Recovered Connections 2 - Interdependent Emergence of Tibetan Buddhist Schools

• Continued from Recovered Connections 1.

It is surprising to see just how prominent the Zhijé school is within the early Matho fragments. Fewer are identifiable with other schools like Sakya, Kagyu and even Nyingma.  Bon does show up twice, but there isn’t even one bit of a text I’ve noticed that can be assigned directly to a Bon religious source. This may indicate that the pre-Mongol* religious situation, in this part of the Plateau at least, was not like we have been thinking it was.

(*Please don’t misunderstand me, I mean by pre-Mongol the era before the Mongols appeared on the world stage [the Xixia invasion of 1205] and in just a couple of decades took over the better part of Eurasia.)

These other schools can wait until later. First, I’d like to direct attention to the Padampa and Zhijé texts. I estimate for now that there are about 25 such Zhijé fragments among the Matho, and will not try to cover them all just yet (some of them will feature in future blogs no doubt).  Right now I will limit myself to a question about early Zhijé art in Ladakh, more on Padampa’s women disciples,* and early lay religious movements: 

The cane flute in Padampa icons

Have a look at this photo, see how Padampa in a relatively large size (compared to nearby painted figures on the robes) is hovering there between the shins of the Bodhisattva of Wisdom and Science. Above him are the robes populated with images of the Great Siddhas (rather generic and difficult to identify individually, as Rob Linrothe has noted in his study).  He has a meditation belt around his knees and his characteristic white blanket loosely hanging behind him, otherwise unclothed.  Difficult to make out what he has in his right hand, but in his left he is holding a kind of white tube pointed downward.

I could show a lot of Ladakhi examples, for instance in the caves of Saspola, and in other sites in Alchi. Earlier Ladakhi sites all tend to have Padampa holding the white tube.  

Click here

It was Sarah Harding who noticed the connection and sent me the text, a Shangpa Kagyü text that she was working on. Tibeto-logicians should go here to view the text, while I suppose the rest of you will have to go to her new book that I don’t yet have on hand. The resulting blog can be seen just above.

So after those earlier revelations about the Shangpa connection had been sealed and settled, or so I thought, I was shocked and perplexed to find just a few years later this Matho fragment with the word “flute” right there on the first line. In the continuation you can see that the wording and the practice are both parallel with the Shangpa Kagyu text, one associated with Sukhasiddhi that Sarah Harding published very recently. So as it turns out we don’t need to imagine that Shangpa Kagyupas were active in Ladakh. This purely Zhijé text existing in Matho quite early on can explain the iconography without their help.

This hardly effects the other points made in the earlier blog. On the Sumtsek temple in general, I most highly recommend the central part of the following book: Peter van Ham with Amy Heller and Likir Monastery, Alchi, Treasure of the Himalayas: Ladakh's Buddhist Masterpiece, Hirmer (Munich 2018). However, there is hardly anything said there about the Padampa painting in question (most of it on page 53), and it differs profoundly with what I would say. For one thing, I don’t believe it is a later addition motivated by Drigungpa interests. I do believe it reflects a very early (ca. 12th century) iconography of Padampa, even if it may have benefitted from some later touchups. While Padampa was still alive there was no concept of any group of precisely 84 Mahâsiddhas, that only started to emerge as far as Tibet is concerned in the mid decades of the 12th century. Still, there are a lot of reasons why he might be associated with or even included within that group, so his portrait is by no means irrelevant in the place where it is found, it is hardly out of place. Of course, there will have to be more discussions on these points, but the newly emerging literary evidence practically hands us the reason why the painting is where it is on a silver platter.

Yuthokpa, HAR no. 185

Teachings found in the Yuthok Nyingtig may also have something about healing nectar being transferred by means of a flute.  Here in this slide you see two flute-playing goddesses dancing on either side of Yuthokpa the Elder. The cycle of medical teachings would have been emerging just around the first decades of the 13th century. We see opening up yet another avenue for  investigation even if we won’t go any further in that direction right now.

Carla Gianotti’s book on the subject of Padampa’s women disciples.
In Italian, an English version ought to be forthcoming.

Padampa’s women disciples

One of the biggest surprises in the Matho was to find fragments of a version of Kunga’s text on Padampa’s women disciples. Owing to its importance and difficulties this deserves more research and, before too much time goes by, an independent blog or two of its own. I mention it here because it connects to the discussion that lies ahead of us.

Here you can see a sample of the fragment about the women, women who went on to be spiritual leaders after scattering all over the Himalayan plateau in the early 12th century.

Lay religious movements

To begin with what may or may not be a remarkable point, these lay religious movements appear to have left hardly a trace if any in the Matho and other caches.

Over 25 years ago I did my best to find out about what may be the most obscure religious movements in 11th to 12th century Tibetan history, or in all of Tibetan history for that matter. That means I was keen to find something about them in the Four Caches.

The sources we do have are scattered and difficult to piece together. The earliest of the them that supplies a general coverage, and by far their most sympathetic witness, is in the appendix to the Chöjung history by Nyangrel Nyima Özer.  

In this slide I’ve made a kind of composite of various sources, all charted out in detail in the Kailash essay. No particular source has everything, but there is a great deal of overlap. You can find women leaders associated with Padampa among the Four Children, the Six Yogis, and particularly the Four Tirthika Dakinis. It is said the latter were originally teaching something contrary to Buddhism, but were then in some way corrected or converted by Padampa. But these are later and very possibly motivated narratives I hesitate to accept as historical reporting.

The first one listed, Karudzin, is mentioned in a couple of 13th century sources, such as Sakya Pandita and the ca. 1260’s author of the Single Intention (Dgongs-gcig Yig-cha) associated with the Drigung Kagyü.  

The second one, Sangyé Kargyal, was said to be a heretical teacher in the form of a spirit pretending to be a Buddha. Despite his initial success in winning a following, he was brought to ground by the Great Translator Rinchenzangpo. You learn about him in the Great Translator's biography, but he is only rarely mentioned otherwise.

Latö Marpo, or Dampa Marpo, is a particularly interesting figure because of his role in popularizing the recitation of the Mani Mantra. He is mentioned a little more often than the preceding ones.

But let’s stop there, I don’t have time to go into the details or supply anything like full coverage right now.  Just to say that I have long been on the lookout for any kind of written trace of them, and particularly useful would be any type of self-representation. This is because all we have available otherwise are external testimonies of varying levels of hostility often with the misunderstandings and the polemical distortions that are likely to accompany that emotion. So far I haven’t noticed anything obvious about them in the Four Caches, but I suppose this doesn’t have to mean much, particularly if these movements were not producing literature, a real possibility.

One other matter of considerable interest is that the Matho cache includes fragments from some relatively rare Padampa transmissions (see the chart above for the overall picture). Of course most fragments are from the Kunga (བྱང་སེམས་ཀུན་དགའ་) lineage belonging to the Later Transmission. Still, Middle Transmissions texts related to both the Rma and Skam lineages can be identified among them as well.*

(*The author of the root verses of the long Deyu history, the so-called “Khepa Deyu” [as distinguished from the Deyu José] that I spent 12 years of my life translating belonged to a third major lineage of the Middle Transmission, the So.)

