio-graphica. There are biographies of Nag-dban-mkhas-grub2 (6621 in 3 f.), of Stag-phu-ba Blo-bzan-bstan-pahi-rgyal-mtshan (6622 in 3 f.), of Stag-phu sprul-sku Blo-bzan-chos-kyi-dban-phyug (6623 in 14 f.), of Blo-bzan-dpal-hbyor-lhun-grub the Rgyal-khan-rtse-pa Incharnate (6624 in 34 f.), of Ilayuysan qutuytu Blo-bzan-

-------------------------------------------------------------- 1 See S.C.Das, Tib.Eng.Dict., p. 260 b.

2 On span-ltun see Mahavyutpatti 8383.

3 Mahavyutpatti 9108.

4 S.C. Das, Tib.Eng.Dict., p. 605 b.

5 Mahavyutpatti 8363 seq. enumerates the four parajika dharmas (phas pham-pa).

6 Lokesh Chandra, Derge, no.25.

7 Tanjur (Toh.Cat.) 4210.

8 A copy exits at the State Library of Ulanbator, and a karchag at the Gandang Monas-tery which is our source. In the State Library cards his name is abbreviated to Thub-bstan.

9 His sumbum has been dealt with in $ 40.

@357 bsam-grub (6625 in 38 f., supplement of 11 f. in 6626), and of Bsod-nams-grags-pahi-sde (6628 in 38 f.). There are also upadesas of gurus (6630 in 23 f.), abridge-ments of the Abhisamayalankara the `Waylayer of the Vehicle' (sin-rtahi-srol-hbyed1, 6631-6632 in 28 and 22 f.), and his thob-yig setting forth the lineages of the doctrines and practices he received from various gurus (6634-35 : ka 38 f., kha 38 f., ga 39 f.). The second volume (KHA) follows with a biography of Jibcundampa I Blo-bzan-bstan-pahi-rgyal-mtshan (6637 in 72 f.), stotra of Jibcun dampa V (1815-40 A.D.), Blo-bzan-tshul-khrims-hjigs-med-bstan-pahi-rgyal-mtshan (6639 in 7 f.), short biosketch of a Jibcundampa (6641 in 14 f.), adhyesana giving the guruparampara of Blo-sbyon Don-bdun-ma or treatise on purifying one's bodhicitta2 (6664 in 22 f.), commentary on Hjam-dbyans-bzhad-pa's manual on the Abhisamayalankara entitled `eight subjects' of the Prajnaparamita3 (6671-6678), commentaries on the Dran-nes rnam-hbyed4 (6679 in 21 f.) and on Bhadracari (6690 in 34 f.). The third volume (GA) incorporates a commentary on Tson-kha- pa's Byin-rlabs-spuns-zhu-ma (6694 in 24 f.), history (lo-rgyus) of the Taratantra (6710 in 28 f.), balisadhanavidhi of Lcam-srin (6725 in 23 f.), and a number of texts marked with to show that their xylographs do not exist. The fourth volume (NA) concludes with the definitions and illustrations of kavya and alankaras specified in the Kavyadarsa (6761 in 40 f.).

48. Mkhan-chen Chos-rgyal5 wrote short opuscules: some of them only a few slokas in extent. A copy of his sumbum exists at the State Library of Ulan-bator (KA-NA). We have reproduced the titles from its index-cards, which do not indicate the number of folios. The first volume (KA) begins with a guruyoga adhyesana written ex tempore in the presence of Dge-slon Nor-rgyan-pa (6763), stotras to various lamas (6764-6773), different types of deigraphic works (6780 seq.), slokas written before the very presence of eminent lamas (6792, etc.), pranidhanas, gathas (6807, etc.), sthirana (6820), balividhis (6824, etc.), sadhanas (6883 seq.), ------------------------------------------------------------- 1 It means fundamental, independent interpretation of the Prajnaparamita. According to earlier Tibetan authors there are four such classes of works, but according to the school of Tson-kha-pa there are only two. For a detailed discussion see E. Obermiller, The Doctrine of Prajnaparamita..., Acta Orientalia 11 (1933).4-7.

2 TWB. 6965, 7003, 7004, 6092, 6114, 6147, 6344, 6426, 6966.

3 E. Obermiller, op. cit., p.3.

4 TWB. 5396 (text), 5565, 6820, 6828-34, 6596.

5 Lokesh Chandra, Eminent, p. 84 and Gombojab, Tobed, no. 120 reter to a one-volume sumbum of Chos-rgyal, a dkah-bcu-pa of Urga (20th cent.), which dealt with kavya and Lam-rim. Half of its xylographic plates were in Urga and the other half was in manuscript. He appears to be a different polymath.

@358 and homas (6890, etc.). The second volume (KHA) also has similar texts besides abhiseka, anujna with a predominance of guruyoga texts. The next volume (GA) is assigned to works on Samvara. The fourth and final volume (NA) treats medicine (6948-6954) and astrology (6955-6959). In the first volume polymath's capa-bilities as an asukavi are emphasised frequently.

49. Dge-hdun-hjam-dpal-grub-pahi-rdo-rje alias Nag-dban-dge-hdun-rgya-mtsho, the Rgya-mkhar rin-po-che wrote an avadana of Ses-rab-rgya-mtsho (6966 in 20 f.), avadana of rajaputra Chos-kyi-dgah-ba (6971 in 21 f.), an epitome of the Grub-mthah chen-mo of Hjam-dbyans-bzhad-pa (6972 in 24 f.), Kalacakra (6976 in 32 f.), synopsis of a Vimalaprabha commentary by the glin-bsres1 lama of 1887 (6978 in 190 f.), a collection of stotras (6981 in 40 f.). In the second volume (KHA) occurs a biography of Rgya-mkhar mkhan-chen rin-po-che Dkon-mchog-bstan-pahi-rgyal-mtshan (7000 in 52 f.), his own biography (7001 in 33 f.)2, the life of mkhan-chen pandita Dharmaraja-skal-bxan-chos-kyi-gyal-mtshan of Po-rud in Mongolia (7003 in 57 f.), stotra of the eighty Siddhas (7004 in 16 f.), and a guide to a statue. Hereafter the folios of the karchag are not available to us, so it is difficult even to say how many volumes the polygraphist wrote.

50. Four authors by the name Bstan-dar are known. They are distinguished by a prename, their academic degree as well as their town:

(i) Mkhas-grub-bstan-dar3 of Sera

(ii) Nag-dban- bstan-dar lha-rams-pa4 of Alagsha

(iii) Bstan-dar sman-rams-pa5 of Dalai Wang

(iv) Bsad-sgrub-6 bstan-dar snags-rams-pa of Urga The polymath of the present section belongs to the 20th century. He was a

-------------------------------------------------------------- 1 When one gets a degree from a monastery other than in which one has pursued his studies, it is a glin-bsres degree (glin `monastery', bsres `mixed, mingled'), It is regarded as a great distinction.

2 It may be by himself or by another scholar.

3 His works are listed by Klon-rdol (part 3 of this work, p.667). Copies of his sumbum : International Academy of Indian Culture and Institut Vostokovedeniya (Bu. 611-651 Se-ra Mkhas-grub-bstan-dar, Tsyb. 9 Se-ra Mkhas-grub-bstan-dar).

4 Detailed in the next $ 51.

5 Sman-rams-pa of Dalai Wang in Sayin Nayan Qan. He belongs to the 20th century. He wrote two volumes, which include inter alia a commentary on the medical classic Rgyud-bzhi. The sumbum was xylographed in Urga (Gombojab, Tobed, no. 84).

6 He is to be distinguished from Bsad-sgrub or more fully Grags-pa-bsad-sgrub of Chone in Amdo (Vostrikov p. 56). There are two copies of his 11-volume sumbum in the Institut Vostokovedeniya (Schimdt-Bohtlingk, Verzeichnis, nos. 312-322 and 446-456).

@359 snags-rams-pa or Doctor of Esoterics from Qandu (?) Cing Wang in the Tusiyetii Qan qosiyun. His sumbum was xylographed in the same qosiyun2. We have reproduced the karchag from the xylographed original in the Gandang Monastery. It begins with the opuscules of other polymaths in the first section of volume KA which is split up into two sections (dan-po, gnis-pa). In the first part there is a biography of jibcundampa V (7020 in 31 f.). In the second section there is the polymath's own synopsis of the medical princeps Rgyud-bzhi (7030 in 34 f.), and a detailed memorandum on the Madhyamakaloka3 of Kamalasila (7031 in 203 f.), In the second volume (KHA) there is a study on the Rtags-rigs (7033 in 71 f.), exposition of Tson-kha-pa's commentary on the Abhisamayalankara entitled Gser-phren4 (7034 in 28 f.), clarification of the madhyamaka in the Kasyapapari-varta (7037 in 28 f.), and an explanation of vinaya time-computation5 (7039 in 156 f.). In the third volume (GA) is a biographic (?) work (7050 in 164 f.), rites pertaining to Amoghapasa (7053 in 22 f., 7054 in 42 f.), mandalavidnis of Ekadasamukha Mahakarunika (7055 in 27 f.) and of 37 atmika Vajrayogini (7059 in 22 f.), and corrigenda to a Mdo-man.

51. Bstan-dar lha-rams-pa of the Alashan6-Olots is variously referred to as Smon-lam rab-hbyams-pa Nag-dban-bstan-dar7, Smon-lam bla-ma8, Alasa lha-rams-pa Nag-dban-bstan-dar9, A-lag-sa Bstan-dar lha-rams-pa10 and Nag-dban-bstan-dar lha-rams- pa11. He was eighty years of age when he published his Tibetan-Mongolian Dictionary in 1838 A.D. So his date of birth can be reckoned to 1758 A.D.12 In 1839 A.D., at the age of 81 he wrote a work on Blo-sbyon (7089) which confirms this date. His sumbum13 was xylographed at Kumbum11. Each of the 36 works is

1 Robert James Miller, Monasteries and Culture Change in Inner Mongolia, p.50.

2 Gombojab, Tobed, no.83.

3 Tanjur (Toh.Cat.) 3887.

4 Obermiller, op.cit., p.2.

5 Vostrikov p.68.

6 South-Mongolian dialect:alaysan (Heissig, Blockdrucke, p. 164 n 4).

7 Heissig, Blockdrucke, p. 164; f.I. Scerbatskij, Samtanantarasiddhi, Bibliotheca Buddica xix, Petrograd 1916, p.iii.

8 Heissig, Blockdrucke, p. 165 n.2.

9 Heissig, Blockdrucke, p. 165 n.3.

10 On the title of the karchag: mkhas-pahi-dban-pa~.

11 Gombojab, Tobed, no. 7

12 Scerbatskij, p. iv n. 3 quotes the Tibetan colophon.

13 Copies: Institut Vostokovedeniya [Ch.Salemann, Musei Asiatici Notitia IV, Izv. I.A.N. 21(1904) Nr.73], and State Library of Ulanbator.

@360 indicated by a letter of the alphabet (ka-chi). The karchag reproduced herein is the xylographic original, which has usually shorter titles as compared to those given by Scerbatskij (op. cit. pp. ix-xii). Most of the rhetorical titles have been omitted in the karchag from 7081 (na=no.12) onwards, e.g. Dpag-bsam-ljon-bzan in 7082 (pa=no.13). In 7094 (ra=no.25) and 7104 (ci=no.35) the initial descriptive parts of the titles are left out: Gans-can-gyi brdah gsar rnin-lats brtsams-pani0 (7094) and Bslab-bya-0 (7104) which are helpful in comprehending the contents. To mention a few titles extending over twenty folios:compendium of the Rtags-rigs (7072 in 28 f.), commentaries on the Alambanapariksa1 (7076 in 21 f.), on Dharmakirti's Samtanantarasiddhi (7077 in 21 f.)2, on the three principal ways 7079 in 24 f.), explanation of the difficult points of the Pratityasamutpadastotra (7080 in 26 f.), exposition of gcig-bral4 (7081 in 43 f.), commentaries on the Vajravidaranadharani (7083 in 25 f.), and on Sisyalekha5 (7084 in 49 f.), supplement to the Pratimoksa (7086 in 22 f.), tika on Mkhas-grub-rje's stotra of his guru Tson-kha-pa (7088 in 30 f.), essential points of Blo-sbyon Don-bdun-ma6 (7089 in 27 f.), and elucidation of a master's three perfect virtues: hchad, rtsod, brtsom "to explain the sacred doctrines, to discuss them refuting the antagonist's thesis, and to put his own system in writing,"7 Then we come to his work on Tibetan grammer "containing a very interesting, quite new form of exposition"8 which earned him wide-spread acclaim (7091 in 30 f.), Yi-gehi bsad-pa (7092 in 26 f.)9, avoiding orthographical errors (7093 in 20 f.)9, and on old and new orthography (7094 in 52 f.). His contribution to rhetorics is evidenced by illustrations of Kavyadarsa10 (7095 in 34 f.), and other works (7096, 7097). The collection of his letters11 (7098 in 42 f.), and his unfinished work (rtsom hphro) on the Pramanavartika12 may also be mentioned. Bstan-dar lha-rams pa also helped other: he corrected the Tibetan grammer

