REPORTS FROM THE SCIENTIFIC EXPEDITION TO THE NORTH-WESTERN PROVINCES OF CHINA UNDER THE LEADERSHIP OF DR. SVEN HEDIN — THE SINO-SWEDISH EXPEDITION — PUBLICATION 42 VIII. Ethnography 7 THE EIGHTY-FIVE SIDDHAS BY TONI SCHMID STATENS ETNOGRAFISKA MUSEUM STOCKHOLM 1958 THE HUMANISTIC FOUNDATION OF SWEDEN (Humanistiska Fonden) has contributed to the printing costs Printed in Sweden Masarykova Univerzita v Brně Filozofická fakulta, Ústřední knihovna Pnr.č MU-os- Sign Syst.č TRÍCKERI AB T H U L £ STOCKHOLM 1958 CONTENTS Preface.................. 7 Introduction................ 9 The Scrolls with the Inscriptions and the Invocations of the Litany................. 25 Excursus I. Scroll in the possession of Mr. S. H. Minken- hof, New York......... 137 Excursus II. How the 84 Siddhas are to be represented. A text in the bsTan'gyur....... 138 Excursus III. Scroll in the possession of the author . . . 153 Indices: a) Siddhas in the scrolls......... 155 b) Personal names and place names..... 156 Abbreviations................ 170 5 PREFACE Sincere thanks are due to the late Professor Helmer Smith of Uppsala for interest and encouragement. Also to Professor Giuseppe Tucci of Rome who kindly let me use Tibetan texts in his own library, texts hardly accessible elsewhere in Europe. Also to Professor Ferdinand Lessing of Berkeley and his assistant Mr. A. Wayman for valuable help. Also to the Royal Library in Copenhagen who afforded me access to one of its bsTan'gyur-volumes in Uppsala. Doctor Gösta Montell and the Sven Hedin Foundation made it possible to publish this set of scrolls acquired during one of Sven Hedin's expeditions. I wish to thank very specially Professor James Carney of Dublin for his great kindness in giving some of his time to read through and correct my English. Also Assistant Professor Nils Simonsson for help with the proofs. The spelling of Tibetan words is not consistent. Well known names and other words occurring frequently in western litterature are spelt in the established way. The other words are spelt according to each source. To facilitate reading the syllables forming one Tibetan word are joined if the word occurs several times. 7 INTRODUCTION May the sun, the moon, and the multitude of stars fall on the ground, But I shall not die as I am now, an ordinary being. (Lalitavistara, Walleser's translation) In Buddha's times, we are told, there was a great snake that, wishing to become a monk, took human form and went to live among the monks as one of them. But he was discovered when asleep — for in sleep he reassumed his reptile form — and brought before Buddha. Buddha's judgement was that he could not remain a monk. This life he must spend as a snake, but born again, he might be born in human shape, and then attain perfection; for, as a rule, in human shape alone can perfection be achieved. To gain perfection (and with perfection power over death, and the ability to stand above the laws of nature) has been a common wish of people in different parts of the earth. Those believed to have attained this state were held in high esteem. In India such were called "siddhas", perfect ones or "mahäsiddhas", great perfect ones. The equivalents for "siddha" in Tibetan and in Ui-gurian are "grub thob" and "bakši" respectively. In common speech the word siddha often merely means a very holy man, a saint. Among the Indian siddhas a group of eighty four is especially venerated by adherents of the Buddhist Vajrayäna as well as by Šivaites. They play an important role in the dances.1 Some of the group are claimed as founders and spiritual ancestors by various schools or sects, and to a number of them highly valued texts are ascribed. In legends their performance often touches upon the fantastic. They are invoked and pictures and statuettes of them are held in veneration. Not unlike our own medieval saints a siddha may be depicted with an implement of his trade on earth or with some symbol of his connection with other worlds. This trait is not the only one the siddhas have in common wTith our saints. The likeness goes deeper. They all work for the welfare of mankind. They despise wordly rank and achievement and only value spiritual greatness. Spiritual development is not impaired by low descent or sex — some follow menial trades and many lists of the group of Eighty Four Siddhas contain four women. Their relationship to worlds beyond our earth is heavily stressed, and miracles follow in their trail. 1 Cf. f. i. F. Lessing, Mongolen. 1935, 117 ff. 9 Naturally there are differences. The most striking is perhaps the conception of how death is conquered. The Christian imagines his saint as dying "in Domino". Redeemed by Christ's blood he passes through death to Heaven. The body is left behind and miracles may happen near the grave. — Not so the siddha. Generally he does not die in the usual sense of the word. Complete with body he passes at will from this earth to another abode. As the Tibetan legends say he "goes skywards" (mkha' la gšegs). Traces of this conception can however be found in our religious world too. According to the Old Testament the prophet Elia was taken from this earth alive in a fiery chariot. By a canonical letter we are informed that Enoch was transferred to Paradise without enduring death.2 Both incidents were vividly present in the mind of medieval man, transmitted by calendars, pictures and texts. Paulinus Nolanus beholds Elia and Enoch ascending on the Milky Way: raptus quadriiugo penetrat sub aere curru Elias et solido cum corpore praeuius Enoch and in a Swedish sequential written by the bishop Nicolaus Hermanni (f 1391) for the feast of the martyr Botvidus the author alludes to Enoch. Recently the bodily assumption of the Blessed Virgin was made a dogma. Similarly Saint John the Evangelist was believed to have reached heaven without experiencing death. But these examples are exceptions rather than the rule. A saviour in the Christian sense has no place in the siddha's scheme of salvation. Though led by a teacher and frequently helped by non-human agents the siddha has to work out his own salvation. A single life-time rarely suffices to become Perfect and he may have to strive after perfection through many incarnations. Besides these essential differences there are differences in degree. The life of the Indian saint tends to be more extreme, and the tales told about him are more horrifying. It is true that we find some episodes in the Vitae Patrum repugnant, but they are mild when compared, say, with the eating-of corpses in a cemetery recounted in the legends of siddhas. Similarly our wonder-tales seem hut faint echoes of the eastern legends. Reading these we understand why the siddhas are so often called sorcerers or magicians. Common points can of course be found. When the siddha Birvapa-Virüpa shows his power over the sun this reminds us strongly of what the Lord's servant Joshua does in the Old Testament. The flying ascetic and the writhing monsters illustrating tales of siddhas are as a rule not found in our western legends, but suggestions of these elements are found in the legend of Saint Anthony the Hermit, and others. The worship of the siddhas belongs to the tantric phase of Buddhist and non-Buddhist communities.3 The siddhas are invoked, praised and imitated. The Buddhist worshipper does not ask for his saint's personal help as we do, for having left this earth the siddha takes no further interest in earthly affairs. Nobody can claim him. True, Näropa helps Marpa when the latter is in need of scriptures. But otherwise the siddha's influence is more of the nature of the Holy Scriptures as defined by Saint Jerome: through "praecepta et mandata, testimonia et exempla". Bhattacharyya sees the origin of tantrism in the cult of Guhyasamäja much appreciated in Padmavajra's Guhvasiddhi. He thinks that king Indrabhüti is responsible for its early development. 3 RegumL.4,2, U.Hebr. 11,5. 3 Cf. 5". B. Dasgupta, An introduction to Täntric Buddhism. 1950. 10 In a limited sense the tantras are esoteric methods for realizing the supreme goal: to become a buddha. These methods and practices include the practising of the six great virtues or pära-mitäs: from charity (däna) to knowledge (prajňä). The aspirant passes through ten stages or bodhisattva-bhümis: from the initial stage of joy (pramuditä) to the last stage where he is enveloped in the cloud of true teaching or dharmamegha. If we go through the legends of the siddhas, where their teachings are dealt with in popular form, these teachings are rather uniform. They are the converse of the life led by common men. Material achievements are worthless. The one thing worth striving for is freedom from earthly entanglements. To be free, to be "void" makes the Great Change. The means towards this aim is chiefly meditation. Initiations help and mark stages in development — but they do not imply final salvation. A deity may be consulted as a helper towards perfection — but is no saviour. The pupil is guided by a teacher who gives simple precepts. No philosophical discussions are needed. A shoemaker may be taught by meditation on his tools. But before perfection can be attained all pride of caste and learning, all enjoyment of luxury must be overcome. A brahmin must be able to consume pork and alcohol in the cemetery. When a siddha has reached perfection he is in possession of the siddhis or "the powers". What do they consist of? In Sumpamkhanpo's work we read the lines: sa 'og bsgrod daň ral gri daň / chad bead phan 'dogs gfiis dag daň / ril bu mig sman gter rnams daň / rkaň mgyog bčud len grub pa brgyad / Grünwedel reproduces a somewhat different reading: sa 'og bsgrod daň ral gri daň / char bead phan 'dogs gfiis ka daň / ril bu mig sman gter rnams daň / rkaň 'gyogs dag kyaň bčud kyis len / and translates: Unter die Erde gehen und das Zauberschwert, Anfechtung-Aufheben und Gefügig-Machen, die Kügelchen-Siddhi, die Augensalbe und das Schätzerinden, Siebenmeilenstiefel: diese alle sind durch das Amrta zu erlangen. To walk Underground, the sword, To un-charm, to make of use, Pill, eye-medicine and treasure, swiftness-boots: through Amrta. Schiefner enumerates the following eight siddhis: pill, eyemedicine, underground-walking, sword, flying through the air, invisibility, immortality and "inner victory". As interchangeable siddhis he mentions: swiftness-boots (Schnellauf), and the elixir. In his introduction to the Sädhanamälä Bhattacharyya enumerates the eight great siddhis. He begins with the sword-siddhi: khadga, afijana, pädalepa, antardhäna, rasa-rasäyana, khecara, bhücara, pätäla.4 * Täranätlia, Edelsteinmine 159. — Täranätha, Čhos'byuň 304. 11 Pictures of mahäsiddhas have been found in ancient caves. Single siddhas, painted and modelled, have been described by westerners who have visited lamaistic temples, and both paintings and statuettes of siddhas have been brought to the West. When painted a complete set of the Eighty Four Magicians, says Hackin in "Asiatic Mythology", consists of seven scrolls.5 On each of the scrolls which he describes some of these magicians are grouped round a picture of a man who is not a "siddha" in the usual sense of the word, but a buddha or some holy lama of later times. Hackin reproduces two scrolls of such a set (not quite complete) now preserved in Paris. In his edition of legends of the Eighty Four Sorcerers Grünwedel reproduces two scrolls preserved in Hamburg besides single pictures of some siddhas.6 There exist also single scrolls where all eighty four form the background for some holy personage occupying the centre. The names of siddhas and the order of picture-subscriptions in the Paris-scrolls and in the Hamburg-scrolls may easily be related to the heroes of the legends translated by Grünwedel and to the order in which they are found there. The same names and on the whole the same order are found in lists of eighty four siddhas published by Rähula Säňkrtyäyana and Giuseppe Tucci.7 Approximately the same order is observed in volume 48 of the Paris-Tangyur containing works of siddhas.8 A list of the Eighty Four Mahäsiddhas provided by a newar-priest of Patan (Nepal) and used locally conforms to the same order. From the scanty description available we cannot decide whether the eighty four siddhas with Uigurian inscriptions found by Grünwedel belong to the same tradition.9 — These lists and sets of siddhas are headed by the siddha Luyipa from Magadha who is immediately followed by Lilapa. The last siddha of this set is Vyäli-Byäli. These lists contain eighty men and four women. One of the women-siddhas is the renowned king Indrabhüti's equally renowned sister Laksmikarä. The legends telling of this group of siddhas name as their author Abhayadattašrí ("Abhayašri"), and as the translator into the Tibetan language sMongrubšesrab. As to the author Grünwedel quotes the work of Sumpamkhanpo, where a pupil of Vajräsana is said to have composed stories of the Eighty Four Siddhas.10 A. Grünwedel, 1. c. 215. Cf. Formulaire Sanscrit-Tibétain du Xe Siede éd. p. J. Hackin. Mission Pelliot en Asie Centrale. Ser. Pet. in Oct. II, 1924, 22—29. 5 /. Hackin, Asiatic Mythology. 1932, 178 ff. 6 A. Grünwedel, Die Geschichten der vierundachtzig Zauberer. Baessler-Archiv V. 1916, 19 ff. 7 R. Säňkrtyäyana, Recherches Bouddhiques. Journal Asiatique 225. 1934, 195 ff. L'origine du vajrayäna et les 84 siddhas. G. Tucci, Tibetan Painted Scrolls. 1951, 228 ff. 8 Cordier III 247 (vol. 86, 1), III 247—248 (vol. 86, 2). Cf. vol. 86, 3. 9 Grünwedel, Idikutschari 168 ff. — Grünwedel does not give all the names. He mentions a Ciluka-Caluki among the siddhas and speaks of two of them wearing the serpent-headdress. None of these is, however, the first of the set. Grünwedel made some additions in his "Altbuddhistische Kultstätten in Chinesisch-Turkestan" 1912, 212. Number 8 plays the flute, number 51 is holding a bowl — not a sword as said earlier. Number 52 is depicted with the sun — the same story about Padmasambhava. Cf. T'oung Pao 1896, 538 f f. — and number 55 is sitting squarely on an elephant. Number 66 is brown (not grey) and has a dog (Kukkuripa) and number 73 holds a hammer (Kambaripa). Number 79 has a washboard (DhobT) —Grünwedel says that two of these siddhas are depicted with serpent-headdresses. One of them very probably represents Nägärjuna. Number 5 is a potter, number 2 is shown on a ship which reminds us of the Karupa-Karupaka to be spoken of presently. 10 Grümvedel, Geschichten 141, nr. 1, 222. 