Other religious schools

I’ll close by saying not nearly enough about other schools represented in the Matho.  Firstly the Kagyü: Specifically Kagyü texts are decidedly less well represented than the Zhijé.  That fact already gives some cause for reflection, but these were days before the flood of Kagyü contemplatives in the Kailash area that began to form a steady stream late in the life of Jigten Gönpo (འབྲི་གུང་ཆོས་རྗེ་འཇིག་རྟེན་མགོན་པོ་རིན་ཆེན་དཔལ་, 1143-1217 CE). It is by now well known among Ladakh historians that the Drigungpa school held prominence in Ladakh before it was virtually eclipsed by the Drukpa, as it is today.

The split between the Drigung and Taglung lineages, both of them Kagyü lineages, would not have taken place if it hadn’t been for a dispute about where donated books were supposed to be kept (“The Book Moving Incident of 1209”). Again, we would invoke the same passage at the end of the history by Nyangrel we mentioned before. Of course it is quite strange to our contemporary minds to see both the Zhijé teachings of Padampa and the Kagyu school as a whole placed together with other popular laypeople-based movements. 

When the Nyangral appendix was written in around 1200, at most one or two decades later, the public consciousness of Kagyu subsect identities was at its beginning. When Nyangrel discusses the Kagyü, for most part he just lists a wide variety of students and students-of-students of Milarepa. The only distinction he observes is in recognizing the existence of a “Tshal Circle” and a “Tshur Circle.” That means, of course, what we would call the Tselpa Kagyü, a lineage instituted by Zhang Yudrakpa Tsondrüdragpa, and the Karma Kagyü (with its main monastery at Mtshur-phu) instituted by The First Black Hat incarnate.  I believe that by the term circle he is referring to two mother monasteries while intending to include smaller affiliated retreat caves, temples and monasteries. 

Up to this point none of the eight subschools of the Kagyü that split off from Pagmodrupa were known, meaning to say there was no public awareness of any Drukpa, Drigung, or Taglung Kagyü existing in that time, not yet.  And this is borne out by the contents of the Matho and the other caches. We do find a text associated with Pagmodrupa, and a mention of his name in a small birchbark fragment you will see in a moment, still no inkling of any identifiable subsect of the Kagyü.

The Pagmodrupa-related text is the one illustrated at the end of the published Khyunglung facsimiles, a single folio with atrociously abnormal spelling, but at least it has colophon information. Because of this colophon we are tempted to move the date of the Khyunglung chorten closure to a century later than the others, sometime up to as late as 1300. It will repay closer study, as if that needed saying. I do find it remarkable that, in all the Four Caches, this would be the only Cutting/Gcod-related text.*

(*But then it’s peculiar, when I searched in “Mon-ban and List” I found that teaching entitled Ku-su-lu’i Tshogs-gsog has a lineage through Atisha that does not include Pagmodrupa. I must search also in The Record of Teachings Heard of the Great Fifth Dalai Lama.)

Pagmodrupa (note the spelling Phag-mo-grub-pa!) makes his appearance in the birchbark fragment you see just above.  This doesn’t mean much for our dating of the manuscripts. Of more significance is the absence of the names of any of his disciples in the all Four Caches, with the one exception of the Khyunglung colophon we just mentioned. The odd thing is that this Khyunglung colophon title does after all belong to a known title of a work of Pagmodrupa, one found in his Collected Works (as was normal in those days, his was a Kambum, not a Sungbum), and that work is not about the elephant-hook-equipped Mahākāla as the published version says. This is incorrect. It’s about the practice of Cutting usually believed to have been originated with Machig Labdrön.* But really, this is the one and only text, in all of the caches, on the subject of Cutting practice, and it dates later than all the rest. That could mean something eventually, once it is found to lend its weight to a larger discussion. Our most significant point at the moment is that a prominent Kagyüpa gets to be the author of that one-and-only Cutting text, and he was not a member of any discrete Cutting school.**

(*I do think regarding her as originator makes sense so as long as we don’t allow ourselves to get too doctrinaire about it. Nothing is really ever the work of a single genius working alone, regardless of what some hopeless romantics like to imagine. **More discussion is appended below.)

Now what about the school purportedly founded by the Noble Lord Atisha of Bengal?  The Kadam school can be understood to have its beginning during Atisha’s visit to Tibet of 1042, but came to be known by this name only some decades later. Let’s just say there are four texts that are clearly and unambiguously enclosed within the Kadam realm. At the same time there  any number of scriptural and Indic commentarial texts that were supposed to be studied by Kadampas.* We could say almost the same about the Sakya school, that there are many scriptures and commentaries that Sakyapas may have used, but how many texts could I find that are directly related to the Sakya or to Sakya figures? Not one.**

(*It seems the name of Kadam only became widely known as the name of a distinct school in around 1075, while public knowledge is quite well demonstrated later on, in dialogues that took place during the two decades Padampa spent in Tingri. **Leaving the Four Caches aside for the moment, this silence might yet contribute to a future assessment on the pre-1200 level of prominence, even while their post-1200 prominence is not in the least in question. While there are clear signs that Sakya figures in the 12th century, in particular Dragpa Gyaltsen, were aware of the Kagyü school, the reverse doesn’t seem to be the case, and we ought to look into this. Well, on second thought, what I just said is contradicted by Pagmodrupa, who studied Lamdré with an early Sakya master before meeting Gampopa...)

I should go on and on to speak about the Nyingma content in the Four Caches, but these have featured already in some earlier blogs, so I’ll send you back to them* if you want to hear more and we’ll say farewell for now.

(*The All Making King’s Earliest Fragment.  

The Only Terma in the Matho Termas.)

Well, sorry to hold you at the door just as you were ready to leave, but I suppose I ought to come to some kind of conclusion. I believe we are still far from understanding the era of Tibetan history that preceded the Mongol conquest of Eurasia. That holds true for its religious history, as well as other areas of research. That this time was crucial for the emergence of most of the sectarian affiliations known to us today goes without saying. But there were also movements afoot in those times, of various kinds, that have faded or disappeared from our history books. And these movements and supposed “foundings” were interlinked in ways that slowly come into view. 

That we now have these Four Caches of manuscripts with a quite well established cutoff date of 1200 opens a lot of new avenues of research that could bring much needed light. I realize that some will want to call the result “revisionist” history, so I would like to remind them in advance that history has always been revising itself. It is the history of that revisionism that we most need. Keener knowledge of it could enable us to see with greater clarity, to see through it and achieve greater surety about events and processes that took place in their own time and in their own terms, not ours. We would make ourselves dictators if we pretended to set the past in stone as a monument to our own self-serving concepts.

- - -

For a limited time only, you might be able to find a video of most of the talk here (the opening words were not recorded). The oral and written versions are definitely not identical:

https://drive.google.com/file/d/1fQpmJcKfUgP1RpRAcp6aqVfXzkOUg4CX/view

• Appendix on the Problematic Pagmodrupa Text in the Khyunglung Cache

Mgon po gru gug skor gyi yig rnying thor bu is the title given at p. 211 of the published book in the upper right hand margin (gru gug should have been spelled gri gug). Here we find a single folio, but it appears as if it could be a complete text, or at least the final folio of one.