1 Tanjur (Toh.Cat.) 4205; S.C. Vidyabhushana, A History of Indian Logic, Calcutta 1921, pp. 301, 321, 322.

2 Edited by Scerbatskij, pp. 75 119 introd. 3.

3 S.C. Das, Tib. Eng. Dict., p. 1209a.

4 Also printed as a separatum by the Shoparkhang (Lokesh Chandra, Sho, no.45).

5 Tanjur (Toh.Cat.) 4183, 4497.

6 TWB. 6965, 7003, etc., Scerbatskij pp. iii-iv.

7 Tucci, TPS., p.96

8 Vostrikov p.52 n.1.

9 Lokesh Chandra, Sho no. 94, 95 (printed as separata).

10 Scerbatskij, pp.iv-vi (no.26).

11 Scerbatskij, p.v (no. 29).

12 Tanjur (Toh. Cat) 4210.

@361 of Ye-ses-don-grub's bilingual Tibetan-Mongolian description of Shu-hsiang-szn (Tib. Ri-bo dvans-bsid) in 1813. By this time he had become famous as an authority in linguistics. He also wrote in the Mongolian language. In 1828 he authored an linguistics. He also wrote in the Mongolian language. In 1828 he authored an instructor for the Mongolian script: Mongyol iisiig-iin yosun-i sayitur nomlaysan kelen-ii cimeg kemegdekii orusiba (7f.). Ten years later, at the age of 80, he brought out a Tibetan-Mongolian dictionary: Nere udqa-yi todotqayci saran-u gegen gerel kemegdekii dokiyan-u bicig orusiba Brdah-yig min don gsal-bar- byed-pahi zla-bahi-hod-snan zhes-bya-ba in 139 folios.1

52. The writings of Bstan-hdzin chos-mdzad of Urga comprise five volumes (KA-CA)2. The first volume (pustag KA) has a versified Lam-rim (7109 in 31 f.), a book of rites (? 7111 in 77 f.), confession (7112 in 21 f.), guide to systematic meditation of Vajrasattva3 (7113 in 23 f.), and a vidhi for raising a banner to Sitatapatra (7118 in 34 f.). The second volume (KHA) incorporates scholia on the Uttaratantra (7123 in 112 f.), Abhidharmakosa (7124 in 67 f.), assortment of questions-and-answers (7138 in 51 f.), and opera minora (7140 in 95 f.). The third volume (GA) begins with an explanation of the fundamental independent interpretations (sin-rtahi srol-hbyed)4 and the three types of individuals (7142 in 49 f.)5, three elucidations of the hidden meaning of the Ratnagunasancayagatha (7143 in 120 f., 7144 in 20 f., 7145 in 79 f.), and an integrated interpretation of the three commentaries of Haribhadra, Buddhasri and Dharmasri (7146 in 20 f.). The fourth volume (NA) has an alambanakrama of Vajrabhairava rites (7149 in 35 f.), alambanakrama of pratistha and ganacakra (7151 in 27 f.), alambanakrama of the mahabali of Bahyasadhana Dharmaraja the vratin (7153 in 30 f.), and sa-bdag6 (7163 in 29 f.). The fifth volume (CA) is devoted to the inserted notes (mchan hgrel)7 on Hjam-dbyans-bzhad-pa's manual on the eight chapters of the Abhi-samayalankara (7175-7180 : 117+19+11+41+20+13 f.), nitartha and neyartha8 (7181 in 21 f.), section on the caturdhyanas (rupadhatu) and the arupyadhatu9

1 Heissig, Blockdrucke, pp. 164-165.

2 Copies: Institut Vostokovedeniya u.4 and State Library, Ulanbator. A karchag at the Gandang Monastery.

3 Dalai Lama V wrote Rdo-rje-sems-dpahi sgom-bzlas-kyi nams su-len (TWB.5618/17).

4 E.Obermiller, The Doctrine of Prajnaparamita..., Acta Orientalia 11 (1933):4 n.2.

5 Ibid. p. 14.

6 On them see Nebesky-Wojkowitz., Oracles, pp. 291-299, etc.

7 See TWB. 6812 and Vostrikov p.73 for mchan-(bu), mchan-hgrel.

8 TWB. 5307, Vostrikov p.63.

9 TWB. 5417 (tson-kha-pa), 6823 (chos-kyi-rgyal-mtshan).

@362 described in the Abhisamayalankara (7182 in 29 f.), and notes on Gun-than's samvara1 of vinaya (7183 in 82 f.).

53. Mthu-stobs-ni-ma is known for his compilation of a biglot Tibetan- Mongolian ritual guide Arban jiryuyan dusul-un jang iiile-diir ecige-yin nom-aca nemejii kereglekii cindamani-yin erike, kobegun oberiin iindiisiin-i duradqaysan ba. jorin iriigejii oljei iigiilekii selte orusiba at the instance of Efu Burnabala (skt. Punyapala, Tib. He-bu Bsod-nams-skyon). Its Mongolian ductus corresponds to the Peking prints of the period of Rol-pahi-rdo-rje2. His Tibetan works were also printed at Peking3. The present karchag is based on the title covers of the copy at the National Library of Peking, and so the folio numbers could not be indicated. The writings pertain to the ten akusala (7187), commentary on Lean-skya I Blo-bzin-chos-ldan's alambanakrama of the Lam-rim (7189), three samvaras (7191), the twelvefold pratityasamutpada4 (7192), and adhyesanas to Klon-rdol bla-ma (born in 1729 A.D.)5 and Thukvan (probably the second incarnation: 1679-1735 A.D.). From these it appears that he was a contemporary of Lean-skya II Rol-pahi-rdo-rje.

54. Dam-tshig-rdo-rje, the siddhesvara Brag-ri yons- hdzin was born in 1781 in the Left Wing of the Khalkhas in the Tusiy-e gung-un qosiyun. He took the vows of a sramanera after becoming a pravrajita in the presence of Noyan qutuy-tu Ye-ses-don-gnis-lbun-grub. At Urga he was admitted in the Bkra-sis-chos-hphel datsan where he studied with zeal. At the age of 21 he got the full ordination of a bhiksu from Stag-lun-pa Nag-dban-hphrin-las. Next year he went to Bla-bran-bkra-sis-hkhyil and got admission into the college. For two years he heared in details the discourses of Gun-than Bstan-pahi-sgron-me and others. At the age of 24 he pro-ceeded to Tibet and entered the great college of Sera. For sixteen years he heard the Sutras and Tantras from several acaryas at great length and became a perfect scholar He became the guru of Panchen Lama Phyogas-las-rnam-rgyal, Gu-ge, Bstan-hdzin-rgyal-mtshan and several other leading personalities of Tibet. At the age of 40, in 1820 A.D. he returned form Tibet to his country. He newly established the Lam-rim datsan in Urga. He gave several religious discourses to Jibeundampa V Tshul-

1 For other works on samvara see TWB.'s classified index of contents p.14, V2c.

2 Heissig, Blockdrucke, p.156 (no.179)

3 Copies : California University and National Library of Peking.

4 E. Obermiller, The Doctrine of Prajnaparamita..., p.85

5 Tucii, TPS., p.149

@363 khrims-hjigs-med-bstan-pahi-rgyal-mtshan. He taught elementary writing to jibcundampa vI Dpal-ldan-bstan-pahi-rgyal-mtshan. Thus he became the guru of two Jibcundampas. Benefitting the people by his meritorious deeds he entered nirvana at the age of 75, in 1855 A.D.1 The twentytwo volumes of his opera omnia were xylographed in Urga.2 The karchag reproduced here indicates in a very general way the subject group and gives the number of titles therein, for instance for volume MA (7376) it says that there ate 21 titles (le-tshan) pertaining to Samvara. For an exact understanding of the contributions of the author to the exoteric disciplines we shall have to wait for the titles from the sumbum itself. In volume 1 (KA) there is a guide to the Lam-rim (7205), bodhicittotpada-vidhi (7206)6, gurupuja (7209), elucidation of the Gurupancasika (7215)7, commentary on the Prajnaparamitahrdaya (7216), elucidation of Madhyamakavatara (7219), short comments on the mangalacarana of the critique of madhyamaka by Hjam-dbyans-bzad-pa I (7220), explanation of deductive ratiocination (thal-hgyur)8; 7223) and an explanation of the Hdul-ba rgya-mtsho9 (7224). In volume 3 (GA) we meet with a vidhi for posadha (7227), the recitation-method of Astasahasrika (7228) and other Sutras, bhaisajyavidhi (7235), a bidhi for haritaki-sahasrapuja (7236), worship- manuals of various deities and a guide for circumambulating Byams-pa-glin (7239) Volume 4 (NA) begins deigraphic texts pertaining to the pentad of Trisamayavyuha Muni10 (7247-51) Merici (7252-56), the two Vimala deities (7257)11, various gods at once (lha-man, 7264), Usnisavijaya (7268-71), etc. In volume 5 (CA) there are sadhanas and the like concerning a variety of deities in the kriya, carya and yoga-tantras. The next volume 6 (CHA) begins with Vajrasattva yab-yum which

1 Lokesh Chandra, Eminent, p.23.

2 Gombojab, Tobed, no.101. Copies at the Gandang Monastery and the State Library of Ulanbator.

3 Cf. TWB. 6104, 6938.

4 Xylographed as a 22-folio separatum by Shoparkhang (Lokesh Chandra, Sho, no.56).

5 On lta-khrid see TWB. 5458 (11), 5499.

6 Lokesh Chandra, Sho no.59 has a treatise on the prolongation of life through White Tara (12f.).

7 Tanjur 3721, and compare TWB. 5269, 6416.

8 Vostrikov p.73.

9 Cf. TWB.5275(63), 6052, 6126, 6361, 7011.

10 Rahgu Vira & Lokesh Chandra, A New Tibeto-Mongol Pantheon, part 8 (R4c), illustrates the five deities.

11 With nos. 7257-59 compare Lokesh Chandra, Sho, nos.53, 54, 55.

@364 belong to the yogatantras, but it goes on to Guhyasamaja, Bhairava and others of the anuttara-yoga-tantras1. This class of Tantras is continued in volume 7 (JA) which deals with Cakrasamvara according to the Luipada and Ghantapada schools.Volume 8 (NA) commences with the Kalacakra, but it has Hayagriva of the kriya-tantras and others also. Volume 9 (TA) is mainly consecrated to Tara including the Twentyone taras according to Suryagupta2 (7349-51) and according to Arya [Atisa]-krama (7353-56), as well as Cintamanicakra- [Tara] (7359-60)3. Volume 10 (THA) specifies that guruyoga has 50 titles (7371), guruparamparas, etc. have 30 titles (7372), and miscellaneous sadhanas have 82 titles (7373). Volume 11 (DA) is occupied by anujna texts (7364). Volume 12 (NA) has rites connected with dharmapalas in 53 titles (7365) and 10 titles beginning with a medium pratistha-vidhi4 (7366). Volume 13 (PA) has a long biography of Blo-bzan-tshe-dban-skyabs-mchog (7367). Volume 14 (PHA) appertains to gurupuja (7368), guruyoga (7369), the bcah-yig of Sgrub-sde-kun-tu-sbyin-pa-glin (7370), answers to the querries of Bkah-chen Blo-bzan-rnam-rgyal (7371), and 29 vidhis of the yogatantras (7372). Volume 15 (BA) has vidhis of mandalas (7373-75)5. Volume 16 (MA) has 21 titles devoted exclusively to Samvara (7376). Six whole volumes 17-22 are consigned to Kruddha Atiguhya Mahapadmesvara (7377).

55. Nam-mkhah-senge's writings run into three volumes (dum) KA, KHA, and GA. The titles in them are further marked by ka,kha,... upto sa in the first and second volumes; and the third volume had a detailed karchag attached at the end, which is not available to us in the separate xylographed karchag of the sumbum preserved at the Gandang Monastery. The first volume (KA) comprises an autobiography (7378 in 85 f.), a memo on the Lam-rim (7381 in 23 f.) and vinaya instructions (7401 in 39 f.). The second volume (KHA) has a sadhana and kumbhavidhi of Manjughosa Nagaraksa6 (7411), comentary on Tibetan grammar (7421 in 27 f.), explanation of the Fifth Dalai Lama's commentary on the Kavyadarsa7 (7422 in 25 f.), texts on astrology (7423-35) including rtsis of the siddhanta (grub-mthah 7427, 7428), pancagraha (7429), and that pertaining to

1 The last two titles of this volume (7314, 7315) were xylographed as separata by the Shoparkhang (lokesh Chandra, Sho, nos.48, 49). 2 Lokesh Chandra, The Rin-lhan and Rin-hbyun,Oriens Extremus 8(1961):198 16. 3 Clark, vol.II p.282 no.230. 4 Two of his pratistha texts were xylographed as separata by the Shoparkhang (Lokesh Chandra, Sho, nos.57.58) 5 N0. 7375 was xylographed separately by the Shoparkhang (Lokesh Chandra, Sho, no. 53) 6 Raghu Vira & Lokesh Chandra, A New Tibeto-Mongol Pantheon, part 1, plate 37. 7 TWB.5669.

@365 marriage (7435), the characteristics of diseases etc.according to Man-nag lhan-thabs (7436 in 41 f.). and a manual of omens (skag yig, 7437 in 100 f.). The third volume (GA) has the biography of Tsa-luhi a-lags-tshan-pa and a nyingma homa (142 f.)1. The colophon on p. 365 mentions the names of donors, copy-writers and wood-engravers, The Karchag was compiled by the polymath's disciple, the bhadanta (btsun-pa) of Tha-sal Brag-dkar ri-khrod whose name began with Sumati.

