A NEWLY DISCOVERED U R G A EDITION OF THE TIBETAN KANJUR by LOKESH CHANDRA

New Delhi
During his extensive travels in search of materials for the Satapit.aka, 1 Prof. Dr. Raghu Vira undertook a journey to the Mongolian People's Republic (M.P.R.) at the invitation of the Committee of Sciences, Ulanbator. Inter alia, he discovered a hitherto unkown ~ edition of the Tibetan Kanjur which was revised and printed in Urga during the sway of the eighth and last Jibcundampa (tje-btsun-dam-pa). Prof. Raghu Vira was told that only two copies were printed. The xylographic blocks are no longer extant. One copy is in the State Library at Ulanbator, and the other is now on the shelves of the International Academy of Indian Culture, New Delhi. It was presented to Prof. Dr. Raghu Vira in December 1955, by His Excellency Mr. U. Tsedenbal, the Prime Minister of the M.P.R. The Urga Kanjur consists of 105 volumes of the size 2 4 inches (printed surface 2 0 3 inches) with seven lines to a page. This size is smaller than all the other known xylographic editions. According to a kithvadanff among the Chahars the reduction of the size of this edition was effected so that it could be carried on one camel, but it was an inauspicious sign: it ushered the decline and the virtual extinction of the Law a m o n g the Khalkhas. The volumes are listed on the last unnumbered page of the dkar-chag as follows: The Satapit.aka is a plan of the International Academy of Indian Culture founded by Prof. Dr. Raghu Vira for the publication of Indo-Asian literatures in original scripts and languages, with translations, annotations and critical evaluations. Nine volumes have appeared and 25 are in press or under active preparation. Mr. Kenneth K. S. Ch'en furnishes details about the various editions of the Kanjur and Tanjur in his article "The Tibetan Tripitaka", HJAS, 9 (1946), pp. 53-62. Prof. G. Tucci has supplemented it in his "Tibetan Notes, 1: The Tibetan Tripit.aka", HJAS, 12 (1949), pp. 477481. The prospectus of the photomechanic reprint of the Peking Kanjur and Tanjur under the editorship of Prof. D. T. Suzuki (issued by the TibetanTripit.aka Research Institute, Tokyo) has a short note on the history of the Peking edition. The xylographed editions of the Kanjur known to the above sources are tabulated below:

NAME OF THE E D I ] I O N Old Snar-thafi t ~'ung-lo~ Wan-lP 8shad-pa-rtsaP ~afls-rgyas-mtshos K'ang-hsi (Peking)~ LJthafi

DATE

BLOCKS

1312-1320 (Suzuki) (8th year of Yung-lo; 1410) 1602 (Ch'en), 1605 (Suzuki) t617-82 1617-82 (22rid year of K'anghsi: 1683) later than K'ang-hsi editioa. Exact date unknown 1730-1742

handwritten destroyed destroyed not known not known burot i~ 1900 burnt in 1908. Blocks were calwed by ~ k y a rgyal-mtshan and others in I:Ija~-yul the blocks of the Kanjur were carved in 17301732 and of fl~e Tanjur in 1741-1742; see] G. Tucci, ItJAS, 12 (1949), pp. 479-480 and L. Petech, China and Tibet in the early 18th Century (Leiden, 1950), pp. 144--145. carving commenced in 1730 tmdei orders of King of Sde-dge, Blocks extant destroyed lost lost lost

New Snar-thafi7

Derges Uo-ne~ L-~h'ien-lnng (Pekingy 0 Punaka Rjes-rku-l.abumxt ~ha-mdC ~ Buryat 1~ Lhasa

4- 1733 (Suzuki)

1737

1933 (?) (during Dalai Lama XIID

extant in the Sh~3parkhang which i~ situated below the Potata (see Lokesh Chandra, "Tibetan works printed by the Shoparkhang of the Pot~a", J;i~namuktdvalf, New Delhi, 1959, pp. 120 et gq.)

REMARKS

Through the generosity of Btsun-pa .Hjam-dbyafis, Blo-gsal-byafi-chub-ye-fies collected with great effort the texts with the help of Bsod-nams-hod-zer and Byafi-chub-hbum. Exact reprint of Old Snar-thafi (Suzuki). 3 Yung-lo edition served as basis (Ch'en). 4 Carved by Bshad-pa-rtsal of Zahor about the time of Dalai Lama V (1617-1682). s Carved by Safis-rgyas-mtsho about the time of Dalai Lama V (1617-1682). Reprint from the Yung-lo edition (Suzuki). Zha-!u copy is the basis (Ch'en).~

7 Old Snar-thafi was used as basis, supplemented by the catalogues of Tshal-pa, Bu-ston, and others.

a Based on Lithafi. To it were added the canonical works mentioned in Bu-ston's catalogue. See F. Weller, "Zum Kanjur und Tanjur yon Derge", OLZ, 1936, pp. 201-218. 0 After the Derge edition. On this edition see J. F. Rock, Life among the Lamas of Choni, The National Geographic Magazine, 54 (1928), pp. 569-619. an Revised mainly with the help of Dcrge and enlarged by two new sfitras in the Ratnakfita section. 1, Stored in the Kumbum monastery in Amdo. ~ Kept in the Cha-mdo monastery in Khams. 1~ There was a metallic set of blocks for printing the Kanjur in the Buryats according to my informant Lama Chimpa.

178
Particulars S OTRA Vinaya : .1-.tdul-ba (Vinaya) Praffidpdramitd : .Hbum (100.000)

LOKESH CHANDRA
Volumes Pages of the list at the Academy

ka-pa ka-da, a ka, kha, a ka-ga ka ka ka ka-ga, a ka-cha

(13) (12) (3) (3) (1) (1) (1) (4) (6)

20 27 29 29 30 30 31 34 36 42 79 118 120 133

(gatas~_hasrik~) ~i-khri (20.000) (Virh~atis~thasrik~)

Khri-brgyad-sto~-pa (18.000)

(A.st.~tda~as~hasrikf0 (Ses-rab) khri-pa (10.000) (Da~asfihasrik~) Brgyad-stoti-pa (8.000) (A.st.asfihasrik~)

Ser-phyin sna-tshogs

(Vividh~h. prajfihp~amit~h.)
S~ttra : Phal-chen, Phal-po-che

(Avatariasaka)
Dkon-brtsegs

(Ratnakfit.a) Mdo (Sfitra)

TA N T R A Rgyud

ka-a, alia, ah., ki (33) ka-wa ka-ga e, vath ~ri (bis) (20) (3) (2) (2) (1) 105

(Tantra)
P~ih rgyud

(Puratana Tantra)
Gzu~s-bsdus

(Dh~ran.i-sarhgraha)
Dri-med-.hod

(Vimalaprabh~) Dkar-chag (catalogue)

This list tallies exactly with the set of volumes at the Academy. All its cardboard (not wooden) covers have the division headings (e.g..hdul-ba, .hbum) in the Mongolian language side by side with Tibetan, both written by hand. The dkar-chag or catalogue of this edition consists of 75 folios. Two folios bear the number 10 (bcu goti and bcu bog); the penultimate folio containing the list of volumes and the last folio illustrating the fore lokap~las are unnumbered: so the folio numbers in Tibetan words run up to 72. As usual with Mongolian xylographs, the obverse of most folios has the number in figures preceded by the marginal title dkar-chag.