At p. 212 line 9 (or 213 line 19) the following title:  Ku-su-lu'i Tshogs-gsog. I found among the works of Phag-mo-gru-pa a text with exactly this title:  Ku-su-lu'i Tshogs, or, Ku-su-lu'i Tshogs-gsog (just search BDRC for it).  The texts need comparing closely, as I see parallels in the last parts.

Colophon: phung po gzan du sgyur ba’i mchod pa phag mo grub pas spa’ ldan lum / gnyan sgom ras pa la [/] des ya’ chung gseng ge rgyal tshom la bla ma bdag la... I’d say the author is tracing the teachings that came from Phag-mo-gru-pa up through his own teacher named Seng-ge-rgyal-mtshan (?). What looks like Dpal-ldan Lum might actually be Dpal-ldan Ldum, and therefore this person: Chos-rje Ldum, a disciple of Phag-mo-gru-pa. See Blue Annals, p. 563.  Probably equals Chos-rje Bum known elsewhere. I couldn’t find any Gnyan-sgom-ras-pa, although one named Gnyan-ras-pa or Gnyan-ras Dge-’dun-bum was teacher of The Third Black Hat Karmapa incarnate (1284-1339), so this would bring us up to around 1300! In any case such a date would make sense for the activities of a spiritual grandchild of Phag-mo-gru-pa.

§   §   §

Email from John Bellezza (May 3, 2024):

Dear Dan, I don't want to be a bug-bear but when you compare the Gathang Bumpa mss. with the Toling ms., which I just downloaded, there are significant differences in the scripts used. On paleographic grounds, I think this comparative exercise justifies dating the GB mss. to before the 11th century. One must do the legwork still, but grammatical and orthographic analysis are likely to bear this out too.

Ph Kh

My answer (May 4, 2024):

Dear J, Yes, I know those captchas are often impossible even for young people with sharp eyes, but I have to allow them, otherwise we’d be swamped with enhancement and disfunction ads. I don't myself doubt the Gathang could very well go back to the late 10th century as physical manuscripts, I just don't know. The one thing I am relatively certain about is that all of the Four Caches were closed at about the same time in around 1200 (the Khyunglung perhaps a century later, but anyway). By Toling I take it you mean the history book, since the cache as a whole is not yet out there for downloading. Or is it?  If you think about the Matho, there are quite a lot of them that based on their content could be dated at earliest to mid-11th or mid-12th centuries. That would go for all the Zhijé fragments that had to have been inscribed during the long 12th century, definitely not before the 12th.  The history book from Toling, too, by its content, has to be mid- or late-12th-century (detailed discussion in D. Pritzker's dissertation).  All that is fine by me, since the 12th century is the very time I'm interested in knowing more about.

Yours, D.

A video on the Gatang cache:  

If there were a bibliography, I should have included a 2019 video of a lecture in the Khyentse Lecture series by Toni Huber of Humboldt University entitled “Recently Discovered Ancient Tibetan Manuscripts and What They Reveal about Old Cultures of Ritual and Some Tibetan Buddhist Innovations.” Tap on the title and you will be there.

Padampa in the Vatican?

 

༄༅།།དངུལ་སྒོང་གི་བཤད་འབུམ་ལོ་རྒྱུས་བཞུགས་སོ།།

Recently back from a spell in Rome, I have exciting news to tell you about something I found out about while I was there. Just a few days before departure I received a gift of an article attached to an email. On its first page, I noticed a title that to my mind could only mean it was a work of Padampa or a commentary on the same. And if it were in the last place in the world you would expect to find a work of his, it would have to be the Vatican Apostolic Library.

That same evening I typed the call number into the Google search box and Wallah! Presto! The first page of the text you see illustrated above was there in front of my eyes, undeniably appearing to exist. A miraculous but persistent materialization in digital form.

The article by Filibeck (details below) was about two texts related to missionaries among the very few Tibetan-language texts so far identified in the Vatican collection. Not about this one. This one has the front title-page title in cursive Tibetan script, Dngul-sgong-gi Bshad-'bum Lo-rgyus.* First of all, bshad-'bum literally means explanation collection, but what it really is is nothing but an uncommon pre-Mongol era word for commentary.** So this would be a commentary on the Silver Sphere, a work familiar to the world’s burgeoning numbers of Zhijé specialists as a text containing teachings by Padampa’s 54 Indian spiritual mentors. But then we also see the word history (lo-rgyus) there, making us think that a later text in the set may be indicated (it does indeed contain at least one fragment of a history even if its cover title is dkar-chag, or table of contents.)

(*This title was probably meant to cover the entire collection, although this is not at all obvious without looking further into its content. **The entire fifth volume of the published ZC is taken up by a bshad-’bum by Tenné. Another rare use is in the title of the 11th-century Indian teacher Smṛtijñānakīrti’s commentary on the Mañjuśrīnāmasaṅgīti with the title in Tibetan being ’Jam-dpal Mtshan-brjod-kyi Bshad-’bum.)

When the first folio first popped up on my screen, I was thrilled, even a little delirious, it’s true. But when I started to look into it my feelings of elation were tempered with dismay, as I started to notice there are missing folios. As it turns out quite a lot is missing. Even to describe what is there is complicated by the page numbering systems (both the pencilled-in Arabic numerals and the numbers given to the scans). Finally, I made a listing of the pages that may be seen there, ignoring the added numberings completely, typing out titles and colophons and even some bits of the text itself. I’ve appended this sketchy document below. Tibeto-logicians should find it useful for navigational purposes.

To make a general assessment, even if it may be too early for it, I’d say that there are pages from texts unknown to be extant anywhere else. And another matter I’m quite sure about is that all or most of it constitutes a kind of Selected Works of one of the three famous brothers of the Rog family, disciples of Tenné who sought out and put together both major and minor Zhijé teaching lineages (including Cutting practices) as well as Nyingma teachings. The most important and here relevant of the three is Rog Zhigpo (1171-1245), the same one who authored the main early Zhijé history.*

(*ཞིག་པོ་ཉི་སེང་ aka ཉི་མ་སེང་གེ aka རིན་ཆེན་ཤེས་རབ་. His untitled history of the early Zhijé lineage is found in ZC, vol. 4, pp. 324-432.)

The colophon of the initial text* mentions Gomchen Drak (བསྒོམ་ཆེན་བྲག་) as the place of composition. From other sources we know this was a retreat place for Rog Zhigpo between the years 1207 and 1228. It was also the place where his mentor Tenné died at a very advanced age, somewhere in his ’90’s (in 1217?).

(*On the recto of fol. 76[101].)

The root text behind this commentary is preserved in the Zhijé Collection, vol. 1, pp. 235-242 and elsewhere (see Schaeffer’s essay, pp. 27-28 for transcribed title and colophon). It has been Englished by both Harding and Molk (both listed below).

A commentary on the Silver Sphere is listed in the Drepung Catalog, p. 1008, in 64 folios, but there is no clear reason to believe it is the same as the one in the Vatican set. What the Vatican library does have is surely the ‘same’ as still another one listed in Drepung Catalog, on p. 1084:  Zhig-po Nyi-seng (i.e. Rog Zhigpo), Thun-mong-gi Brgyud-pa Dngul-sgong-gi Bshad-’bum, a manuscript in 42 folios. On the page just before notice yet another commentarial text in 61 folios by Zhig-po Nyi-seng on the same root text listed as Dri-med Dngul-sgong-gi Sgom-'bum. By its title it would appear to be a Meditation Collection rather than an Explanation Collection!