56. Blo-bzan-grags-pa-dar-rgyas, the Erdeni jo-bohi bla-ma was born in 1734 A.D. in the Qangyai qan area on the banks of the Orqun River in the Bay-a-area-tu province. From his very childhood he was endowed with the signs of a saint and he was a wonder in the eyes of all. In the presence of chosrje Blo-bzan-rgyal-mtshan he became an upasaka and got the name Blo-bzan-grags-pa, Mkhan-chen chos-rgyal Blo-bzan-dar-rgyas ordained him as a pravrajita, when was added to the end of his name bstan-pa-dar-rgyas. In the presence of the age of five onwards he heard riligious discourses from several eminent scholar-saints like chos-rje Blo-bzan-rgyal-mtshan, Jibcundampa II Blo-bzan-bstan-pahi-sgron-me and others. He became a proficient scholar. His works were in more than thirty volumes. As all were not printed, so there follows a list of only those thar are available now.2 The first volume (KA) of the sumbum was in Mongolian including the upadesa of the Jicundampa (7439). The second (KHA), third (GA) there are vinaya works like a brief synopsis of the Hdul-ba rgya-mtsholi smn-po3 of Tson-kha-pa (7461), sila of a pravrajita (7462), pratividhana (7464). The fifth volume (CA) devotes itself to Thig-le bcu-drug, Avalokitesvara and other topics. The sixth volume (CHA) begins with a pranidhana of gurupuja (7478), ayubsadhana (7479), manisadhana (7480), etc. The seventh volume (JA) has rites connected with Bhairava, Samvara, Vajravarahi, Mahamaya, Twentyone Taras, Hayagriva, and Vajrapani in their varying manifestations, The eighth volume (NA) is devoted to Ekadasamukha, Simhavaktra, Kali, Tara, Panjara-Mahakata (Gur Mgon) and other deities. The ninth volume (TA) repeats some of the previous deiti4es, introduces Guhyasamaja, Cakrasamvara, Sitatapatra, and ends with the sthirasana of Hu-hin qutuy-tu- Blo-bzan-hjam-dpal-grags-pa (7550). The tenth volume (THA) treats the rites connected with Adibuddha (7551), Ketu-dharani (7553), Heruka, Hevajra, Vajrasattva, Maharakta Ganapati (7557), and even

1 See p. 365. 2 Lokesh Chandra, Eminent, resume 6 p. 21. 3 TWB. 5275 (63)

@366 has a guide to the caitya constructed bya himself at Erdenidzu (7561). The 11th volume (DA) appertains to Kalacakra (7569), Samvara (7570), synopsis of chapters from Mayajalatantra (7575), explanation of terms of the Prajnaparamita (7582), Vajravali (7589), stotra in (?) the Svayambhujyoti script of Mongolian (7592), and topics from Guhyasamaja's commentary Pradipodyotana (7594). The 12th volume (NA) begin with cho-hphrub and its major part deals with Panjara-Mahakala (Gur Mgon). The 13th volume (PA) pertains to Hevajra, Mahamudra, Astabhaya-trana Avalokitesvara (7621). Samvara, Vajravarahi, and other deities besides a stotra to Rdo-rje-brag-rdzon-e-vam-glin the meditation place of Jibcundampa I Jnanavajra (7631), and a stotra to the place of Si-pi-thu (7632). the 14th volume (PHA) has an explanation of the Akanisthaksetra (7633), Thukvan's lectures (7634), meditation of Vajrasattva (7636), alikaluyoga (7643), kakhadoha2 (7646), and other minor texts. The 15th (BA) nad 16th (MA) volumes are chiefly devoted to Mahakala. The 17th volume (TSA) directs its attention to Mani, Avalokitesvara, Vajrapani, Samvara, Mahamaya, and other deities. In the 18th volume (TSHA) there are a number oa texts on gcod3 Prajnaparamita, etc. In the 19th volume (DZA) Panjara Mahakala predominates. In the 20th volume (WA) the author address supplications to his gurus. In the 21st volume (ZHA) there is a majority of guruyoga and adhyesanas in general as well as those particularly addressed to Lcan-skya (7871), Gusri chos-rje Kun-dgah-rin-chen (7872), Erdeni dzu (7873, 7874), Nomci nom-un qan (7875), mkhan-chen Chos-rgyal (7876), and Gun pandita bla-ma (7877). The 22nd volume (ZA) comments on the Pancaraksa (7884, 7886), Mahamayuri (7885), deities according to Mitra-krama, Jambhala and Kurukulla. The 23rd volume (HA) begins with opuscules dedicated to jnanavajra the first Jibcundampa (7897,7899), stotra to the Svayambhujyoti script concorded with the Kalacakra (7898), letters sent to Gusra chos-rje (7911) and to Gun pandita (7912), puja, bali and homa to the panca-maharaja (7926,7927,7929) and sadhana etc. of Pehar (7928). The 24th volume (YA) opens with the hama of the 45 mandalas of Abhayakara and 66 mandalas of Mitrayogin (7930), rites of Amitayus, Tara, yul-lha, Vasus (nor-lha-rnams), and the Svayambhujyoti script. The 25th volume (RA) treats Kalacakra, Gugyasamaja, Vajrajapatika4, Vajragitibhasya5, Evammaya, Mahavajrabhairava, etc. The 26th, 27th and 28th volumes are predominantly deigraphic.

1 For explanation see Nebesky-Wojkowitz, Oracles, p.492 2 Tanjur (Toh.Cat.) 2266. 3 Nebesky Wojkowitz, oracles, p.550 David-Neel, Mystics, pp.148 seq.; R. Bleich-steiner, Die Gelbe Kirche, p.178. 4 Tanjur (Toh.Cat.) 1778 5 Tanjur (Toh.Cat.) 1208.

@367 57. Blo-bzan-chos-hdzin1, the chos-rje of Urga, was a contemporary of the last Jibcundampa VIII Nag-dban-blo-bzan chos-kyi-ni-ma-bstan-ghzin-dban-phyug, whose guruyoga (8055, 8057) opens the sumbum. A puja is dedicated to the Jibcundampa along with the Six Masters and two Doyens of India (Rgyan drug mchog gifts, 8085 in 12 f.). The xylographed karchag2 was available to us only upto the near-end of the first volume. The titles of the second volume (KHA) have been supplied from the index cards of the State Library of Ulanbator which are unfortunately reduces to the indicative minimum. For instance the first title of the sumbum is Rje sku-phren brgyad-palu bla-mahi-rnal-hbyor in the cards which purely descriptive and cannot lead us to the title which runs Rje-bstun Nag-dban-blo-bzan-chos-kyi-ni-ma-bstan-hdzin-dban-phyug dpal-bzan-po-la bsten-pahi-bla-mahi-rnal-hbyor byin-rlabs myur hjug in the xylographic karchag. Yet they suffice to show us the contents of the second volume which is rich in exegetica of: Salistambasutra3 (8145), the enquiry of Bodhisattva Paramarthasamudgata4 (8146), tathagatagarbha (8147), Dbu-mahi lta-khrid5 (8151), Prajnaparamitahrdya (8152, 8153), Madhyantavibhanga (8154), Astasahasrika-pindurtha (8155), and an interposed commentary on the bsdus-grva6 of Stag-tshan rva-stod (8157). The titles marked with a subscript circle di ont belong to the polymath though they have been incorporated in his opera omnia.

58. [Blo-bzan-] hjigs-med-bstan-pahi-rygal-mtshan, was the nom-un qan of Cin sujugtu in Sayin noyan qan. He belongs to the 19th century. His eight-

1 Gombojab, Tobed, no. 167 mentions Blo-bzan-chos-hdzin as a gabcu from Daicin beyise in the Tusiyetu Qan, who wrote three volumes, mainly on the Prajnaparamitaa. He belonged to the 20th century and his sumbum is handwritten. Heissig, Blockdruke, p.87 refers to Da blama acitu mergen chos-rje Blo-bzan-chos-hdzin of Barayun Abayanar who collaborated in the translation of the Tanjur into Mongolian. He also refers to Blo-bzan-chos-hdzin the old teacher of Rol-pahi-rdo-rje on p.108. the above are different rrom our author. Lokesh Chandra, Eminent, p.85 (text) ascribes five volumes to chos-rje Blo-bzan-chos-hdzin, but the State Library of Ulanbatro has only two. 2 Photographed at the Gandang Monastery. 3 Kanjur (Toh. Cat.) 210. 4 Chapter VII of the Samdhinirmocana-sutra (ed.Etienne Lamotte, p.65 seq.) 5 Compare TWB. 5395, 5405, 5418, 5419, 5425, 5458 (11), 5498, 5499, 5508, 5548 (9-14), 5638, 6096. 6 Vostrikov p. 61.

@368 volume1 sumbum was xylographed in the Urga qosiyun2. The first volume (KA) has guruyoga connected with Vajradhara (8162 in 33 f.) and others (8163-73 in 30 f.) the genealogy of initiation into the sumbum of Tson-kha-pa (8188 in 30 f.), commentary on Dpal-khan lotsava's lexion Nag-sgron3 (8192 in 40 f.), the 41 f.). The second volume (KHA) commences with a vidhi for Guhyasamaja (8200 in 67 f.) and closes with 19 libretti (chos-tshan) on the recitation etc. of dharanis. The third volume (GA) treats of the drawing of coloured stone-dust mandala5 of Sarvavid (8225 in 83 f.: texts), abhiseka of Vairocana (8226 in 90 f.), mendalasof Bhaisajyaguru (8227 in 69 f. : 5 texts), upavasa of Bhaisauyaguru (8228 in 24 f.), mandaklas of the Simhanada pentad (8232 in 39 f.), and sadhanas of Mahakala (8236). The fifth volume (CA) continues ritualia on Mahakala (upto 8244), has 61 titles (chos-tshan) on the guruyoga pertaining to the fierce aspect of Padmasambhava and the like, and rite(s) of Kasyapa (8248 in 32 f.). The sixth volume (CHA) is reserved for philosophical works: generalia on the Abhisamayalankara (8258 in 30 f.), 'Waylayers of the Vehicle'7 or fundamental and independent interpretations of the Prajnaparamita (8259 in 28 f.), the three types of individuals8 (8260 in 29 f.), the treatises of Maitreya9 (8261 in 31 f.), Mahaparinirvanasutra (8264 in 50 f.), circumambulation (8265 in 47 f.), bodhicittotpada (8268 in 38 f.), catuhsatya (8269 in 24 f.), trisaranagamana (8270 in 25 f.), Nyayabindu (8274 in 31 f.), and an incomplete gloss on Gser-phren10 of Tson-kha-pa. The last two volumes (JA, NA) are an esoteric biography of the polymath (8280, 8281).

59. Blo-bzan-rta-mgrin is known as Blo-bzan-rta-dbyans in allusion to his magnificent learning like that of Asvaghosa (Rta-dbyans). The name-slips hanging

1 Copies at the State Library of Ulanbator and the Chicago University (no.303). Our karchag is from the index-cards of Ulanbator. 2 Gombojab, Tobed, no.77. 3 This work, Part 1, introd. p. 49n. 5. 4 It corresponds to our pancabhutabali. 5 S.C.Das, Tib. Eng. Dict.,p. 701a. 6 Wayman, p.112 7 Obermiller, p.4. 8 obermiller, p.4. 9 E. obermiller, The Sublime Science of the Great Vehicle to Salvation, being a manual of Buddhist monism, Acta Orientalia 9, p. 81 seq.

10 Obermiller, p.4.

@369 from his sumbum refer to him as Rtsa-ba Rta-mgrin, because of his appellation rtsa-ba bla-ma1 `the guru who [knows all] the originals'. Gombojab speaks of him just as Rta-mgrin2. This famed dkah=eeu of Urga was born in 1867 in Uijung gung in Gobi. At the age of 4 he learnt the aphabet from Acarya Sans-rgyas. Then from aqu Lama he studied the monastic recitations and the art of translating into the classical language. At the age of 17 he went to Urga and entered the Kun-gdan-chos-glin monas tery. Sitting at the feet of several scholar-saints like mkhas- dban Hjigs-byed, he worked diligently on the sutras and Tantras and became an eminent scholar. He had already become an upasaka and pravrajita in the presence of acarya Sans-rgyas who had gone to aryadesa (i.e. India). Later he became fully ordained in the presence of the Khampa (mkhan-chen) of Urga Dpal-ldan_chos -hphel. At the age of 40, in 1906, he got the degree of Dkah-bcu Then he went to Wu-t'ai-shan (Ri-bo-rtse-lina_ and from an inner most apartment of the ser-phyin-lha-chan he brought out two miraculous stupas inscribed with magic letter (hphrul-yig).Trying to find out the remains (? dmar-gdun)of Pandita sri Ashraka, which no one had been able to find earlier, while he himself was digging out the thick mud of the boundary-wall he found a quadrilingual inscription on a white stone slab. In 1922 he built a Tantra College in his monatery, in 1926 the choister Bhah-gdams -chos-sdins, and the college of Sgo-man yig-cha. In 1935, at a place called Kotul he established the college of the Blo-gsal-glin yig_cha. Thus he gave great inpetus to studies in several monasteries. In 1937 he attained nirvana at the age of 713.