12 There are both texts and pictures of siddhas who do not conform to the tradition spoken of. The Tangyur contains a treatise about the appearance of eighty four siddhas beginning with Luyipa and Lilapa but afterwards differing from the names and the order of the names found in the stories. Much akin to this is another text in the "rje bcun bla ma dam pa phuň than 'jam pa'i dbyaňs dkon mčhog bstan pa'i sgron ma'i dpal bzaň po'i gsuň 'bum ja pa'i dkar čhag bžugs so". Giuseppe Tucci in his Tibetan Painted Scrolls has published a list of eighty four siddhas taken from a collection of invocations found in the Tangyur. These invocations give the name of rDorjegdanpa (Vajräsana) as the author. No translator is mentioned. By Cordier the author is identified with Ratnäkaragupta. In the text he is called "lama".11 This Vajräsana-list also consists of eighty four siddhas but it is not like the other ones. All the eighty four magicians are men. The first is Klugrubsňiňpo (Nägärjunagarbha) followed immediately by Aryadeva. The last magician is Metogpa. Three of the siddhas mentioned in these invocations but absent in the "stories" are painted on a scroll formerly in Peking and now in private possession in the United States.12 Some of the siddhas found in the invocations but not in the "stories" are present in the pictures of single siddhas reproduced by Grünwedel.13 Probably the "Buddhist saints and lamas" — frescoes with inscriptions seen by Francké in the lhakhaň of the Alchi Monastery — form part of our particular set of eighty four siddhas.14 All eighty four magicians of the invocations are represented on a set of scrolls bought in Peking and now preserved in the Ethnographical Museum in Stockholm. The set is reproduced here and treated of for the first time.15 The set consists of thirteen scrolls,16 painted on cotton. Each painting is framed: 1. with green cord, now faded; 2. with dark red silk wrought with gold; 3. with yellow silk with gold. The whole is mounted on scarlet silk with gold threads woven into it. Each scroll is protected- by a veil of thin khatagsilk held in place by two ribbons of yellow silk, now faded. The first scroll is dominated by a large effigy of rDorje'čhaň (Vajradhara), the mystic buddha. In the upper corners are seen Maitreya and Maňjušri, favourite bodhisattvas of the Yellow Church. The collection of siddhas begins with the figure at the bottom of this scroll to the left: Klugrub (Nägärjuna). Each siddha is provided with an inscription. 11 Cordier III 92 (vol. 72, 52). 12 Cf. Excursus I. 13 Grünwedel, Geschichten, Fig. 2. 14 A. H. Francké, Antiquities of Indian Tibet. Archaeological Survey of India. New Imperial Series. Vol. XXXVIII. Calcutta 1914, 91. — Unfortunately Francké enumerates only some of the saints: Klugrub, Aryadeba, Naropa, Tilipa, Loipa, Kumara, Dharmakirti, Kamala, Ananta, Shantipa, E(n)trabodhe, Zlabagragspa and Kundga'sňiňpo. These names can be found in our set of the eighty four siddhas in Stockholm. 15 Single siddhas of this set have been reproduced earlier, so "the weaver" (p. 64). 10 If the single scroll now in the possession of Mr. Minkenhof (cf. Excursus I) once belonged to a complete set of eighty four siddhas this set probably covered considerably more scrolls than the set now preserved in Stockholm, as only three siddhas are reproduced — about half of the number of siddhas on a scroll of the Stockholm-set. — There seem to exist groups of less than eighty four siddhas as well. Cf. Taranathae de Doctrinae Buddhicae in India Propagatione Narratio. Ed. A. Schiefner. 1868, Transl. 182. — Also a cave in Nepal on the road from Kathmandu to Kuti is named after "Eighty Mahäsiddhas" only. And the third Pančhenlama describes a vision, in which bCoňkhapa once showed himself surrounded by Eightv Mahäsiddhas; Griinwedel, Šam-bhala 29. The names of these scrolls, though sometimes badly deformed, as well as the order in which they are presented conform to one of the lists published by Tucci and drawn from the invocations just mentioned. In our scrolls the siddhas are not grouped around any buddha or any other holy personage. The centre of each scroll except the first one is occupied by one of the siddhas themselves painted on a slightly larger scale. The siddhas in the centre of each scroll are as follows, the first name being taken from the scrolls and the second from the " litany": I. Klugrub — Klusgrubsňiňpo II. Luyipa — Luyipa III. Kukuripa — Kukuripa IV. Tantrapa — Tantrapa V. bZaňpopa — bZaňpopa VI. Šantipa — Šantipa VII. Kama — Kamala VIII. Putaloki — Sutaloki IX. Minadapa — Minadapa X. Khyurapa — Karnapa XI. Candali — Candali XII. Thogsmed — Thogpamedpa XIII. Kaladake — Kaladage The only real difference between the scrolls and the litany is that the scrolls contain an eighty fifth siddha. He is called Blatná rDorjegdanpa. As the litany names a Blama rDorjcgdanpa as its author these two may safely be identified. The man in question is probably the same as the Blama rDorjcgdanpa we meet elsewhere. A "Bla ma rDo rje gdan pa (Vajräsanaguru)" is mentioned as one of the translators of the "sen ge sgra'i sgrub thabs" in the Tangyur.17 As the author of this work we are given the name of Candragomin who occupies number 20 in our thaňkas (Candrapa) and in the invocations. A "bla ma rdo rje gdan pa" is further said to have composed the "phags pa de bžin gšegs pa'i gcug tor nas byuň ba'i gdugs dkar po can gyis mi thub pa žes bya ba'i ňe bar bšad pa" which was translated by the author himself and by the Bari-locaba.18 In fact Täranätha knows of three sages in Buddhagayä who are called rDorjegdanpa — Vajrä-sana(guru).19 The first or Mahävajräsana was a teacher in Vikramašíla after Dipaňkarašrijňäna who left for Tibet in 1042. Three Vajräsana are also known to the "rjes gnah . . . thob brgyud" of the "thob yig gsal ba'i me Ion" of Jaya Pandita. Here they are enumerated between Jetäri and the Bari-locaba Rinčhengrags. The line of transmission is: sans rgyas rdo rje 'čhaň — phyag na rdo rje — je tä ri — dgra las rnam rgyal — rdo rje gdan pa čhe 'briň čhuň gsum — ba ri lo ca ba rin čhen grags — sa čhen kun sňiň.20 Sumpamkhanpo again mentions two rDorjegdanpa — čhe čhuň — between Jetäri and Pančhen Puňašrinas Bari-locaba.21 The second Vajräsana Grünwedel identifies with Ratnäkarašänti. And we might as well mention that the great Tibetan Marpa met one Vajräsana in India who made him teach the Vinaya to two novices.22 A rDorjegdanpa who once is called "lama" appears as the translator of three works of Arya- 17 Cordier II 321 (vol. 68, n. 165). 18 Cordier II 363—364 (vol. 69, 166). 19 Täranätha, Edelsteinmine 39. 20 For this reference I am indebted to Mr. Wayman of Berkeley. 21 Sumpamkhanpo 142. 22 Blue Annals 88. — A "bla ma mňon ses čan rdo rje gdan pa" occurs as an author Cordier II 256 (vol. 48, 147). 14 deva, and is identified with Amoghavajra by Cordier23 Lacking, as we do, for accessible Lives of these persons we have to be satisfied with a few dates and suggestions. If the Šantipa who occupies number 34 in our set of thaňkas really is identical with the first abbot of bSamyas as suggested, none of the "three Vajräsana" occupies any number of the Stockholm-set but the last number 85. There can be little doubt about the invocations being the source and inspiration of the painter, — the first painter of the set. One significant detail pointing to this fact is the occurrence of a Thugsdam in our scrolls. The invocations mention the Thugsdam in connection with a number of siddhas. In four cases — number 9, 43, 66 and 81 — the name of the Thugsdam is not given though a Thugsdam is mentioned. Thirteen times the name is given. In ten of the thirteen cases the Thugsdam is adequately depicted in the scroll: gSaii'dus in number 13, Migyoba in 60, Thugsrjesgrolma in 62, rTamgrin in 70, sGrolma in 72, bDemčhog in 76, Byamspa in 78, dGyespardorje in 80, gŠinrjedmarpo in 82, and Kharsäpani in 83. Once, in number 56, the Thugsdam seems to have been represented by his (sPyanrasgzigs) šakti. Twice the Thugsdam mentioned in the invocation is not depicted at all. The upturned faces of the two siddhas in question — number 36 and 58 however suggest an object. Possibly there was no room available. The corner where Avadhüti (number 62) sits is so crammed with trees and fruits that the painter had to put the Thugsdam sGrolma on the other side of the scroll.24 On the whole the first illustrator of the invocations seems to have followed the text closely enough. Somehow the invocations of Vajräsana remind us of our medieval rhythmical litanies such as that composed by Ratpertus though they are far more explicit. Every siddha is treated in four lines. Every line consists of seven syllables. The third line invariably gives the name of the siddha, and the fourth line contains the invocation proper: "I bow down to the lama." According to the length of the siddha's name the third line varies slightly: "called" is expressed by "žes bya b'a yi" or by "žes bya ba'i" or by "žes bya'i". From the first line we frequently learn the caste to which the man belonged, and the occupation or trade that was his as an individual. The second line may tell how he strove for perfection, which Thugsdam he chose, and how he left this earth. Sometimes these two lines are crammed with information. When the siddha in question is known from other sources as for instance the great Asaňga we find that the author of the invocations gives essential and significant facts of the siddha's life. Sometimes however the information is vague and does not facilitate identification. The vocabulary is necessarily limited. While the loan-word Nilapa (indigo-maker) is used as a personal name, the trade of the same siddha is denoted by the term "rams mkhan" (indigo-maker), "mkhan" occurs frequently when the personal occupation of the siddha is mentioned (lus). So Luipa is a "yig mkhan" and rTogrcepa a "šiň mkhan", scribe and carpenter respectively. Among the castes we find those of the shoemakers —lham mkhan rigs —, the wood gatherers — šiň thun rigs —, the heretics — mu stegs rigs —, also the tharu'i rigs, which possibly denotes the aborigines of the Tarai in Nepal, or the "border land people". As a rule the name of the siddha is better preserved in the "litany" than in the scroll. In fact it could not easily be changed when once part of the line of seven syllables. Names in inscriptions, or in prose in general, are more likely to suffer corruption. 23 Cordier III 225—226 (vol. 83, 70, 73, 76). 24 This vision is distinctly descending and therefore cannot belong to any of the siddhas depicted at the bottom. — As to the shape of the Green sGrolma cf. Grünwedel, Mythologie 129. 15 Fig. 1. ba glaň skyoň ba na ga bho de žabs (Grünwedel, Geschichten) Several names are trade-names, nick-names or names denoting the country of origin. The individual in question might somewhere else be called by another name. Many, and recently Giuseppe Tucci, have pointed out the difficulties of identifying a siddha. They are not few. First of all several men may be called by one and the same name. The same name frequently appears in a religious school for members of different generations. On the other hand one man may be called by different names. A Sanskrit name and its Tibetan translation might be misunderstood as names of different persons. With the exception of the nick-names already mentioned and tradenames a new name is conferred upon an initiandus at every initiation — or "baptism" as Tucci calls it. In the legend of the Tibetan poet-saint Milaraspa this conferring of a new name is described in detail. A block-print preserved in Oslo shows a picture of Milaraspa where his initiation-name* is subscribed instead of the more usual "Mila" or "Milaraspa". Also several siddhas may be considered incarnations of one and the same personage, e.g. of Nägärjuna.25 Names may also be shortened. A man called Seňgepa or Šantipa here may elsewhere have a longer name containing these syllables too. A siddha called by a longer and a shorter name or a siddha called by different names26 might in the course of tradition split up into two or even more siddhas. Nevertheless the name of a siddha and even the remembrance of some small sect he belonged to may have disappeared altogether. When we now try to identify the siddhas we do it knowing full well that much remains to be done and that identifications are necessarily tentative. Three groups can be conveniently distinguished: a group of siddhas common to the scrolls (litany) and the stories (Grünwedel), a group extant in the scrolls (litany) not found in the stories but found in other sources, and a third group found in the scrolls (litany) but up to now not identified. The first group contains 38 siddhas (the first number gives the place in the litany, the number in brackets the place in the "stories") : . " 25 Cf. G. Tucci, Animadversiones 139. 26 F.i. Karmavajra's disciple bZaňpo'ižabs — Zlababzahpo — Thaňlopa (if Cordier is right), Cordier III 213 (vol. 83, 28). 16 1 (16^ Klugrub (Klusgrubsňiňpo) 29 (9) 2 (18] Aryadeva (Aryadeba) 31 (31) 3 (i; Luyipa (Lüyipa) 33 (74) 5 (6] Saraha (Saraha) 36 (44) 7 (4; Dombiheruka (Dombiheruka) 34 (12) 8 (3; Birvapa (Birvapa) 35 (13) 9 (41) Bhusuku (Bhusuku) 39 (62) 10 (52; Drilbupa (rDorjedrilbu) 41 (28) n (is; Nalendrapa (Nalendrapa) 42 (45) 12 (34) Kukuripa (Kukuripa) 43 (11) 15 (42; Indrabhodhi (Indrabhüti) 46 (14) 16 (20; Näropa (Näropa) 47 (69) 17 (44; rTogrcepa (Togrcepa) 51 (8) 18 (33; Tantrapa (Tantrala) 56 (83) 19 (30 Lvabapa (Labapa) 61 (60) 23 (22 Tillipa (Telopa) 62 (43) 24 (17 i Nagposkyoň (Nagpospyodpa) 70 (64) 27 (5; Šavaripa (Šavaripa) 71 (21) 28 (77, Dharikapa (Därikapa) 75 (68) Nägabhodhi (Nägabodhi) IDiňgipa (IDiňgipa) Sarkapa (Sarkapa) Jalandharapa (Jalandhara) Šantipa (Šantipa) Thagapa (Thagapa) Bhavapa (Bhavapa) Kama (Kamäla) Tampaka (Tampaka) Ghinapa (Bhinasa) Kumära (Kumära) Chembupa (Che'upa) Minadapa (Minadapa) Seňgepa (Seňgepa) Khyurapa (Karnapa) Avadhudhipa (Avadhüti) Caparipa (Capari) Siyali (Siyali) Kalalaňka (Kalaka) The second group of the siddhas not found in the stories but known from some other source or sources comprise 34 or 35 men: 4 Padmabajra (Padmabajra) 52 6 mChoskyesrdorje (mChoskyesrdorje) 53 13 Saňsrgyasyešes (Saňsrgyasyešes) 54 14 Nagpordorje (Nagpordorje) 55 20 Candrapa (Candragomi) 57 21 Kent opa (Šantipa) 58 22 Marmemjad (Marmemjad) 59 25 Phagchaňpa (Phagchaňpa) 60 26 bZaňpopa (bZaňpopa) 64 37 Kamala (Kamala) 65 32 Jeteri (Jetari) 68 38 gScrliňpa (gSerliňpa) 72 40 Konkana (Koňkana) 73 45 Dharmakirti (Dharmaklrti) 78 48 Nilapa (Nilapa) 79 49 Padmakara (Padmakara) 83 50 Seňňepa ? (Seňňepa ?) 85 sPringyišugsčan (sPringyišugsčan) Kampa (Karupaka) Siripa (Dasiripa) Ananta (Ananta) Zlababzaňpo (Zlababzaňpo) Kundga'sňiňpo (Kundga'sňiňpo) Zlabagragspa (Zlabagragspa) sMaddkrispa (sMadbkrispa) Šakyabšesgňen (Šakyabšesgňen) Candali (Candali) sGramkhanžabs (sGramkhanšabs) Ňimasbaspa (Ňimasbaspa) Naggidbaňphyug (Naggidbaňphyug) Thogsmed (Thogpamedpa) Napatá (Natapa) Bhayini (Bhayani) rDorjegdanpa Possibly: 44 Putaloki (Sutaloki) 17 Fig. 2. sgra chad lun rig la mkhas ka ma la (Grünwedel, Geschichten) The third and last group consists of 12 mahasiddhas: 30 Marmelha (Marmelha) 76 Kubuce (Kuburca) 63 Kadňapa (Carapa) 77 Seňgepa (Seňgepa) 66 Gludbyaňsmkhan (Gludbyaňsmkhan) 80 Gliňbupa (Gliňbumkhan) 67 Bhagha (Bhaghalana) 81 Parasit (Sarapu) 69 Kontali (Kontali) 82 Kaladake (Kaladage) 74 Hilapa (Hilapa) 84 Mirtogpa (Metogpa) Noť-all the identifications of the siddhas in the first and the second group are safe. Names like Šantipa and Seňgepa are difficult to trace because they may be only part of a name. Some of the siddhas are seemingly popular figures, with lengthy individual legends. Several are represented in the "Pantheons". A few are enumerated in the non-Buddhist Sädhanamälä and in the Hathayogapradipikä. Others are less known. To some caves are dedicated. Some are mentioned among the spiritual ancestors of the great religious leaders as the Dalailama and the lČaňskya Rolpa'irdorje. Judging from the verses of the litany the third group of our siddhas has not any peculiar feature distinguishing it from the other groups. True the Red gŠinrje has not been mentioned in connection with the other groups but is mentioned here, and some trades are new. Compared with the first group the second group of siddhas contains some persons usually not counted as siddhas but rather as learned men and pillars of the buddhist church. Such are Dharmakirti and Asaňga. Still the litany and the scrolls in Stockholm are not the only collection of mahasiddhas containing such persons. So we find Dharmakirti (Čhoskyigragspa) and Vasu-bandhu (dBviggňen) in a Description of the 84 siddhas in some editions (or some copies of editions) of the bsTan'gyur, treated in Excursus II. Our series has, however, one really striking feature: the beginning. 