One not so subtle difference between the root text and the Vatican set’s commentary is in their internal order. The Vatican begins with teachings of the ten women mentors,* while the root text has them at the end, after the men. Was this idea to put the women first regarded as a common courtesy, or is there more to it?

(*These ten women gurus of Padampa as well as the men were listed in an earlier Tibeto-logic blog, “Padampa Portrait - Part Two.”)

So, I suppose what it comes down to is this: We owe to the Vatican the one and only now available commentary on the Silver Sphere. Of course it is only partial, which is sad. The only hope we have today for a complete text of it lies in the Arhat Temple in Drepung.

But before saying arrivederci, let’s have a word about the history text in the Vatican set, the one that seems to be briefly referenced in the front title by the word lo-rgyus (see Sun’s essay). I believe if matters were looked into more closely, this fragmentary history that assigns itself a date corresponding to 1237 CE, places the date of death of Padampa in 1105 rather than the accepted orthodoxy 1117. That means it agrees with the chronology by Katog Rinzin (listed as no. 410 in the new edition of Tibetan Histories), making me more firm in my belief that it’s necessary to shift dates back in time if we are to make Padampa’s stay in Tingri come into line with the reign dates for King Tsedé. But that argument is still in the process of formation, so I’ll leave you with this for now. The issue of dating is something the Vatican set can possibly help us with. No doubt there is more to learn from it. Ciao for now!

References

I highly recommend going to this Vatican Library site to see the whole set:  

https://digi.vatlib.it/view/MSS_Vat.estr.or.171.

A word to the wise, in their evident belief that the language is Hebrew or Arabic, the librarians make us scroll left rather than right to go to the next folio side. And if you haven’t mastered Tibetan cursive script, I’m sure that’s something you’ve vowed to work on, so now is your chance. And if you’ve already learned cursive but find the shorthand spellings mystifying, see this essay by Jörg Heimbel, posted at academia.edu just today.

Elena De Rossi Filibeck, “Texts from Tibet, a Land of Mission,” contained in: Maria Gabriella Critelli, ed., Miscellanea Bibliothecae Apostolicae Vaticanae XXVIII, Biblioteca Apostolica Vaticana (Vatican City 2023), pp. 161-187. The Zhijé text receives its brief mention on p. 161 in footnote 1 as “an incomplete miscellany of historical and teaching texts called Dri med dngul sgong (Vat. estr.-or. 58).”

Sarah Harding, tr., Zhije: The Pacification of Suffering, Snow Lion (Boulder 2019). The root text behind the commentary, “The Pure Silver Egg of the Stainless Path,” is translated into English on pp. 31-40. For easy access to the Tibetan, go here, but be patient while it downloads. Look also here, especially for the useful English introduction to the “Egg Trilogy.”

David Molk, with Lama Tsering Wangdu Rinpoche, Lion of Siddhas: The Life and Teaching of Padampa Sangye, Snow Lion (Ithaca 2008). The root text behind the commentary, “The Stainless Path of the Silver Egg of Speech” is translated into English on pp. 314-320.

Kurtis Schaeffer, “Crystal Orbs and Arcane Treasuries: Tibetan Anthologies of Buddhist Tantric Songs from the Tradition of Pha Dam pa sangs rgyas,” Acta Orientalia [Oslo], vol. 68 (2007), pp. 5-73.

Sun Penghao, “Notes on the Tibetan Lexeme lo rgyus: Other than ‘History’,” contained in: Kurtis R. Schaeffer et al., eds., Histories of Tibet: Essays in Honor of Leonard W.J. van der Kuijp, Wisdom (New York 2023), pp. 421-433.

Zhijé Collection (ZC)  — The root text of the Silver Sphere is in vol. 1, pp. 235-242. This collection is by far the most important available resource on Padampa and his Zhijé teachings (originally a four-volume manuscript, it was published in five). TBRC (Tibetan Buddhist Resource Center) makes it available in PDFs, which is wonderful, but they have it under the name “Zhi byed snga bar phyi gsum gyi skor.” This incorrectly made up title states that it includes the early (snga) and middle (bar) transmission texts of the Zhijé, when in fact its content is limited to the Later Transmission (phyi) alone.* Some day they will listen to me and correct this old mistake rather than allow it to continue generating confusion. 

• To get to the Zhijé Collection, try this link, or if that doesn’t work, try this one — https://library.bdrc.io/ — and type “W23911” in their search box. 

In the future, if a Tibetan title for the collection is needed, I think it ought to reflect the title that is actually there on the manuscript. Although difficult to read in the reprint edition, it is more legible in the microfilm that was made independently by the Nepal-German Manuscript Preservation Project. What we find there is this: Dam chos snying po zhi byed las / rgyud phyi snyan rgyud zab khyad ma bzhugs // glang skor bzim chung phyag pe'o [~glang 'khor gzims chung phyag dpe'o]. If a short title is needed, I recommend Zab-khyad-ma, which means [the manuscript primarily, but possibly also the transmission it represents called] Exceptionally Profound. Use the English if you prefer.

(*This means primarily the one transmitted by Kunga, although there were three other disciples of Padampa who held transmissions that are also called “later” and that once had smaller text collections that have not surfaced yet. We know they existed in earlier times, as their length is sometimes quantified.)

On the present condition of the manuscript, see this posting: https://tibeto-logic.blogspot.com/2018/01/the-zhije-collection-suffers.html.

+  +  +

Notes on the Vatican Padampa Set

A word on pagination: I give both folio numbers [the 2nd in square brackets] when there are two on the same folio. These aren’t entirely sure. There are problems with the pencilled numbers supplied to the folios (not to mention the numbers used to label the scans), so rather than use them I try to rigorously follow the dual-page-number system written in the margins of the folios, while ignoring the others. The higher numbers in square brackets ought to be the continuous “running” numbers. If you are interested in pursuing the pagination studies, this page ought to prove useful. I put solid bullets (•) whenever a new text begins. I put actual title-page titles (they are few) in bold.

1[28]  Dngul sgong gi bshad 'bum lo rgyus.

2[29]

3[30]

5[32]

17[42]

73[96?]

74[97]

75[100]

76[101]  Colophon:  dri med dngul sgong gyi 'bum / bsgom chen brag du bkod pa // rdzogs s.ho // Ends with a statement of proofing completed, and then what is likely a statement of book ownership:  cha dpon dpe (rtsa dbon dpe? tsa pho ra dpe?).  Verso blank, but with Vatican call number "stamp" that literally looks like a postage stamp.  

•

New Text (initial folio not there!):

2[113?] line 2  dang po lam sbyang bya pha rol tu phyin pa yin pas lam myi nor bar kyang / 'phags pa sdud pa las...

3[115?]

4[116]

18[130]

20[132]

21[133]

22[134?]

23[135]

24[136]

26[138a] a final fol. of a text. Colophon at verso line 1  blo dman rin seng bdag gis yi ger bkod //  // ... ... [line 3] khrid kyi gsung sgros / blo ma rig mun sel gyi yi ge'o...