His 12-volume sumbum open with an adhyesana to his guru mkhan-chen Sans-ryas (8282 in 7f.), and after a few works there in a Tibetan translation of fa-hsien's travels to India (8295 in 50 f.) with annotations4, a summary --------------------------------------------------------------

1 Lokesh Chandra, Eminent, text p.63 2 Tobel, no 98. 3 Lkesh Chandres, Eminent, resume pp.26-27. 4 `` One of the greatest representatives of Mongolian scholar-lamas who wrote his books in Tibetan language and translated from Mongolian into Tibetan was Zava Damdin (1867-1937). Damdin is the autor of many works which are compiled in twelve volumes. Historical works occupy a very prominent place in his writings. There are about ten of then. Of these. the most outstanding one, golden Devter, deals with the history of ancient Mongolia. It is one of the best books of lod Mongolian historiography. Damdin yas a member of the Mongolean Scentific Committee. At that time it was called ``Sudar Bichgin Khuregelen''. damdin highly valued such outstanding orentalists as Academi-cian Sherbatshi and T.Aantsarano with whom he has chose scientific contact. damdin travelled a log and nor only in his own country bur twice he visited China (Peking, Wu-tai shan and Gumbum). These journeys had exceptionally great significance for his scientific activities as

@370 well as for his acquaintance with acient Chinese culture. along with the historical works of damdin, his Tibetan translation of the travels of Fa-hsien also has great scentific value, It is quite prbable that the traslation of damdin is the first and the only tibetan traslation of this most valuable source of history of Central Asia from 4th to 5th century A.D damdin's Tibetan transaltion of Fa-hsien signifies not only the great success of the translator himself but also one of the most valued works of Mongolian historical literature.. The Tibetan traslation of Fa-hsien as rendered by damdin is known as `History of Wanderings of Fa-hsien, monk of the great khan State in India, so-called magic prism, enlight-ening the whole history of teachings of the Victor [Jina]'. ...

In the intorduction, the translator writes in short about the early history of penetration of Buddhism in China and about the early India-china religious relations which were kept up by individual Buddish monk pilgrims. It is also mentioned here that the chinese original copy was found out and translated by Za-ser-pe-lins from which a Mongolian translation was rendered by a Buriat Lma translator. And damdin made his Tibetan rendering from this Mongolean translation. About his own translation he remarked that it was necessary to correct all the names and titles by comparing them with the original, as his translation was done from another translation and not from the original.

In the conclusion, given at the end of his translation, it is stated that he translated Fa- hsien's works in 1928 at Da-Khure. At the end of his translation, Damdin has proposed to the scholars to find out and translate in Tibetan language the travel notes of other well-known Chinese pilgrims like Yang-chen, Hsuan-tsang and Yi-cheng.

comparing the translation of Damdin with the manuscript copy of the Mongolian translation of Fa-hsien which is preserved at the State Library of Ulanbator, we come to the conclusion that his Tibetan translation has been rendered from this very Mongolian translation.

In this connection, we would utter a few words about the Mongolian translation, It is feel known in the scientific world, that when Dorjee Banzarov was still a student of the Kazan University, he translated from French into Mongolian, Wanderings of the 1th Century Chinese Buddhist monk by the name Ga-hsien.

In the above-mentioned manuscritpt copy of the Mongolian translation of Ga-hsien, there is no mention of the name of the transator. it has been mentioned only that it was re-written by Tsevegzav Sampil on 8 March, 1844, from the copy of Galsan Nikita lama, who leved of seven years in the University of Khiaeseki (prbably here the word `Kazanski' has been deformed. Mongolian translation of Fa-hsien, p 45 manuscript).

Here, as we have been able to make it clear with the help of Mr. Perle, the talk is about the well known Buriat schoar-Galsan Gaomboey (1822-63). It is quite probable that Damdin had Galsan Gomboev in mind when he mentioned about a Buriat-lam tranlator, who did the Mongolean rendering of Ga-jsen. but from the above statement, it is difficult to conclude that G.Gomboev is the translator of Fa-hsien. Therefore we are inclined to consider that this Mongolian translation of Ga-hsien was rendered by Dorjee Banzarov. The manuscript was re-

@371 written in 1844 and Dorjee Banzarov studied in the Jazan University from1842 to 1846. Thus the given translatin from the point of view of time factor can be fully associated with the period of student days of D.Banzarov. Probably on the the copies of D. Banzarov's translation was with G.Gomboev, which was taken from him by our copyist.

Comparing the Tibetan translation of Fa-hsien with the Mongolian translation, it is not difficult to find out that by closely following the text fo the Mongolian translation, Damdin expressed the meaning of the text very accuratly in the tibetan translation. Though the Mongolian translation is not rendered from the original text, still it is a quite accurate and good redering. And that is why Damdin's translation has turned out to be a correct and full=fledged rendering. While comparing these two reanslations with the above-mentioned English Translation by the Chinese tranlator Li Yun-hsi, we did not discover any special deflectin from the point of view of meaning, nor found any major inaccuracies, though certainly there are places where division of the text into different chapters or titles go not always coincide with the English translation. One should not forger about the above-mentioned warning sounded by Damdin himself about inaccauracies of titles and names. Actually, in a comparative study of these three translation, first of all, discrepancies in the geographical denominations or personal names hits the eye. Tibetan translatin of Damdin, as well as the Mongolian translation, have 40 chapters with corresponding titles.

In the translation of Damdin, annotations inserted between the lines of the main text rouse great interest. According to our calulation there ate about 60 such annotations in Damdin's translation. These annotations give a complete scientific character to the translation and give evidence of the wide out lood of the translator-historean, The aim of Damdin's ammotatins is mainly to specify, expain and, in some cases, to supplement the travel notes of Fa-hsien.

For the purpose of writting annotations Damdin mainly used traval nottes of the great Chinese traveller, Hsuan-tsang, sutras of prophec of Goshringa, Prophecy about the country Li (Khotan), History of Buddhism in China by Gun Gomboev and extensive narration of Zambulin (world), and essays of Mindal Nominkhan.

Main place in the annotations of Damdin has been occupied by such annotations where data of Hsuan-tsang as are contained in the History of Buddhism in China by GunGombev are compared with some data given by Fa-hsien.

In certain places, whole passages from the travel notes of Hsuan-tsang have been quoted between the lines of the translation. Let us see some of these notes of Damdin, about those that probaly these countries constituted part of GaoChan state. In this matter Damdin based his statement on the notes of Gun Gomvev about Gao-Chan. .

Most of the annotations of Damdin made on he cases of data of Hsuan-tsang, constitute comparison of travel routes of Fahsien and Hsuantsang to India.For this, Damdin very attentively followed the coincidence of the travel routes of both the travellers to India and back ot their motherland, of ten supplementing Fa-hsien form the ravel notes of Hsuan-tsangs. Eqally interesting are those annotations of Damdin based on the sutras Prophec of Goshringa and

@372 of the Jatakamala of aryasura * 8297 in 26 f.), lettter (8311in 20 f.), annals of the Western collegel (chos-grva nub-ma_of Urga (8312 in 20 f.)and of chos-die Dbyins-hod-gsal-glin (8313 in 17 f.). The second volume (KHA) has a sketch of the astrology of India, Tibet and Mongolia ( 83 24 in 20f.), a short history of the Dharma in Mongolia (835in 13 f.)2 , the Folden Annual( Gser-gyi deb-ther) of Mongolia (8326 in 265 f.)3 ,and an ancient history of mongolia translated form Mongolian into Tibetan (8327 in 24 f.). The third volune (GA) has an exegesis of Tson-Kha-pa's Hdul-ba rgya_mtshohi snin-p04 (8332 in 124 f., and 8333 dbyans-bzhad--pa *8340 in 20f.), an elucidation of the 10 bhumis and 5 margas (8341 in 38 f.), and an annotation of the madhyamaka (8332 in 214 f.). The fifth volume (CA) again reverts to the ten bhumis and five margas (8347 in 115 f.), commentaty n the Dharmadharmatavibhangs7 (8349 in 21f.), a critical consideration of Blo-rig8 (8353 in 110 f.), and eristics (bsdus-grva, 8354 in 20 f.), The sixth volume (CHA) is mainly constitued by pouscli of less than 20 folios, except no.83 86 ( 22 f.) which pertains to the three rten9 (image or scroll, scripture, and -------------------------------------------------------------- Prophecy about the Country Li. All the annotations of Damdin relatin to the countries and cities of Eastern Turkestan are based on theres two sutras, which ate an important source of history of this patr of China and specially of the history of ancient Khotan. ... ...

From all what has been stated , it is clear that Damdi's translation, containing a large number of annotations based on releable sources, is a valuable secentific work which acquaints the readers nt only with the reabel notes of Fa-hsien but also with other writtten documents of the historry of Central Asia in general and the history of ancient India in particular.

Mongolia Today no.9 (May 1960): 8.11

l Lama Tshulthim informs me that Urga had three famous colleges, each specialising in a paticular curriculum or yig-cha and each situated in a differnt direction:

North Bkra-sis-chos-hphe Sgo-nam Yig-cha South KUn-dgah-chos-glin Blo-gsal-glin YIg-cha West Yid-dgah-chos- hdzin SEr-byes yig-cha 2 I have its xylograph rogm the Gandang Monastery in 17 folios (and not 13 f.). May bi it is a different print. 3 like the former title my cyo of this is of a loger extent (110+ 191=301 f.)and in two parts. Both the titles wiil appear in the Satapitaka Series in 1964 4 TWB.5275 (63). 5 gces-btus `xhoec exteacts, ets.' (Cs.): S.C.Das, Tib. Ean.Dictl, p.389a. 6 Obermiller p.61 seq 7 Tanjur (toh.Cat.) 4022. 8 Stcherbatsky, Indian Logic, 11p323 seq. 9 Compare S.C.Das, Tib. Ean. Dict., p.536a.

@373 caitya). The seventh volune (JA)has an eulogium to the Seven Tathagatas (8416 in 21 f.)and pathavidhi of the Five Geat Dharams (8417 in 44 f.). The eighth volune (NA) opens with a pindartha (bsdus-don) of the Guhyasamja (8428 in 25 f.) The ninth volume (TA) treats only of the Kalacakra, the Path and STages (sa-lam)1 according to it (8442 in 25 f.) its pindatha( 8443 in 76 f.), and a goss on theLaghu Kalacakra-tantra2 (844)3 . The tenth volune (THA)continues with the Kalacakra, for instance, the abhiseka in the general prmulgation og the Kalacakra (8451 in 47 g.). There is a an interesting history of several relics in the Tantra College (rgyud grva), Ri-khro and Srtub-khan of Urga (8454 in 25 f.). The eleventh volune has vidhis for a number of rites concerning aparimitayurjnana in its guhyasadhana santa aspect. The last volum (NA) is deboted to Tara and other divinites and several pousculil are mared rgyah to indicate their super-esoteric nature.

60. The chief disciple of the First Incarnation of Jibcundampa, the grand khampo nom-un qayan Blo_bzan-bstan-hdzin-rgyal-mtshan was born in 1639 in Qangyai territory, At the age of 7, he became an upasaka and pravrajita under chos-rje dkha, chen Blo-bzan-yar-hphe, and got his religious name Blo-bzan-bstan-hdzin-rgyal-mtsah, At 20, in 1658 he got his full ordination (upasampada) in the peresenc of Panchen Lama Blo-bzan-chos=kyi-rgyal-mtshan. At Tashilhumpo he got admission int o the Dkyil-khan College (chos-grva and Mantra College (Snags-grva)and studied therr for three years. Having heard the nedtarine Dharma from eminent masters, at the age of 23 he returned ot his country in 1661, In that very year he constructed a great monastic college (grva-tsha chen-mo). Jibcundmap conferred on him the title of Erdeni-pandita qutuy-tu. He constructed a monastery at Bogeril-jigud, Then he went to the gormer Dar-rgyas datsan and in a ddition of the bright and Left datsans he constructed the third one the Shubzhogs data, He further constructed the Ordos Dalad's Nom-un qayan datsan and others. Jibcundampa conferred construchted the Skubzhgs datsa. He further cohstructed the Ordos Dalad'a Nom-un qayan datsan and others. Jibcundampa congerred on him the title of Mkhan-po nom-un qayan and various other nonours. He became the Khampa of Urga. STrbing for the Dharma and the people, he attained nirvan at the age of 66 in 1704.4 The karchag does not indicate the number of folois, and texts of allied contents -------------------------------------------------------------- 1 Obermiller, p.14. 2 Toh.CAt.362, 1346. ``Our present text, the s0-called laghu-tantra ia said to be an extract from the Mula-tranra which is not availabe in our time'' TWB.5001 3 Number of folios not specified. 4 Lokesh Chandre, Eminent, resume p.18.

@374 have been clumped together under a single title suffixed by sogs `ect.'. For instance, in the first volume (KA) there are 11 stotras beginning with one to Pan-chen (8555), four adhyesanas to guru, Yi-dam and others (8556), twelve texts commencing with one on the four bala (Tib.stobs, 8570), five on Bhairava (8572, 8573), five on the zor of Begtse (8574), fifteen on Sitatapatra and other deities (8578). Then there are verse-texts written at the spot in the presence of dbu-mdzad Dpal-hbyor-chos-hphel (8560), Lha-bris-pa Bzan-po (8571) and others. In the second volume (KHA) we may note ten titles on yi-dam, etc. (8582), eleven texts beginning with a guruyoga consubstantiating Lord Buddha, Pan-chen and Hayagriva (8578). Then there hphel (8560) and to Lam-rim (8597), and closes with fourteen texts on Samvara (8600). The fourth volume (NA) has texts on medicine (8601..) and astrology (8608).