18 Fig. 3. thabs ses sde snod dgoris šar gser gliň pa (Grünwedel, Geschichten) At the head of our scrolls stands Klugrub, in the litany (usually more trustworthy) called Klusgrubsňiňpo. In the first scroll he is pictured with a headdress of serpents, sitting decorously on a cushioned throne. Before him rises the näga-king presenting him with a bowl. The name Klusgrubsňiňpo is, as Grünwedel points out, given to an author in the bsTan'gyur (whopi Grünwedel thinks is the Nägabodhi of "story" 76).27 This Nágabodhi does not elsewhere appear in our scrolls or in the litany, as the Nägabodhi of these sources is identical with "the cattle-herd". The bowl of nectar presented by the näga-king in our scroll would rather imply the tantric Nägärjuna of story number 16 where we read about the preparation of the elixir. But whatever his origin his appearance in the picture is far from suggesting a tantric in the more eccentric sense of the word. He rather reminds us of the great founder of the Mahäyäna Nägärjuna who is said to have got the Prajňäpäramitä from the Nägas,28 and to have died on the Šriparvata.29 This Klugrub-Klusgrubsfiiňpo is in the first scroll accompanied by Aryadeva, who sits a little lower in a manner suggesting the pupil or disciple. Neither is he dressed in tantric garb. The whole first scroll gives a marked high-church impression. One is reminded of the Pantheon of 360 reproduced by Clark, and beginning with Nägärjuna and Äryadeva. The author of the litany lays stress on the fact that the siddha Šakyabšesgfien "followed Klusgrub", and that the siddha Zlabagragspa "had Klusgrub in mind". None of the "lineages" or successions of teachers given in certain texts of the bsTan'gyur seems as a whole to have influenced the litany's choice of siddhas. The description of the "cha lugs" already mentioned, the appearance of the siddhas in the bsTan'gyur is a short treatise extant in some editions and copies of editions. We find it in the copy formerly preserved in Berlin and now in Marburg30 as well as in the better copy preserved 27 Grünwedel, Geschichten 214. Cf. f.i. Sendai n. 2225, 2278, 2640, 3839, 4307. 28 Cf. Grünwedel, Mythologie 30. 20 Cf. e.g. the portrait from bKrašislhunpo published by R. Säňkrtyáyana in Asia, Oct. 1937. 30 Cf. Huth, Tanjur. — The copy preserved in the Bibliothěque Nationale does not contain it; Cordier III 475 (vol. 123,8). Fig. 4. byaň sems gdams pa'i bčud 'khyil gser gliň pa (Lhasa edition of Kangyur) in Copenhagen. The author is said to be dPalsde from Nepal. The treatise begins with Luyipa. In many cases both the Tibetan and the Sanskrit name of the siddha are given.31 A number of siddhas is common to this treatise and to our scrolls in Stockholm.32 If we compare the prescriptions in the treatise for one of those siddhas with his effigy in the scrolls we'find differences. In the treatise Klugrub — number 5 — is pictured together with a woman, while 'Phagspalha-Äryadeva is meant to be depicted as a monk. In the scrolls they both appear as dignified single personages. Luyipa is described in the treatise as follows: lu yi pa du ba'i mdog can skyes pa daň lhan gčig pa'o.33 This is what we find in our scroll, though much elaborated and with many details. Telopa is described: nag po bud med daň lhan gčig pa.34 Our Telopa is not black, he has attendants and an oil-press. For Marmemjad the treatise instructs: mar me mjad dkar šam gžo. . . bud med daň lhan gčig pa.35 But in our scroll Marmemjad is sitting alone holding a fly-whisk. — These are a few examples out of many. The Musée Guimet in Paris owns a set of scrolls (not quite complete) with the Eighty Four Siddhas. If we compare siddhas common to this set and to our scrolls we have the same experience as with the treatise. They do not correspond. Nor is this the case with siddhas common to our 31 Cf. Excursus II. The Sanskrit name usually appears as a gloss in the next line in smaller print. 32 It may be noted that our scrolls and the litany contain Asaňga but not his brother Vasubandhu. The treatise, on the contrary, has two Vasubandhu and no Asaňga. Asaňga's original name is said to have been Vasubandhu. 33 Luyipa, smoke-coloured, in the company of a man. 34 Black, and with a woman. 35 White, and with a woman. — The Tangyur now preserved in Marburg is in bad condition and partly illegible. 20 scrolls and to the scrolls reproduced by Grünwedel nor with the siddhas found by Albert Grünwedel with nimbus and Uigurian inscriptions. We have already mentioned one scroll in American possession showing three siddhas belonging to the series of the litany and our scrolls; though the identity of the siddhas is unmistakable, the painter evidently belongs to another school. The "king" is much more elaborately depicted, the ferryman rows a different kind of boat, and the whole way of expressing the muscular play of the human body is different. Taken as a whole our scrolls show a great variety of holy persons. None has nimbus or gloria.36 There is a marked difference between the faces of intellectual men, kings and traders. A large group is formed of tantrics with bone-ornaments and with scanty dress or completely naked. They remind us strongly of the description of Šiva by the Tamil poets: His ears are beringed, He rideth the bull; His head is adorned with the crescent moon's ray; White is He with ash from the burning-ground swept — His form is smeared with ashes white, or: The snake His strange adornment is —" They are interspersed with ordinary-looking men, some of them — Nägabodhi and Phagchanpa for instance — not too unlike our western saints.38 The learned men often show little or nothing of tantric appearance. Saňsrgyasyešes carries a skull-cup. Dharmakirti's picture might almost follow the tradition of some convent, where pictures of the sages are said to have adorned the walls.39 The men are mostly bearded. The hair is flowing or bound up in knots. The dress of the siddhas varies. Sometimes the man and the attendant wear little or nothing except the tantric ornaments. Some are clothed in animal skins. Some are dressed in trousers and upper garments. The kings have crowns of varying shape. In fact the pictures in our scrolls look as if they have been gathered from various collections. Each siddha, alone or with a companion or attendants, forms an independent group. Whenever space allows there are groups of animals after the Chinese fashion: elephants and snakes in scroll I, V, and XII, monkeys in II and VII, gazelles in IV, pigs in V, mountain-sheep in XII, geese and various other birds in XII, dogs and jackals in III and XI, marmots in IX and XI, birds, snakes and lizards. In shape and colour the dog is rather like a Chinese red chowchow. The marmots are apparently some large variety. The most surprising specimen of the fauna are the elephants. Two of them are very small and depicted together with Nägabodhi. The third which carries the siddha Kalalaňka-Kalaka is also somewhat undersized. The two elephants painted as Nägabodhi's companions are clearly a substitute for Nägabodhi- 16 So have the siddhas in the cave discovered by Grünwedel. ' The Heritage of India Series. Hymns of the Tamil Šaivite saints, by F. Kingsbury and G. E. Phillips. 1921,13,105. 38 For instance our Saint Leonard, or our Saint Anthony the Hermit. 19 Cf. Bimala Chum Law, The Magadhas in Ancient India. Royal Asiatic Society. Monographs. London 1946,44. 21 Goraksa's usual cows. How can this error have come about ? The "litany" calls him "ba glaň" skyoii. As Jäschke points out "ba glaň" is used both for "ox" and "elephant". Such a misunderstanding may have given rise to this substitution. This might have happened in a country, where elephants could be imagined to be "the cattle" of India, the home-land of the mahäsiddhas. And we may call to mind that the two bodhisattvas painted above Vajradhara in the first thaňka both have hutuktus in Mongolia. The rich display of both animals and plants reflects a Chinese conception of Buddhist art. The flora is represented by trees and shrubs and flowers, a considerable part of which grow in or near the water. The painter's tradition follows faithfully the intentions of the litany. It is the iconographical tradition that has made the first scroll an impressive piece of high-church piety. It is a sort of glorification not only of Vajradhara and his pair of boddhisattvas, but of Klusgrub (sňiňpo) — here given the philosopher's name — and Äryadeva. The tantric Klusgrub, teacher of the tantric Candrakirti at the end of the 9th century, and the tantric Äryadeva are, according to their stories,40 both connected with the great convent Nälanda (now Bargaon in the district of Patna), once of high reputation throughout the orient.41 The Eighty Four Siddhas are still objects of worship and admiration. rDorjegdanpa's prayer at the end of the litany may well represent the attitude in which they are approached :42 / gžan yaň gsaň sňags lam rten pa'i / / mkhas spyod gáegs pa thams Čad daň / / dňos grub thob pa thams čad la / / bdag ni gus pas phyag 'chal lo / / phyag 'chal gsol ba 'debs pa na / / thugs rjes dgoňs la byin gyis rlobs / / de ltar gsaň sňags spyod mjad pa / / grub thob brgyad bču rca bži la / / bdag ňid gus pas gsol 'debs na / / thugs rjes dgoňs la byin gyis brlab tu gsol43 / / sku yis byin gyis brlab tu gsol / / lus pa de čhen spar du gsol / / gsuň gis byin gyis brlab tu gsol / / dag la nus par byin gis brlobs / / thugs kyis byin brlab ye ses phob / / sems la 'od gsal bskyed du gsol / / sku gsuň thugs kyis byin gyis rlobs / / byin rlabs čhu rgyun ma gčod čig / / čhos sku gčig tu ma gyur par / ■. 40 Grünwedel, Geschichten, story n. 16 and story n. 18. 41 Cf. B. C. Lazv, Geography of Early Buddhism. 1932, 31. 42 Text from the Paris Tangyur (Narthang edition). Differences in the Oslo Tangyur (Derge edition) are noted. 43 The Oslo Tangyur omits "dgoňs la". / thugs rje'i lčags kyu ma btan žig / / khyed la bdag gis gsol btab pas45 / / de las byuň ba'i bsod nams kyis / / 'gro drug gnas pa'i sems can don mjad nas . . . / sňiň po phyag rgya čhen po'i don rtogs sog46 / Or, in free translation: With devotion I bow down to All the scholars gone to heaven Who supported mystic truths And to all who won perfection. Bowing let the prayer be uttered While the heart feels loving pity Many secret charms and actions To the Eighty Four, the Siddhas, Most respectfully performing Loving kindness in the heart. May the pious body-actions Add to greatness of the body, May the tongue-produced blessings Bless the speech to greater power, Wisdom in the mind increased In the mind a light may kindle. Works, words, thoughts may utter blessings, Prayer-flow be never cut, Body-of-Doctrine be steadied, Iron-hook of pity fastened. Having said my prayers to You: Guaranteed through joy arising Be the welfare of the beings' six kinds. May the heart grasp Mahämudrä's sense. 45 Oslo Tangyur: btab pa. 46 Oslo Tangyur omits "sňiň po". 23 PI. I THANKA I THE SCROLLS WITH THE INSCRIPTIONS AND THE INVOCATIONS OF THE LITANY THANKA I H. 3337 DESCRIPTION In the centre: Vajradhara: single, one face, two arms body: dark blue, nimbus: light green, outer nimbus: dark green gloria: orange, with golden rays golden ornaments, with jewels attitude: vajraparyarhka, mudrä: vajrahurhkära holds a golden vaj ra in his right hand, and a golden bell in his left Above him: a garuda with a näga in its beak, and with flame-coloured hair Before him: table with sacred objects, in the centre: wheel Upper left corner: Maitreya, one face, two arms body: yellow, golden ornaments attitude: paryarhka right hand holds lotus surmounted by a bumpa left hand: varada mudrä nimbus: dark green, gloria: dark blue with golden rays Upper right corner: Maňjušrí, single body: yellow, golden ornaments attitude: paryarhka right hand on right knee, fingers lifted left hand holding lotus surmounted by book and sword nimbus: green (like Maitreya's) gloria: dark blue, with golden rays Left corner at bottom: Klugrub, single, no beard body: white, before him: wheel, mudrä: dharmacakra snakes: 1 whitish, 2 red, 2 green, 2 blue dress: orange with gold trimmings, leaves, dark red edged with gold Rising from the waves: the näga-king face: white, body: green-scaled snakes: 1 whitish, 1 green, 1 red, 1 blue Right corner at the bottom: Aryadeva, single, bearded body: white, hands folded, before him: bowl dress: orange, head-dress: dark red, both with golden trimmings i 25 RDO RJE 'ČHAN has the inscription: rgyal ba rdo rje 'čhaň la na mo Glory to Jiná rDorje'čhaň And the litany says: / bia ma dpal ldan rdo r je 'čhaň / / bia ma rnams la phyag 'chal lo / I bow down to the noble lama Rdorje'čhaň And to the lamas Maitreya and Maňjušri have no inscriptions. Maitreya is, of course, the coming buddha, and Maňjušrí was thought to be incarnated in the emperors of China as well as in bcoňkhapa. The human series of the siddhas begins with the figure in the left corner at the bottom: 1 KLU GRUB = KLU SGRUB SŇIN PO The inscription describes him as a "Reverend One" ('phags pa, ärya) : 'phags pa klu grub la na mo Glory to Ärya Klugrub In the litany he appears as a priest (dgesloň) who was given the elixir by the goddess of the wood: / dge sloň lus la dňos grub brňes / / nags kyi lha mos bdud rci phul / > / klu sgrub sňiň po žes bya ba'i / / bia ma de la phyag 'chal lo / I bow down to the lama Called Klusgrubsňiňpo To whom the wood-goddess brought nectar Who obtained perfection as a monk The " 'phags pa klu grub" as a combination of the name with a title is the same as we find in the "Pantheon of the 300", where the prayer to the great Nägärjuna runs: / dpal mgon 'phags pa klu grub la / / gsol ba 'debs so byin gyis brlobs / To the Noble Protector, the Reverend Klugrub I bow down, and devoutly pray The mudrä is different. Similarly the name is different as the litany's reading "Klusgrub-sňiňpo-Nägärjunagarbha" must be considered the better reading. Nor does the bowl of nectar in the scaly hands of the näga-king in our scroll tally with the great Nágärjuna's story. According 26 to this story he gets books (the Prajňäpäramitä) from the nägas, not a bowl of elixir. The elixir is tantric equipment, being one of the eight "powers" (siddhis). Of the elixir we read in the legend of the tantric Nägärjuna and of the tantric Nägabodhi his pupil and successor. By Tucci and others this tantric Nägärjuna is distinguished from the great philosopher Nägärjuna who is often called the founder of the Mahäyäna, and whose work Mädhyamika-vrtti was commented on by Candrakirti; he is stated to have lived about 645.1 The third Pančhenlama in his enumeration of siddhas and holy teachers includes "dpal mgon 'phags pa klu sgrub" — the title is the same as the great Nägärjuna's in the Pantheon.2 In Grünwedel's "Geschichten" the mahäsiddhas Nägärjuna and Nägabodhi are treated of in story 16 and story 76 respectively. Both siddhas belonged to the priestly caste and were brahmins. Nägabodhi seems also to have been called Klusgrubsňiňpo. This Nägabodhi is not to be found elsewhere either in the litany or in our scrolls; the Nägabodhi numbered 29 in the litany is identical with the (or a) Goraksa, possibly the Goraksa of the stories.3 The Klugrub in the scrolls may be identical with the mahäsiddha numbered 5 in the Description of the Eighty Four Mahäsiddhas found in the Tangyur.4 A Klugrub is also among the saints in the lhakhaň described by Francké,5 while a Nägärjuna is mentioned in the Bauddha-gän O Doha as number 33. Our strophe in the litany corresponds most closely with the Nägabodhi of the 76th story. This siddha may, in the course of time, have been mixed up with the tantric Nägärjuna. Such fusions of saints are not unknown to our western legends.6 The picture in our scrolls and the inscription beneath it are clearly intended to suggest similarity to the great philosopher Nägärjuna, whom Grünwedel has called the "Faust des Buddhismus". It may be recalled that the tantric Nägärjuna and his disciple Nägabodhi were connected with the convent Půvarna and with the solitudes of Sri Parvata. Here the great Nägärjuna is said to have died. In Nepal one is still shown a cave of Nägärjuna, also the place where he got the book from the Nägas. 