•

Now there is a new title, very much a Five Paths (ལམ་ལྔ་) and Pâramitâ (ཤེར་ཕྱིན་) text to begin with, although mantra & Mahâmudrâ (ཕྱག་ཆེན་) come in later on.

27[138b]  Title-page title: Khrid kyi dpe'.  verso [line 1]: bla ma byang chub sems dpa' ding ri ba chen po'i chos 'di...  [line 4] ...mying dri med thigs pa phyag bzhes kyi chos skor du btags...

28[139]

31[142]

32[143]

33[144?]

34[145]

35[146]

36[147?]

37[148]

38[149]

39[150]

40[151]

41[152]

42[153]

43[154]

44[155]  Verso begins: dus gsum bde gshegs rgyal ba’i yum mchog dang...  [line 2] dmar byang lam gyi snying po bsdus pa’i gnad // thugs kyi bcud phyung rin chen phreng ba ’di // bla ma’i bka’ las rab rtogs gsal ba don / mi brjed gzungs su cung zad yi ger bri //  ...  Note the name of Byang chub sems dpa' Kun dga’.

45[156]  recto line 3:  gsum pa mtshan ni / phyag rgya chen po dri med tigs pa phyag bzhes kyi chos skor ro.

46[155!]

47[158]

48[159]

49[155!]

50[158!]

51[159]

52[160]

53[161]

54[162]

55[163]

56[164]

57[165]

58[166]

59[167]

60[168]

61[169]

62[170]

63[171]

64[172]

65[173]

66[174]

67[175]

•

Note:  The text is not continuous, so no reason to think the next two unpaginated (or cut off pagination) folios belong to the text that came before!

1st unmarked fol.  The fol. no. is cut off in the scan only it seems, same with the following folio with the colophon.

2nd unmarked fol. (a final fol. of some text).  Ending with no colophonic information except an added note on the place where it was scribed [line 5]:  chos 'di nyams su len pa la rtags rig pa dangs pa la yang char ba yin bas / tshe 'di'i rtog pas ma dkrugs par mdzod //  yon rdzas tshogs pa las 'byung bas / chos phyogs su dka' 'jen grub tshad du thong gsol / yid ches mtsham sbyor ma log pa la skye bar 'dug cig / bla ma la mos gus chen po gyis / sa lam sngags kyis gcod pa yin gsung bas / sgyu rtsal dang ldan gyi snying po la rem pa thon cig // grub pa thob nas yong cig ang //  // [different hand:] zhus de dag par bgyis so //  // iti.  The verso has, in the same dbu-can writing:  // gdan sa rin po che / rnam grol dgon par bris //  I couldn’t immediately identify this Rnam grol Monastery.

•

New text, apparently, with only one set of p. nos. rather than the usual two.

13(?)  Begins:  sgom chen de ro zas ro gos kyis ’tsho yang...

•

New text (Dkar chag), in fact  historical chronology.

1[25]  Title-page title:  Dkar chag.  Verso:  thams cad mkhyen pa la phyag 'tshal lo // skal pa bzang po 'di la 'dzam bu'i gling du / sangs rgyas stong tham pa byon par gsungs pa las / drug sngar gshegs pa'i shul / tshe lo brgya pa'i gsham / shing po byi pa'i lo la ston pa yang dag par rdzogs pa'i sangs rgyas shag kya thub pa sku bltam ste / dgung lo bcu' dgu' la khab bzhes / nyi shu rtsa gsum pa la rab tu gshegs / rtsa lnga nas dka' thub la bzhugs / sum bcu' rtsa lnga la mngon par rdzogs par sangs rgyas nas / chos kyi 'khor lo rim pa gsum du bskor te / brgyad bcu' rsa gnyis shing mo bya'i lo la sku mya ngan las 'das te / shul du bstan pa lnga stong gnas par gsungs pa la / me mo bya'i lo 'di la brtsis pas / sangs rgyas mya ngan las 'das pa'i nub mo / 'phags pa dgra bcom pa tshe 'phel [mchan-note sde snod 'dzin pa xxx zer ro/] zhes bya b de sku 'khrungs / khong la sangs rgyas kyis byin gyis brlabs pa tshes lo lnga brgya thub cing / sangs rgyas kyi bstan pa dar bar mdzad do //

de gnyis tshe lo dgu' bcu' ru kha ral ba'i dus yin no //  // slob dpon klu grub sku 'das pa'i nub mo / 'phags pa thogs med sku 'khrungs te / khong yang bcud len gyi grub pa thob pas tshe lo lnga brgya thub cing / sangs rgyas kyi bstan pa dar ba ru [~rgyu?] mdzad // thogs med sku gshegs pa'i nub mo / bram ze a rya de ba sku 'khrungs nas / khong yang 

2[26] bcud len grub pa tshe lo lnga brgya thub ste / sangs rgyas kyi bstan pa yang dar ba'i dus / tshe lo ni sangs rgyas ru kha ral pa'i dus yin no //  //  a rya de ba 'das pa'i nub mo / slob dpon pad ma sku 'khrungs ste / khong gis tshe la dbang ba'i rig pa 'dzin thob pas tshe lo yang stong tham pa thub /  de'i bar ni tshe lo bdun bcu' ru kha ral pa'i dus yin no //   drug bcu' kha ral pa'i dus su /  slob dpon pad ma lho nub tu bzhud pa'i nub mo /  dam pa rin po che sku 'khrungs te / bcud len grub pas tshe lo lnga brgya' thub par lung bstan nas / mkha' 'gro ma rnams kyis 'gro ba'i don la bdun bcu' tham pa phyi ru bsgyur ba las / gsum gyis ma longs pa na sku gshegs te / shing mo bya'i lo / ston zla 'bring po / skar ma mon gre'i zla ba'i / tshes bzhi'i nam gung la gshegs nas / me mo bya'i lo 'di ru / lo brgya dang sum bcu ' so gsum yong ba yin no // [Since Padampa's death in Wood Female Bird year, or 1105, until now, the year of Fire Female Bird, 133 years have passed, meaning 1237!]   bla ma byang chub sems dpa' lcags mo yos bu'i lo pa / lo sum bcu' so bdun pa dam pa dang 'byal te / lo bcwa' brgyad bstan nas lnga bcu'i nga lnga lon pa'i dus su / dam pa sku gshegs nas / shul du lo bdun bzhugs te / drug bcu' rtsa gnyis pa la mkha' spyod du gshegs //   gshegs nas me mo bya'i lo 'di ru / l brgya' dang nyi shu rtsa drug du 'gro ba yin no // // [Since the death of Kun dga' in 1124, 126 years have gone by until the present Fire Female Hen year, which would again have to be 1237]  de'i slob ma pa tshab tshul khrims 'bar ni / sa mo bya'i lo pa yin pas lo bcu' gnyis pa la rab tu byung nas slob gnyer mdzad / sum bcu' so bdun shing mo bya'i lo la bla ma byang chub sems dpa' dang 'byal [~mjal] nas /  [verso]  lo gsum bsten ste bzhi bcu la mar la byon nas / zhe gsum nas sgrub pa mdag char lo bcwa' lnga mdzad //  nga brgyad pa la bton nas chos gsungs // brgyad bcu' brgya lnga pa chu mo bya'i lo sku gshegs / gshegs nas me mo bya'i lo 'di ru / lo brgyad bcu' brgya lnga song ba yin no //  

