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『東洋文庫所蔵』貴重書デジタルアーカイブ

NOTES

Local names: Khri-rtse may be identified with Khri-rtse (or Khrig-rtse) of Ladakh. Ga-chu-śar-sgo reminds me of Sar-sgo-la in Ladakh. But until we know the situation of Gliṅ-bea nothing can be said for certain.

This king is called Khri-lte-gtsug-brtan-mes-ʼag-tshoms in the Dpag-bsam-ljon-bzaṅ (p. 150), Thi-lde-oroi-batu-mei-ak-tshom in the Bodhimör (op. cit., p. 348), and Chi-li-so-tsan in the Thangshu (op. cit., p. 325).

Notes from the Thangshu :—He was married to a Chinese princess called Chin-cheng (the Khyim-śan of the Tibetans). The Tibetans had received the towns of Chiu-chu and Kuei-te on the Hoangho as her dowry. There were continual wars about these places. Whenever treaties were concluded, a market for bartering horses was mentioned with emphasis.

Then there was a great war with the Chinese about the possession of Gilgit (see M. A. Stein, Ancient Khotan, sections ii and iii).

Gilgit is now identified with Little Poliu, Baltistan with Great Poliu. The King of Kashmir, Muktāpiḍa, assisted the Chinese against the Tibetans, and the Tibetans were aided by the Arabs. The Chinese emperor of the period was Hsüan-tsung, 713–55 A.D.

The Bodhimör says (op. cit., p. 349) that the Tibetan king was married to two queens, one from Samarkand, the other from China. The latter was intended for his son, who broke his neck when going to meet her. Therefore the father married her.

As regards the names of the translators, I cannot identify Su-dgu-śo-ka and Pi-tsi-tsan-da-śri. Dźñāna-kumāra (Jñāna-kumāra) is mentioned again under Sad-na-legs. He is mentioned in the Bstan-hgyur, as having translated Rgyud-hgrel, R, xliv, No. 1. The book Sman-spyod, which was probably concerned with medicine (sman), is not known to me.

His son was Khri-sroṅ-lde-btsan (755–97 A.D.), an incarnation of the Bodhisattva Hjam-dpal (Mañju-śrī). This king invited the teacher Bodhisattva from India. Ananta of Kashmir became translator, and preached on the ten virtues, the eighteen regions (or elements), and the twelve causes of existence (nidānas).

On that account the gods and demons of Tibet became angry, and the hill Dmar-po-ri was struck by lightning, [the plain] Phaṅ-thaṅ was devastated by water, and many diseases of men and animals appeared. Therefore the teacher said, 'The gods and demons of Tibet do not like my preaching. To subdue the gods and demons of Tibet you must invite the teacher Padma-hbyuṅ-gnas (Padma-sambhava) from ʼO-rgyan (Udyāna). We three unite in prayer before the mchod-rten (stūpa) of Buddha Hod-sruṅ (Kāśyapa)!' Sna-gsal-snaṅ and Co-ro (L MS.: Bcog-ro)-legs-sgra were both sent, and invited the teacher. Then all the gods and demons of Tibet were exorcised. And after the model of the Indian temple of ʼO-tantra-ri (Otantapuri), the eternal self-created (Scayam-bhū) temple of Bsam-yas was built. Many Indian Pandits and seven chosen translators [translated] the Sde-snod-gsum (Tripitaka (L MS.) and the first three books of the Gsaṅ-sñags-rgyud (Guhya-mantra-tantra) (S MS.). In short,

'Through these three, the king, the donor, and the priest, in the country of Tibet,
which had been dark.
The holy religion, pure and free from error, spread and was made to flourish.'

Several of the subjects received the new dignity of orders. It was made a custom [among the lamas] to carry on the crown of their heads the pebbles which are below the feet.