1 Bhattacharyya in: Sädhanamälä II, Introd. XLIII. — According to the Cakrasamvaratantra Nägärjuna was a disciple of Saraha. He is the author of two sädhanas, one for the worship of Vajratärä and one for that of Ekajatä; I.e. XLV. The latter he is said to have rescued from Tibet. 2 The Tangyur contains the work "chigs su bead pa phyed daň lna pa žes bya ba" by Klusgrubsňiňpo; Sendai 2278, Cordier XLVIII, 19. At the beginning of the work "gees pa bsdus pa'i 'phrin yig bcun pa čhen po dpal dbyaňs kyis bod rje 'bans la rjaňs pa" Klusgrubsňiňpo is mentioned; Cordier 3, 490 (vol. 124, 11). The work "sman 'cho ba'i mdo" is attributed to the same; I.e. 469 (vol. 118, 2). — Pantheon of the 300, n. 5. 3 Grünwedel, Šambhala, 48. 4 Excursus II. 5 I.e. 6 So has the beheaded bishop Dionysius been mixed up with Dionysius Areopagita. 27 2 A RYA DE VA = Ä RYA DE BA Our inscription gives only the name and even a title is lacking: a rya de va la na mo Glory to Aryadeva From the litany we learn he was "lotus born" and respectful towards the lama: / bla ma la gus dňos grub brfies / / pad ma las 'khruňs lus mčhog 'j in / / ä rya de ba žes bya ba'i / / bia ma de la phyag 'chal lo / I bow down to the lama Called Äryadeba Who got a precious body, born in a lotus Who got perfection, respectful towards the lama Again, as in the case of the first siddha, we have a man called by the name of a renowned philosopher. Again, he is not identical with him, but a tantric of later times. Being lotus-born, however, as expressly stated in the litany, he equals the great Äryadeva.1 He is very probably identical with the hero Äryadeva of Griinwedel's story number 18. In the beginning of this story the very denial of a miraculous birth is a pointer to some such legend. From the extant songs of the tantric Äryadeva Bhattaccharyya concludes that he was resident in Bengal. Similarly this tantric has got the appearance of a saintly scholar. One may recall the prayer to the great Äryadeva in the Pantheon of the 300: / grub brňes a rya de ba la / / gsol ba 'debs so byin gyis brlobs / "* The perfect Äryadeba \ I invoke, and devoutly pray2 Äryadeva is one of Padmasambhava's names. I do not think this relevant here. 1 Cf. Buston II 130. 2 Cf. also Blue Annals 360. — Grünwedel reproduces a picture showing Äryadeva preaching in the clouds; Grünwedel, Geschichten, fig. 9. — Cf. also Bhattacharyya, Date 357. — Täranätha, Čhos'byuň 83. — An Aryadeba is among the saints described by Francké I.e. PI. II THANKA II THANKA II H. 3338 DESCRIPTION In the centre: 3. Luyipa, bearded, body: mauve, sitting on the belly of a reptile, holding a fish in his right hand, and its guts in his left meditation-band: orange, with gold dress: dark red trousers with golden trimmings, bound with sash in two greens, white upper garment with gold trimmings, a green leaf on the head, with golden rays To the right: man eating entrails of fish, lower garment: dark blue with gold, upper garment: orange, green-edged Above: 9. Bhusuku, single, flesh-coloured, bearded, the hair cropped dress: darkred loin-cloth with gold, one golden ear-ring is seen, no tantric ornaments holding the string of a book in his right hand and a paper-roll in his left To the left: 8. Birvapa, with helper, sitting on a green mat «, moustache, flower-wreath around the turban holding a skull-cup in his right hand, left hand pointing at the sun attitude: paryarhka dress: dark red with gold, pink-lined meditation-band: orange, with gold Helper: flesh-coloured body, one golden ear-ring, leaf on the head dress: dark blue lower garment with gold, the upper garment orange with gold, and pink-lined holding a skull-cup with both hands (from the water-vessel water runs into a third skull-cup) To the right: 4. Padmabaj ra, single, flesh-coloured, bearded, moustache, golden ear-rings, no tantric ornaments both hands holding fruit sitting on a rock, right leg hanging down, left leg lying dress: orange under-garment with gold, yellow upper garment with gold, green-edged Beneath central figure: 6. mChoskyesrdorje, with helper flesh-coloured body, bearded hair-dress with net holding a fish with both hands dress: dark red garment with gold, pink-lined, green sash Helper: white-bodied, dressed in a dark grey skin 29 no ornaments, standing on a lotus, holding a water-vessel in both hands To the left: 7. Dombiheruka, with šakti flesh-coloured body, tantric ornaments, bearded dress: orange with gold sitting on a tiger, holding a snake with both hands toes of left foot in a sort of "mano cornuta" -attitude Šakti: sitting cross-legged on the same tiger flesh-coloured body, white dress with gold left hand holding a skull-cup, right hand: "mano cornuta" To the right: 5. Saraha, sitting on leopard-skin spread on rock with šakti flesh-coloured body, white hair, no tantric ornaments, ear-rings holding an arrow with both hands meditation-band: dark red with gold dress, orange with gold, dark green edge with gold Šakti: flesh-coloured body, golden earring left hand holding skull-cup, right hand raised with thumb touching fourth finger dark red dress with gold, edged with dark green and gold Groups of animals: Left upper corner: two birds on a tree: long red beak, red legs, yellow-black back, yellow-black tuft dark tree with blue and yellowish leafage Beneath Padmabajra: couple of monkeys with young monkeys: blackish-brown young: greyish-brown 3 LU YI PA = LÜ YI PA He is the first of our series in the scrolls whom the inscription calls siddha, "grub thob": grub thob lu yi pa la na mo Glory to the siddha Luyipa The litany tells of his caste and of his most popular performance: / yig mkhan rigs la skal bar ldan / / ňa lto za žiň dňos grub brfies / / lü yi pa žes bya ba yi / / bia ma de la phyag 'chal lo / I bow down to the lama Called Lüyipa Who obtained perfection eating entrails of fish A blessed one in the caste of scribes Täranätha says that Luyipa was the scribe of king Samantašubha, a king of Uddiyäna in the West.1 Hence he would have lived in the 7th century, and Sylvain Levi and Shahidullah date him accordingly.2 They think he was an older contemporary of Diparhkara-Atlsa3 and Bhattacharyya dates him to about 669.4 In the Tangyur five works are attributed to him, one of which is said to have been revealed to him by Atíša.6 This Luyipa often heads a series of the Eighty Four Siddhas. The "story" tells us he was the son of a king in Magadha. A sky-walker helped him to, free his mind from all ideas as to caste-pride and clean food. He came to live on entrails of fish, and this practice seems to have become his most popular performance. It is emphasized in the Pantheon of the 300, where he forms a triad together with "The Arrowsmith" and "The Hunter": / grub pa'i dbaň phyug ňa lto bar / / gsol ba 'debs so byin gyis brlobs / The mighty Perfect-One, the eater of entrails of fish I invoke, and devoutly pray In the Description of the 84 siddhas this trait is not mentioned.6 1 Täranätha, Edelsteinmine 20 (Here he is Šavari's disciple). 2 Shahidullah, Introd. 3 De 16—17. * Sädhanamälä II. Introd. XLIII. — He is also related as a member of the fisherman's caste; I.e. XLVII. 6 Cf. De 16—17. — Luipa is among the "saints" in the Alchi monastery described by Francké, I.e. He is also named in the Bauddha-Gän O Doha. 6 Cf. Excursus III (number 1). 31 4 PADMA BAJRA = PADMA BAJRA Like Luipa — the siddha just dealt with — Padmabajra is called "siddha" in the inscription: grub thob padma bajra la na mo Glory to the siddha Padmabajra From the litany we learn that he ate tree-fruits and was a householder: / khyim pa'i lus la thar bu'i rigs / / šiň tog za žiň lam mčhog brňes / / padma bajra žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Padmabajra Who obtained the precious road eating tree-fruits A householder of tharbu-caste This man is not among the heroes of Griinwedel's stories, and his picture is not found in the edited Pantheons. As Tucci points out, our siddha number four is probably identical with the "great" Padmavajra who was the teacher of Anaňgavajra (number 25 in our series) and whose story is told by Täranätha.1 He was a brahmin by birth, says this author, and was born in Maru in the West. He won the elixir of life and beheld Vajrasattva.' Bhattacharyya has rediscovered Padmavajra's work Guhyasiddhi.2 Works of Padmavajra are found in the Tangyur.3 According to Buddhagupta our Padmavajra founded a temple of Hevajra in Maru.4 In the Blue Annals Padmavajra the composer of the Guhyasiddhi is said to have been a farmer.5 It is certainly this Padmavajra who occupies number 16 in the Description of the 84 siddhas.8 There is a Padmavajra "among the reincarnated ancestors of the Dalailama (number 50) immediately before the first Dalailama. He cannot have anything to do with our siddha.7 1 Täranätha, Edelsteinmine 43—44. 2 Sädhanamälä II. Introd. XLVIII. 3 Cordier II, 250. 4 G. Tucci, The Sea and Land Travels of a Buddhist Sädhu in the Sixteenth Century. The Indian Historical Quarterly 7. 1931, 683 ff. 5 Blue Annals 363. 6 Excursus II. 7 Stael-Holstein, 2, 32 s SA RA HA = SA RA HA Like the two siddhas just dealt with Saraha is also called a "siddha" in the inscription: grub thob sa ra ha la na mo Glory to the siddha Saraha The litany mentions his caste and his profession: / bram ze'i rigs gar mkhan lus / / dpal gyi ri la dňos grub brňes / / sa ra ha žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Saraha Who won perfection on the Noble Mountain A dancer in the brahmin-caste This siddha is also called Rähulabhadra. An account of his career is found in story number 6 in Grünwedel's "Geschichten". He won salvation with the help of an arrow-maker's daughter. Bhattacharyya dates him to about 633.1 In the Sädhanamälä he is said to have composed the sädhana for Trailokyavašaňkara.2 Songs attributed to him are edited by Shahidullah.3 He is included in the Pantheons, and the Pantheon of the 300 contains the prayer: / dpal ldan sa ra ha pa la / / gsol ba 'debs so byin gyis brlobs / He ought to be identical with number 9 in rjesgnaňbyachul who, however, is ordered to be painted without the arrow.4 The third Pančhenlama mentions the "great brahmin the Noble Saraha".5 One of his superhuman helpers is Acala.6 The dPalgyiri emphasized in the litany was hallowed as the place where the great Nägärjuna had left our world.7 1 Sädhanamälä II. Introd. XLIII. 2 I.e. 3 Shahidullah, Les Chants mystiques de Känha et de Saraha 1928. Bagchi's edition has not been accessible. 4 Excursus II. 5 Grünwedel, Šambhala 48. 6 Täranätha, Edelsteinmine 12—13. — Likewise the "younger Saraha" or Šavaripa is called a dancer, cf. number 27 in our series. — Cf. Bhattacharyya, Iconography 45. — In the colophon of "rnal 'byor mdor bsdus pa" a "grub pa'i dbah po" Saraha appears, Cordier III, 130 (vol. 74, 50). 7 Cf. pp. 38, 40, 102. 3 33 6 MCHO SKYES RDO RJE = MCHO SKYES RDO RJE Again as in the preceding cases our holy man is called a siddha in the inscription: grub thob mcho skyes rdo rje la na mo Glory to the siddha mChoskyesrdorje The litany says he was of the "moon" (or: lotus)-caste: / zla ba'i rigs la dňos grub brňes / / padma ni daň ldan čig bžugs / / mcho skyes rdo rje žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called mChoskyesrdorje Who won a padmini (?) Who obtained perfection in the moon-caste Apparently we find this mahäsiddha in the third Pančhenlama's Šam bha la'i lam yig. The siddha, it is stated, had in the country Maru won the king's daughter who was a padmini: ... slob dpon mcho skyes kyis rigs ňan gyi rgyal po'i bu mo pad ma can rju 'phrul gyis bkug nas las la bkol te bžeňs pa .. .* A mChoskyesrdorje is not found in Grünwedels "Geschichten" but probably our siddha occupies number 7 in the Description of the 84 siddhas,2 and also is identical with Sumpamkhanpo's mChoskyes,3 and with the Saroruhavajra mentioned in the Tangyur and elsewhere.* Also the first Dalailama mentions him.5 — Our siddha's master is said to have been Kukuripa. — The bottom of the lotus-flower is called "moon". 1 Grünwedel, Šambhala 24. a Excursus II. 3 Sumpamkhanpo 62. 4 Cardier III 131 (vol. 75,1). Cf. I.e. 123 (vol. 74, 22), II 75 (vol. 21, 1—5), II 72, (vol. 20, 9), II 66 (vol. 15, 2). — Täranätha, Edelsteinmine 99, 105. — In the Pantheon of the 300 there is a mChoskyesrdorje who carries the Padmasambhava-staff and who is addressed: / sňags 'čhaň mcho skye'i rdo rje'i žabs / / gsol ba 'debs so byin gyis brlobs / 5 Tempel v. Lhasa 25. 7 DOM BI HE RU KA = DOM BI HE RU KA On this occasion the inscription contains only the name, and a title is lacking: dom bi he ru ka la na mo Glory to Dombiheruka The litany, however, at this point provides us with some significant details: / gdiň ba btiň nas gaňgä brgal / / stag la žon nas dňos grub brňes / / dom bi he ru ka žes by a'i / / bia ma de la phyag 'chal lo / I bow down to the lama Called Dombiheruka Who got perfection mounted on a tiger Who crossed the Ganges, having spread the carpet The founder of the Yellow Church bCoňkhapa, we are told, once showed himself to his disciples in the shape of this siddha. The story of this personage we find in number 4 of Grümvedel's "Geschichten". He was, we are told, a king of Magadha, who became a disciple of Virüpa and got the siddhis from Hevajra.1 He appears in the Sädhanamälä as a follower of the Hevajratantra.2 He is spoken of^by Tära-nätha as a contemporary of rDorjedrilbu.3 Bhattacharyya dates him about 777.* As "dom bi pa" the same siddha is doubtless described in the Description of the 84 siddhas.5 Very probably we find the same man as "mahäsiddha Dombipa" in "Die Legenden des Nä-ro-pa", transl. by A. Grünwedel. 1933, 153. The Pantheon of the 300 has a Dombipa who is, I think, also identical with our siddha. The prayer to him runs: / ehe gčig mčhog brňes dombi par / / gsol ba 'debs so byin gyis brlobs / Dombipa who got the Jewel in one life-time I invoke, and devoutly pray Dombiheruka is mentioned as an author in the Tangyur.6 1 The Hevajra-sádhana is edited by L. Finot, Manuscrits sanscrits de sädhana's retrouvés en Chine, Journal Asiatique 1934, 1 f f. 2 Cf. Bhattacharyya, Date 353. 