National Institute of Informatics - Digital Silk Road Project
Digital Archive of Toyo Bunko Rare Books

said to Pindi Lal : "You see, popular tradition connects this monastery with Rin-chen-
bzang-po who lived 900 years ago, and an inscription at Horling showed us that such
traditions were also current in the 15th century. But what is the use of all these tradi-
tions ? We must have literary proof that a monastery actually goes back to those early
days; if possible, we must have a document of those very times, on which it is plainly
stated that the erection of the monastery actually took place at that time. I wonder if
ever we shall be able to prove any such assumption!" As I said this, I little thought
that a few hours after, I should have ample proof in hand.

In the vicinity of the Tabo monastery are many rows of 108 small mchod-rten, but
one of them numbered at least 216 (Plate XIV,b). They were the forerunners of the
mani walls in Western Tibet. Besides these rows, there are many ruined mchod-rten
round about, and countless rock carvings. The latter represent mostly the ibex and the
svastika and are possibly of pre-Buddhist origin. On the hill side, almost like cave
dwellings, are the winter houses of the lamas.

The temple buildings are found on the plain above the river. They are surrounded
by a high mud wall. I made a plan of the whole establishment and these are some of the
measurements taken. Extreme length : 313 feet, 7 inches ; breadth 257 feet 3 inches.
Within this enclosure exist seven temple-halls, and a great number of mchod-rten. The
monks took me from one temple to another without showing me the principal hall. They
said that only a Commissioner (the highest personage they have ever heard of) could be
permitted to enter there. I tried in vain to convince them that, with regard to their
treasures, I was in as high an office as a Commissioner, until I produced two rupees.
Then the doors to their holy of holies were thrown open, and I presume that nothing of
interest was purposely concealed from us.

The principal hall is called rNam-par-snang-mdzad. The length of this hall with
additional apse is 63 feet, 14 inches and its breadth 34 feet, 10 inches. The principal
image is a white stucco statuette of rNam-par-snang-mdzad (Vairôchana) consist-
ing of four complete figures seated back to back (Plate XV, a). Along the walls, 6 or 7
feet above the ground, there are thirty-two raised medallions with exceedingly well execut-
ed stucco figures of life size (Plates XV, b ; XVI and XVII, b). Nobody in the monastery
at present knows whom they represent. But I am inclined to believe that they represent
the thirty-three Hindu gods.¹ The figure of Gaṇéśa, which would make up the full
number, seems to have lost its original position above the door. It is now found on the
altar, below rNam-par-snang-mdzad (Plate XVII, a). One of the figures by the side
of the door was recently furnished with a new head like a modern Lamaist dancing
mask, the old head having been lost (Plate XVI, b).

In the apse, behind rNam-par-snang-mdzad, there are four standing stucco figures
and a seated figure of Buddha on a lion throne. Above it there are exceedingly well
executed figures of flying spirits (Gandharvas?).