de'i slob ma dpal rgyal bsten ne [~rten ne] ni /  me mo lug gi lo la / lo nyi shu rtsa gnyis pa la bla ma pa tshab dang 'byal nas lo ngas bsten //  nyi shu drug nas sum bcu' so lnga tshun chad bsgrub pa mdag char mdzad //  so drug nas gsang spyod rgyal 'khams skor zhing sgrub pa mdzad // lnga bcu' lon nas gsang spyod bshig nas gdams pa'i snod ldan btsal // drug bcu lon nas bya ba btang nas sprang spyod bskyangs / bdun bcu' rtsa gcig lon tshe gra ru byon nas gdams pa gsungs // brgyad bcu' lon tshe thugs dgongs rdzogs te dge 'tshor mdzad // [here and in following part of the line there are tiny mchan notes that ought to be read at better resolution]  ban rgan sgom yang de'i dus na grongs // de nas dgung lo dgu' bcu' rta gcig me mo glang gi lo la / dbyar zla ra ba'i sa ra sa gas nya ba'i ti su dgu' [??] / srod thun dang po gza' skar tshang ba'i dus / sgra 'od sa g.yos dang bcas nas bla ma gshegs / tshes gsum gyi nyin mo pur bzhu' bas bar snang 'ja'is khyengs // rten yang thug med byon pa thams cad nges shes skyes // bla ma gshegs nas me mo bya lo 'dir / lo ngo nyi shu rtsa gcig lon pa yin no //  //  de'i slob ma sprang ban gnyoms chung bdag /  skal par tshogs bsags las su rgyud sbyangs nas // dal 'byor lus thob dam pa'i ... [Next p. marked "20"]

•

New text (also bio-historical in nature).

[20] This page has a section-ending colophon that tells us what we have is the very end of a biography of Rje-btsun Chen-po (i.e., Rten-ne).  The next section is discussing why it had to be a one-to-one transmission (discussion continuing on the back).

[21]  At line 3 ends the discussion about the one-to-one transmission.  Then, at line 4 begins the fourth and final general topic of the Lo-rgyus, an account of Rten-ne (here again called Rje-btsun Chen-po).  This topic is in its turn divided into four subtopics...

•

New text (no marginal page no. is given).  I believe this is just a test scan and might be ignored, just like the one with the color chart.  

PS (March 27, 2024)

Oddly, it only now occurred to me that on a day shortly before Easter I posted a blog about a Silver Egg (Harding argues in favor of Egg where I translate Sphere) in the Vatican. Just goes to prove once more that everything is already entirely interrelated, right?

1 egg = 250 kilos of chocolate

Postscript (July 9, 2024):

I only recently received in an email from Elena De Rossi-Filibeck of Rome the following information:  

“The Padampa text DigiVatLib number Vat.estr.or.171 is part of a donation from an Austrian or German gentleman who purchased the text in Bhutan in 1989. In the last folio there are the following words: ‘Sutra gekauft 1989 in Bhutan, Herbert Jemen 1989’.”

I will have to accept this on faith as so far I was unable to actually see any German inscription on the manuscript scan.

I believe this is the best we can do on the question of its recent provenance for the time being. It was a modern donation to the Vatican Library by one named Herbert Jemen, who purchased it in Bhutan in 1989.  I admit I was a little disappointed by this information, since I had been wondering if it may have once belonged to Cardinal Stefano Borgia, the famous book collector of the 19th century, given his strong interest in manuscripts in every language. This is not the case, as it turns out.

About the identity of Herbert Jemen, I haven’t any idea. I don’t recognize the surname, and could find nothing on the internet. It is a common way of writing the country name Yemen in German and some other languages.

Recovered Connections 1 - The Four Caches

Let’s not make this about me, but I’d like to lead into the subject lightly by telling a story that does involve myself. I believe it may help explain my enthusiasm for the subject.

When it came time to make a formal proposal for my doctoral dissertation back in the mid-80’s, I couldn’t make up my mind whether to be a modernist or a medievalist.  One idea I had was to study Kongtrul and the Nonpartisan or Non-sectarian Rimé movement of the late 19th and early 20th centuries. After a lot of thought, I decided to leave the modern world behind, and concentrate on a Bonpo teacher by the name of Shenchen Luga, who revealed Treasure texts in 1017 CE.  It was a few years later on that I decided I ought to take a step back and look at the world surrounding him, to learn more about the period of Tibetan history prior to the advent of the Mongols on the world’s stage. Although I have often stepped outside the boundaries, the fact is I still largely occupy myself with this time in Tibetan history.

I believe it was in 1987, passing through Paris on our way to Kathmandu, that we stopped by Rue d’President Wilson to visit two illustrious professors, Samten Karmay and Anne-Marie Blondeau.  Madame Blondeau gave me a small lecture about medieval manuscripts being like organisms that grow and change over time, and how those of us who study 11th-12th century Tibet need our own equivalent of the Dunhuang cave cache in order to better know those times without seeing through later filters.

It was only in recent months that it occurred to me that we have not only one, but four and possibly even more caches that may more or less perfectly fill the need Madame Blondeau expressed so nicely.

Let me show you one of the several stages in my thinking about the subject of the four caches. The Matho fragments became available only October of last year, but the Gatang texts have been known since 2006. I knew of the Gatang cache thanks to their facsimile publication along with several important studies. If you read Tibetan look at line 4 beneath the arrow and you’ll see that the author Pematashi mentions a cache of 11th- to 12th-century texts found in 2011 in Tholing. He notes that, in both the Gathang and the Tholing caches, quite a few of the texts are in the form of  side-sewn booklets he calls “Ltebs-zur-ma.” As this was written well before the Matho fragments became known, it is all the more remarkable that the same is true of them. A large percentage of the Matho are in fact side-sewn booklets.

But there was one more small step in the slow progress of my enlightenment when I realized that a book with facsimiles that I already had (thanks to a scan given to me by one of the editors), was a set of Khyunglung manuscripts. I had written a blog about one of the texts, but hadn’t paid the others much attention.  Although as I guess I’ll discuss soon, the Khyunglung manuscripts may have been closed later in the 13th century — as much as a century after the others — it occurred to me that it could make a great deal of sense to think of all four caches at once.  So, even though I will concentrate in the end primarily on the Matho, we will briefly but slowly work our way through the others one at a time. 

You could say that I want to promote three basic ideas or theses, and if one or another is only partially proven we’ll consider the effort repaid.

1. The 21st century availability of these manuscript caches is a significant transformative event. It’s comparable to the Dunhuang caches, only with a cutoff date two centuries later than the Dunhuang.  

2.  We don’t understand the post-imperial but pre-Mongol era of Tibetan religious history as well as we think we do.  Views are going to change.

 3. More specifically the subject of my next blog:  The religious movements, schools of sects of that time emerged in an interactive and interconnected way, much more than assumed.