AN URGA EDITION OF THE TIBETANKANJUR

179

The full title given on folio la runs: Bde-bar-ggegs-pa.hi bka.h-bsgyur

ro-eog par-du bzhehs-pah, i dkar-chag dge-mtshan bbum-phrag phyogs mthar .hphel-bar byed-pah, i skye-ba iha-pa.hi sgra-dbyaiis zhes-bya-ba bzhugs-so. Folio lb has the illustrations of rigs kun khyab bdag Rdo-rje-Ochah and bstan-pa.hi bdag-po Thub-paOi-dbah-po, while folio 2a illustrates rgyal-ba gt~is-pa Tsoh-kha-pa and grub-pa.hi-.hkhor-bsgyur Dzgdna-badzra (Jfianavajra, the first Jibcundampa)? Hereafter we give a resum6 of the important data from the dkar-chag. [lbl] After the opening maflgalavacana in Sanskrit (namo ~o'umunfndrdya), there are 14 Tibetan stanzas of salutation to the eminent Jewels of the Faith. The first stanza invokes the blessings of His Supreme Holiness the Jibcundampa lqag-dbafl-blo-bzafi-chos-kyi-fii-ma-bstan-.hdzin, 4 in the classical rhetorical style with double entendre on the name of His Supreme Holiness. The ensuing stanzas are an obeisance to Lord Buddha (st. 2), Mi-pham mgon, Mafijuw the Six Jewels of India 5 (rgyan drug), the two Eminent Ones (mchog g~is) and others (st. 3), spyod-pa.hi rdo-rje (st. 4), to the lotsftbas and pa.n.ditas (lo-pa.n) who enriched the world by their translations of the invaluable Jewels of the Law from India (st. 5), Ati~a, his disciple .Hbrom-ston, the eminent bka.h-gdams-pa teachers (st. 6), to the Second Jina (rgyal-ba ghis, i.e. Tsofl-kha-pa) along with his disciples (st. 7), .Hjam-dbyafls-chos-rje 6 (st. 8), the successive incarnations of the Dalai Lamas (st. 9) and Panchen Lamas (st. 10), the [first] Jibcundampa Blo-bzafl-bstan-pahi-rgyal-mtshan who upholds the illustrious Law of Jina Sumati[kirti] (Blo-bza~ rgyal-ba, i.e. Tsofl-kha-pa) (st. 11), and his successive incarnations (st. 12), and to the [last Jibcundampa] lqag-dbafl-blo-bzafl-chos-kyi-fii-ma-bstan-.hdzin-dbafl-phyug (st. 13). The final stanza is a genera1 invocation to all the Upholders of the Doctrine to protect the Law. [3a5] Every Tibetan work begins with one or more of the following: phyag-I.~tshal, smon-lam, bskul, spro-tshig: these are the constituent parts of the maflgal~cara.na which is essential in Sanskrit works too for the
A short bio~aphy and names of extant works by the first Jibcundampa Jfi~navajra (Skyabs-mgon rje-btstm-dam-pa rin-po-chehi sku-.hphrefl dafi-po Ra.n-byufiYe-~esrdo-rje .ham Blo-bzafl-bstan-pa.hi-rgyal-mtshan-dpal-bzafi-po)will appear in my forthcoming work: Some Eminent Buddhist Authors of Mongolia. 4 The Eighth Jibeundampa, under whose auspices the Urga edition was prepared. The rgyan drug are: Nag~rjuna, .~ryadeva, Asaflga, Vasubandhu, Dinnfiga, and Dharmakirti. The stanza describes him as: dgon-ehenbtab sogs .hphrin-lasmkhab khyab-pah, i . . . : he was the first abbot of I;Ibras-spufis monastery (Prof. Tucci, TPS [Tibetan Painted Scrolls], part II, genealogical tables, E). He was born in Bsam-yas in 1379 (sa-lug) and was a disciple of Tsofl-kha-pa (TPS. p. 612). He died in 1449 (sa-sbrul).

180

LOKESH CHANDRA

unimpeded completion of any work. According to this classical tradition, the authors of the dkar-chag finally proceed to give the spro-tshig: it is a great pleasure to commence the catalogue of the complete Kanjur which is being xylographed in this country of Mongolia by the grace of Rje-btsun-dam-pa Chos-kyi-fii-ma, and which is entitled "Bkra-

gis dge-mtshan spel-bar-byed-pa yi skye-ba hia-pa.hi sgra-dbyahs."

On folio 3a line 6 the subjects to be set forth in the catalogue are enumerated as four: w 1. How the Kanjur was collected and redacted in Tibet, etc. (Ga~s-can-

gyi ljohs sogs su...).

w 2. How the Law was propagated in the country of the Khal-khas. 7 w 3. How this edition was prepared for print. w 4. The detailed list of titles (them-byali), ending with the final auspicious embellishments (bsho smon btab-pa dab bkra-gis-kyis mtha.h

brgyan-pa.ho).
[3bl] w 1. The incomparable Teacher Munindra (Lord Buddha) having become fully enlightened proclaimed the Law, which is auspicious in the beginning, middle and end, to all the worlds. The words of the Lord were proclaimed to the devas, n~gas, gandharvas, men and innumerable other beings according to their inherent natures in their respective languages. Their expanse and depth is incomprehensible even for the ~rhvakas, pratyekajinas, caramabhavika Bodhisattvas (srid-pa-tha-ma-pa, cf. Mvy. 7003); nothing to speak about common men. From this vast ocean a few drops were gathered by the noble arhats at three occasions (i.e. the Three Councils), by the Six Jewels, the two Eminent Ones, the eighty (sic) mah~tsiddhas, and numerous other noble personages. The streams of preaching, study, and meditation converged in the great Anavatapta lake and thence they flowed into Tibet (bsil-ldan-gyi-ljohschen-po) in the form of the mighty river of Sfatras and Tantras (mdo rgyud). By the grace of the incarnations of the Three Protecting Lords Avalokite~vara, Vajrapa.ni and Mafijusfi, the three dharmar~tjas, etc., the King and Minister, and the lots~tbas and pa.n.ditas, the Holy Words (gsu~ tab) which have been brought to Tibet (kha-ba-can-gyi-ljohs) and translated, were collected together and became known as the BkaO-.hgyur. During the life-time of chos-rgyal Sad-na-legs-mdzifi-yon,8 lotsaba Ka-ba
7 The Tibetan transcription o f Mongolian words has been given as it is in the text o f the dkar-chag, without any alterations. s The precise date o f Sad-ha-legs is not settled. Dr. L. Petech, A Study on the Chronicles of Ladakh, p. 62, assigns him to 797-804 A.D. Also see ibid., p. 74 ft. According to the Deb-ther-s~on-po it is 804--814 A.E). (Indo-Tibetica, IV, part II, p. 283). Also see Dr. G. de Roerich, Blue Annals, part 1, p. xx.