3 Taranathae de Doctrinae Buddhicae in India Propagatione. Ed. A. Schiefner 1868. Übers. 170. Täranätha, Edelsteinmine, 34 ff. * Bhattacharyya I.e. 6 Excursus II (number 27). 6 Cf. Cordier II 30 (vol. 9, 3). 35 8 BIR VA PA = BI RÜ PA From the inscription, as in the case of Dorhbiheruka, we learn only the name: bir va pa la na mo Glory to Birvapa The litany has preserved the original form of the name Birvapa: Birüpa (Virüpa): We are also given some details as to wonderful feats performed by him. He is said to have crossed a river in an extraordinary way — in our scroll he seems to point at that river — and to have pawned the sun for ale: / čhu bo čhen po gyen la bzlog / / čhaň la fii ma gte bar bčud6 / / bi rü pa žes bya ba yi / / bia ma de la phyag 'chal lo / I bow down to the lama Called Birüpa Who gave the sun as a pawn for ale Who crossed the great river The "great river" is the river Ganges, as we are told in his story, number 3 of the "Geschichten". He was a native of Magadha in king Dharmapäla's time. On a certain occasion he came to the river Ganges and asked the goddess Gaňgä for food and drink but she refused to give him anything. He crossed the river and reached a tavern, and there, having nothing else, he pledged the sun for ale and commanded it to stand still. Finally the king had to pay a ransom in order to free the sun. Other miraculous incidents are recounted in this story, as, for instance, the resuscitation of animals that had been eaten. Bhattacharyya dates Virüpa to about 777} A statue of Virüpa was visited by Buddhagupta and Tuccijias seen his effigy.2 The Lhasa Cathedral too contains an effigy. Täranätha knows of three Virüpas.3 In the Tangyur various works are attributed to a Virüpa or Virüya.4 However, it is hardly possible to make a clear distinction between the several authors of this name. A small thaňka probably shows this siddha only, pointing at the sun.5 1 Bhattacharyya, Date 353. 2 Tucci, Gyantse II 11; he is called "sbir". Cf. Birvapa Cordier III 238 (vol. 85, 23). 3 He is said to have appeared in the Saskya-convent; Huth 110 f. Täranätha, Edelsteinmine 31. Cf. Journal of the Asiatic Society of Bengal LXV. 1895, 268, 273. G. Sandberg, Tibet and the Tibetans 1906, 179. 4 Cordier II 57, 125, 176 f., 182, 223, 224, 230, 233. Šastri, Bauddha-Gän, Introd. 28. Cf. De 19. Cordier III 238—9 (vol. 85, 21 ff.). 5 Excursus III. 8 Oslo Tangyur: — gtel bar —. 36 9 BHU SU KU = BHU SU KU PA Like the two last inscriptions this also contains only the name of the siddha: bhu su ku la na mo Glory to Bhusuku The litany is more explicit. Bhusuku, we read, saw the thugsdam in Nälanda, composed books, and departed skywards: / na lendra ru thugs dam gzigs / / bstan bčos rcom žiň mkha' la gšegs / / bhu su ku pa žes bya ba6 / / bla ma de la phyag 'chal lo / I bow down to the lama Called Bhusukupa Who went skywards, composed scientific books, Who saw the thugsdam in Nälanda Among Grünwedel's "Geschichten" there is a story (number 41) of the siddha Bhusuku. He was of warrior caste and became a monk in Nälanda. "Bhusuku" was his nickname, given because he was always sleepy and hungry. He was cured of these shortcomings by Maňjušri iri person. (Mafijušrí must be considered as his thugsdam). When his high qualities were revealed heobtained the name Šäntideva. This monk and our Bhusuku (pa) have quite enough traits in common for us to conclude that they are one and the same person. The difficulty is that our scrolls also present us with a Šantipa (number 21) who has traits in common with the Šäntideva of the story. There are supposed to be several Šäntideva, all of rather uncertain date and country. Our Bhusuku is certainly identical with the mahäsiddha number 8 — bu su ku = za fial 'čhag — in the Description of the 84 siddhas.1 Bhusuku(pa) occurs in the Tangyur.2 Buston, who says that "Bhusuku" was a nickname of Šäntideva, mentions three works.3 A Šäntideva is mentioned in the Tangyur as the author of the "lhan čig skyes pa'i glu" 4 and other compositions.5 1 Excursus II. 2 Cordier III 116 (vol. 73, 59, 60). Bhusuku = Šäntideva. 3 Buston II 166. 4 Cordier II 230, Sendai n. 2341. — For Šäntideva Cf. C. B endall in Bibliotheca Buddhica I (Cikshäsamuccaya). (1897—1902), I ff. 5 Cordier III 478 (vol. 13, 15). — As to Bhusuku (ra, ka, kha) cf. also Indische Studien ed. A. Weber 14, 101, 103, 117. 6 Oslo Tangyur: bu su ku ra žes bya ba'i / 37 THANKA III H. 3339 (missing) DESCRIPTION (the colours cannot be given) In the centre: 12. Kukuripa, single, holding two dogs, cross-legged, bearded sitting on the inside of a hide, ear-rings, no tantric ornaments, meditation-band and trousers (?) Above: 11. Nalendrapa, single, floating in mid-air, tantric ornaments, dressed in a human hide, bearded, hair flowing, holding a snake-sword (?) To the left: 10. Drilbupa, with šakti, on a cloud, ear-rings, tantric ornaments left hand holding a bell, right hand: "mano cornuta", antelope-skin ( ?) Šakti: tantric ornaments left hand unseen, right hand holding a bell To the right: 13. Saňsrgyasyešes, single, dressed as a monk, sitting on a carpet holding a skull-cup in his right hand, left slightly raised Vision rising from the skull-cup: Guhyasamäja yab-yum Beneath central figure: IS. Indrabhodhi, with helper, sitting on a leopard-skin crown and ear-rings, no tantric ornaments right hand: varadamudrä ? holding left hand before his breast Helper: Laksmlkarä ? sitting cross-legged, crown, no tantric ornaments left hand holding a skull-cup right hand raised To the left: 16. Näropa, single, bearded, rosary hanging from his neck sitting, left leg lying on right leg meditation-band and garment around his legs left hand on left knee, right hand raised To the right: 14. Nagpordorje, breathing fire among waves hands emerging, thumb touching fourth finger feet emerging, big toes touching hilt (of sword?) upon head: skull-cup, emerging Helper: dressed in shawl only, tantric ornaments right hand holding bell, left hand skull-cup left hand: "cornuta" Groups of animals: 2 birds above Nalendrapa, 2 birds below him 38 PI. Ill <5 ■> v; *i| ^?kĚ «fcí^f THANKA III 10 DRIL BU PA ■ RDO RJE DRIL BU As in several cases already treated the inscription gives the name only: dril bu pa la na mo Glory to Drilbupa The litany tells us he reached perfection in Ghamgrala-Bhanghala, and together with his family: / bu smäd bčas šiň dňos grub brňes / / gharh gra la ru dňos grub brňes6 / / rdo rje dril bu žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called rDorjedrilbu Who obtained perfection in Ghamgrala Who reached perfection together with his family The manner in which he became perfect "together with his family" is related in number 52 of Griinwedel's "Geschichten". He is tempted by the beautiful young daughter of a harlot and she becomes his mate. Together they win liberation. Before the eyes of the terrified king Devapäla the siddha and his mate change into the sacred pair of Cakrasamvara and Vaj ravärähí. •í. We meet this siddha as an author in the Tangyur.x Täranätha tells us that he was a contemporary of Dombiheruka and Sukhadeva.2 Bhattacharyya dates him about 681.3 In the Cakrasamvararhan-dala he is said to have initiated Lvavapa.4 Our scroll shows him as an exstatic tantric while the Pantheon of the 300 represents him as an ascetic with beard and bell. The Description of the 84 siddhas depicts him as saffron-coloured.5 1 F.i. Cordier II 242, III 104 (vol. 73, 2), III 249 (vol. 86, 7), II 34 (vol. 12, 12 if.), II 192 (44, 16). — A work "grub čhen dril bu pa'i lugs kyi bde mčhog lňa lňar sgrub thabs nag 'gros su bkod pa "is recorded by Schmidt and Boethlingk; Saint-Pétersbourg n. 362. 2 Täranätha, Čhos'byuň (transl.) 170. 3 Sädhanamälä II Introd. XLIII. 4 Täranätha, Edelsteinmine 54. 5 Excursus II (number 71). — On scroll n. 29217 in the Ethnographical Museum, Oslo, he is shown as a pendant to the "grub čhen nag po pa". 6 Oslo Tangyur: bharh ga la ru luň bstan thob / 39 11 NA LE NDRA PA = NA LE NDRA PA The inscription contains the title "siddha" besides the name: grub thob na le tidra pa la na mo Glory to the siddha Nalendrapa The scroll shows this siddha flying and holding home twisted object in his hands. The litany shows him departing skywards carrying a sword when he had obtained perfection: / dka' thub m j ad čiň dňos grub brňes / / ral gri khyer nas mkha' la gšegs / / na le ndra pa žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Nalendrapa Who went skywards carrying the sword Who got perfection, doing penance The name "Nalendrapa" I have not met among the siddhas.1 But it means no more than "man from Nalendra" (where a famous monastery was situated) and the siddha might be known and recorded under another name. Our siddha who "carries the sword" might be identical with the siddha Khadga who is the hero of number 15 of Grünwedels "Geschichten". Khadga is also called "ral gri pa". He was, the story tells us, a house holder who became a robber and a thief. He was converted by the yogi Carpati. With the help of this yogi, and that of the bodhisattva Avalokiteš-vara himself, he obtained the sword-siddhi. It is recorded of him that a black serpent in his hands change.d into a sword. — The twisted object that our siddha holds in his hands in the scroll might well be that serpent-sword. The Description of the 84 siddhas enumerates as number 49 a "ral gri grub pa — khadga siddha".2 1 A translator Nalendrapa is found C or dier II 55 (vol. 14, 23). — A translator 'Jam dbyaňs ral gri I.e. Ill 506 (vol. 132, 2). — An author Mi'i dbaň po (Narendra) f.i. Cordier III 100 (v. 73, 7). — For Nalendra North of Lhasa cf. G. Tucci, Tibetan Painted Scrolls I 256, nr. 120. 2 Excursus II. 12 KU KU RI PA = KU KU RI PA He is described as a siddha in the inscription: grub thob kit ku ri pa la na mo Glory to the siddha Kukuripa In the litany we are informed that he was of low caste and a bhiksu: / dge sloň lus la gdol pa'i rigs / / phyag rgya ma daft dftos grub brňes / / ku ku ri pa žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Kukuripa Who won the mudrä and perfection Of low caste, a bhiksu In his edition of the "Geschichten" Grünwedel reproduces a picture of a Kukuripa with the inscription: gdol rigs yum bčas ku ku ri pa'i žabs \ ' Kukuripa of low caste with the sakti Here we evidently have the same man.1 Not a man of low caste but a brahmin Kukuripa is the hero of number 34 of the "Geschichten". He became a beggar and took pity on a bitch. He did not forget her even when in the realm of the 33 gods and came back to her. She turned out to be a skywalker and helped him towards perfection. The brahmin Kukuripa, according to Sumpamkhanpo, brought the Herukasädhana from the skywalkers.2 The same author knows also of a Kukuräcärya who was a tantric and who loved dogs.3 The "khyimočan" in the Description of the 84 siddhas is probably the same as the man on our scroll.4 1 Grünwedel, Geschichten 140. 2 Heruka is the terrible form of Šambara, the tutelary deity of Marpa. He is a form of Aksobhya. He seems to have originated in a stag worshipped by a non-aryan population; /. Prsy-luski, Heruka-Šambara. Polski Biuletyn Orientahstyczny. Vol. 1 1937, 42 ff. Heruka does not appear in our scrolls or in the litany. 3 Sumpa VI, 108, 113, 135, 145, — Cf. De 15. — A. Kukkuripäda appears in the Bauddha-Gän 0 Doha (23). — Kukuripa is mentioned as the author of "dpal sgyu 'phrul Chen mo'i gtor m'ai čho ga" Cordier III 146 (vol. 76, 28). 4 Excursus II. 41 13 SANS RGYAS YE ŠES - SANS RGYAS YE ŠES He is the first in our series who is called a "pančhen", a very learned man: pan chen sans rgyas ye ses la na mo Glory to the mahäpandita Saňsrgyasyeses This man, the litany tells us, was a bhiksu who beheld the deity Guhyasamaja: / dge sloň lus la ye ses spyan / / šiň kun gnas su gsaň 'dus gzigs / / sans rgyas ye ses žes bya ba'i / / bia ma de la phyag 'chal lo / I bow down to the lama Called Saňsrgyasyeses Who saw Guhyasamaja in Šiňkun A wisdom-eye in a monk's profession Šiňkun, as we are told by Jäschke, is a mountain-pass between Lahoul and Zankar.1 We do not find this monk among the "Geschichten", but he is otherwise well-known. He appears in the legend of Padmasambhava.2 He wrote, says Buston, fourteen works on the Scripture of Guhyasamaja, was a pupil of Haribhadra and received consecration from the bodhisattva Maň-jušrí.3 According to Täranätha he lived in the time of king Gopäla, worked in Vikramasila, and became the king's priest.4 1 The word otherwise means "asa foetida". 2 Toussaint 333—25, 467—24. 3 Büston II 159. 4 Tärpnätha, Čhos'byuň 205, 220, Edelsteinmine 88 ff. — Cf. the work "ye šes spvan sgrub pa žes bya ba" Cordier II 20 (vol. 4, 17). 14 NAG PO RDO RJE = NAG PO RDO RJE The inscription in our scroll confers upon him the title of "siddha": grub thob nag po rdo rje la na mo Glory to the siddha Nagpordorje From the litany we learn his peculiar manner of reaching perfection: / dka' thub dor nas spyod pa mjad / / staň stabs mjad čiň dňos grub brňes4 / / nag po rdo rje žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Nagpordorje Who won perfection by various means1 Who did the deed declining hardship This siddha is hardly Krsnacari or Känha whose poetical work has been published by Shahidullah who calls him (as well as Saraha) a nihilist.2 The published song certainly teaches the rejection of hardship in striving for perfection and bears out the "dka' thub dor" of the litany. Our siddha is possibly mentioned as Krsnavajra as one of the authors in the Tangyur.3 On the scroll the siddha is breathing fire. 1 "stabs staňs" or "staňs stabs" = vires exercendi; Dictionnaire. ltastaňs = look. 2 Shahidullah 14, 71 ff. 3 Cordier II 227 (vol. 47, 44), III 237 (vol. 85, 19). The "dpal nag po rdo rje žabs kyi mi zad pa'i mjod kyi rgya eher 'grel pa" is found Cordier III 237 (vol. 85, 19). Täranätha knows of a Nagpodamchigrdorje and a Nagpo'jigsmedrdorje; Edelsteinmine 79, 106. — Cordier III 237. dPal nag po rdo rje žabs is also called Nagpopa. — Cf. siddha Nagpospyodpa n. 24. 4 Oslo Tangyur: lta staňs mjad <~> 43 IS I NDRA BHO DHI = I NDRA BHÜ TI He is presented in the inscription neither as a siddha nor as a man of learning, but as a king: rgyal po i ndra bho dhi la na ma Glory to king Indrabhodhi The litany places him in Orgyan and shows him as obtaining perfection together with his sister: / rgyal rigs o rgyan gnas na bžugs7 / / lčam daň lhan čig dňos grub brňes / / i ndra bhü ti žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Indrabhüti Who won perfection together with his sister Who dwelled in Orgyan, of warrior-caste The lady beside the king in our scroll might well be this sister, as the paintings in our scrolls usually follow the pattern advised by the litany. Griinwedeľs "Geschichten" have separate stories of the king (42) and of his sister Laksmikara (82) who, as is the case of all female siddhas, is lacking in our series. It was she who by her example urged him to strive for perfection. The women of the court were taught by the guru Kambala-Lvavapa.1 Bhattacharyya calls this king the founder of the Vajrayäna and dates him to about 700.2 He is located in Orissa and the ruins of his palace were visited by Täranätha's teacher Buddhagupta.3 In the Tangyur a Kurukullä-sädhana is attributed to this king.4 As number 23 he is enumerated in the Description of the 84 siddhas.5 He is depicted in a picture-manuscript in Cambridge, and probably in the Alchi monastery.6 1 Täranätha gives the king's story without speaking of the sister; Edelsteinmine 40 ff. 2 Bhattacharyya, Iconography 57 f. 3 G. Tucci, The Sea and Land Travels of a Buddhist Sädhu in the Sixteenth Century. The Indian Historical Quarterly 7. 