61. Jayapandita Blo-bzan-bstan-hdzin-hphrin-las2, the distinguished disciple of Jibcundampa I, was born in 1642 in Qangyai qan. He became an upasaka (dge-bsnen) in the presence of Vinayadhara Blo-gros-rgya-mtsho. At the age of 12 he had the privilege of coming into contact with the Jibcundampa and hearing religious discourses. The jibcundampa conferred on him the title of Noyan qutuy-tu. He heard lectures on the Sutras and Tantras from many holy personages like Dbu-mdzad Ses-rab-rin-chen. At the age of 19, in 1660 he journeyed to Tibet via Kumbum, etc. He became a sramanera and bhiksu (dge-tshul slon) in the presence of Dalai Lama Blo-bzan-rgya-mtsho. During his long stay of 18 years in Tibet, he came into contact with several scholars in Tashilhumpo, and became a past-master in the common as well as the uncommon sastras. The Dalai Lama confered on him the title of Jayapandita, a tham-ka and rten-gsum (icon, scripture and caitya). Then he returned to his country and founded a big monastery and constructed four datsans. He went to the Caqar, Ujumucin, Tumed in Inner Mongolia and propagated the Dharma and constructed many new big and small Monasteries. He was 61 years old when Dalai Lama V1 was 19 years old (i.e. in 1702).3 For him was constructed the Pandida-yin sume in 1662 when he came from the banner of the Jasaytu Qan of Khalkha with a retinue of 160 monks and presented himself before the emperor who told him "Qutuy-tu, you may settle with your pupils at any place in Koke qota you may choose.'' He followed these words with zeal and built the monastery on the Jiryalangtu mountain at the source -------------------------------------------------------------

1 Xylographed at Urga (Gombojab, Tobed, no. 154). 2 Lokesh Chandra, Eminent, resume, p.18. 3 Wayman, p. 109.

@375 of the river Qariycin. The monastery was renamed Sayin erkilegci sume in 1696.1 Among his writings many were in Mongol, like the Biography of King Tusiyetu Qayan, which were not incorporated in his opera omnia,2 and are traditionally rare. Six volumes are in print :two volumes (KA KHA) of his analects (nag phyogs3) are printed separately from the four volumes of the thob-yig (book of received teachings) which bear the separate alphabetic numeration KA-NA. The first volume of the analecta starts with adhyesanas and sthirasanas to gurus (8612in 22 f.), stotras to the Buddhas and Bodhisattvas (8615 in 25 f.), anujnas (8630 in 22f.), sadhana of Bhairava (8631 in 82 fL), asdhanas and mandalas of the 35-atmika Sitatapatra (8632 in 27f.) and rite of sitatapatra and other deities (8633 in 22f.). No. 8640 are the four volumes of the thob-yig. Their contents have veen outlined by Alex Wayaman in extenso5, and he has correlated the Tantric section of the Kanjur to Tanjur exegesis on the basis of the thobv-yig.

62. The Fourth Incarnation of the Bde-yans6 Lama Blo-bzan-bstan-hdzin-bsam-don-lhun-grub was born in 1876 at a place called Bayan jiruke near the Mkhan-chen Chos-rgyal's monastery. He took the vows of an upasaka at the age of three, in the presence of Hphrin-las-thogs-med the Fifth Incarnation of Mkhan-chen Chos-rgyal. At the age of five he came to the seat of the Phan-bde-chos-hkhor-glin monastery in his own qosiyun. He became a pravrajita and sramanera college. Under Dkah-bcu-pa Hjam-dbyans and others he worked hard on the Se -------------------------------------------------------------

1 Heissig, Blockdrucke, p. 13 n.l; Some Glosses on Recent Mongol Studies, Studia Orientalia 19.4 (1954) p.6.

2 Copies: California University, Chicago Unibversity 302, 327, Gandang Monastery, Institut Vostokovedeniya u.59 (Blo-bzan-hphrin-las), International Academy of Indian Culture, and state library of ulanbator.

3Wayman, p.109.

4Alex Wayman, Studies in Yama and Mara, Indo-iranian journal 3 (1959): 126 n. 210. 5 Outline of the thob yig gsal bahi me lon, indo-Asian Studies I (1962): 109-125.

6 Tibetanised frrm of mongolian diyanci= dayanci contemplator, meditator, recluse, hermit, andchorite, vegetarian (coll.)' F.D. Lessing, Mongolian-English Dictinonary, p.255a. Mong. dayan is Sanskrit dhyana.

@376 ra yig-chas and became a master of all the five books. He got his full ordination from Vinayadhara Bkra-sis-don-rtogs. He became a Dkah-bcu at the age of 25, and at 27 he got the degree of Snags-rams-pa. In addition to the Sgo-man yig-cha in the Bkra-sis-dge-hphel-glin monastery, he consructed another (?) college. He heard on the Sutras and Tantras from several gurus and by his meritorious conduct he gained supernatural powers and became such a great siddha that he reduced the God Dam-can1 to his servitude2.

His writings include a guide to saranagamana (8641), guruyoga pertaining to Dgah-ldan-lha-brgya-ma (8642) and in the tradition of Dben-sa (8645,) Hayagriva (8646-49), Vidyadevi (8651), various opusculi on adhyesana, etc. of gurus (8653), erecting a lun-rta pole to Lcam-srin (8656), Dam-can (8657, 8658), Mahavisnu the local deity (gnas bdag) of Bayan cayan (8663).

63 the Mkhan-chen of the Sayin noyan qan ayimay, Dkah-bcu-pa Blo-bzan-rdo-rje was born in 1790 in the territory of Sayin qan. At a tender age, on the very opening of the Gso-sbyon datsan, in the presence of Dkah-chen Blo-bdzan-dge-legs, he bacame a pravrajita and a sramanera. Having duly observed the posadha in the Gso-sbyoon datsan's first posadha, he got admitted there. Later he got his full ordination from the same Khampo. Having sat at the feet of a number of scholars in the college of his native datsan and in Mkhan-chen Chos-rgyal's monastery, he became a leading man of learning. From time to time he went to the Pad-dkar chos-glin for studies. He became the Khampo of the Dge-ldan-bstan-rgyas-glin monastery of his place and promoted its administrative and academic functioning in many ways. All his life he worked for the Dharma and wrote several works on the Sutras and Tantras3, in three volumes which were xylographed at Urga4. The first vloume (KA) has a commentary on the eight chapters of the Adhisamayalankara (8665-71) and other short works related to its exegesis. The second volume (KHA) belongs purely to the exegesis of the various subjects of lam-rim, like the consideration of the three kinds of individuals, namely the lowest (8679 in 69 f.), and the highest (8682 in 35 f.), samatha3 or the pergect quiescence of the mind (8683 in 36 f.), vipasyana5 or the transcendental analysis (8694 in 86 f.). the third vloume --------------------------------------------------------------

1 Grunwedel, Mythologie des buddhismus in Tibet under Mongolei, p. 185 seq. 2 Lokesh Chandra, Eminent, resume 18 p. 28. 3Lokesh Chandra, Eminent, resume 15 p.26. 4 Gombojab, Tobed, no. 157. 5Obermiller, p. 16 seq.

@377 (GA) has opera minora connected with a diversity of rites besides the lengthy elucidation of the Vajrayanic path (8692 in 106 f.), the four rites of the pentad of Lokesvara Simhanada according to the Mahasiddha Mitrayogin (8695 in 34 f.)

64. Cin sujugtu nom-un qayan Blo-bzan-nor-ser-rab or Nor-bu-ses-rab2 is known by three Sanskrit names which are variations of his Tibetan name: Sumatimaniprajna, Maniprajna, and Sumatiprajna. He was born in the Sayin noyan qan qyimay in the Tusivetu gung qosiyun., At a tender age the parents presented him to Jibcundampa I. Once the Jibcundampa was leading him by hand to the Meditation-place (sgrub-khan) Evam-dgah-hkhyil, the rested on a stone-seat. Just as a foot-mark becomes imprinted in the mud, their feer-marks can be seen on the rock even now. He got his education in Urga and became a profound scholar. He engaged himself in noble activities for the welfare of the people and the Dharma in Inner Mongolia. He also constructed the Ordos Sar-jo-bo monastery. Later he constructed a great monastery near the Qangyai mountain, for augmenting the spread of Dharma.

The seven volumes of his opera omnia3 were xylographed at Peking2 and the karchag reproduced in this work is the xylographed one at the National Library of Peking. the first vloume (KA) opens with a eulogy of the Thousand Buddhas of the Bhadrakalpa (8726 in 41 f.), guide to saranagamana (8727 in 52 f.), a vidhi for siksa (8731 in 27 f.), commentary on a pratistha work (8744 in 21 f.). The second vloume (KHA) has a meditation of Vajrasativa (8751 in 20 f.), a vidhi of Vajrasksobhya (8754 in 33 f.), Aksobhya (8755 in 29 f.), vajravidarana (8759 in 39 f.), and a vidhi for averting war through Tara (8762 in 20 f.). The next four volumes (GA, NA, CA, CHA,) are his magnum opus. They are a commentary on or a supplementary practiacal manual gibing the rjes-gnan and other necessary ritual details about deities mentioned in the sgrub-thabs rin -hbyun. the seventh volume (JA) is his thob-yig in six chapters submarked ka to cha, gibing the genealogy of the instructions he received.

-------------------------------------------------------------- 1Lokesh Chandra, eminent, resume $ 5 p.20. 2 Gombojab, Tobed, no 35. 3.Copies: Calfornia University, National Library of Peking, Stare Library of Ulanbator. 4 Nebesky- Wojkowitz. Orack\les, p.36 seq. 5 Detailed in Lokesh Chandra, The Rin-lhan and rin-hbyun, Oriens Extremus 8 (1961): 188-207. Its illustrations in the Sku-brnan lna-brgya The fie Hundred Gods'' are being reproduced in Raghu Bira & Lokesh Chandra, A New Tibeto-Mongol Pantheon, parts 8 and 9.

@378 65. Urga bla-ma Blo-bzan-dpal-ldan was a dkah-bcu of the ja-wang qosiyun of Tusiyetu Qan. He belongs ot the 19th century1. His sumbum is preserved at the State Library of Ulanbator. The karchag in this vloume is from index-cards over there. As the folio-extent of the works is not available we shall take at random a few titles from every volume. In the first volume (KA) we may note the sevasasdhana of Vajrasativa (9092), the samvara of a brahmacarin upasaka (91110), trisamavara (9105) and a commentary of Taraikavimsatistotra (9111). In the second bloume (KHA) may be mentioned a puja to the thousand Buddhas (9123), rebirth in Sukhabati (9124), puja to the sixteen Arhats (9128), Sarvavid (9131-41), Bar-do (9140), and mdos or thread-cross ceremony (9147, 9148). The third volume (GA) pertains to the lam-rim (9151), the Pancaskandhaprakarana2 (9152), annotatins to the Dpe-chos by Hpan-yul-pa Snan-pa3 (9153), sevasadhana of Dmigs-brtse-ma (9154). The fourth vloume (NA) contains his famous commentary on the Bodhicaryavatara (9155). Bhairava(91666-73), Dharmaraja(9174-75), Vijaya (9159-63), Samvara (9164-65), Bhairava (9166-73), Dharamaraja (9174-75), marici (9179), bali to Srilevi on the first day of the New Year (9180), and a discipline-manual of the monastery Nor-bu-chos-hphel-glin (9191-94, etc.), guruyoga based on Herunka (9188), adhyesana to the Seven Bhaisajyagura (9199), Sadbhuja Mahakala (9208), four mandalas of white Tara (9219), the recitation of Bodhicarya-batara and Siksasamuccaya (9214), bali to Agni (9218), and dhupapuja of Devas, Nagas and local deities (9129). At the end it is specified that the six vloumes (po-thi) contian 129 titles and the number of folios (?) in them are: KA 242, KHA 27, GA 13, NA50, CA 25, CHA 39=396 folios. This leads to the conclusion that KA to CHA should more appropriately be termed sections of a single volume, but as they have been designated pothis we have also called them volumes, in the absence of the sumbum itself.

66. Chahar dge-bses Blo-bzan-tshul-khrims belongs to the 18th century. He is famous for his sumbum4 in ten volumes which include a biography of Tson-kha-

-------------------------------------------------------------- 1 Gombojab, Tobe, no.147. Also compare TWB.6992. 2 Mahavyutpatti 7475. 3 Compare Dge-bses Po-to-ba's Dpe-chos rin-chen-spuns-;a, a book on self-discipline in which the author tells about his own thought and religious experiences (TWB. 6964; an explanation of the terms used in the TWB. 6570).

