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

I will employ any means that may serve towards the propagation of the religion of
Buddha and make it spread. But, as the religion of Buddha is entirely dependent
upon the people for its propagation, I must, on my part, relieve them from all taxation,
and protect them like my own children !' Having thus resolved, he equalized rich and
poor three times. This king united under his sway [all the country] from Pu-rig
upwards, and from Braṅ-rtse downwards. Tshe-riṅ-rgyal-mo, the daughter of Hjig-
rten-dbaṅ-phyug, whom he had married before he took Rgyal-Kha-thun, also bore him
two sons, Nag-dbaṅ-rnam-rgyal and Bstan-hdzin-rnam-rgyal. These two sons were
sent to Dbus-Gtsaṅ (Central Tibet) in order to [lay down] before the precious Jo-bo
(Buddha) gold-water and cushions. At Hbras-spuṅs and Ra-luṅ gold, silver, pearls,
coral-beads, amber, trident-banners, [tea for] tea-generals, all in numbers of one hundred.
At De-rnams long prayer-flags, and also messengers to invite the Hbrug-pa
incarnation [to Ladakh]. For the sake of his reputation during his lifetime (?) he
caused a copy of the [B]rgya-[r]tog-gser-gsum, the Dkar(Bkah)-rgyud-gser-hphreṅ, and
other [books] to be written in gold, silver, and copper. For the sake of posthumous fame
he would have very much liked to rebuild and present anew whatever had been destroyed
by the Sbal-tis, but, his life being short, he went to heaven [without having been able to
accomplish his purpose].

NOTES BY DR. K. MARX

Naṅ-gos, 'central and upper [districts],' viz. of Baltistan. Braṅ-rtse (Survey map: Tankse), well-known
village east of Leh, on the road to the Paṅ-koṅ Lake and Byaṅ-chen-mo. The limits given here include
less territory than there had been under the kings of Ladakh at any other time. Hbras-spuṅs, a Dge-ldan-pa
lamasery in Central Tibet. Ra-luṅ, also written Smra-luṅ, and once Hbrug-ra-luṅ, an important lamasery of
the Hbrug-pa order, near Lha-sa. De-rnams, a lamasery (Dge-ldan-pa), two or three days' journey west
of Lha-sa.
Jo-bo: I am informed there are really three images called by this name; two of them, the best known of
all, are the Jo-bo-Rin-po-che and Jo-bo-Mi-skyod-rdo-rje (Akshobhya-vajra), both in the Jo-khaṅ at Lha-sa, one
on a lower, the other on an upper platform. The third, Jo-bo-Śākya-muni, is the one at Ra-mo-che. The
Jo-bo-Mi-skyod-rdo-rje was brought by the queen Khri-btsun from Nepal (see above, p. 83, n. 1); the Jo-bo-
Śākya-muni, on the other hand, by the queen Koṅ-jo from China (see above). Where the Jo-bo-Rin-po-che came
from I do not know. Cab-dar, not Cob-dar, a long tuft of silk threads, suspended from a trident (kha-tam-kha
or rtse-gsum) and supported on a pole. It may be carried about or placed on the roof of lamaseries and
palaces. The Hbrug-pa incarnation is probably an incarnation of Dpal-Ye-śes-mgon-po, the tutelary deity of
the Hbrug-pas. Brgya-rtog-gser-gsum is a religious trilogy, consisting of the Brgya-stoṅ, the Rtog-gzuṅs, and the
Gser-hod. Frequently the last-named title is applied to the whole. (A copy of the Gser-hod-dam-pa, written
throughout in the ancient Tibetan orthography, was recently discovered at Kyelang. It was bought by the
Archaeological Department.—F.) Gar(Bkah)-rgyud-gser-hphreṅ: Bkra-śis-bstan-hphel, late head lama of the
Stag-sna lamasery in Ladakh, and probably the most learned lama in the country, informed me that this
is a kind of clerical genealogy, or a list containing the names of the chief lamas of his own order, the
Bkah-rgyud-pa, from its very commencement. The Bkah-rgyud-pa, who are supposed to derive their name
from this genealogy, are a subdivision of the Hbrug-pa order. (Let me add that in No. 128 of my collection
of inscriptions the names of the 'church-fathers' of the Bkah-rgyud-pa order are given as follows: (1) Rdo-rje-
hchaṅ, (2) Ti-li (Te-lo-pa), (3) Na-ro, (4) Mar-pa, (5) Mi-la, (6) Bgam-po, (7) Thar-sah-pa, (8) Gnas-phug-pa,
(9) Dpal-ldan-hbrug-pa. The images of several, if not all, of them may be seen at the Lamayuru
monastery.—F.) Although polygamy is not common with Ladakhis—polyandry being more in vogue—
yet no one objects if a man, in case his first wife has no children, takes a second wife. The first wife is then