AN URGA EDmON oF THE Ti~ErAN ~:ANJUR

181

D p a l - b r t s e g s 9 a n d others p r e p a r e d a detailed list (them bya~i) o f all the works that were d e p o s i t e d in the .ITIphah-thafl-ka-med m o n a s t e r y (gtsuglag-khan = vih~ra, Mvy. 9152), giving the title, n u m b e r o f barn, le.hu, a n d ~lokas. This b e c a m e f a m o u s as the .Hphafi-than-ma Catalogue. It is f a m e d t h a t this was the first effort in T i b e t (Gates-can) to collect t o g e t h e r the entire (ro-cog) K a n j u r . [4a4] A f t e r this l o t s ~ b a D p a l - b r t s e g s , H.khon Klu.hi-dbafl-po lo and others collected together, a r r a n g e d a n d c a t a l o g u e d h o l y w o r k s k e p t in the great p a l a c e (pho-brafl chen-po) o f S t o f i - t h a d - l d a n - d k a r , n It b e c a m e k n o w n as L d a n - d k a r - m a ? ~ [4a5] A t the time o f the p r e p a r a t i o n o f these big catalogues the mystic (~profound?) t a n t r a s (gsah-stiags nah-gi rgyud sde zab-mo-rnams) were n o t included in the detailed lists (them-byali) because o f their secret practices. A t the time o f the later p r o p a g a t i o n o f the D o c t r i n e (bstan-pa phyi-dar) the t o t s a b a s t r a n s l a t e d a n d a d d e d several satras a n d t a n t r a s to the n u m e r o u s a l r e a d y extant. But n o c a t a l o g u e (dkar-chag) was p r o d u c e d . [4bl] L a t e r ~3 the disciple o f Bcom-ldan-rig-ral, M c h i m s .ITIjam-dbyafis,
9 Dpal-brtsegs was "one of the two famous lotsfibas in the times of King Khri-sroflide-btsan" TPS, p. 680, n. 41. The date of Khri-srofi-lde-btsan is 755-797 A.D. (Dr. L. Petech, ,4 Study on the Chronicles of Ladakh, p. 62). -_0 On .Hkhon Kluh.i-dbatl-po (Nfigendra) see TPS, p. 679, n. 16, and Dr. G. de Roerich, Blue Annals, part 1, p. 210. ~a Bu-ston in his chos-13byuti (Obermiller, History of Buddhism, part II, p. 191) also writes about this catalogue. ~ Prof. S. Yoshimura of the Ryukoku University, Kyoto, has published The Denkarma Catalogue. This catalogue has also been published by Mareelle La[ou, JA, 1953, pp. 313-353. x3 This attempt is described at len~h in the Deb-ther-s~ion-pocha 5b7-6b I in my xylo~aph. This passage has been discussed by Prof. G. Tucci in "Tibetan Notes", HJAS, ~2 (1949), pp. 477-478, and TPS, p. 107 f., and translated by Dr. G. de Roerich in Blue Annals, part 1, pp. 337-339. There are some discrepancies in them. As this passage is of importance for the history of the redaction of the Tibetan Canon, it is being quoted in extenso: Bcom-ral-gyis Bde-bar-ggegs-pal3i bka.h-rnams-kyi bam-tshad daft h.gyurbyati sogs-la.hati ties-ties mdzad ] bstan-bcos-rnams kyafi so-sot phye-nas tshan-tshandu bsdu-bahi bstan-bcos bstan-par-rgyas-pa bya-ba.hati mdzad I de stefi btsun-pa Hjam-dbyatis-kyis yo-byad-tshan chen-po bskur I Dbus-pa Blo-gsaMa sogs-pa Bka.hdafi-bstan-bcos-hgyur to-cog bzhetis-la9 dpal Snar-thafi-gi gtsug-lag-khati-du bzhagspar-gyis-gigces lan-bskur-ba bzhin ! Dbus-pa Blo-gsat-byafi-chub-ye-gesdaft I lo-tsh-ba Bsod-nams-h. od-zer daft I Rgyati-ro Byafi-chub-.hbum gsum-gyis h bad-pa chen-pos Bka.h-h.gyur Bstan-.hgyur phyi-mob btsal-zhiti legs-par bzhetis-nas I .Hjam-lha-khafi zlaes-pal3igtsug-lag-khati-du bzhugs-pa-las ] gzhan-du yati mati-du mched-de ] Stod-kyi Grom-pa Sa-skya~ dati t Khab Guti-thafi-la sogs-par inched ] Smad-du yati .Htshal a Guti-thafl-du yafi tshad gsum I Stag-luti fie-hkhor dati bcas-par tshad gsum I Bu-ston rin-po-ches Snar-thati-las Bstan-.hgyur spyan-drafis-te zlos-pa-rnams dot I Snar-thati-gi de dati-po kho-na yin-pas phyi-mo ci riled bsdus-pa.hi-phyir i go-rim med-pa-la go-rimrnams legs-par sgrigs [ chos-kyi-rnam-gratis gsar-pa stoti [hag~ tsam bsnan-nas ] Zhalu.hi gtsug-lag-khafi-na bzhugs de-la phyi-mo bgyis-te gzhis-kha Rin-spu_6s-su slob-dpon