1931, 683 ff. 4 Cordier II, 236. 5 Excursus II. 6 Cf. p. 40 n. 4 Francké I.e. 7 Oslo Tangyur: — u rgyan —. 44 16 NÄ RO PA = NÄ RO PA The inscription gives only the name without any title: na ro pa la na mo Glory to Naropa In the litany we are given information as to his caste and his wonderful capacities: / bram ze raň gi bu mo bsten / / rdo rje bsnun čiň sa 'og bgrod / / nä ro pa žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Näropa Who walked underground having stuck down the vajra A brahmin, keeping to his own woman This man is considered a pupil of Tilopa-Telopa and a contemporary of Maitripa. He is one of the "ancestors" of the bKa'brgyudpa-order.1 Legends about him have been published by Grünwedel.2 In the Pantheon of the 300 he is called the "sow-winner" — the "sow" being the mighty yidam Vajravärähl: / phag mo'i rjes bzuň nä ro par / / gsol ba 'debs so byin gyis brlobs / Bhattacharyya dates him to about 990.3 He appears as an author in the Tangyur." He is depicted in the Alchi monastery5 and Tucci has found his statue among those of other bKa'brgyudpa-saints.6 He occupies number 72 in the Description of the 84 siddhas.7 The third Pančhenlama tells of his stay in Phullahari.8 1 Cf. T. Schmid, The Cotton-Clad Mila 1952, 15. 2 Die Legenden des Näropa hrsg. v. A. Grünwedel 1933. Cf. also Täranätha, Edelsteinmine 77, and n.p. 172. In the collection translated by Grünwedel his story occupies number 20. 3 Sädhanamälä II Introd. XLIII. 4 F.i. C or dier II, 238, III 203 (vol. 82, 101). 5 Francké I.e. 6 Tucci, Gyantse II 75 f. 7 Excursus II. 8 Grünwedel, Šambhala 33. 45 THANKA IV H. 3340 DESCRIPTION In the centre: 18. Tantrapa, single, body slightly mauve, bearded sitting on leaves, left leg lying with sole upturned, right knee raised, right leg before left leg left hand holding skull-cup, right hand raised before breast, thumb touching fore-finger golden ornaments gTorma: light grey elephant's head, dark grey pig's head, yellow horse's head, with dark mane, ashy human head, two white skulls dress: light green undergarment with gold, yellow pink-lined upper-garment with green stripe around the neck, dark red trousers with gold, bound with dark blue sash and ribbons, pink-lined, golden ear- and hair-ornaments. Sandals with sewn soles Above: 19. Lvavapa, single, mauve body, sitting in a grass-hut dress: yellow blue-lined upper garment with gold, dark red trousers with gold, bound with green, green hemmed with gold, beige boots with white soles and 6 "spike-heads" the hanging book has red covers right foot above left foot, both hands "mano cornuta" rock in mid-air in front of him . To the left: 23. Tillipa, with 3 attendants, flesh-coloured body, green leaf on shoulders, stamping sesam seeds, hair bound in a knot, yellow pink-lined trousers with gold Helper carrying a sack: flesh-coloured body, dark red dress with gold, beige sash Helper behind oil-jar: whitish body Helper putting fuel into stove: flesh-coloured body, blue dress with gold, beige blue-lined sash To the right: 17. Togrcepa, single, flesh-coloured body, hair bound into a knot, sitting in a carpenter's boring-machine dressed in yellow trousers with gold Below central figure: 22. Marmemjad, single, whitish body, legs unseen, sitting on an antelope-skin dress: beige green-lined upper garment with gold, yellow blue-lined cap with gold, dark red nether-garment with gold, white fly-whisk 46 PI. IV ■PIF * l%5^ i THANKA IV To the left: 21. Kentopa, with šakti, flesh-coloured body, dress: yellow pink-lined garment with gold, light-green turban tantric ornaments Šakti: body: light-flesh-coloured dress: open dark red jacket with short sleeves, with gold dark-blue skirt with gold, golden tea-pot To the right: 20. Candrapa, single, whitish body, golden ear-ornaments and white necklace carries kapala and sacrificial knife dressed in a green garment with blue and beige stripes, the lining in the same colours, but darker Groups of animals: 2 squirrels on tree, brown-yellowish, 2 grey gazelles with whitish bellies Plants: upper part: brown tree trunk with green leaves lower part: dark-grey tree trunk with green-golden leaves 47 17 RTOG RCE PA = TOG RCE PA The inscription calls him "siddha": grub thob rtog rce pa la na mo Glory to the siddha rTogrcepa He is of the tharu-caste, says the litany, and a carpenter: / tha ru'i rigs la sin mkhan lus / / phyag rgya ma daň dhos grub brňes / / tog rce pa žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Togrcepa Who won mudrä and perfection A carpenter in the tharu-caste The tharu-caste or tharu-tribe lives in the Tarai in Nepal. They are said to be akin to the Newar and not to be susceptible to swamp-fever, "mtha ru" would mean "in the border-land". "Togrcepa" means "the man with the axe". Our siddha is probably identical with Kotali whose story is number 44 of the "Geschichten". The man in this story tills the earth and gets converted by the äcárya Šantipa. They met, the story says, at a place four days' journey from Rämesvara. An author rTogrcepa'i žabs (Togce) is found in the Tangyur.1 As number 22 "tog rce pa" is enumerated in the Description of the 84 siddhas.2 Our rTogrcepa is seen carrying a stout stick, not an axe. 1 Cordier III 249 (vol. 86, 7). — An äcärya Mahäkotali is mentioned by Täranätha, Čhos'byuň 206. — Cf. Sumpa mKhanpo 127. 2 Excursus II. 48 18 TAN TRA PA = TAN TRA LA Like number 17 this man is called "siddha" in the inscription: grub thob tan tra pa la na mo Glory to the siddha Tantrapa He was a brahmin by birth, we are informed in the litany, and did menial work: / bram ze dman pa'i spyod pa m j ad / / thabs kyis 'cho žiň dňos grub brňes5 / / tan tra la1 žes bya ba yi / / bia ma de la phyag 'chal lo / I bow down to the lama CalJed Tantrala Who won perfection living by the method A brahmin, doing menial work He is certainly identical with the brahmin Tantrapa of whom Grünwedel has reproduced a picture with the subscription: ■ bram ze dman spyod m j ad pa tan tra pa Tantrapa, a brahmin, doing menial work2 "■ Grünwedel identifies him with number 33 in the "Geschichten": Tandhepa, the dice-thrower who loses his fortune in consequence of indulging in this passion and is converted by a holy man. The story says he is of low caste but the identification seems probable enough.3 He might be number 52 in the Description.4 1 In Tucci's list number 3 he is called taň ka la. 2 Grünwedel, Geschichten 140. 3 The Blue Annals know of a brahmin Catrara; Blue Annals 368. He was a disciple of Raksi-tapäda. 4 Excursus II. 5 Oslo Tangyur: thags kyis -— (=by weaving). 4 49 19 LVA VA PA = LA VA PA No title is given, the inscription containing the name only: lva va pa la na mo Glory to Lvavapa He was, the litany informs us, a bhiksu who sat in a grass hut: / dge sloň spros med spyod pa mjad / / 'Jag sbyil naň du dňos grub brňes / / la va pa žes bya pa yi / / bia ma de la phyag 'chal lo / I bow down to the lama Called Lavapa Who won perfection in the grass hut1 A bhiksu conducting himself without action This siddha is certainly identical with the bhiksu Ňabopa shown sitting in a grass hut in a picture reproduced by Grünwedel. The picture has the subscription: dge sloň spros med 'jag spyil ňa bo pa Ňabopa the bhiksu, without action, in the grass hut2 In our scroll he is looking at a rock dangling before him in mid air, and making the " f ascination-mudrä". This betrays his identity with Kambala, number 30 of the "Geschichten". Here he is said to be a king and the son of a king. He renounces the world, becomes a yogi and a beggar. His mother, who is a däkini, gives him the abhiseka of Samvara. He blasts a rock by merely pointing at it. He also subdued witches who had eaten his cowl and made them vomit it up.3 Works of Lavapa are found in the Tangyur.4 "lva ba" means: woollen blanket, Kambala. Our mahä-siddhá.is probably identical with number 29 in the Description of the 84 siddhas.5 1 sbyil = spyil. Oslo Tangyur = spyil»-'. 2 Grünwedel, Geschichten 140. — "ňa" stands for "la". 3 See also Täranätha, Edelsteinmine 54 ff. 4 F.i. Cordier II 36 f. (vol. 12, 24, 25), III 514 (vol. 133,10—11). 5 Excursus II. — He is said to have been the teacher of the siddha Jalandharapa. 50 20 CA NDRA PA = CANDRA GO MI As in number 17 and 18 we find the title "siddha" attached to this man in our inscription: grub thob ca ndra pa la na mo Glory to the siddha Candrapa The litany presents him as a champion in disputation against the "mu stegs"; he is also said to have got Tärä's protection: / mu stegs rcod pa las rgyal žiň / / rgya mcho'i gliň la sgrol mas skyabs / / candra go mi žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Candragomi Protected by Tärä on an island in the sea Who won over a disputing tirthya This man is doubtless the same as he whose picture is reproduced by Grünwedel with the subscription : rcod rgyal sgrol skyabs ca ndra go mi žabs * Candragomi, protected by Tärä, victor in disputation The Tibetan tradition does not, says De, distinguish the tantric Candragomi from the grammarian Candragomi1 whose works Liebich and Renou have studied.2 Täranätha tells us that Candragomi was a learned man and married a king's daughter whose name was Tärä. As this was the same name as that of his divine protectress he left his wife and became an upäsaka. In Nälanda he met Candrakirti.3 He seems to have been nicknamed "gliň pa".4 1 De 5. 2 Cf. L. Renou, L'ceuvre de Bruno Liebich, Journal Asiatique 220. 1932, 149 ff. 3 Täranätha, Edelsteinmine 79. — Buston II 132 f. — Grünwedel, Geschichten, Fig. 2. — Cf. the siddha Zlabagragspa in our series. 4 Cordier II 362 (vol. 69, 157). — As to Tärä cf. I.e. III 186, vol. 82, 40, 41, 42). Candragomi's "geug tor rnam par rgyal ma la bstod pa" is recorded /. Bacot, Collection Tibétaine Schilling von Canstadt ä la bibliothěque de ITnstitut; Journal Asiatique 25. 1904, 321 ff,, n. 3545 III. 51 21 KEN TO PA = ŠAN TI PA This man, like numbers 17, 18 and 20 is given the title "siddha": grub thob ken to pa la na mo Glory to the siddha Kentopa The invocation of the litany says that he examined rice and was a member of the warrior caste: / rgyal rigs dman pa'i spyod pa mjad / / 'bras so 'bru ž iň dňos grub brfies2 / / šan ti pa žes bya ba yi / / bia ma de la phyag 'chal lo / I bow down to the lama Called Šantipa Who won perfection examining rice Of warrior caste, doing poor work The siddha is painted with two gazelles near him. This suggests identification with Šäntideva or Žibalha who resuscitated such animals when accused of having eaten them. Šäntideva was a monk and is said to have been nicknamed Bhusuku. In our scrolls we find a Bhusuku (n. 9) as well as this Šantipa. In Täranätha's Chos'byuň he is called a great rice-eater. As already mentioned there are supposed to have been several Šäntideva, all of uncertain date and provenance. Legends of them may naturally have become profused. Probably our Bhusuku and this Šantipa are two Šäntideva. The "dman pa'i spyod pa mjad" does not speak for his identity with either Ratnäkarašänti or Šäntiraksita.1 1 As Francké I.e. gives no description or number of the Šantipa in the set of siddhas found by him we can hardly decide with which of our Šantipa he corresponds. Francké identifies his saint with Šäntiraksita. — The Šäntideva in the Pantheon of the 300 is addressed: / byaň čhub sems 'byoňs ži ba Íha / / gsol ba 'debs so byin gyis brlobs / Žibalha perfect in charity I invoke and devoutly pray A mahäpandita Šänti appears in Die Legenden des Nä-ro-pa. Übers. A. Grünwedel. 1933, 153. 1 Oslo Tangyur: — 'dru ba —. 52 22 MAR ME MJAD = MAR ME MJAD Again the inscription contains nothing beyond the name: mar me m j ad la na mo Glory to M armem j ad The litany says he was an unequalled master of the five sciences: / rig pa'i gnas lňa mkhyen pas brgyan / / bdag gžan gňis su med par mjad / / mar me mjad čes bya ba y i / / bia ma de la phyag 'chal lo / I bow down to the lama Called Marmemjad Unequalled Adorned with wisdom of five sciences It seems tempting to identify this Marmemjad-DIpamkara with the great Dípamkarašrijňäna-Marmemjaddpalyešes who went as a missionary to Tibet, and who is usually painted with an object, which is thought by some to be a lamp, by others a stüpa. On a scroll kept in Oslo (number. 29217), however, he lacks this object.1 In the Pantheon of the 300 the following prayer is attached to him: / dpal ldan jo bo a ti šar / / gsol ba 'debs so byin gyis brlobs / The noble lord Atiša I invoke, and devoutly pray Here he is invoked with his most common name: Atíša. De regards him as a pupil of Jetäri and the supposed author of no less than 168 works in the Tangyur.2 Šastri supposes two different Dlpamkara, De even more than two. Moreover, in the Tangyur we meet a translator Dlpamkara from India. In Täranätha's works we read of a Mar-mem j adbzaňpo who was Saňsrgyasyeses' successor in Vikramasila. The same man is said to have gone to Dramila after Padmäkara.3 It is not certain, whether our Marmemjad is the great Atíša or not. He is more surely identical with the siddha number 31 in the Description of the 84 siddhas.4 1 Subscription: jo bo r je dpal ldan a ti sa la na mo. 2 He is said to have been a high priest both in Vikramasila and in Otantapuri. — De 9. 3 Täranätha, Čhosbyuň, 257, 264. — Cordier II 148, 250, 257, etc. Sendai n. 1865. 4 Excursus II. 53 23 TI LLI PA = TE LO PA Only the name is given in this inscription: ti Hi pa la na mo Glory to Tillipa1 Another of the many varieties of this name we find in the litany which in addition tells us that he stamped sesame and met (the) buddha in Bhaňgala: / til brduň mčhog gi dňos grub brňes / / bhaň ga la ru saňs rgyas m jal /2 / te lo pa žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Telopa Who met the buddha (s ?) in Bhaňgala, Got precious perfection stamping sesam-seed A very short story, number 22 of the "Geschichten", tells of a Tilopa who is a learned priest, a scribe, and a mendicant. He meets Näropa. Grünwedel thinks that this siddha has been confused with another, the siddha Teli in number 62 of the "Geschichten".3 Täranätha, however, tells both of the oil-pressing and the meeting with the buddhas.4 Bhattacharyya dates Tilopa about 978.5 The siddha's name is found among the authors of the Tangyur.0 He is looked upon as the first human teacher of the bKa'brgvudpa-school.7 He is painted in the lhakhaň of the Alchi monastery.8 Tucci has found him modelled together with other saints of the bKa'brgyudpa-school.9 Unlike our picture he is described as "black and in the company of a woman^' in the Description of the 84 siddhas.10 In Nepal a cave situated above Pashupatinath is called "ti lo brag phug", Tilo-cave, and clearly attributed to our saint. 1 Also called: Tellopa, Tailopa. 2 In the Marburg-Tangyur: bharh ga la ru sans rgyas 'jal. 3 "Teli" = oil-merchant, now often "Jew". 4 Täranätha, Edelsteinmine 72—73 ("die Buddhas aller zehn Weltgegenden"). 5 Sädhanamälä II Introd. XLIII. 6 Cordier II 239 (vol. 48, 59), 43 (vol. 13, 24). 7 Cf. T. Schmid I.e. 15. 8 Francké I.e. 91. 