We may not always be aware of it, but the field of Tibetan Studies in our still-new century is facing a number of dangers and transformations. Among them: Even while prospects open ahead of us we face the danger of lost opportunities. During my times I have witnessed quite a few attempts, some successful, in pushing us in different directions. But regardless of the direction the crowd decides to take it always involves some significant questions and approaches being abandoned, approaches that could have yielded interesting results on their own.

I would be happy if only I could finally succeed in nearly convincing you that these 21st century discoveries will be recognized as a significantly transformative event for Tibetan studies, almost if not quite on the level of the Dunhuang cave cache with their closure date two centuries later. Slowly but surely these texts are going to persuade us that we do not know the post-imperial pre-Mongol period as well as we think we do. And along those lines but more narrowly, I’d like to supply enough evidence so you will agree with me that the religious movements, schools or sects coming into life, or coming back into life, in those times when they had their new beginnings were a lot more interactive and connected to each other than we have been thinking.

To the best of my present knowledge three of the caches were closed within their chortens in around 1200 CE, while the fourth was deposited late in the 12th century. Still, nearly all the texts date before 1200.  Some of them may have been scribed as early as two centuries before that time, in some few cases quite possibly earlier still.

I will go on and introduce them one at a time, in order, starting from the east and proceeding west, following the course of the sun across the sky.  There’s  

1. The Gtam-shul Dga'-thang chorten cache published in 2007, 
2. The Khyunglung/Sutlej chorten texts found in 2008,  
3. The Tholing find of 2011, and 
4. The Matho chorten fragments found in 2014 now posted at BDRC.  

So, as you can see by moving in space from east to west, they are also chronologically arranged according to find dates. We might consider the possibility of adding Tabo manuscripts as a fifth item, although these were preserved in the temple, and not in a chorten, and the dating of each individual manuscript is more of a problem as the collection remained opened for one whole millennium. At the very least some Tabo texts can be made a part of our arguments. I’m entirely open to other ideas about what might be added.*

(*A fantastic book that only now reached publication constrains us to consider two more caches of early texts, those in ’On Ke-ru in south-central and Phu-ri in Gnya’-lam southwestern Tibet. See Matthew T. Kapstein, ed., Tibetan Manuscripts and Early Printed Books, Cornell University Press [Ithaca 2024], vol. 1, p. 22, note 6, noting also in the same volume p. 122, notes 22 and 30.)

There are lots of codicological and paleographical aspects we might touch on here and there, but there are good scholars among you prepared to do a lot better work on this than I can. So I would encourage them to go to work. My aims today are different, not being much concerned with the physical volume and so-called materiality. I want to know what these fragments can tell us about the world they inhabited, and particularly the spiritual worlds they inhabited, the religio-spiritual traditions both exoteric and esoteric.

But first, I need to consider objections that may have already occurred to you involving contemporary issues of cultural property and unprovenanced artifacts. We should set these issues aside for the time being, because they could really take over and leave time for nothing else. But, well, we have to say a little at least.

Put simply, chorten desecration does happen and it’s a real problem. However, in the case of the Gatang, the texts were found during the course of very necessary repairs.  

The Matho texts were found during the de-construction of the chorten or chortens, but this was done under the orders of the locally most highly regarded religious leader, a Rinpoche, specifically Luding Khan Rinpoche. 

The other two caches are not so clear to me, but even if the chortens may have been damaged by looters (this is never clarified), the texts were found onsite after the fact by people with motives of preserving and protecting the monuments.  

None of the four caches I will discuss are supplied to us by the looters (the looters thought they might find items of more value than bits of paper and bark).  I think that fairly resolves one ethical qualm even if not entirely, and leave the rest for future discussion.

This map is supplied to give general idea of the site location of Gatang, just to the north of the eastern part of the northern border that divides Bhutan from Tibet.

Here you see the premier publication that reproduces all four texts found in Gatang Chorten.

Looking at Samten Karmay’s essay (I’ll give the reference in a moment), he tells us how books were found inside a large and quite old chorten during its restoration in 2007. The person in charge of the restoration and the one who actually found the manuscripts was Langru Norbu Tsering (Glang-ru Nor-bu-tshe-ring). He co-authored the book you see here with the wellknown scholar Patsab Pasang Wangdü (Pa-tshab Pa-sangs-dbang-’dus).

If this chorten was indeed built as a kind of tomb memorial for the Nyingma Tertön Nyangral Nyima Özer, its closing ought to date from somewhere around 1200.*

(*His death date is sometimes placed before, and sometimes after, that year. For more on him see this book: Daniel A. Hirschberg, Remembering the Lotus-Born: Padmasambhava in the History of Tibet’s Golden Age, Wisdom [Somerville 2016].)

This is just to provide a visual example of a page from one of the Gatang texts.  Look where the arrow is pointing to see one of the real oddities of these early texts. They could actually split syllables between lines, something unimaginable in later texts.  When I first saw it I couldn’t believe my eyes.

Now I’d like to place before your eyes some of the most significant writings about the Gatang texts so you can study them for yourself if you find the interest. John Bellezza has studied all the texts with the exception of the medical text.

There is one monographic study (see just above), along with a shorter article, by a woman scholar Chagmo Tso (Lcags-mo-mtsho). She says the cache, found in 2006 during reconstruction, included not only the four texts, but also divine images and thangka paintings. She thinks the texts date between mid-eighth to end of ninth centuries. She says (p. 254, point no. 3) the Bon texts were found within the Vessel (Bum-pa), demonstrating that the Bum-pa-che was originally a Bon monument. The words “Rgya-gar Chos-kyi Skad” were added at the beginning marking them as texts originally in an Indian Buddhist language, in order to protect these in fact Bon texts from destruction in the time of Trisongdetsen. Orthography and commonalities of place names (with names of regional lords) convince her the Gathang cache is contemporary to and just as good as Dunhuang.

I can’t follow some of these reasonings, which could be my problem. If you ask me she is a little too confident about the documents themselves dating back to imperial times, as in every way equivalent to Dunhuang documents. But she does add much to the discussion, and there is a lot to learn from this book, especially on matters of codicology. It deserves a closer reading than I’ve been able to give it.

Here you see a few more publications on the Gatang.

To continue with information from Samten Karmay’s essay... This bundle of manuscripts contains three ritual texts and one medical. Evidently the chorten is associated with the death of Nyangral Nyima Özer and dates from that time. That means the texts were likely closed inside at the very beginning of the 13th century. Karmay believes the mss. themselves are pre-11th century. Toni Huber says 11th-12th century. My opinion?  I think late 10th-11th c. is a safe enough guess.*

(*They were scribed for ritual use, and enclosed in the chorten only after the practices they advocated were no longer in use locally; that’s just my opinion, likely they were at least a century old already when they were placed inside.)

Toni Huber’s article is on the Rnel-dri text (the same one illustrated in slide 5), and the same text features in his book Source of Life (2020), vol. 2, pp. 40-49. The rite is primarily concerned with “the post-mortem status of deceased foetuses or miscarried infants and in some cases their mothers, and how this impacts upon the living.”

So, to reiterate: The book by Chagmo Tso tells us and shows in a photograph precisely where inside the chorten these Bon texts were found. This single bundle of manuscripts contained three ritual texts and one medical. Evidently the chorten is associated with the death of Nyangrel Nyima Özer and this gives us a date for the sealing of the texts within it. That means all the texts would have to be twelfth century or earlier, and this is generally confirmed by their actual content.

