国立情報学研究所 - ディジタル・シルクロード・プロジェクト
『東洋文庫所蔵』貴重書デジタルアーカイブ

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CH. IVJ

THE CHRONICLES OF LADAKH : TRANSLATION   79

The son of Sribs-khri ,btsan-powas Gri-gum-btsan-po.

He had three sons : Sa-khri, Na-khri, and Bya-khri.

Bya-khri received the name of Spu-de-gun-rgyal. He resided at the great castle of Yar-lun. In the time of this king the bon [religion] of the Yuii-druit (svastika) arose. Besides, the essence of burnt wood, charcoal, and the essence of molten leather, glue, came into existence (were found). Iron-ore, copper-ore, and silver-ore were found.

` The three ores were melted with coal, and silver, copper, and iron showed themselves.

Pieces of wood were pierced, and ploughs and yokes were made.   p. 30.
Two equal [mdzos] were put into the yoke, and the plains were ploughed into fields.

The water of the lakes was led into irrigation canals, and bridges were built across rivers.'

Many such implements came into existence.

NOTES

As we learn from the_Dpag-bsam-ljon-bzan, p. 150, these kings are known by the name Bar-gyi-ldiii,

`

flying between,' or ` the floating ones of the earth '. From the same book we learn that Gri-gum-btsan-po was murdered by his minister, who reigned for some time. Under Gri-gum-btsan-po the Dur-bon religion, and under Spu-de-guii-rgyal the Gnam-bon religion arose. As regards the Bon religion, its earliest type is certainly nature-worship, as represented in the ancient Tibetan-Chinese inscriptions from Lhasa (eighth and ninth century), and in the Glin-chos of Ladakh. As regards Glifc-chos, see my article in Hastings' Dictionary of Religion and Ethics, s.v. ; also, ` The Ladakhi Pre-Buddhist Marriage Ritual,' Ind. Ant., 1901, pp. 131 seq. : ` A Bon-po Hymnal,' Ind. Ant., 1901, p. 359 ; Kesarsage,' Mém. de la Soc. Finno-ougrienne, No. xv, pp. 21-31 ; ` A Lower Ladakhi Version of the Kesarsaga,' Bibl. Ind., Nos. 1134, 1150, 1164, 1218 ; ` The Paladins of the Kesarsaga,' J. & PASB., 1906 (p. 46), 1907 (p. 67) ; and unedited MSS. from Khalatse, Poo, and Tagmachig. Places of the cult of the Glin-chos see in my article ` Historische Dokumente von Khalatse ', ZDMG., Bd. lxi, pp. 583-92.

Illustrative rock-carvings see in my article `Rock-carvings from Lower Ladakh ', Ind. Ant., vols. xxxi, p. 398, xxxii, p. 361, and our finds on the expedition of 1909.

As regards editions of Bon-po literature of the period when it was influenced by Buddhism and Hinduism, the following may be mentioned :-

Mdo-gzer-ntig and Hdus-pa-rin-po-che, extracts by S. Ch. Das, in JBTS., 1893, pp. 1-7. It contains the

history of Gsen- ar bs of   (Guge), the legendary founder of the Bon religion. It is modelled on the
Buddha legend. Then it speaks of Gsen-rabs' journey to China to assist the emperor Koi tse in saving his castle. This tale is similar to the tale of Kesar's journey to China.

Then, in Appendix ii of the same journal, we hear of the highest aim of the Bon religion. It is to retain one's personality by seeking the welfare of all beings. After that a number of charms and lists of Bon-po deities are given. In these lists the namelibig712o,_which is so common in the ancient inscriptions from Ladakh, is found. The four great Khro-bo are mentioned.

In JASB., vol.1, pp. 187 ff., S. Ch. Das gives a translation of the eighth book of Grub-inthah-gel-gyi-me-loi, in which are described the different stages of the Bon religion. The fact of its accepting Hindu doctrines at various times is mentioned.

The book Gtsan-ma-Klu-hbum-dkar-po, translated by A. Schiefner (St. Petersburg Academy Mémoires, vol. xxviii, No. ~, contains G§en-rabs' path of delivery from transmigration. It appears to be half Hinduist, half Buddhist (see Rockhill, Life of Buddha, p. 206).