9 Tucci, Gyantse 74 f. 10 Excursus IL 54 PÍ. v THANKA V THANKAV H. 3341 DESCRIPTION In the centre: 26. bZaňpopa, with two musicians, sitting on a tiger-skin (?) flesh-coloured body, no ornaments, hair bound up and hanging down dress: dark red upper garment with gold, pink-lined, below green with gold musician with lute: white-faced, blue garment with gold musician with flute: flesh-coloured, yellow garment with gold, green-hemmed and pink-lined Up to the left: 29. Nägabhodhi, with two elephants, mauve body, bearded sitting on a rock, left leg hanging down white turban, dark red upper garment, with gold and lined with reddish-pink, yellow trousers with gold, green sash left hand holds skull-cup elephants: one white with golden ornaments, one dark greyish-brown Beneath: 27. Šavaripa with helper and dog, carries bow, arrow and quiver, walking bearded, flesh-coloured body, hair cropped, no ornaments dark red dress with green sash helper: walking, white body, dress: antelope-skin, carrying water-vessel dog: dark reddish-grey back, red belly Pendant to the right: 24. Nagposkvon, single, flesh-coloured body, bearded sitting on mat, legs crossed, left leg before right dark red dress with gold, lined with pink-red, blue sash hair hanging and bound, hands touching before knees yellow meditation-band Beneath central figure: 30. Marmelha, single, bearded, flesh-coloured body tantric ornaments, dark red meditation-band with gold sitting on a rock amidst waves, hair flowing down, yellow dress with gold, left hand touching left knee, right holding serpent serpents: one blue, one green, both with red-pink bellies To the left: 28. Dharikapa, with sakti, white body, bearded, with skull-cup and water-vessel beside him seated on a cushioned seat, looking into a mirror blue upper garment with gold, dark red nether garment with gold, yellow crown-cap with much gold sakti holds umbrella, flesh-coloured body, golden diadem on scarlet cap dark red dress, green shawl 55 To the right: 25. Phagchanpa with two pigs, mauve body, white-haired, sitting on a rock, right hand on ground, third finger of left hand touching thumb no ornaments, pink trousers with gold, dark red dress with gold, shoes with sewn soles pigs: black Groups of animals: sheep with grey backs and whitish bellies, 2 birds on tree: yellow body, red-capped, wings and tail blue-striped Tree: brown trunk and boughs, "leaves" greenish-blue 56 24 NAG PO SKYON = NAG PO SPYOD PA This man is called "siddha" in the inscription: grub thob nag po skyoň Siddha Nagposkyoň The litany certainly has the better spelling of the name. It also tells us that the development of our siddha was completed in the bardo, the intermediary stage after death : / bla ma'i bka' bčag spyod pa m j ad / / srid pa bar dor rjogs saňs rgyas / / nag po spyod pa žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Nagpospyodpa A buddha completed in the bardo Acting, violating the lama's word An uncommonly lengthy legend of this Krsnacärí or Känha we find as number 17 in the "Geschichten". He became a monk under the guidance of Jälandhari, but pride impeded.his development. When sent to a weaver for guidance his pride again proved a stumbling-block«. Harmed by a woman skilled in magic he asked help of a sky-walker who, however, was powerless to help him. He died of stomach trouble and, as the legend puts it, "went to heaven". He is mentioned in the Bauddha Gän o Doha.1 His songs have been published by Shahidullah.2 Bhattacharyya dates him about 717.3 Täranätha says that he introduced the Samputatilaka.4 The "senior or great Nagpospyodpa" is mentioned by Bio bzaň dpal Man ye šes.5 1 Bauddha Gän o Doha (n. 5). — Cordicr III 240—1 (vol. 85, 30, 32, 4). 2 I.e. 3 Sädhanamälä II Introd. XLIII. 4 Täranätha Čhos'byuň 275 f. Cf. Sumpa 110. 5 Der Weg nach Šambhala des dritten Gross-Lama von bKrašis lhun po bLo bzaň dPal Idan Ye ses. Übers, v. A. Grünwedel; Abhandlungen d. Kgl. Bayerischen Akademie der Wissenschaften. Philos.-philol. KI., XXIX. Bd. 3. Abh. München 1915, 19. — Sumpa mKhanpo talks 110—111 of a senior and junior Nagpospyodpa and says 125 that Nagpospyodpa was a pupil of Jalandharapa. 57 25 PHAG CHAN PA = PHAG CHAN PA The litany says he was a brahmin and became a lay-follower: / bram ze saňs rgyas dřios daň mjal / / dge bsfien lus la diios grub brfies / / phag chaň pa žes bya ba yi / / bla ma de la phyag 'chal lo / I bow to the lama Called Phagchanpa Who got perfection as a lay-follower Who, a brahmin, met Buddha in person This siddha has another name: Yanlagmedpa'irdorje or Anaňgavajra, which seems to be the more common one. He was a pupil of the great Padmavajra. According to Täranätha he meditated twelve years and then became a swine-herd. In this occupation he reached perfection.1 He wrote on the Hevajratantra, and the Cakrasamvaratantra was handed on to him by Padmavajra.2 In the Description of the 84 his attitude is very different from that shown in our scroll.3 1 Täranätha, Edelsteinmine 44. Čhos'byuň 323. 2 Sädhanamälä II Introd. XLIX. — His story is not in Grünwedel's "Geschichten". C or dier II 90 (vol. 22, 14, 15), II 105 (v. 23, 42). 3 Excursus II (63). > 58 26 BZAN PO PA = BZAN PO PA The title "siddha" is given him in the inscription: grub thob bzaň po pa Siddha bZaňpopa In the litany he searched twenty-four places and joined Bhalhi: / fii su rca bži'i gnas mčhog bcal / / tal ba sags nas1 bha lift sgrogs / / bzaň po pa žes bya ba yi / / bia ma de la phyag 'chal lo / I bow down to the lama Called bZaňpopa Who, having gone quickly, joined Bhalift2 Who searched twenty-four places Täranätha knows of a bZaňpopa'ižabs who was a pupil of Krsnacäri and a codisciple of Chembupa. Both Krsnacäri and Chembupa are present in our scrolls. Sumpamkhanpo mentions this pupil of Krsnacäri as well as other men of that name.3 An äcärya Balin, say the Blue Annals, taught the method of Buddhajňana.'4 In the Tangyur an äcärya Baliň is mentioned as the author of "mgon po drag gšed kyi dbaft bsdus pa'i lag len" and "čhos skyoft thams Čad pa'i gtor ma'i čho ga".5 Cordier identifies Karmavajra's pupil Thaftlopa with bZaňpo'ižabs and Zlababzanpo.6 1 The Marburg-Tangyur has: ta la bšags, the Oslo Tangyur: ta lar gšegs nas (ta la = palmyra tree, plantain). 2 "sgrogs" also = to read, to sound; sk bali = offering, balin = powerful. 3 Täranätha, Edelsteinmine 70, Siimpa 82. 4 Blue Annals 372. — Cf. the king Citralaksana 179. 5 Cordier III 208 (vol. 83, 10) and III 95 (vol. 72, 63). — Cf. n. 277 of the 360 figures of the Chu Fo Phu-sa Shéng Hsian Tsan. Two lamaistic pantheons 1937. Harvard Yenching Institute. Monograph series. Vol. Ill, 1—2. 6 Cordier 111213 (vol. 83, 28). 59 27 ŠA VA RI PA = ŠA VA RI PA The inscription gives him the title of siddha: grub thob sa va ri pa Siddha Šavaripa The litany tells us that he dwelled on the Noble Mountain as a dancer and achieved perfection together with the one nearest to him: / gar mkhan dpal gyi ri la bžugs / / yum sriň gňis kyis diios grub brfies5 / / ša va ri pa žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Šavaripa Who got perfection with mother-sister A dancer, dwelling on the Noble Mountain This man is certainly the hero of story number 5 of the "Geschichten". A hunter, he and his wife lived on animal flesh. He was converted by Äryävalokitešvara himself who preached to him and to his wife. He still lives in this Jambudvlpa, says this legend. Bhattacharyya dates this man about 657.1 He is mentioned by Sumpamkhanpo and Täranätha2 who says he was a pupil of Nägarjuna. He is called the "younger Saraha" — who was also a dancer. As (the younger) Saraha he occupies number 67 in the Description of the 84 siddhas.3 With him the cult of Vajrayogini is supposed to have originated. On the dPalgyiri the great Nägarjuna is said to- have died.4 -------------- 1 Sädlidnamälä II Introd. XLIII. 2 Sumpa 1, 124. — Täranätha, Edelsteinmine 19—26,160. Čhos'byuň 80, 105.— Sumpamkhanpo says he belonged to a tribe of Bengal. He composed a sädhana for the worship of Kurukullä, also one for the worship of RaktavajrayoginT; Sädhanamälä II Introd. XLVI, CXV. — In the Tangyur works connected with Mahäkäla are among others attributed to a Šabaripa (čhenpo), f.i. Cordier III 206—207 (vol. 83, 1, 2, 6). 3 Cf. p. 102, n. 3. 4 Excursus II. 5 Oslo Tangyur: lčam sriň (sister and brother; lcam = wife, sister). 60 28 DHA RI KA PA = DÄ RI KA PA This siddha dressed in royal attire is called "rgyal po" (king) in the inscription: rgyal po dha ri ka pa King Dharikapa The invocation of the litany says that he belonged to the warrior-caste, also that he won the harlot and perfection: / rgyal rigs tharh la spyod pa mjad / / smäd choň ma daň dňos grub brňes / / dä ri ka pa žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Därikapa Who won the harlot and perfection Acting in exile,1 of warrior-caste He was a king, says story number 77 of the "Geschichten", became the siddha Luipa's disciple, and afterwards the servant of a harlot. Finally he obtained liberation. In a scroll preserved in the Musée Guimet in Paris he is shown flying.2 Därikapa = tib. smäd 'choň čan, smäd 'choň ma'i gyog.3 Daríkapa composed songs and in one of them mentioned Luipa.4 Bhattacharyya, however, regards him as a direct disciple not of that siddha, but of Lílävajra. According to Šästrí oor king and siddha is a native of Bengal.5 He occurs in the Description of the 84 siddhas as number 62,6 and probably in a picture-manuscript in Cambridge.7 1 "than" means, according to Jäschke: plain, desert; "than" is the name of a vihära, Cordier II 50 (vol. 13, 60). 2 Hackin 179. 3 Cf. Cordier U 17 (vol 4,3). 4 Cordier II 237. 5 Cf. Bhattacharyya, date 352. 6 Excursus II. 7 Cf. p. 40 n. 4. 61 29 NÄGABHODHI = NÄ GA BHODHI The inscription gives the bare name: nägabhodhi Nägabhodhi In the invocation he is hailed as the cattle-herd who dwelt on the Noble Mountain: / ba glaň skyoň žiň dňos grub brňes / / lus mčhog dpal gyi ri la bžugs / / nägabhodhi žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Nägabhodhi A precious one who dwelled on the Noble Mountain Who got perfection herding cattle This siddha would seem to be identical with "Goraksa Nägabodhi" who appears among the siddhas reproduced by Grünwedel with the subscription: ba glaň skyoň ba na ga bho de žabs1 There he is shown with two cows. Accordingly his story would be number 9 of the "Geschichten". He was a cowherd in the time of king Devapäla. He helped the mutilated prince Cauraňgi — another siddha — and was initiated by the yogi Acinta.2 Our šiddha is depicted with two elephants, not two cows. This was apparently caused by mistaking the Tibetan word "ba glaň; "ba glaň" means "ox", while "ba glaň" = bal glaň (wool-ox) = "glaň che»" (big ox) is the common word for "elephant". Goraksa is still said to be worshipped as a great saint by Buddhists as well as Šaivas.3 The dPalgyiri was hallowed by the death of the great Nägärjuna.4 1 Grünwedel, Geschichten 140. 2 We find a goraksa with cows in a picture in Cambridge; cf. Allgemeine Geschichte hrsg. v. W. Oncken: 5". Lefmann, Geschichte des alten Indiens. 1890,82—83. Also Griinzvedel, Geschichten, Fig. 1. 3 G. Tucci, The Sea and Land Travels of a Buddhist Sädhu in the Sixteenth Century. The Indian Historical Quarterly 7. 1931, 683 ff. — Our Goraksa Nägabodhi is different from the Nägabodhi in number 76 of the "Geschichten"; this latter appears in the painting reproduced by Hackin, 44. 4 Cf. p. 102, n. 3. 62 30 MAR ME LHA = MAR ME LHA Only the name is recorded in the inscription: mar me lha Marmelha The invocation says that he wore the six ornaments in the burial ground: / sna chogs lus la dňos grub brňes / / dur khrod gnas su rgyan drug gsol / / mar me lha žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Marmelha Who wore the six ornaments in the burial ground Who won perfection in various bodies In the "Geschichten" we do not find a Marmelha nor have I been able to find this name elsewhere as the name of a siddha. The litany is vague. The "sna chogs lus" might remind one of the "sna chogs gzugs can" or Lilävajra. Possibly our siddha is the same as Marmebzanpo who is called mahäsiddha.1 We can hardly identify him with king Agni (tib.: me lha) — datta who according to Täranätha (Čhos'byuň 43, 54) reigned in "byaň phyogs mtha' 'khob kyi yul nags kyi sa". 1 Nothing else in this man's story is hinted at in the litany, cf. Täranätha, Čhos'byuň 215, also Cordier II 265. — A Durkhroddeva is mentioned Cordier III 152—153 (vol. 76, 54, 70). — A Marmemjadbzanpo is found Cordier II 341—342 (vol. 69, 31, 16, 17, 18, 9 ff., 12 ff.). Sumpa-mkhanpo mentions Marmemjadbzanpo (121) and Marmemjadyešes (122); the former he calls mahäsiddha (grub pa thob ste etc.). The Sanskrit-equivalent would probably be dipadeva. Instead of by dipa "lamp" might possibly be rendered by äloka. — An Alarhkadeva is mentioned as a translator in the Tangyur. — me s ml 'chig is said of Lílapa, mahäsiddha number 4 in Thob yig gsal ba'i me Ion by Bio bzaň 'phrin las, vol. II, f. 186 r—v. I am indebted to Mr. Wayman for the information. THANKA VI H. 3342 DESCRIPTION In the centre: 34. Šantipa, single, flesh-coloured body, water-vessel beside him holding prayer-beads in his hands, sitting on blueish skin, foot partly seen dress: yellow green-lined cap, patched monk's gown, yellow upper garment with gold, dark red lower garment with gold, pink-lined Above: 31. IDiňgipa, tantric ornaments, with two attendants, bearded, hair bound up flesh-coloured body, holding a yellow green-lined shawl dark red dress with gold and green sash, pink-lined companions: to the left flesh-coloured body, to the right whitish body, dark red dress with gold To the left: 37. Kamala, single, sitting on a cushion, mauve body upper garment dark blue with gold, pink-lined, yellow-hemmed, with yellow sash dark red meditation-band with gold, left hand: disputation mudrä? legs crossed, both feet seen To the right :32. Jeteri, with šakti, flesh-coloured body, sitting on a skin dark red dress with gold, blue-lined, gold-hemmed, holding fruits šakti: slightly mauve body Beneath central figure: 36. Jalandharapa, single, white body, no ornaments, sitting on leaves, hair flowing down, left hand above right, thumbs almost touching second finger light green vest, yellow garment, green-hemmed and pink-lined To the left: 35. Thagapa, sitting on cushion, mauve body, with companion, both working at loom dark red garment with trousers, with gold companion: body, golden teapot in front dark red garment with gold, blue-lined To the right: 33. Sarkapa, single, flesh-coloured body, bearded, tantric ornaments dark red meditation band with gold, hair bound up and hanging down holding a skull-cup in both hands sitting on a skin, spotted, brownish, with white belly left leg lying, right knee raised Groups of animals: a couple of geese: brown-spotted back and neck, grey-striped below, wings dark-striped 64 PI. VI ,1 ■ní ihB ^ xkí *|JV {jj » ■ j Uli, " Jp^h. THANKA VI Plants: tree with green trunk and leaves flowers to the left: yellow flowers to the right: yellow, white, and pink 31 LDIN Gl PA = LDIN Gl PA The inscription confers upon him the title "siddha": grub thob Idiň gi pa la na mo Glory to the siddha IDiňgipa According to the litany he beat rice, got perfection and departed skywards: / 'bras bu spyod čiň dňos grub brňes / / mňa' 'chod lňa brgya mkha' la gšegs / / Idiň gi pa žes bya ba yie / / bla ma de la phyag 'chal lo / I bow down to the lama Called IDiňgipa Who went skywards (served by?)1 five hundred Who won perfection beating rice (?) Our siddha seems to be identical with the brahmin Diňka in Griinwedel's story number 31. This man was king Därikapa's minister and was converted by Luipa at the same time as the king himself. He was sold to a woman who kept a tavern, and became the manager of her business. He was purified of all pride in birth, and finally departed skywards. The name Diňka seemingly was interpreted "ldiňgipa", and this meaning has apparently influenced the painter. "Idiň" = to float,2 and in the scroll he is shown floating in the air.3 This our painter's tradition4 differs from the story's and the litany's "rice-beater". In a different shape he is perhaps described in the Description of the 84 siddhas.5 1 The'dictionnaries do not mention "mňa' 'chod"; mňa' = power, 'chod = to cook. According to the story he is once seen surrounded by fivehundred daughters of gods, mňa' = mňag? 2 f.i. mkha' Idiň = Garuda. — Cf. sk. diň = to fly. 3 This and other forms of the name are noted by Cordier, Cordier III 116 (vol. 73,62). He is mentioned as the revisor of a text composed by Luipa. 