Now for Khyunglung in the upper Sutlej River valley.  At this moment I will not dwell on the interesting questions that have grown up around this place called Khyung-Bird Valley and its Silver Castle, just to say that it has a pivotal importance in numerous arguments being made in our day about the importance of Bon and Zhangzhung in Tibetan history. And archeologists have played a significant part in these discussions. But this is too unconnected to the matters of concern at the moment to go through all of that here.

(*It is true that the first reproduction in the facsimile edition is surely Bon. It is the only self-evidently Bon text in any of the four caches, with its mentions of Lord Shenrab. The three Gatang texts are not so self-evidently Bon, and could be described as ‘village rites.’)

 

Here you see the 2021 publication with facsimiles of the Khyunglung texts.

Here is the link to a blog that I wrote over four years ago: “Stone Inscription from the 8th-Century Rule of Trisongdetsen Suddenly Shows Up.” The title is slightly off according to my present understanding, as it leads you to expect an inscription carved in stone, while what we have is at best a paper copy of a stone inscription. The earliest reports about it were very confused and confusing and the main studies have yet to appear in print. It is still supposed by many to be a paper copy of a long stone (rdo-ring) inscription, and more specifically the long stone that once stood at the imperial period temple Tradumtsé (Pra-dum-tse). I won’t discuss this complex matter, although it is significant that an official edict type of document from imperial times was preserved with the other mostly Buddhist texts (the first item in the facsimile edition is in fact a Bon text). One modern writer has judged the edict to be a forgery, even if a forgery made during imperial times. All very interesting but not on topic. I will send you to the blog if you want to find out more. It is appended with numerous updates and possible leads for further study.

Apart from the imperial edict, another most interesting thing I noticed in the Khyunglung cache is germane to our subject, so I’d like to delve into it a little with the idea to do more on it in the future if I can. I had at first thought it might be a Zhijé text containing words of Padampa.  From what I can see,  the ordering of elements is not the same as the translated version, which could have relevance for the history of the text. Even before knowing about the Khyunglung fragments, I had noticed text parallels and similar metaphoric usages in the Zhijé  Collection, indicating common sources or cross-fertilization. Perhaps the metaphor of the turtle in the bronze basin would provide a sufficient example for the present. As I was planning a blog on this very subject, I’ll put my evidence in an appendix down below for the entertainment of the diehard Tibetologists among you. 

This is just to show an icon of Zurchungpa and his dates. He was significant for the Mahayoga lineages of the Nyingma school, and a celebrity in his time and place.

Here is a sample page.

Note: That word kha-rje on line 5 might be calqued with honor or merit. It is hardly used after the Mongol advent. It’s spelled variously (in one spelling it might seem to mean something like “king in the castle”). A cultural concept that is difficult to translate exactly, although I suggest honor as one good option. It seems to carry with it the senses of strength and integrity, but also having what is one's due, social standing, merit etc.  Notice, too, on line 6: Dam pa’i zhal nas. This is what made me think it might be a Padampa text.

Now for the Toling cache. I won’t say much about it because, to the best of my knowledge, with one unique exception its texts have not been made public.

We already noticed in Pema Tashi’s one-volume book on codicology (Bod-yig Gna’-dpe'i Rnam-bshad [2013], p. 15), he says booklet format Tibetan texts were found in a chorten near the Golden Temple of Tholing, dating to 11th-12th centuries. Other sources inform us the finding happened in the year 2011.

Unfortunately, the content of the Tholing Chorten cache is not sufficiently known to allow it to figure into our research aims of the moment, as I can say nothing about which Tibetan schools are represented in it.

I know of one and only one publication of the Tholing Chorten texts. In 2017, David Pritzker completed his D.Phil. at Oxford with a dissertation on a very old top-bound booklet from Tholing containing a mid-to-late 12th-century Tibetan history that was otherwise unknown. The same author has published several brief essays on this same subject, and I also noticed this rather recent publication listed somewhere in case you would like to try and locate it where I couldn’t:

Khyungdak Dhartsa’s (’Dar-tsha Khyung-bdag) research article “Mtho-lding Dgon-par Bzhugs-pa’i Rgyal-rabs Zla-rigs-ma Ngos-sbyor Mdor-bsdus,” Tibetology of China, issue no. 4 for the year 2013.

This illustrates a sample page from the history text booklet, top-bound rather than side-bound. To see the entire text, go to BUDA and type this number into its search box: W4CN12077.

Now at long last we’ve arrived at the Matho cache where we will remain for what remains of this blog. It would be a journey of nearly 900 miles if you could travel directly between Number 1, Tamshul near Bhutan, and Number 4, Matho in Ladakh. Rest assured no such direct route exists. Your trip will be much, much longer.

The old Matho chortens, including the King’s Chorten said to be source of the texts (or at least most of them), were disassembled following the wishes of the widely respected religious leader Luding Khan Rinpoche in the spring of 2014.

Why were the texts originally placed there? Helmut Tauscher believes it likely they were brought from nearby Nyar-ma Monastery. This makes sense and there is nothing to argue against it.

It was a library regarded as sacred, but it had over the centuries suffered from accident, neglect or partial destruction. There are indications of presumably accidental fire, but other natural or human causes could explain it. Water and mold damage are sometimes evident. It is difficult to know how much of the deterioration of the text occurred before, and how much after, their enclosure in the chorten[s].

An often asked question, Is it like a geniza?  In Judaism, a geniza is created because the very letters of the script need to be disposed of in a respectful way. But in Tibet fragments of texts are placed inside chortens so that the chorten can benefit from the added holiness. The distinction is not so subtle, and might be taken as a difference in motive. The genizah texts are respectfully disposed of when they are no longer of practical use, while the Tibetan texts are, in addition, made part of the shrine where they remain as a contributing cause for its holiness. Although I won’t pursue this here, I believe in both cases it may be understood that, in a sense, a funeral is taking place.

Just about everything you need to study Matho fragments is freely available on the worldwide web.  Just go the links seen above. The one with the star is most highly recommended.

I’ve put together in one list some interesting writings about Matho Monastery in general, although for our purposes the article by Helmut Tauscher with the star next to it is the only one that really requires attention. You see that others are mainly concerned with local protective spirits and possession rituals.

Here is an interesting photo I found in an Instagram post online. The fragments we find reproduced for us in BDRC are not that small, and it seems that the tiniest paper or birchbark fragments have not been included. In BDRC there are only larger pieces.

A Google search led me to this Facebook page for the Matho Museum, where I saw the remarkable statement you see in slide 22 with an arrow I’ve added to call attention to it. Just imagine storing old manuscripts in a bag. Think how that may in itself be productive of small fragments. I’ve stopped thinking.

•To be continued•

Just click on this: Continued here. 

Appendix: The Turtle in the Bronze Basin

Do you ever even imagine that effort itself could in some circumstances prove to be an insurmountable impediment to progress? Counterintuitive insight at its best! I am now convinced the metaphor of the turtle in the bronze basin will be subject of a forthcoming blog. At least I will try and try again. Wait for the future, as I suppose we have all been doing without complete success.