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LOKESH CHANDRA

whose n a m e is w e l l - k n o w n in its c o r r u p t e d f o r m .Hjam-geg 1~ bak.si ( x y l o g r a p h : pak~i) collected resources f r o m C h i n a a n d M o n g o l i a (Rgya Sog). T o p r e p a r e a c o m p l e t e c o p y o f the K a n j u r he collected a lot o f originals (ma-phyi) t h r o u g h his strenuous efforts. H a v i n g c o r r e c t e d a n d a r r a n g e d t h e m t h o r o u g h l y w i t h the help o f v a r i o u s scholars, Sakyabhiks.u H.jam-pa.hi-dbyafis p l a c e d it in the great vih~tra o f d p a l Snar-thafi a n d p r e p a r e d a c a t a l o g u e (dkar-chag). T h i s c a m e to be k n o w n as the Narthang Kanjur ( Snar-thati Bka.h-h. gyur). Nam-mkha.h-rgyal-mtshan-pas bzhefis [ Rtsest-thafi-gi chos-grvar bzhugs [ de-la phyi-mog byas-te Gofl-dkar daft I Gdan-sa-thel-na yafl bzhugs [ phyis ni Khams-parnams-kyis so-sor bzhefis-te Khams-su khyer-ba daft I de-rnams fiid-la phyi-mo byasnas Khams fiid-du bzhefs-pa daft ] chos-rjes Mthofi-ba-don-ldan-pasb bzhefs-pa daft [ Dbus-su Du-dben-w i bzhefls-pa daft I .Htshur-phur-na yafi chos-rjes Rafi-byufibas k rin-po-che-las bzhefls-pa daft [ Byams-pa-glifl-du Yar-rgyab-dpon-chen Dgebsfien-pas bzhefls-pa daft ] Gzi Kun-spafls-pas pu-sti brgya-brgyad-bcu tsam-cig bzhefis-pa da6 [ Stag-rtse-bas kyaf gtsug-lag-khaf bzaf-po daft [ Bka.h-.hgyur Bstan.hgyur sfar-gyi stefi-du I dus phyis phyi-mo rfied-pa mafi-po daf-bcas-te bzhefs-pah,i bar-ba graf-las-.hdas-ba-zhig byuf-ba-rnams kyaf I Bcom-ldan-rig-pah.i-ral-gri slobma btsun-pa .Hjam-pa.hi-dbyafis-kyi mtbu-las byuf-ba yin-te ] h..di-rnams kyaf mtharbtugs-na Rfog lo-ts~-bah, i bkah.-drin daft [ de yafl Kaha-che-ba.hi mkhas-pa-rnams-kyi bka.h-drin daf ] mthar Safs-rgyas-rnams-kyi bkah.-drin-du gyur-pa.ho [I (a) Prof. Tucei, ibid., p. 477 says: "bTsun-pa .hJams-dbyafls, a disciple of sKyo-ston bCom Ral-khri... sent to dBus-pa Blo-gsal a large amount of money in order to have a copy of the bsTan-.hgyur and bKa .h-.hgyur printed and placed in the temples of sNarthafi." This passage needs reconsideration..Hjam-dbyafls was a disciple of Bcomldan-rig-pah.i-ral-gri (not ~ also known as Bcom-ral and Bcom-ldan-pa), who in turn may be said to be a disciple of Skyo-ston-pa (Blue Annals, part 1, p. 336-37). The guru-parampard may be worked out as: Skyo-ston-pa Bcom-ldan-rig-pah.i-ral-gri(or Bcom-ral, Bcom-ldan-pa, Rig-ral) btsun-pa ( = Venerable) Hjam-dbyafls Dbus-pa Blo-gsal-byafl-chub-ye-~es(or Blo-gsal) Further .Hjam-dbyafis had sent money for the preparation, and not printing, of a copy of the Canon. (b) The word phyi-mo is rendered by Prof. Tucci as "supplementary texts". Dr. Roerich translates it as "original texts", which is better suited to the present context. Compare the use ofphyi-mo later in the passage under discussion: de-laphyi-mo bgyis-te gzhis-kha Rin-spuhs-su. . ., de-la phyi-mo byas-te Go~-dkar dab, and other sentences where it certainly cannot be translated as "supplementary texts". The dkar-chag of the Urga edition uses the word ma-phyi instead of phyi-mo. According to S. C. Das, Tibetan-English Dictionary, p. 945a s.v. ma I[: "the original of any document or book is termed the ma-gzhi or a-ma while the copy of the same is styled the bu 'son' or bu-dpe". In Kdkyapaparivarta 89 (ed. Baron A. von Sta6l-Holstein), DasdbhCtrnika-s~tra 1N (ed. J. Rahder), and Prasannapada 359.11 (J. W. de Jong, Cinq chapitres de la Prasannapadd, p. 98) yi-ge.hi-phyi-mo is the translation of Sanskrit matrka.

I I

AN URGA EDITION OF THE TIBETAN KANJUR [4b3]

183

W i t h this as the o r i g i n a l (ma-phyi), T s h a l - p a Si-tu Dge-ba.hi-blo-

e r o s 15 h a d [a c o p y p r e p a r e d ] a n d p l a c e d i n the T s h a l gufi-thafi vih~tra. T o t h e o r i g i n a l (i.e. N a r t h a n g ) were a d d e d o t h e r texts. T h i s is k n o w n as t h e T s h a l - p a K a n j u r (Tshal-pa Bka.h-l.~gyur). B e c a u s e o f its great a u t h e n t i city (din-tu khu~s-btsun) 16 it b e c a m e very f a m o u s . B u - s t o n t h a m s - c a d m k h y e n - p a r i n - c h e n - g r u b c a m e f o r its prati.st.ha (rab-gnas)3 ~ H a v i n g c o r r e c t e d it a c c o r d i n g to the three criteria (dpyad-pa gsum) ~8 t o g e t h e r w i t h Si-tu Dge-ba.hi-blo-gros, ~5 he m a d e it the sole writ o f the h o l y L a w . [4b6] L a t e r o n the r e d - c a p (zhva-dmar) C h o s - k y i - g r a g s - p a , 19 rje Yeb z a f i - b r t s e - b a , a n d o t h e r s revised it so t h a t it m a y be i n c o m p a r a b l y c o r r e c t - so say the b i g c a t a l o g u e s . [5al] A c c o r d i n g to the D e r g e C a t a l o g u e , the k i n g o f .Hjafi K a r m a M i - p h a m - b s o d - n a m s - r a b - b r t a n t o o k the T s h a l - p a K a n j u r , a n d as c o n c e r n s the t a n t r a d i v i s i o n , he c o m p a r e d also t h e S t a g - l u f i - r g y u d - ' b u m . T h e sixth r e d - c a p (zhva-dmar drug-pa) 2~ revised it. T h e n it was p r i n t e d (par-du

(c) Dr. Roerich takes Grom-pa Sa-skya as one word. Prof. Tucci, ibid., p. 478, has: "Gom-pa, Sa-skya". (d) Prof. Tucci, ibid., p. 478, has Tshal, but Dr. Roerich has the same reading as our xylograph. (e) Prof. Tucci and Dr. Roerich render it as "about a thousand". Can it mean "over a thousand" (.9) (f) Prof. Tucci spells rTse-thah. (g) Prof. Tucci: "hence new additions and new copies"; this is due to interpreting phyi-mo as "supplementary texts" or the like. But see supra note b. (h) Prof. Tucci: mThon-ba-ldon-ldan, and Dr. Roerich: mThoft-ba Dun-ldan-pa. (i) Dr. Roerich reads it as Dun-ben Sa-ba. Prof. Tucci is right in interpreting du-dben-da as the Chinese title tu-yiian-shih ~ ~ ~ conferred on Tibetan dignitaries. (k) Prof. Tucci: Chos-rje-rafi-byufi. Chos-rje is the title, and not an integral part of the name; it is clear from its termination -s (chos-rjes). Our xylograph has .11tshur-phu while Prof. Tucci's mTshur-phu. x4 See Blue Annals, part 2, p. 779. ~5 Dge-bah.i-blo-gros is also called Kun-dga.h-rdo-rje. For his efforts to prepare the Tshal-pa Kanjur, see Prof. Tucci, HJAS, 12 (1949), p. 479, and TPS, p. 630a. 18 Khuhs-btsun "well-founded, genuine, of undefiled origin" S. C. Das, Tib.-Eng. Dict., p. 147b. H. A. J~ischke, Tibetan-English Dictionary, p. 41b, translates it as "of noble descent, or when applied to statements, etc. : 'well-founded'." 17 " . . . having taken monastic vows, was celebrated by the name of the extremely honourable, all-knowing, Dge-bah.i-blo-gros. He invited in Tshal Bu-ston, the prince of the learned ones, for the consecration of a K a n j u r . . . "; Fifth Dalai Lama's Chronicles, f. 63a, quoted in TPS, p. 630a. 1s According to Lama Chimpa the dpyad-pa gsttm are: (i) lun daft mi .heal, (ii) rig-pas gnod med, (iii) rati tshig s~a phyi .heal med. 1~ Blue Annals, p. 831, mention His Holiness Chos-kyi-grags-pa-ye-~es-dpal-bzafi-po as the fourth hierarch of the Red Crown (zhva-dmar-cod-pa.n-.hdzin-pa) of dpal Kar-mapa. In Klofl-rdol-bla-ma's list of the zhva-dmar- patriarchs Chos-grags-ye-ges is the ninth (TPS, p. 682b n. 61). z0 If we take Chos-grags-ye-w as the fourth patriarch of the Zhva-dmar, then the