4. Copies: Chicago University 153, National Library of Peking, and the State Library of Ulanbator.

@379 pa.The whole set was xylographed at Peking1,and it consists of short opusculi. We shall mention only those that exceed 20 folios. The first volume (KA) has an explantion of the Dmigs-brtse-ma (9236) in 21 f,) while the second (KHA) has a biography of Tson-kha-pa in nine chapters [9236 in21 f.]while tha second [KHA]has a and 48 folios]. The third volume [GA] is devoled to a chapter-wise commentary on the Abhisamayalankara (9342-39) followed by its rsume [9340 in 11 f.]and a pindartha of certain portions of the Legs-bsad-gser-phren2 or Tson-kha-pa`s commentary on the Abhis.[9343 in 12 f.]. The fourth volume (NA) starts with an outling of tha Satasahasrika (9343 in 23 f.), a synoposis of tha Pancavimsatisahasrika (9344 in14 f.), a karchag of tha Ratnakuta (9350 in 26 f.) and Vajrabhairava,etc.(9360 in30 f.,9362 +9363 in 25 f.]. In the fifth volume (CA) we may note titles devoted to sarvavid (9403 in 28 f., 9431 in 24 f.),gutikasadhana of Mani (9424 in 27 f.), and four ablution ceremonies [9431 in 24 f.), The sixth volume (CHA) runs into 321 folios consisting of very short works, and the seventh (JA) pertains to astrology: the five bsdus (9520 in 48 f.,9521 in 26 f.). grahas (9522 in 30 f.), phalitajyautisa (9526 in 26 f.],and almanac for an year (9552 in 29 f.]. The eighth volume (NA) is subdivided into ka-dza and opens with a biography or Tson-kha- pa(9557 in 25 f.).Its has the chronologies (rgyal-rabs] of Tibet (9579) and Oi-ron (9580). The ninth volume (TA) is likewise subdivided into ka-la and the longest text pertains to sa-bdag(9647 in 21 f.). The last volume [THA]is also subdivided into ka-za and it is mostly taken up by brief notes on a variety or subjects. At the end of the karchag is a taken of those who donated for the preparation of the xylographic plates of the sumbum,for instance, chas-pa rgyam-mkhar Bsad-sgrub-smon-tshogs-glin`s Khampo Dkon-mchog-hjam-dpal-bstan-hdzin-ni-ma donated 400 silver sran as the cost of 553 xylographic plates, the Kanjur-pa Incarnate of Chahar Skal-bzan-bstan-pa gave 20 silver sran, and so on. A full page [p.450] enumerates the donors and the amount of their contribution in the number of xylographs, or rta, or srain.zho.skar which are written vertically one below the other 1-8-0 [means 1srain,8zho,0skar].

Two works in the Mongolian language by Caqar gebsi lama Lubsangcultim (Blo-bzan-tshul-khrims]are known:

(1) Description of Sukhavati Suugavadi-yin orun-u jokiyal-i iigiilegsen iige ariyun orun-u erdem-i todorqai-a iijegiilkii bilig-iin toli kemegdekii orusiba on the basis of two works of Tson-kha-pa3.

1. Gombojab, Tobed,on.183. 2. Obermiller p.2. 3. Heissig,Blockdrucke.on 124pp. 111-112. There were two prints from Peking and Urga respectively. For details see Heissig. Verzeichnis, nos.495 and 495.

@380 (ii) In 1778-17791 he translated the Subhasitaratnanidhi with the commentary of Rin-chen-dpal.It was printed in Cayan ayula-yin siime in Chahar after 17802.

67.Siregetu (Tib.khri-pa) chos-rje Blo-bzan-zhi-ba was born in the Sayid cin wang-un qosiyun. Having become a pravrajita from his very childhood he got in-struction into the holy Dharma. He went to Tibet for his studies where he got admitted into the Ser-byes datsan. There he sat at the feet of many scholars like the Khalkha Jayapandita Blo-bzan-hphrin-las, heard the Dharma at length and completed his studies. Returning to his country he established a big monastery and thus furthered the stream of Dharma. Going to Urga, he heard the discourses of Jibcundampa I and of others. Returning to his monastery while he was busy in holy deeds, there came the attack of the Oirats who destroyed monastery and carried away several people including he himself. He became a servant of the Qaliyun jayisang, [chief] of the Oirts and looked after his animals. The Chief Lama told the jayisang that the old teacher had the auspicious signs of a great saint. When Blo-bzan-zhi-ba was sleeping outside the house, the jayisang saw a radiant aureole over his head. When he want to the great monastery of the Oirats the Khampo there was one of his disciples. The Khampo recognised his guru and made obeisances several times. He took the guru to his residence and while honouring him tears flowed down his eyes. Then the Khampo, kalyana-mitras, offcials and dignitaries requested an initiation into the mandala of Vajravali. Blo-bzan-zhi-ba completed the initiation from memory in the prescri-bed tradition and with perfect accuracy. The lamas and dignitaries offered him with due honour, gold and silver in daksina. Without keeping anything for himself, he distributed it to the monk-students. When the devotes enquired the reason for his not accepting anything, he said ``I am old. If all the mountains of this country were to turn into gold and the waters into butter I have no use for them. But owing to the enmity of the Jhalkhas and the Oirats, father and mother, son and daughter have been parted, causing untold miseries. How happy it would be if they could come together." Then they escorted all the people who had been brought from Khalkha along with the guru Blo-bzan-ba and their mounts, up to the boundaries of the Khalkha country. Thus the war came to an end. Returning to his country be busied himself for the Dharma and the people. Em-peror Ch'ien-lung (Tib.Lha-skyon) invited him and made him the Ta-lama of Yung-ho-kung. Later he returned to his country and attained nirvana. His works ------------------------------------------------------------ 1 C. Damdinsiiren, Erdenijii sang sabasid, 15 16 [quoted by Heissig Beitrage,p.25 n.40).

2 For a detailed physical description, editions and mss. see Heissig, Verzeichnis, no.46 pp.34-35

@381 are in two volumes.1 The indication of the volume is not given in the karchag, though from the punctuation we may surmise that the first volume came to an end at no. 9754. There is an indication of three sections in the first volume by the sign ` The first section is on guruyoga, the second on adhyesana, sthirasana and other culogia (9705 seq.). and the third (9716 seq.) is sadhana, anujna, mandala and the like. The fourth section [9755seq.]is mostly incense-offerings, the fifth [9766 seq.] and sixth [9778seq.] are bali, hphrin-bcol2 and other offerings. 68. Blo-bzan-ses-rab chos-rje became famous as the great dhah-beu-pa of Dun-dkar, or Bkra-sis-lhun-pohi dun-dkar dkah-chen, He lists[9825]the dharanis in the mummy of Panchen Lama Blo-bzan-chos-kyi-rgyal-mtshan (1569-166)3. His works also include a list of the dharanais (9825) in the mummy of Jibcundampa IV Blo-bzan-thub-bstan-dban-phyug-hjigs-med-rgya-mtsho whose date is 1775-18134. His one-volume sumbum5 has a commentary on a stotra to Manjughosa (9803 in 25 f.), a short comment on the samvara-stotra by Dharmakirti [9804 in 27 f.],explanation of the utpannakrama of Samvara of the Luipa school sadhana of the Khadiravani Tara and sadhana cum posadha of the Twentyone Taras [9808 in 20 f.]. The author devotes several titles to the brgya-rtsa of Mitrayogin, e.g. 9814-19 Astadasatmala Hayagriba Padmanartesvara, 9826-30 Twentyone Taras according to suryagupta, 9831-35 Trayodasatmaka Vajravarahi.

69 Nomci erdeni mergen mkhan-po Blo-bzan-ses-rab-n:-ma wrote two volume6 [glegs-bam]which were xylographed in Peking. The titles are marked by letters of the alphabet :ka-la. They comprise works on guruyoga, Dmigs-brtse-ma (9848), Visvamata7 (9867-68 in 10 f.), dhupapuja (9901 seq.), inscribing the back of thanks, etc. [rgyab-yig,9921seq.], Eladasamukha Ava;plotesvara [9968-69 in 34 f.], gros-hdebs `advice's[9994 seq.],and others.

1 Lokesh Chandra Eminent,resume&4pp.19-20. 2 hphrin-las hcol-ba, hphrin-bcol-pa `to commit a thing to another person's care; in reference to Gods, to recommend to their protection or blessings [Glr.]S.C.Das, TIb. Eng. Dict., p.854 b. 3 Schulemann,Dalai Lamas, p.477. 4 Lokesh Chandra, Eminent, p.17n.21. 5 Copies: California University, Nation Library of Peking, and Gandang Monastery. 6 Copies: California University, Chicago Museum 115-116, Chicago University 304 [two volumes], National Library of Peking, and State Library of Ulanbator. 7 Compar Tanjur 3505 (visbamatasadhana). 8 S.C.Das, TIb. Eng.Dict., P. 253b.

@382 70 Ilayuysam qutuy-tu (or Mchog-sprul rin-po-che) Blo-bzan-bsam-grub1 was born in 1820 in Erdeni tegeli in the Qangyai qan qosiyun.2 He is popularly known by his Sanskrit name Arthasiddhavajra3, which is sometimes shortened to hphel and received the nams Blo-bzan-bsam-grub. From the age ot seven on wards he memorised the entire corpus of monastic recitation [tshogs-hdon]and learnt the Tibetan, Mongolian and Manchu Letter by himself.At the age of eleven he began to compose works. From his childhood ha never entered a monastic college, but even then he became a pre-eminent scholar. By his resolute devotion and perfection in matters of the spirit, he stood out among others5. He attained nirvana in 18826. His sumbum was xylographed at Ilayuysan knriye[monastery]7. The first volume of his opera omnia opens with his biography (10024 in 4 f.) and has a sadhana of Madisanana8 Bhairava [1010 in 22 f.], an utpattikrama of Vajrabhairava [10107 in 57 f.] and the rites of srog-bdag dmar-po [10109 in 36 f.]. The second volume [KHA] commences with the four rites of Remati, Kalaratri and Amara-ayurdevi [1011] in 25 f.], puja to Qangyai rgyal-po, the chief of the yul-lha of the Khalkhas [Khal-khahi yul-lhahi giso-bo.10126, 10127], worship of Orqon tengri [gzhan-6 f.],the regulations [bcah-yig] of the Medical College [sman-pa grva-tshan] Gzhan-phan-glin [10135 in 8 f.], the making of bali [10138 in 8 f.]and recitation [10139 in 9 f.], in the Gtan-jags-glin Monastery [chos-sde], sadhana-mandala of navatmaka Amitayus according to the school oa jitari [10140 in 22 f.], utpattikrama of nadidakini[10145 in 38 f.], commentary on the Devatisayastotra5 [10152 in 31 f.], and exegesis of Candrakirti's Madhyamakavatara {10153 in 86 f.]. the third

1 He is to be distinguished from the Caqar dge-slon Blo-bzan-bsam-grub who translated Chos-kyi-rgya-mtsho's bibgraphy of Lord Buddha into Mongolian [engraved in 1871]: Heissig, Verzeichnis, no 488 [references], A dkah-bcu Blo-bzan-bxam-grub supercised the cutting of the xylographs of the Mongol translation of Panchen Blo-bzan-chos-kyi-rgyal- mtshan's I am-rim dmar-khrid. 2 Gombojab:belonged to the Dalai Choikhor Wang of sayin noyam qan. 3 So in the title of his biography (10024) and in Gombojab, Tobed, no 19: artha=bsam. siddha=grub. 4 On the index cards of the State LIbrary of Ulanbator which possesses a copy of his sumbum. 5 Lokesh Chandra. Eminent. resume &12p.24: Gombojab, tobed. no 19. 6 Dam dinsuren, Istoriceskie Korni Geseriadi. Moscow 1957, pp.25, 235; stein, Barde, p.33. 7 gombojab, toded, no 19. 8 Compare Tanjur 1975 Mahisanana sadhana. Tanjur 1112. 4563.

