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『東洋文庫所蔵』貴重書デジタルアーカイブ

valuable cloths and jewels. 'The candlesticks and vessels are nearly all made of gold and silver.' Another
Survey Agent mentions a famous image of Śākya-muni in copper and gold, ten feet high. Round the temple
are Chinese and Lafitsha inscriptions in enormous characters. Hchin-ba is probably identical with Hchims-
phug, a small temple near Bsam-yas. The name of the Nāga king Ma-dros is often used as a name of the
Manassarowar Lake. Sbal-ti is, of course, Baltistan, and Hbru-śal is Gilgit. 'Odon-kas-dkar most probably
stands for Urdum-Kashgar in Turkestan. But Sahi-cho cannot yet be explained. Dmar-po-ri is a well-known
hill in Lhasa. The Mons are descendants of Indian emigrants to Tibet. Co-ro or Lcog-ro is mentioned in
the Bstan-hgyur as the home of Ye-śes-bla-ma and Kluhi-rgyal-mtshan.
Literature.—The name of Ananta, the Kashmir translator, is found among the inscribed portraits of Alci
(eleventh or twelfth century). He is perhaps identical with Ānanda-kars, Ananta of the Bstan-hgyur. Padma-
hbyun-gnas: his life translated by E. v. Schlagintweit (Abh. d. k. bayr. Akad. d. Wiss., 1899 and 1903).
Many of his works are found in the Bstan-hgyur. As regards his connexion with other parts of Western Tibet
see my History of Lahul (to appear in Ind. Ant.). For his connexion with the Bstan-hgyur are attributed
see the account of my expedition, 1909, pp. 31, 34, 86. Several works in the Bstan-hgyur are attributed
to Padma-sambhava's fairy friends. See also the Padma-than-yig. Zi-ba-htso is a well-known author of
works in the Bstan-hgyur, and Kamala-śīla is known to have been his pupil. The name of Zi-ba-htsho
(Śanti-rakshita) occurs in the Alci monastery inscription in the form of Śāntipa. He was a scion of the
royal family of Za-hor (Mandi) and received the title of Mkhan-po-Bodhisattva. He is the author of
a Rūñ-ma song. Cf. B. Laufer, Roman einer tibetischen Königin, Leipzig, 1911, p. 130.
This king is called Khri-sroñ-ldehu-btsan in the Dpag-bsam-ljon-bzañ (op. cit., p. 350), Thi-sron-
lte-bdzan in the Bodhimör (p. 151), and So-hsi-lung-lieh-tsan in the Thangsku (op. cit., p. 325).
Notes from the Thangsku :—War against China.—The capital, Si-nan-fu, was taken by the
Tibetans, and a new emperor enthroned. Then the Tibetans had to retreat. When Tai-tsung became
emperor of China in 780 A.D., peace was concluded. He sent the Tibetan prisoners home. The Tibetan king
did the same with the Chinese prisoners. Great oath of peace. Chinese-Tibetan inscription in Lhasa
relating to it. It was brought to light by Waddell (see JRAS., October, 1909, pp. 952 sqq., and 1910,
pp. 124 sqq.). Then the Chinese and Tibetans were united against a rebel in Sze-chuan. As the Chinese
had treated the Tibetans like barbarians, there was again war between them, and the Tibetans conquered
Turkestan. The Tibetan inscription at Endere (see M. A. Stein, Ancient Khotan, p. 569, Tibetan sgraffiti)
may refer to that period.
The Ba-lu-mkhar inscription of Ladakh seems to be of the time of the same king (see Ind. Ant.,
vol. xxxiv, pp. 203 ff., and ZDMG., Bd. xli, pp. 588 ff.). Ba-lu-mkhar was a custom-house in those
early times.
Fall of the Bon Religion.—It is related in full in chapter xxi of the Rgyal-rabs-bon-gyi-hbyun-gnas,
translated by B. Laufer, T'oung Pao, vol. ii, pp. 14–18. The trick by which the Buddhists were victorious
see in JASB., 1881, p. 223.

His son was Mu-khri-btsan-po (798–804 A.D.). To carry out to completeness
the thoughts of his father, [this king] made at Bsam-yas the noble offering of [a copy
of] the Hdul-ba, Mñon-pa-, Mdo-, Sde-gsum (Vinaya, Abhidharma, Sūtra, composing
the Tripitaka). He gave ample maintenance to the clericals. He equalized
the rich and hungry of Tibet. Although in [some] parts of both countries of Rgya
(China and India) not all those who had bowed before his father bowed before him,
he endured it with patience. He divided the country of Tibet from the countries of
Rgya (defined the frontier). All the grass under Tibetan rule grew with points
looking towards Tibet.¹