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bsgrubs-pa). N o w it is in the Li-thafl Byams-chen-rnam-par-rgyal-ba.hichos-sde. [5a3] The dharmar~ja of Rgyal-rtse prepared a copy on the basis of the Snar-thafl Kanjur. Bu-ston (thams-cad-mkhyen-pa Bu-ston rin-po-ehe) having examined it according to the three criteria (dpyad-pa gsum) corrected it and also prepared a catalogue. On some points (this catalogue) disagrees with Ven. Bu-ston's chos-h,byuh, and for this reason it is often considered that the author of Them-dpafl-ma (the catalogue of the Rgyal-rtse Kanjur) was Lo-chen Thugs-rje-dpal. Whatever be the authorship, the catalogue was so correct and complete that its authenticity was accepted by all and it came to be known as Themdpah-ma. 21 [5a5] All the Kanjur editions which have been xylographed (par-duh.khod-pa) on the basis of the Tshal-pa Kanjur and the Rgyal-rtse Them-dpafl-ma are given below: [5a6] The Chinese Emperor Yung-lo (Tsi-na.hi yul-du goh-ma ta-mih Gyuh-lo-ehen-po) invited rje-bdag-hid-ehen-po, but Byams-chen-chos-rje Sakya-ye-ges"~ went in his place, and exerted himself for the propagation of the doctrine of Tsoflkhapa, so that it may spread in all directions and last for a long time. Through his grace the Emperor had excellent copper blocks (zahs-par) of the complete Tibetan Kanjur prepared for the first time. [5bl] The Mtshal-pa Kanjur prepared by the Chinese Emperor K'anghsi (Bde-skyid). The Li-thafl-Mtshal-pa Kanjur prepared by Sa-tham king Mi-phambsod-nams-rab-brtan. ~3 The Snar-thafl Kanjur prepared by Mi-dbafl Bsod-nams-stobs-rgyas during the time of Dalai L a m a VII. ~a The Cone Kanjur prepared by Mi-dbafi Dmag-zor Mgon-po-rgyal during the time of Co-ne-grags-pa B~ad-sgrub.
sixth will be Dkon-mchog-chos-kyi-fii-ma (llth in Klof~-rdol-bla-ma's list given in TPS, p. 682b). 2~ DpaJimeans "a witness, one able to attest or bear witness; also, a surety" (S. C. Das, Tib.-Eng. Diet.). In Da~abh~mika 10J, I1E dpati-du-bzhugs-te (llE gyur pa) renders the Skt. sdks.fbhata. In the present context dpan should mean authentic. 22 "~a-kya-ye-~es is one of Tsor~-kha-pa's most celebrated disciples who died in the year 1435 at the age of 82". (TPS., p. 253b, note 62). According to TPS. p. 25 he was "better known by the name of Byams seres rdo rje" but our dkar-chag gives it as Byams-chen-chos-rje. 28 It is the same edition as already described above (our dkar-chag folio 5al). 24 On this New Narthang edition see Prof. Tucci, HJAS, 12 (1949), p. 479.

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[5b3] The Derge Kanjur prepared by Mi-dbafl Bstan-pa-tshe-rifl during the time of Si-tu-pa.n-chen. ~ifl-bzah.-pa .n.di-ta Blo-bzafl-dar-rgyas had the entire Kanj ur xylographed (par-du bzhehs-pa) during the time of Pa.n-chen Blo-bzafl-dpal-ldanbstan-pa.hi-fii-ma-phyogs-las-rnam-rgyal. 25 Similarly other editions furthered the spread of the Law. [5b4] Lord Buddha proclaimed the eightyfour thousand dharmaskandhas for the eightyfour thousand afflictions. Among them some have been translated into Tibetan, while others not. Among the translated are the earlier and later translations (sha-tjgyur phyi-Ogyur). Besides, there are the biographies (rnam-thar) and annals (lo-rgyus) of the pan..ditas (pan.-grub) and great lotsabas (lo-ehen). In Tibet is the earlier and later propagation of the Law (sfia-darphyi-dar). Among themarethe Sa-[skya], Rfiifl-[ma-pa], Kar-[ma-pa], .Hbrug-[pa], Jo-lugs ( = Jo-nafi-pa), Bu-lugs, old and new (gsar-rfiih) Bka.h-gdams-pa and numerous other denominations. The biographies, annals, etc. have been given in the big catalogues and hence they have been omitted here. [5b7] w 2. How the Law has been propagated in the Khal-kha country. Here our dkar-chag refers to the prophecy in the .Hdus-rgyud about Lhan-cig-skyes-pa.hi-dga.h-ba, Ye-~es-rdo-rje, and others. It further mentions the prophecy in the .Hdus-rgyud-phyi-ma about Ye-~es-mthahcan-nag-po, Ma-dhu-ma-ti-srin-po.hi-dbafi-po, Ye-~es with a vajra and gha.n.t~ in hand, and Nag-po holding a kha-.tv~trh-ga, rus-rgyan eafi-teu and chafl-snod. The dkar-chag goes on to quote from a sfttra that in the future in the world called ~ri-zla-skar-mah. i-hod will incarnate the TathSgata called Gaganatilaka (Nam-mkhat.~i-thig-le) to lead all beings to mok.sa and to all-knowledge. According to this prophecy skal~ ~6 skyabs-mgon rje-btsun-dam-pa Blo-bzafl-bstan-pa.hi-rgyal-mtshan-dpalbzafl-po, the God of all beings of this northern land, incarnated in this Khal-kha country which was drowned in darkness in the absence of the light of the Law. In ornate style the dkar-chag goes on to relate that with him the country was enriched by several big and small monasteries. He made this country like the Aryade~a (.Hphags-pa.hi-yul). By the holy acts of the successive incarnations of the Jibcundampas the Law attained greater and greater heights like the waxing of the moon of the bright fortnight. [6b3] w 3. How this print was prepared. When the Spiritual Lord of this Northern Land, our crest-jewel, the eighth Incarnation rje-btsun
z5 The date of Pa.n-chen Bstan-pah.i-fii-ma is: 1780-1852 A.D. (J. Bacot, "Titres e t colophons d'ouvrages non-canoniques tibdtains," BEFEO, tome XLIV, 2 (1954)p. 334). 26 This sign is found in the xylograph of the dkar-chag to indicate a cryptic lacuna.