@383 volume [GA] treats the Dpe-chos-rin-chen-bum' (10154 in 21 f.), a resume of the Lam-rim dmar-khrid [10155 in 41 f.], puja of the mountain-deity of Hum-thog ou-lo [10158 in 8 f.], the extranordinary rites of Atiguhya Kruddha Raktapa Nacatmaka Mahapadmesvara Hayagriva {10162 in 52 f.), old and new Tibetan orthography [10163 in 66 f.], stotra to the yum gsum of Sprin-rin-rgyal-po3 and his short sadhana (10164-5 in 3 f., 10184 in 5 f. ), the circumambulation (?) of the great monastery of Bzan-chub-glin (10170), the puja of the deity (gzhi-bdag) lha-chen qanyai rgyal-po (10176), and bali offerings to gzhi-bdag Qanyai rgyal-po (10178 in 3 f.], a critique pertaining to the Guhyasamaja (10179 in 78 f.], and annotations on a chapter of the Astangamrtahrdaya4 or the Rgyud-bzhi [10183 in annotations on a chapter of the Rgyud-bzhi [10183 in 15 f.), The xyolgraphed karchag which is in the library of the Gandang Monastery ends here with the third volume, though it clearly points out at the very beginning 5 that there were four pothis [po-ti bzhi yod-pahi dkar-chag ni6], though he too lists only three volumes, the corpus (chos-skor) on Sprin-rin-rgyal-po being passed over. There were two volumes of this corpus consisting of 70 works according to Damdinsuren7. This is supported by Gombojav8 who specks of five volumes (3+2) in the start Library at Ulanbator, Lama Gombojarb9 was the head of the Tibetan Division in this Library and his information is or be fully relied upon. Those who speak of four pothis refer to the two-volumed corpus a single item, R.A.Stein quotes three [sic] rituals of Kuan-ti [Sprin-rin-rgyal-po] from Damdinsuren:? (1) Khams-gsum bdud-hdul Sprin-rin-rgyal-pohi chos-skor (2vol.,70 works out of which 63 are by himself). (11) Sprin-rin-rgyal-pohi chos-skor-gyi dkar-chag: gsal-byed sgron-me. (iii) Sprin-rin-rgyal-pohi khuns-thub-kyi lo-rgyus. Its is but natural that our polymath Ilayuysan qutuytu should have compiled a whole corpus on Sprin-rin-rgyal-po which included 63 works by himself, as he

1 Compare TWB.6964.6570. 2 Compare TWB.5944. 3 Srein, Barde.pp.33,90. 4 Tucci, To Lhasa and Beyond, p.178m.30 gives the Skt.title as Amrtahrdayastanga-gugyopadesatamtra. It was lost in the 8th century. 5 xylographic karchag of vol.KA folio Ib2. 6 Lokesh Chandra, Eminent, text p.53. 7 Stein, Barde. [/33. 8 Tobed, no 19. 9 Now he is the Grand Patriarch or Khampo of the Gandang Monastery at Ulanbator

@384 Was considered an incarnation of one of the warriors of Gesar and his monastery was well-known for playing the `mystery' (cham) of Gesar, and there was even a temple dedicated to Gesar1 who is identified with Sprin-rin2 or Kuan-ti8 the God of War. By oversight R.A. Stein attributes three rituals to him when just a few lines later he himself speaks of ``2vol., 70 ouvrages dont 63 de lui-me^me''. In the interest of exactitude it may be specified that title [1] is the generic title of the fourth and fifth volumes of the sumbum constituting the corpus on Sprin-rin-rgyal-po, (ii) is the karchag or catalogue of works included in this corpus, and (iii) is one of the titles in this corpus.

71. Mkhas-dban dkah-bcu-pa Brtson-hgrus-bzod-pa was born in the Dayicin wang qosiyun in the sayin noyan qan ayimay in 1866. From childhood he got admitted into the Phan-bde-chos-hkhor-glin monastery of his qosiyun and heard discourses on the Sutras and Tantras. He became very learned and got the degree of Dkah-bcu. He benefited the devotees with his nectarine discourses up to the age of 64. In 1929 he passed away4. His writtings constitute one volume and they exist in handwritten form at the state Library of Ulanbator. They include a biographic adhuesana of Erdeni jo-bohi bla-ma Dkon-mchog-rgyal-mtshan (10195), a brief biography (10196) and sighragamana (10203) of Mchog-mtshan pamdita Hjam-dbyans-dkar-po, an adhyesans of Bde-yans (diyanci) bla-ma (10201), pa sthirasana of Blo-bzan-thub-bstan-hjigs-med smra-bahi-senge (10204), lun of the Kanjur (10208,10245), and Tanjur (10218), a karchag of the statue of Jo-bo Sakyamuni (10212), a brief explication of the diffcult passages of a Blo-sbyon (10215), a collection of the dharanimantras of istadevatas of the four Tantras propounded by the sgrub-thabs-rin-hbyun6. (10221), and a ganapuja of the White and Red Brahma (10239).

72. MKhan-chen chos-rgyal's third incarnation, Tshe-dban-skyabs-mchog was born in 1789. At the age of 5, he took the vows of an upasaka in the presence of Cin Sujugti nom-un qayan Blo-bzan-dar- dhan-phyug, and then came to occupy the seat of his predecessor incarnation. At the age of 12, in the presence ______________________________________________________________ 1 Stein, Barde, p. 133. 2 Sprin-run=Kuan-ti: Stein, Barde, pp.33,90. 3 Kuna-ti=Gesar: Stei, Barde, pp. 8, 112, 114, 117, 133, 281.

4 Lokcsh Chandra, Eminent, resume pp. 27-28; Gombojab, Tobed, no.191

5 He is an incranation of Hayuysan qututu. Gambojab, Tobed,calls him MKhan-pa gegen Hjam-dbyans-dkar-po. 6 See Raghu Vira & Lokesh Chandra, A New Tibeto-Mongol Puntheon, part8, preface p.16.

@385 invapandita Blo-bzan-hjigs-med-rdo-rje he became a pravrajita and a sramanera.In his early years he sat at the feet of several scholars and strove hard in his studies. Before being 20 year of age, je became profcient in the Sutras, tras, and the five yig-chas1, At the age oc 20, he went to Tibet Via Kumbum. got admission into the Ser-byes datsan2. At the age of 21 je got his ordination bhiksu from Panchen Lama Phyogs-las-rnam-rgyal. He heard at length courses on the Sutras and Tantras from a number of gurus, including the gurus of their Holiness' the Panchen and Dalai Lamas. HE became highly learned. At the age of 23 he took the degree of glin-bsre Dkah-bcu. From the age of 27 when he returned to his country till his nirvana he administered his monastery devoting himself solely to the service of the Dharma3.

His writings include guruyoga opuscules. stotras to Jayapandita (10258, 10260), balividhi to Dharmaraja (10262), rgyab-yig or mantras written at the back of Dam-can Dharmaraja (10265), Maitreya (10267) and Guhyasamaja (10262), and a beah-vig of the Ordos Monastery Dgah-ldan-bkra-sis-rab-brtan-glin (10268). There were three volumes according to our list, bur Gombojab says that there was one volume and it was xylographed at Urga. It is likely tahr two volumes were not xyolgraphed and existed in manuscript only.

73. Sum-pa mkhan-po4 Ye-ses-dpal-hbyor "was born in 1704 near Dgon-lun and in his young age was known by the title of Sum-pa zabs-drun. In 1712 he was admitted as a novice in Dgon-lun, where he went through the usual curriculum of studies under the guidance of the Lcan-skya qutuytu Nag-dban-chos-ldan (1642-1714) and of the T'u-kuan qutuytu Nag-dban-chos-kyi-rgya-mtsho (1680-1714). He took his monastic vows with the former. When he was nearing the completion of his studies, disaster befell his monastery. Its community (mostly Mongols and Monguors) supported, or was implicated in, the rebellion of the qosot prince Lopsang Danjin (1723); they were dispersed and Dgon-lun yas burnt to the ground by the imperial army under Nien Keng-yao and Yueh Chung-ch'i. In the same year Sum-pa left his home country for Central Tibet, we do not know wherther before or after the destruction of Dgon-lun. He was admitted to the great monastery and center of learning of Hbras-spuns near Lhasa. In 1725 he made a journey to Bkra-sis-lhun-pa, where he pronounced his final vowa in the ______________________________________________________________ 1 Compare Obermiller, p.3n.3. 2 One of the two great colleges of the sera Monastery, the second one being ser-smad. 3 Lokesh Chandra, Eminent, resume pp.25,26; Gombojab, Tobed, no.202. 4 Gombojab, Tobed, no.21 calls him Erdeni pandita sum-pa mkhan-po. His biography (10342) terms him Mkhan-po erdeni pandita.

@386 presence of the Pan-chen rin- po- che Blo-bzan-ye-ses (1663-1737). After the ceremony he left on a pilgrimage to Lho-kha (towards the Bhutanese border) and on his way he visited the ancient royal temple of Bsam-ye-ses-grags-pa (1696-1740), who prophesied that he would one day return to his home country Amdo, as his work in favour of the religion was cut out there. In 1726, at the early age of 23, he was appointed abbot of Sgo-man, one of the four colleges into which Hbras-spuns is divided, In this position he sternly forbade his monks to take part in the civil war thar broke out after the murder of the Prime Minister khan-chen-nas on August 5th, 1727, and ended on July 3rd, 1728, with the complete victory of the Gtsan and Western Tibetan forces led by Pho-lha-nas Bsod-nams-stobs-rgyas. On this occasion Sum-pa followed rigidly the Buddhist precept againit the taking of life, which was widely disergarded by the Lamas during those troubled times. We do not know how he fared with the victor, who ruled Tibet from 1728 to 1747 with the approval and support of the Chinese. But Pho-lha nas was too clever and smooth a politician to seek useless trouble with the Church because of an action thar could not be construed as open hostility. After five years in office, in 1731 Sum-pa returned to Amdo. There he found thar Dgon-lun and the other monasteries of the region were being rebuilt, as the T'ukuan qutuytu had obtained in 1729 the imperial permission to do so, as well as considerable fnancial support; but their privileges and economic position were substantially curtailed. In 1733, along with 80 other monks, je founded the Bsad-sgrub-glin monastery, with a branch institution at the hermitage of Bsam-gtan-glin (comtaning 15 monks). In 1737, being summoned by the Ch'ien-lung emperor (1735-1796). he travelled to Peking in the compay of the Lcan-skya qutuytu Rol-pahi-rdo-rje (1717-1786). He was granted titles and favours by the emperor, but refused (at least on that occasion) the rank of an incarnated lama (Tib.sprul-sku, Mong.qutuytu). He stayed five years in Peking as a sort of assistant to the young Lcan-skya qutuytu, who was a real favourite of the emperor. By his order he revised the Tibetan books printed in China, which are among the best Tibetan editons ever published. At the end of this period he was granted the title of Erdeni Pandita. In 1743 he retired to the sacred mountain of Wu-t'-shan in Shensi, where he stayed for three years. In 1746 he finally returned to Amdo, being appointed to the abbatial see of Dgon-lun. It was the crowing of his ecclesiastical career, and henceforward he dedicated himself completely to his duties and to his multifarious writting acticites. The Dpag-bsam-ljon-bzan was compiled in 1748 and his biography gives a rather vague list of works on astrology, medicine, iconometry, history,

@387 geography, etc. He died in 1776, at the age of 73."1 His sumbum was xylographed in Koke qota2 and the ten volumes bear testimony to the prolific literary activity of the polymath. The first volume (kA) is a history of Budhism in India, Tibet, China and Mongolia, famous among mondern scholars by its rhetorical title Dpag-bsam-ljon-bzan3 The second volume (kHA) has a short text on eristics (bsudus grva : 10277), the Kosa (10278 in 98 f.), general clarification of the diffcult points of the Abhisamayalankara (10280 in 99 f.) a critique of the Madhyamakavatara (10284 in 14 f.), and annals of kokonor (10286 in 19 f.)4, The thied volume (GA) has tika on the guruoujavidhi of Panchen Lama Blo-bzan-chos-kyi-rgyal-mtshan (10288 in 62 f.), a Lam-rim (10289 in 43 f.).4, zhi-lhag (10290 in 145 f.), and three manuals on bhavana founded on the madhyamika darsana5 (10291-293). The fourth volume (NA) has a treatise on the Tantras (10301 in 72 f.),a vidhi for Sarvavid Vairocana (10304 in 24 f.),senasadhana of sitatapatra (10306 in 32 f.), drawing-manual of he three rten represending sku, gsun, thugs or kaya, vak, citta (10307 in 25 f.)and their pratisthvidhi (10210 in 62 f.). homa of the four classes of Tantras (10311 in 49 f.), kilakavidhi (10312 in 36 f.), and pancaraksa (10319 in 28 f.), The fifth (CA) and sixth (CHA) volumes are quintessence of the Dharma (10321 in 417f.). The seventh volume (JA) has works on medicine (10323-327), astrology (10328-330) with calculation tables and diagrams, kavya (10331 in 5 f.), divination with sheep's shoulder-blades as prevalent among the Oirats (10332 in 4 f.) illustrated with sketches, rhetorical illustrations, lexcalia and metricalia with charts showing metrical calculations (10333 in 46 f.), and letters (10334 in 69 f.). The eighth volume (NA) has a resume of the Pratimoksa (10338 in 52 f.), two discipline ___________________________________________________________ 1 L. Petech in his preface to Lokesh Chandra, Dpag-bsam-ljon-bzan (New Delhi 1959). p. xiii-xv. Also see Schram II, pp.26 seq 2 Gombojab, Tobed, no.21. Copies in the Library of Congress (Coll.Rock), and the state Library of Ulanbator. 3 Edited by S.C. Das, and Lokesh Chamdra. 4 Edited by Lokesh Chandra at the end of Dpag-bsam-ljon-bzan part III, New Delhi 1959. 5 Compare TWB.5425. 6 This is the original core of the texts detailed by C.R. Baeden, Scapulimancy among the Mongols, Central Asiatic Journal 4 (1958). Bawden has not been able to identify the Sumba Gambo of the conclusion with the famous Sum-pa mkhan-po and the enigmatic "what looks like a figure2" (p.30 n.79) preceding his name is to indicate that his honorific titles have been omitted.

@388 manuals (10339-340). question-answers (1034] in 100 f.), autobibgraphy1 (10342 in 294 f.), and protection against snow and rain (10343 in 38 f.). After a long introduction the karchag gives an explanatory list of all the titles, which affords an idea abour the contents of every work. The volumes are indicated by ordinal numbers (dan-po,..,brgyad-pa). This part of the karchag may be termed in the author himself, tho-yig (folil 5a line 6 : Btsal sla-ched-du tho-yig hgod-paho). On folio 8a line 4 begins a synoptic list which the author has termed ka-tho (gnis-pa btsal slahi-ched-du ka-tho bkod-pa ni). In contradistinction to the former list, it indicates the volumes by the well-known method of KA, KHA, etc. surperposed with the usual ornamental Tibetan braces. This accounts for its being designated as ka-tho. There are two supplememtary volumes which have slips with the designation bskyed-rim and lhan-thabs. Both of them seem to be later additons. They are not included in the karchag, in which the ka-tho clearly says on folio 9a that there are eight volumes : kar-chag bcas- pa-ste brgyad-do. Moreover, both have a chinese marginal signature which is not regularly. so also the right-hand side has irregulat page-numbers in chinese. In the first eight volumes there is no chinese charcter, neither as a marginal title nor as a page-number. The ninth volume (bskyed-rim) is an utpattikrama of Mahavajrabhairava (10345 in 125f.) aud the tenth (lhan-thabs 'supplement') is a commentary on the various chapters of the fundamental medical classic Rgyud-bzhi, submarked ka-tsa (10346-373), followed by a shor examination of houses according to the Indian method (10374 in 5 f.).

74. The collected wokes 2 (bkah-hbum) of Rje-btsun3 (or Rje-btsun dam-pa ~)4 Ratnadhvaja show him to be a stupendous polgraphist. The first volume (KA) opens with a history of the abbots of Dpal-ldan-bkra-sis-hkyil of Amdo which is famous in modren works as the Labrang Monastery (10365 i 307 f.). The second volume (KHA) has resumes of various texts, like Lam-rim5 (10371 in 27 f.), Dmar -khrid6 (10372 in 161 f.), Legs -bsad snin~-po (10373 in 45 f.), Pancakrama ------------------------------------------------------------- 1 NOt his appellatives Mkhan-po erdeni pandita in the Tibetan title and Upadhyaya ratna-pandita in the Sanskrit title. 2 A copy at the Institut Vostokovedeniya u.l. The karchag reprodced here is from the xylgraphic copy at the Gandang Monastery, 3 So on the titlepage of the karchag. 4 So in the openning line of the karchag.In a title in his bkah-bhum (no.10446) he is called Rje bla-ma Ratnadhvaja. 5 TWB.5392 6 TWB.5944.

7 Tanjur 2333

@389 (10378 in 21 f.), and abhisekas of Cakrasamvara, Mitra brgya-rtsa, and Mitra's abhiseka (10382-384 in 50 f.). The third volume (GA) has a tika on pratityasamutpada (10385 in 59 f.), Lam-rim in songs (10389 in 24 f.), and a guide to gurupuja (10398 in 41 f.). The fourth volume (NA) has a detailed commentary on the Bodhipathapradipa of Atisa1 (10406 in 105 f.), and concise annals of India, Tibet and Mongolia (10420 in 92 f.). The fifith volume (GA) has general survey of the four classes of Tantras entitled *Mantravatara (10425 in 70 f.), a brief guide to the Mahamudra in correlation with gurupuja (10425 in 43 f.), sadhana and mandala of Twentyone Taras according to the tradition of suryagupta (10434 in 28 f.), and question-answers (10440 in 37 f.). The sixth volume (CHA) has refutations (10442-443 in 108+64 f.), summary of philosophy (10444 in 83 f.), a biography of sar-kar-yin dkah-beu (10445 in 21 f.), and short tracts2 of the polymath collested together (10446 in 47 f.). The seventh volume (JA) has an extensive biography of Dkon-mchog-bstan-pahi-sgron-me who is spoken of as the Hjam-dbyans-bla-man which is applied to one's own guru. Dkon is the Gun-than reincarnate who lived in the 18th century. This volume also details a dhupapuja to yul-lha rgyal-po Se-Ku bya-khan (10475 in 20 f.). The eighth volume (NA) comments on the Suralankara (10477 in 188 f.). and on citta and cittotpada (10478 in 58 f.), adikarmika (10479 in 29 f.). The ninth volume (TA) gain importance by his thob-yig (10482 in 37 f.). The tenth volume (THA) is again precious for the bigraphy of Dkon-mchog-rgyal-mtshan (10485 in 282 f.) and question-answers on grub-mthah (10486 in 37 f.). The eleventh volume (DA) attempts a brief outline of the vinaya (10490 in 24 f.). elucidation of the diffcult points in the Byan-chub-bde-lam3 (10491 in 32 f.). explanation of the trisamvara (10495 in 29 f.), and an avadana of Vimalakirti (10503 in 64 f.).

75. Ri-khrod-pa Blo-bzan4 is known to us only through the index-cards of his writting in the State Library of Ulanbator. No biographic details are available, except that he was either a junior contemporary of or posterior to Nag-dban-mkhas-grub (1779-1838)5 whose work on the samvara of the four Tantras was

______________________________________________________________ 1 Tanjur 3947,4465.

2 These may contain his pranidhana to be recited at the end of the Dgah-ldan-lha-brgya-ma guruyoga entitled Dgah-ldan-lha-brgya-mahi mjug-tu hdon-rgyuhi hdod-gsol smon-lam (6 f.) mentioned in TWB. 6757. It is not entered in the karchag as a separate work. 3 TWB. 5944. 4 Distinguish ayula-yin lama Blo-bzan of the 19th century whose works in three volumes were xylographed at Urga (Gombojab no. 142) and Shi-pa siregetu Blo-bzan of the 18th cent. whose handwritten sunbum in one volume pertains to the Tantras (Gombojab no.143). 5 Lokesh Chandra, Eminent, resume $ 9, p. 22.

@390 glossed by him (10524). Every title of the sumbum is addigned a separatc letter of the alphabet (ga occurring twice). The sumbum deals with puja to Buddha (10505), stotra to him (10506), an autline of the Jatakamala (10507), gurupuja (10510-512, 10514-519), guide to sarangamana (10521), gloss on the Manjusrinamasangiti (10522), utpannakrama (10526),detailed balisadhana of Vaisravana (10528), and bskan-bsags (10526), detailed balisadhana of Vaisravana (10528), and bskan-bsags (10529-530). The index-cards run upto ri i.e no 55, but and their absence has been indicated.

76. Rig-hdzin-gzi-brjid-rdo-rje is called hgrub-pahi-dban-phyug on the title of the xylographic karcha which is in the Library of the Gandag Monastery. This was photographed by me in Ulanbator, but in has been lost. The karchag reproduced in this volume is from the index-cards of the State Library of Ulanbator whose unphotogenic ink has unfortunately given illegible titles and the folio numbers have faded out in a number of cases. Lacunae have been crossmarked. In the first volume (KA) we may note stotras to maharsi Tson-kha-pa (10533), to Jibcundampa IV Blo-bzan-thub-bstan-dhan-phyug-hjigs-med-rgya-mtsho 1775-1813 a (10535), to the Triratna (10537), to the eight maha-upaputras2 (10538); and explanations of the diffcult points of the vinaya text Hdul-ba rgya-mtsho (10550 in 66 f.). and of the Abhisamayalankara (10551 in 100 f., 10552 in 28 f.). The second volume (KHA) merits attention by a commentary on the Bodhipatha-pradipa (10559), a supplement on the Lam-rim (10560), and karikas on the grug-mthah (10566). The third volume (GA) has anujna of Rudra Amitabha, Lcam-srin, and 18 bkah-hbab (10574 in 58 f.), sadhanas to yi-dam of the extraordinary krama of Amitabha (10575 in 25 f.), and sadhanas of Rudra Amitabha (10577 in 39 f.). The fourth volume (NA) has sadhanas to Guhyasadhana Lcam-srin ans Heruka (10587 in 196 f.),the quintessence of the munisasana (10600 in 44 f.), and a short Lam-rim of the four classes of Tantras (10601 in 39 f.). The fifth volume (CA) has recitations for cremation (10629 in 21 f.),and bali to a local deity (yul-lha, 10632).

77. MKhas-pahi-dban-po slob-dpon Bsod-nams-rgya-mtsho came from the Sayin noyan qan qosiyun. He was famous for his grammatical erudition. Seven volumes of his sumbum were xylographed in his qosiyun3 and the eight

______________________________________________________________ 1 Lokesh Chandra, Eminent, resume p. 17n.21. 2 Raghu Vria & Lokesh Chandra, A New Tibeto-Mongol Pantheon, part 5 p.6, plates 310-317. 3 Gombojab, Tobed, no.132. Copy at the State Library of Ulanbator.

@391 volume was handwritten. The size of the xylographic karchag is 22.0x7.0 cm. (printed surface 5.5x17.5 cm.), which is a rather small format for a sumbum. The first volume (KA) has an exegesis of a stotra to yons-hdzin rdo-rje-hchan (10635 in 27 f.) , a biography of Mchog-sprul rin-po-che Blo-bzhin-hjigs-med-bstan-pahi-rgyal-mtsah2 (10638 in 61 f.). notes on the yan-lag-bdun-pa which precedes3 the recitation of the Bhadracart (10639 in 21 f.), sadhana of a guru as Buddha (10642 in 55 f.), introduction for the pious (10644 in 20 f.), introduction to the three virtues of a master namely, to explain the Dharma, to refute of antagonist's thesis and to propound his own systen (10645 in 26 f.), clarification of the difficult points of the grammatical work Sum-rtags (10651 in 28 f.) commentary on the sum-cu-pa (10652 in 92 f.) and essintials of certain daily recitations (10553 in 29 f.). The second volume (KHA) proffers mandala, puja and abhiseka of the Trayodasatmaka Vajrabhairava (10655 in 267 f.) pjua of Ajitanatha4 (=Maiterya, 10659 in 27 f.), mandalavidhi of Navadasatmaka Vasudhara (10663 in 40 f.), and pujavidhi of Kurukulla (10664 in 24 f.). The third volume (GA) treats of logic (gtan-tshig, 10675 in 285 f.), and of paksadharmacakra5 (10676 in 84 f.). The fourth volume (NA) opens with Hjan-dpal zhal-lun6 a commentary on Tson-kha-pa's Lam-rim7 by the Fith Dalai Lama (10678 in 64 f.), 10679 in 80 f.), karchag of the sumbum of Dam-tshing-rdo-rje8 (10682 in 24 f.), commentary on the Bkah-drin-gsol-hdebs (10683 in 26 f.), the method for reciting the Manjusri-namasangiti (10684 in 24 f.), and a commentary on the versified salutation to Manjughosa (10685 in 168 f.). The center fifith volume (CA) is an abstract of the Hjam-dpal zhal-lun6 (10686 in 629 f.). The sixth volume (CHA) includes generalities on the Tantras. The next volume (JA) clarifies the focal points of the Lam-rim of the anuttara tantra (10691 in 144 f.), bach-yig of the collage of Exoterics (mtshan-mid grva-tshan, 10693 in 21 f.). eristics (10694 in 98 f.). elucidation of trairupya (tshul-gsum9, 1095 in 29 f.). and an exposition of the grammar sum-cu-pa (10696 in 37 f.). The unxylographed last volume (NA) opens with a general introduction to Dharma (10697), commentary

_____________________________________________________________ 1 See this volume, note on p.498 preceding the karchag of volume NA. 2 Compare Cin sujugtu Blo-bzan-hjigs-med $ 58. 3 So Lama Tshulthim. 4 Compare his shadhana in Tanjur 3649. 5 S.C Vidyaghushana. A History of India Logic, p.299 6 TWB. 5637, 6981;5988,6193,6984,6976. 7 TWB. 5392. 8 His sumbum has been listed in this volume on pp.356-361. 9 S.C. Vidyabhushana, A History of India Logic, p.291 n.1, Nyayabindu 41.15-16, 45.14,48.7. Tanjur 3707 is Tshul-gsum-gyi sgron-ma "Naya-traya-pradipa".

@392 on Manjusri-namasangti (10689), a section of the esoteric biography of Brag-ri-pa yons-hdzin rdo-rje-hchan in versified form (10700), exposition of the Pramanavartika (10702) and of Tson-kha-pa's neyartha and nithartha1 (10705), karchag of the Ruam-rgyal mchod-rten or stupa (10708), letters (10711), question- answers (10712), notes on the drawing of mandalas (10715), notes on Lam-rim chen-mo (10716), sthirasanas, adhyesanas, etc. (10726-727:15+12 titles). It is noteworthy that the xylographed karchag lists even the unxyglographed works.

78. Ilayuysan qutuytu Arthasidha2 is the popular name of Blo-bzan-bsam-grub. He is more fully called Arthasidhavajra in the title of his biography (10024) and by Gombojab3. The duality of names has led to the repetition of the karchag of the first volume of his sumbum is this section from the cards of the State Library of Ulanbator. His complete writtings and biographic sketch are detailed above in 70. It is instructive to compare the two to see how the index cards of the State Labrary at Ulanbator have shortened the title to an indicative minimum.

I hope that this karchag of Mongolian sumbums will provide a valuable tool for comprehending the literary heritage of the Mongolian peoples and impart an interdisciplinary breadth to Mongolistics. It was inspired by my father Prof.Dr.Raghu Vira who is no more amidst us today. He would have loved to read it through. Alas! that privilege of mine was never to be. His affection inspires me to carry to completion his immense cultural project of the satapitaka and there in lies my consolution and fortitude. LOKESH CHANDRA

--------------------------------------------------------- 1 TWB. 5396

2 So in the index-cards in the State Library of Ulanbator.

3 Tobed, no.19.