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Nag-dbafl-blo-bzafl-chos-kyi-fii-ma-bstan- .hdzin-dbafl-phyug-dpal-bzaflpo ascended the abhaya-sirhh~sana several monasteries (dge-.hdun-gyi-sde) were established, and similar religious acts flourished, as if a forest were on fire. Previously2~ preparations for the printing of the Holy Kanjur (Bka.h-.hgyur rin-po-che) were undertaken, but it was never accomplished. In the 34th year of the accession of the Manchu Emperor Kuang-hsii ~: , ~ which was the Earth-Ape year called Kffaka in the B.rhaspaticycle reckoning (gnam-bskos h.jam-dbya~s goh-ma chen-mo Kvon-shubi

gser-khrir mim.h gsol-ba.hi lo so-bzh#pa rab-tshes nah-gi phur-bu zhes-pa sa-pho-sprel lot'), i.e. in 1908, H. H. Jibcundampa (~26 skyabs-mgon kun-gzigs) himself and E-rte-ni-tshe-tshefl-no-yon Don-grub-lha-mo
ordered the preparation of the print of this edition so that the Law may spread and last for ever. They gave 11,000 srafl silver (rin-chen-ghis-pa). They made Chancellor of the Treasury (Erte-ni phyag-mdzod-pa) Padmardo-rje the head. The officiants (las-sne-pa) of Khu-re-chen-mo, the big qans "~s (han-chen), wafl's and others of the four provinces (.9 ru-sde) of Khal-kha, lay and spiritual persons (ser-skya thun-mo~-pa)- all being mightily pleased contributed with great devotion. The names of the contributors which are detailed in the dkar-chag are quoted here in full. They are a valuable record for the history of Outer Mongolia. [7a7] Mkhan-po no-moil-haft Blo-bzafl-phun-tshogs (1 bsod-btags [hereafter abbreviated to s.t.] and 10 srafl silver), Ded-mkhan-po (vicekhampo) Nam-mkha.h (1 s.t. and length of fine silk [gos-chen-gos-ldah]), Ded-mkhan-po Bsod-nams-dar-rgyas (10 rnam-dbail), 29 Erte-ni phyagmdzod-pa Padma-rdo-rje (1 s.t. 28 srafl silver), Dka.h-chen chos-rje DpaMdan-bstan-.hdzin (length of fine silk + 70 srail silver), Chos-rje Blo-bzafl-don-grub (10.7 staff silver), Chos-rje Gnas-brtan (1 s.t. q- 3.5 staff silver), Chos-kyi-rin-chen-don-grub (l s.t. q- 3.5 stall silver), E-rte-ni hva-bel-ka.hafl (1. s.t. q- 3.5 srail silver), Dar-pa pan..di-ta sprulsku (the preparation of the print of one pusta-ka), Tg-bla-ma Bkra-~isskyabs (1 s.t. q- 5 staff silver), T~-bla-ma Tshe-rifl-.hchi-med (1 s.t. q- 5 staff silver), Anpan (amban) of Bai-se Phun-tshogs-tshe-rifl (1 s.t. q- 100 ~7 Efforts to xylograph an edition of the Kanjur date back to the first Jibcundampa. .28 According to my friend Lama Chimpa, at present working at the International Academy of Indian Culture, the hierarchy of lay ranks occurring in the dkar-chag was: Han, Waft, Gu6, Thas-ji, Bai-se, Pe-li. ~9 Rnam-dbaft is a costly kiaatag with the decasyllabic hk.smlvryarhprinted or embroidered on it. It is also known by its fuller form rnam-bcu-dbaft-ldan(Lama Chimpa). An explanation of the meaning of his symbol is given by G. Schulemann, Geschichte der Dalai Lamas, p. 138 (Leipzig, 1958) who also refers to publications by Griinwedel, Filchner, Bleiehsteiner and v. Korvin-Krasinski.

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srafi silver), Gufl Rnam-sras (1 s.t. q- 24.5 srali silver), Thas-ji of Co-nail (1. s.t. -1- 14 srafl silver), Gufi ofThu-ge-ye Phyag-rdor (I. s.t. q- 100 srafi silver), Gufl of Su-hur (50 srafl silver), Gur ta-hi-zhig Cir-kal and his queen Yid-bzhin-.hkhor-lo (50 srafl silver), Pa-ru.hafl-khu-re monastery (30.3 srafi silver), people of the territory of Thu-ge-ye-thu king (more than 1646 srafl silver), people of the territory of the Tshe-thefl king (more than 2150 srafl silver), people of the territory of the Dza-sag-thu king (more than 2056 staff silver), people of the territory of Sa.hafl-no-yon (more than 2150 srafl silver), E-rte-ni dbu-mdzad .Hchi-med (length of fine silk ~- 1 s.t.), Gfier-pa (steward) Blo-bzah-bkra-gis (more than 3 srafi silver), Gfier-pa Don-rtogs (10 rnam-dkar), 3~ Bhik.su Nag-dbafl (7 zho 5 skar-ma 31 silver), Bkra-gis-brtsegs-pa (2.2 staff silver 1 s.t.), Blobzafl-bkra-gis (more than 2 srafl silver), Dflos-grub (more than 1 srafl silver), Bhik.su Bor (27.5 sran silver), Rdo-rje (7.1 srafi silver), Gnasbrtan-bsrufl (1.7 srafi silver), Don-grub-rdo-lje (7 zho silver), Mgon-pobsrufi (50 srafl silver), Blo-bzafl-sbyin-pa (7 zho silver), Brgya-stofl-pa (2 srafi silver q- 1 s.t.), Dka.h-bcu Bsam-gtan (1.5 srafl silver), Rdo-rje (10 rnam-dkar), Tshe-rifl-sgrol-ma (7 zho 5 skar-ma silver), Phun-tshogs (90 sheets of printing paper [par-g),i gog-bu]), Bhik.su Nag-dbafl-skyabs (more than 1 zho silver), Bhik.su Dpal-ldan-rdo-rje (more than 1 zho silver), Rnam-grol (4 zho 5 skar-ma), Bzafl-po (5 rnam-dkar), Tshe-dbafl (more than 1 zho silver), Yul-.hkhor-bsrufi (3.5 zho). [8a6] The following persons contributed more than 1 zho silver: .Hphags-skyes-po, Gzi-legs-ma, Pa-tha-na-safl, Sri-thar, Tfi-ri-skyabs, Bde-skyod-ma, Tshe-rifl-bde-skyid, A-yu-~i, Tshe-rifl-bde-skyid, Sgrolma, Tshe-ldan-skyabs, Gsafl-bdag, Dufl-ma-hu, Bhik.su Blo-bzafl-ye-ges, Blo-bzafl-tshul-khrims, Blo-bzafi-rta-mgrin, Rta-mgrin-skyabs, Tshedpag-rdo-rje, Rin-chen, Bsod-nams-bskyed, Dbyafls-can. Bhik.su Blobzafl-bstan-.hphel, Bla-ma-skyabs, and Blo-bzafi-sgrol-ma each contributed one bsod-btags. Dkon-gfier Bkra-~is-fii-ma more than 2 srafl, and Dkon-gfier Tshe-dpag-med 3.5 srafl silver. [8b3] Several persons contributed prepared xylographic blocks (stion bsgrub-paOi par-rnams) of one or more volumes (po-thi, pusti-ka):33 King ",0 Rnam-dkar is a khatag of white silk, superior to the usual ones of blue silk. ~1 Accordingto Lama Chimpa the measures in Mongolia are as follows: 10 skar-ma = 1 zho 10 zho = I srafi 16 srafi = ca-ma 50 srafi = rta-rmig (lit. "horse-hoof" - from its shape.) z~ Whenless or more than one volume has been contributed the number is given in parentheses.

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of Thu-ge.hi-ye-thu, Tas-chefl-chefl Vail (4), King of Che-tshefl, Rgyalkhafi-rtse, Tas-chen-rtsun Vail (3), Tshe-tshefi-cho-nofl Dzasag, A-has Gufl, Yo-ga-dzra ( = yogdcdrya) bla-ma, Bai-se Lha-dbafl, El-kog-safi hu-thag-thu, Dza-sag Mgon-po-skyabs, Dza-sag-thu King, Be-~rel-the Vail, Tas-chen Pai-se (sic), Gun Thu-ge-se, Tas-chen Gufl, Gufl Siddhi, Gufi A-yur, Sar-thu-la Gufi, Gufl Tsakra ( = Cakra), Thu-~e-ye Gufl Dga.h-ston-dpal, Sahafi-no-yon, Dza-ya-pa-n..di-ta, Tshe-tshefi Vail, Talas pe-li, Yel-tifl Pe-li, Vail Safigha-~ri and Dza-sag Tshe-rifi-mgon-po (1), Gufl Tshe-ldan-.hl~hel-rgyas [9al] and No-yon-hu-thug-thu (1), Ta-las Gufl, Gufl Rab-brtan-rdo-rje, Gufi A-pa-ri-mi-ta, Mer-gan Dza-sag, Dza-sag Ma-.ni-bha-dra, Gufl Dbu-rgyan, Erten-ni pan..di-ta, Tshe-tshefl Pi-li (3), Co-nofl Bai-se (2), Har-del Bai-se (2), Ta-las Bai-se (3), Thu~e-ye Gufl Lcam-srifi (2), Gufi Yid-bzhin-nor-bu, Tas-chen Dza-sag. [9a3] The work of carrying out corrections and additions was accomplished under the supervision of Mkhan-po-no-mon-hafl by various chos-rje (dharmasvdmins) and the following scholars selected by H. H. the Jibcundampa himself: Dar-pa-pa.n.di-ta gabcu ( = dkah.-bcu) Nagdbafl-chos-.hbyor-don-grub, gabcu Rta-mgrin-srufi, gabcu Bsam-gtan, sfiags-rams-pa Ses-rab, gabcu Bstan-pa-dar-rgyas, gabcu Bstan-pa-darrgyas, gabcu Yon-tan, gabcu Tshe-rifi-rdo-rje, gabcu Bsam-gtan, gabcu Gsafi-.hdus-skyabs, gabcu Grags-ldan, gabcu Spyin-pa, gabcu Bstan-padar-rgyas, gabcu Arya-badzra, etc. Several hundred other gabcus and dge-b~es's compared the Derge and Chinese editions (Sde-dge-par-mar Rgya-par-ma ghis). After exerting themselves hard for three years they corrected it to perfection (legs-par zhus-dag mdzad-pa). [9a7] Persons superintending board, lodging and other amenities (dodam-byed-pa-po-rnams) 3~ were: Gesgui (dge-bskos) 34 zhi-dar Blo-bzafikun-dga.h-mtha.h-yas, [9bl] Gesgui Khe-che-yeh. afi-gi-tshafis-spyod, Gesgui zhi-dar Yon-tan, Gesgui gabeu Phun-tshogs, Dzah.i-safi Gfer-pa 35 Rdo-rje, Gfier-pa .Hbyufi-gnas, Gfier-pa Don-grub, Dar-ga 36 Blo-bzafidon-grub, Dar-ga Bla-ma-skyabs, Dar-ga Sri-thar, Dar-ga .Hjam-dbyafis,
33 do-dam-byed-pa "to supervise, superintend" do-dam-pa "an overseer, authorised person" (S. C. Das, Tib.-Eng. Dict., p. 640a). 34 Dge-bskos = upadhivarika (Mahavyutpatti, Sakaki's ed., no. 9067). ~ G~er-pa"bh~n..dari, a storekeeper" (S. C. Das). Mahavyupatti (Sasaki's ed.) 3739 gives gesapati.h for g~er-ba. ~e.sapati is interpreted as "a certain royal officer: Mvy. 3739 = Tib. gfier-baadministrator" by Edgerton, Buddhist Hybrid Sanskrit Dictionary. ~e.sapati is not a royal officer, but a monastic administrator, lower than dge-(b)skos. According to Lama Chimpa, he is in charge of board and lodging. 36 Dar-ga stands for Mongolian daru~a. A. Mostaett, Dietionnaire Ordos, gives no ecclesiastic meaning. According to Lama Chimpa, dar-ga is a monastic inspector.

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Dar-ga Dam-chos, Dar-ga Sfiift-po, and others with their dge-yyog,~7 Ja-ma ss Tshogs-thu, fuel-men (Jih-len-pa), watermen (chu-len-pa), etc. [9b3] Printing-masters (par-dpon) were: Bhik.su Blo-bzaft-dpal-ldan, Bhik.su Ratna, Bhik.su Grags-pa, Bhik.su .Hbum, Bhik.su Mgon-po-skyabs, Pa-tha, Bla-ma-skyabs, etc. [9b3] Those who wrote the xylograph-script (par-yig-bris-pa-po) were: Khe-che-yel)aft-ge Bhik.su Bstan-pa-dar-rgyas, Bhik.su Rnam-sras, Bhik.su Kun-dga.h-rgya-mtsho, Bhik.su Blo-bzaft-~es-rab, Bhik.su Kun-dga.h, Bhiks.u Rta-mgrin-skyabs, Mkhas-grub, Bhiks.u Tshul-khrims-phuntshogs, Bhik.su .Hod-zer, Bhik.su Yi-dam-bsrufi, Bhik.su Luft-rigs, Bhik.su Dkon-mchog, Bhik.su Mchog-gsum-rdo-rje, Bhik.su Tshul-khrims, Bhik.su Bkra-w Bhik.su Ses-rab, Dpal-ldan-rdo-rje, .Hjam-dbyafls, Rgyas-grub, Spyin-pa, Bhik.su Dge-.hphel, Bhik.su Mgon-dkar-skyabs, Bhik.su Blo-bzafl-tshe-rift, Thun-moft-cer-gal, Bhik.su Tshul-khrims, Nagdbaft, .ITIphrin-las, Bhik.su Brtson-.hgrus, Bto-bzafl-dpal-ldan, Bhik.su Chos-grags, Bde-legs, Mkhas-grub, gabcu Mgon-po-skyabs, .Hchi-medrdo-rje, Bhik.su Mgon-dkar, Brtan-pa, Ba-yar, Dar-rgyas, [10(l)al] Chos-.hphel, Don-grub, Zla-ba, Chos-.hphel, Bstan-.hdzin, Chos-mchog, Dge-legs-yon-tan, Gur-skyabs, Bka.h-.hgyur, Mgon-po-skyabs, Thabsmkhas, Dmag-zor, Gsaft-.hdus, .Hjam-dpal, Don-grub, and others. [10(l)a2] The engravers of the xylographs (par-bkos-pa-po) were: Srithar, Brtson-.hgrus, Rnam-sras, Rta-mgrin-srufl, .Hphel-rgyas, Spyin-pa, Dkon-mchog, Blo-bzaft, DpaMdan-.hod-zer, Mufi-khu-rdo-rje, Dongrub-rdo-rje, Rta-mgrin, Blo-bzaft-dge-hdun, Rgyal-sras, Blo-bzafl-dpalldan, Rdo-rje-srufl, Dge-slofl-khu, Mchog-gsum, lqli-ma-l.md-zer, Blobzafi-tshul-khrims, Rnam-rgyal, Tshe-rift-don-grub, Nag-dbaft, Phuntshogs-rdo-rje, Bstan-.hdzin, Chos-skyoft, Rnam-sras, Dpal-ldan, Tsherift-don-grub, Blo-bzafl-mgon-po, Rdo-rje, ges-rab, Blo-bzaft, Brtsegs-pa, Ha-sa, Don-grub, Tshe-mdo, Badzra-skyabs, Tshul-khrims, Nag-dbafl, Rten-.hbrel, Don-grub, Dkon-mchog-dam-pa, Lha-mo-bsruft, Chos-mafl, Bstan-bsrufl, Bhik.su Brtan-pa, Stobs, Mun-khu-tshog-thu, Blo-gsal, Sman-bla-skyabs, Pa-tha-sva-ri, .Hjigs-byed, Grags-pa-rgya-mtsho, Chosrgya-mtsho, Dkon-mehog, Bsod-nams-phun-tshogs, Dpal-gyi-fii-ma, Bstan-pa.hi (sic), Yi-dam-skyabs, Chos-rgyal, So-sor, Srid-gsum, Pafitsa37 Dge-vyog is a youth attending upon a monk who works with a view to enter the holy order. Whenhe has passed the prescribedexamination for admission,he gets the position of a dge-gzhon(S. C. Das, Tib.-Eng. Dict.). 88 Ja-ma "tea-maker, tea-cook, a cook who prepares tea and gruel, etc." (S. C. Das, Tib.-Eng. Dict.). In Mongolia, ja-ma supervised the preparation of tea. He was a monastic officialwith several cooks under him (Lama Chimpa).

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LOKESH CHANDRA

rak.sa, A-yurdzfi~-na (Xyurj~dna), [10(1)bl] Tshe-rifi-rdo-rje, Karma, Spen-pa, Pa-tha-.hor-zhi-hu, Bde-mchog, Tshul-khrims, Phyag-rdorbyams-pa, Bla-ma-skyabs, Dge-.hdun, Bstan-.hdzin, Bstan-pa.hi (sic), .Hjigs-med, Gdugs-dkar, Thabs-mkhas, Ye-ges-rgya-mtsho, Ses-rabrgya-mtsho, Dkon-mchog-rgya-mtsho, Bstan-pa-rin-chen, Dge-.hdun, Bstan-pa-rab-rgyas, Tshul-khrims, Blo-bzafi-sbyin-pa, Don-grub-rgyamtsho, Dge-legs-yon-tan, Dge-legs-sbyin-pa, Grags-pa-rdo-rje, Ye-gesrdo-rje, Ye-~es-.hjam-dbyafis, Brtan-pa-rdo-rje, Tshe-rifi-skyabs, Tsherifi-rdo-rje, .Hjam-dpal, Bsod-nams, Dam-chos, Dri-med, Kun-dga.h-dongrub, Rgyal-mtshan-bzafl-po, Bstan-h.phel, ~es-rab-mchog-ldan, ~es-rabmchog-grub, Thu-mvur, Bsam-gtan, Bde-mchog, Bden-pa, Dam-chos, Gsufl-bur, Sfl-kra, Bstan-.hphel, and others. [10(1)b5] Thus by the exertions of the aforesaid persons this work was completed in the properous and pious land of northern Mongolia. Here the dkar-chag gives epithets after epithets as to how the country was sanctified by religious observances. One of the interesting epithets [10(2)a3] is that it resounded with the voice of thousands of men of erudition studying and teaching the three pi.takas (sde-snod-gsum Tripit.aka) and the four classes of tantras. [10(2)a5] In the second year of the accession of Hsiian-t'ung "{~ ~i~ i.e. the 44th Iron-Dog year called Sddhdran. a in the B.rhaspati-cycle (i.e. 1910 A.D.), ten thousand monks (rab-byut~ -~ pravrajita) vowed to reside together for the var.s~v~sa (dbyar-gnas-pa) in the great monastery of Khu-re-chen-mo alias Ri-bo-dge-rgyas-dga.h-ldan-b~ad-sgrub-glifi, which is the source of the Law for this Northern Land (i.e. Mongolia). Besides, a new monastic college (grva-tshat0 Yid-dgah-chos-.hdzin-glifl was founded to impart instruction according to the yig-eha of Rje-btsunpa. Thus the whole year was replete with auspicious activities. Hereafter follow five ornate stanzas adoring H.H. the Jibcundampa for his numerous acts for the propagation of the Law. [llal] w4. The dkar-chag is divided into two parts: sOtra (mdo) and tantra (snags). The first part (sfltra) is subdivided into (i) vinaya (Odul-balun-gi skor), (it)prajfifip~ra1~t~ (~es-phyin-gyiskor), (iii) sOtra (mdogzhun bzhugs tshogs ehe-ba.hi skor), and (iv) sfitrfinta (mdo-man) which includes the Hinay~na and Mah~yfina sOtras. The dkar-chag discusses the various classifications of the Vinaya. It is arranged by Bu-ston as: Bhiksu-prfitimok.sa and vibhaflga (phahi so-thar dan rnam-hbyed), Bhik.sun.i-pr~timok.sa and vibhaflga (mahi so-thar dab rnam-.hbyed), Vinayavastu (luh-gzhi), K.sudraka (phran-tshegs), Uttaragrantha? (lunzhu-pa). According to Gon-dkar-pa the order is: the two Pr~timok.sas

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(so-that ggis), Vinayavastu (Im~-gzhi), Vibhafiga (rnam-hbyed), Uttaragrantha? (zhu-ba), K sudraka (phran-tshegs).
But in this edition the order of the Tshal-pa Kanjur has been retained, which is based on the old catalogue .Hphafi-thafi-ma: Vinayavastu (.hduLba-gzhi), Bhik.su-pr~timok.sa and vibhafiga (pl~at.~iso-thar da~ rnamhbyed), Bhik.sun.~-prfitimok.sa and vibhafiga (maOiZ), K.sudraka (phrantshegs), Uttaragrantha (gzhuh bla-ma). The Vinayavastu has 17 vastus, is well-known as lul~-gzhi, has 32.700 glokas and 109 bam-pos. Hereafter the detailed list begins. It gives the precise location of every text: the volume-letter (ka, kha, etc.), preceded by the folio number, its recto or verso, and line. The sub-titles are also indicated, e.g. the 17 vastus of the Vinayavastu (folios 1la5 et seq.). 1"he list of titles comes to an end on folio 72a2. Then conies the final mafigal~caran.a in stanzas, ending with Orb ye dharmd ITetuprabhavd, etc. According to Prof. Dr. Rinchen, the par-yig of the Urga edition of the Tanjur was complete in 1937. Some volumes were carved and even printed. It is likely that some of them may be found among the arats in remote habitations of the Mongolian People's Republic.