4 Cf. Candra, Dhätupätha I 487: diň äkäšagamane. 5 Cf. Excursus II (number 4). 6 Oslo Tangyur: di ki pa. 66 32 JE TE RI = JE TA RI He is called "siddha" in the inscription: grub thob je te ri la na mo Glory to the siddha Jeteri The litany shows him as victorious in defence, and as winning perfection in "Bhagala": / gžan gyi spyod pa las rgyal žiň / / bha ga la ru dftos grub brňes4 / / je ta ri žes bya ba yi4 / / bia ma de la phyag 'chal lo / I bow down to the lama Called Jetari Who obtained perfection in Bhagala Victorious against another one's action This siddha is very probably identical with the siddha Jetari reproduced by Grünwedel, shown with sword and buckler, and the subscription: gňan gyi rcod pa la rgyal je ta r i Jetari, victorious against another one's1 action *■ He might not, as Grünwedel supposes, be identical with the hero of story number 15 but rather with "the younger Jetari" mentioned by Täranätha. This man composed works in the Tangyur and was the son of Garbhapada and a queen.2 He appears in a "lineage" immediately before the three Vaj räsana-rDor jegdanpa.3 1 gňan = gžan. 2 Grünwedel, Geschichten, Fig. 2. Cf. De 9. 3 See p. VII—VII a, cf. especially Cordier III 70 (vol. 71, 360). 4 bharh ga la ru — jai ta ri — in the Oslo Tangyur. 67 33 SAR KA PA = SAR KA PA The inscription contains the title "siddha": grub thob sar ka pa la na mo Glory to the siddha Sarkapa while the litany gives some details as to how he attained spiritual perfection: / s(m)on lam dbaň gis thugs dam gzigs / / yid čhes mčhog gi dňos grub brňes / / sar ka pa žes bya pa yi4 / / bla ma de la phyag 'chal lo / I bow down to the lama Called Sarkapa Who by belief won precious perfection, Beheld the thugsdam by prayer-power In our scroll he sits on a big leaf. Tucci gives his name as: sa ra ka pa (sic!). He is probably the "lotus-born-One" in number 74 of the "Geschichten", or possibly the mChoskyes in Täranätha's Edelsteinmine.1 If identical with the former his thugsdam would be Aryavalokitesvara.2 This siddha is called "sa ga ra pa" in one of the scrolls reproduced by Grünwedel.3 1 Cf. number 6 in our series Täranätha, Edelsteinmine 45 ff. 2 This son was born in the garden of king Indrabhüti and meditated for twelve years. Sankrt-yäyana, I.e. has Sägarapa. 3 Grünwedel, Geschichten, Fig. 10. — The Tangyur gives the name of an author rGyamcho-sprin —- Sägaramegha; Cordier III 382 (vol. 55, 1). 4 Oslo Tangyur: sa ra ka pa žes bya ba'i. 68 34 ŠAN TI PA = ŠAN TI PA The inscription contains his title "siddha": grub thob San ti pa la na mo Glory to the siddha Šantipa The invocation says that he was of the warrior-caste, and skilled in charms: / rgyal rigs spyod pa mthar phyin nas / / 'dul 'j in gsaň snags dňos grub brňes / / šan ti pa žes bya pa yi4 / / bia ma de la phyag 'chal lo / I bow down to the lama Called Šantipa Who grasped Vinaya, won charms, perfection, Came to action's end, of warrior-caste This siddha is depicted as a dignified monk with a chaplet, not unlike the 85th and last siddha of our scrolls. He is certainly identical with the Šantipa reproduced by Grünwedel1 who is also dressed in a monk's robe, and whose picture has the subscription: * rgyal rigs 'dul 'j in sňags mkhan šan ti pa Šantipa of warrior-caste, following Vinaya, mastering spells. The Tangyur mentions a Šantipa as the author of "bde sdug gňis bral gyi lta ba žes bya ba". There seem to be two possibilities of further identification. Story number 12 of the "Geschichten" tells of a siddha Šantipa whom Grünwedel identifies with Santipa-Ratnäkarasänti, also called "the second Vajrasana". According to the story he was a renowned äcärya. He did not belong to the warrior caste — he was by caste a brahmin. And he is not shown as excelling in spells and wonder-working. On the contrary. He preaches and teaches exclusively, in fact so much so that his pupil Kotali has to show him the way to real perfection. Täranätha too says Ratnäkarašänti belongs to the brahmin-caste. At the same time he says that some think he was of warrior-caste. Being a devotee of Vajratärä he wrote a sädhana on her mantra: Orh Tara tuttáre ture svähä. Buddhagupta holds him in great esteem, and Bhattacharyya dates him about 978—1030.2 The second possibility is Šántiraksita. Francké found in the Alchi monastery's lhakhaň the picture of a Šantipa. He identifies him with Šántiraksita. This saint belonged to the royal family of Zahor. He composed the Tattvasarhgraha commented on by Kamalašila. He died 762. He was the first abbot of Tibet's oldest monastery. This identification is perhaps more likely.3 1 Grünwedel, Geschichten, p. 140. 2 This would not tally with the chronology of the three Vajrasana given above. 3 Grünwedel, Geschichten 156. — Täranätha, Edelsteinmine 101. — Sädhanamälä II CXI f. — Bhattacharyya, Date 356. — Francké 91. — (as Äcärya Bodhisattva, cf. N. Simonsson, Indo-tib. St. 1957, 243—244. Šántiraksita is mentioned in connection with the Mahävyutpatti, Cordier III 487 (vol. 123, 44). — Cf. Excursus II, number 74. — Cf. P. Demiéville, Le Concile de Lhasa. Bibliotheque de ľlnstitut des Hautes Etudes Chinoises. Vol. VII. 1952, 94 n. — Cf. siddha Kamala 69 n. 37. — Cf. Tattvasamgraha of Šäntaraksita. Ed. Embar Krishnamacharya 1926, Foreword. Cf. Tucci, Gyantse II, 80. — Mahävyutpatti 3492. — Sumpa mKhanpo does not give any details about the Šantipa he mentions 125. According to one of the "specula" attributed to Padmasambhava (Der Roman einer tibetischen Königin ed. B. Laufer) he sang the song "of the white rosary of meditation". * Oslo Tangyur: šänti pa. 70 35 THA GA PA = THA GA PA The title "siddha" is conferred upon him in the inscription: grub thob tha ga pa la na mo Glory to the siddha Thagapa According to the invocation he was of low-caste, a weaver, who won perfection: / gdol pa'i lus la thags mkhan las3 / / phyag rgya ma daň dňos grub brňes / / tha ga pa žes bya ba vi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Thagapa Who won mudrä and perfection, A weaver, an outcast There is no difficulty about his identity. He is the hero of number thirteen of the "Geschichten". This is a touching story about an old and very pious father and many ungrateful sons. His wife died. He was put into a small grass-hut in the garden not to disturb the family. Finally the old weaver gets initiated into the Hevajramandala by the guru Jalandhari who had come as a guest. We find "the weaver" as an author in the Tangyur.1 We probably find the man as,number sixtysix (hardly as fifteen which seems to be a misspelling) in the Description of the Eighty-four Siddhas.2 According to the Cakrasamvaratantra he was a pupil of Kacchapä. 1 Cordier II, 238. — The picture in our scroll has been published earlier in: G. Montell, Studier i asiatisk textilteknik, Ymer 1934, 54. 2 Excursus II. 3 "las" probably : lus. Oslo Tangyur: gdol pa'i rigs la thags mkhan lus. 71 36 JA LANDHA RA PA = JA LANDHARA In the inscription the title "siddha" is bestowed on him: grub thob ja landha ra pa la tia mo Glory of the siddha Jalandharapa The invocation says that he was blessed by Vaj ravärähí, and a scholar: / rdo r je phag mos byin gyis brlabs / / rgyud sde bži yi dgoňs pa mkhas / /ja landha ra žes bya ba'i5 / / bla ma de la phyag 'chal lo / I bow down to the lama Called Jalandhara A scholar pondering the four classes of tantras Blessed by Vajravärähí He is surely the man in a picture reproduced by Grünwedel with the subscription: phag mos byin brlabs ja lan dha ra žabs1 In our scroll this deity is absent, though the upturned face of the siddha suggests that he is gazing at some object. In story number 46 of the "Geschichten" we probably hear more of this man. He was a brahmin who was initiated into the Hevaj ramandala by a sky-walker. He finally obtained the Mahämudräsiddhi. We know of an author with the same name in the Tangyur.2 Probably there were more than one man called Jalandhari. Täranätha speaks of a low-caste Jalandhari.3 Our siddha is probably number 18 in the Description of the 84 siddhas.4 Sumpa mKhanpo gives p. 125 the following details: kan ka ra'i rgyal rigs kam bha la pa'am lva ba pa daň / lva ba pa'i bu slob ja land dha ra pa. 1 Grünwedel, Geschichten, Fig. 2. 2 Cordier II 241, etc. Cf. especially Sendai 1237. 3 Täranätha, Edelsteinmine 59. — The Vaj ravärähi-sädhana is edited by L. Finot, Manuscrits sanscrits de sädhana's retrouvés en Chine. Journal Asiatique 1934, 1 f f. 4 Excursus II. 5 Oslo Tangyur: j ä landha ra. 72 37 KA MA LA = KA MA LA The inscription calls him "siddha": grub thob ka ma la la na mo Glory to the siddha Kamala The litany specially points out his proficiency in grammar: / sgra chad lun rigs bstan bčos mkhas / / rigs'jin1 ehe yidňos grub brfies / / ka ma la žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Kamala Who got a life-time's perfection grasping logic Well versed in the letter and spirit of grammar and logic This learned man we certainly find in a picture reproduced by Grünwedel, with the subscription: sgra chad luň rig la mkhas ka ma la2 Kamala, well versed in the letter and spirit of grammar an logic,. Grünwedel identifies this man with the "book-fool" Catrapa, the hero of number 23 of the "Geschichten". The facts in the litany do not harmonize well with this story. One cannot help thinking of the Indian monk Kamalasila — a pupil of Šäntiraksita and mentioned in the Tangyur — who worked in Tibet together with Padmasambhava. The Lhasa Cathedral contains effigies of him. I think our siddha is identical with him.3 The same man is probably painted in the Ihakhan of the Alchi monastery,4 and was seen by Tucci.5 1 The Tangyur preserved in Marburg has "rig 'jin". 2 Griinzvedel, Geschichten, Fig. 2. 3 Cf. Tattvasarhgraha of Šäntaraksita. With the Commentary of Kamalasila. Ed. by Embar Krishnamacharya 1926. Foreword. — De 8. — Cf. especially P. Demiéville, Le Concile de Lhasa. I. 1952, 13. Sendai 2321—2329. Cordier III 431 (vol. 94, 3S). — Bendall in Bibliotheca Buddhica I (1897—1902), X, and literature quoted here. — It does seem less probable that our siddha Kamala is identical with f.i. the translator Kamalagupta in the Tangyur, Cordier III 483 (vol. 123, 31) or the author Kamalašrí Cordier II 228—229 (vol. 47, 53 ff.). Cf. Tempel v. Lhasa 27. — The "book-fool" — siddha we possibly find in number 41 of our series. 4 Francké 9. 5 Tucci, Gyantse 81. 73 THANKA VII H. 3343 DESCRIPTION In the centre: 41. Kama, flesh-coloured body, bearded, with companion white tantric ornaments, golden ear-rings and necklace dark red meditation-band with gold, water-vessel beside him sitting on skin, left leg lying, left foot held by right hand right knee raised, right foot standing before left leg orange dress with gold, green-edged Companion: sitting on skin on cushion, "listening attitude" flesh-coloured body, no ornaments, hair flowing down, left hand: "manocornuta" dark red dress with gold, blue-edged, orange band with gold Above: 40. Koftkana, mauve body, no dress, flying, with companion bearded, hair held by skull-crown, tantric ornaments, left hand holds casket together with companion and Ghinapa Companion: flesh-coloured body, left hand holding casket, right skull-cup hair flowing down, naked, tantric ornaments To the right: 43. Ghinapa, single, flying, flesh-coloured body, hair cropped dark red dress with gold, orange meditation band with gold balancing skull-cup on left knee To the left lower down: 38. gSergliripa, sitting on mat, single, bowl beside him flesh-coloured body, bearded, holding the leaves of a book light green inner garment with pink collar and gold, orange patched gown, yellow cloak and cap with gold, the cloak edged with dark red and gold, blue-lined Beneath central figure: 42. Tampaka, with three companions, slightly mauve body, bearded, green-yellowish dress with gold, no ornaments, holding thongs in both hands, hair hanging down skull-cup and golden jug beside him Companion behind: light flesh-coloured body, dark blue dress with gold Companion in front: slightly mauve body, white turban, antelope-skin Companion behind: light flesh-coloured body, white turban, dark red dress with gold, blue-edged and pink-lined To the left: 39. Bhavapa, mauve body, bearded, white turban, with 2 helpers red dress with gold, bound with sash, orange meditation-band with gold Helper who carries: whitish body, orange dress with gold, edge and sash dark blue with gold 74 PI. VII THANKA VII Helper who squeezes: flesh-coloured body, dark red dress with gold, pink-lined None of the three wears ornaments Groups of animals: couple of birds: blackish, the wings pink-edged couple of monkeys with young: dark brown, playing with twig sea-monsters in shades of red and brown Plants: Blueish-brown trees with green foliage 75 38 GSER LIN PA = GSER GLIN PA This man is called "lama" in the inscription — a title that in our series is conferred only upon him and one other, number 85: bla ma gser lin pa la na mo Glory to the lama gSerglinpa The litany lays stress on his meditating upon The Baskets: / thabs daň ses rab pha rol phyin / / sde snod dgoňs pa thugs la šar / / gser gliň pa žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called gSerglinpa In whose mind rose the meditation on the Baskets (of) the Upäya and Prajňäpäramitä This is certainly the same man reproduced by Grünwedel with the subscription: thabs ses sde snod dgoňs šar gser gliň pa1 gSerglinpa (to whom arose) meditation on the Upäya and Prajňäpäramitä Grünwedel and Cordier identify this man with Dharmakirti.2 If so, this saint would appear twice in our series.3 But our siddha might be a different person, identical with the learned man gSerglinpa whom we find in the small work "The road to Šambhala".4 A gSerglinpa is mentioned in the Tangyur. Kamalaraksita and Atisa are said to have been disciples of gSerglingi blama.5 * 1 Grünwedel, Geschichten, Fig. 2. — My translation is somewhat different from Grünwedel's. I think it is justified by the text of the litany. 2 Bibliotheca Buddhica VI: 40. — Cordier III 277 (vol. 7, 3). Cf. Cordier III 357 (vol. 33, 87), III 309 (vol. 27, 6 and 7), III 326 (vol. 31, 4), II 356 (vol. 69, 120), II 498 (vol. 128, 9). 3 Number 45. 4 Grümvcdel, Šambhala 5. 5 B endall in Bibliotheca Buddhica I (1897—)1902, X. — A lama gSerglinpa is mentioned in connection with the "byaň čhub sems dpa'i spyod pa la 'jug pa'i bšad pa" Cordier III 498 (vol. 128, 9). Cordier identifies him with Dharmapäla. A lama gSerglinpa is mentioned as the author of the "chogs kyi bdag po khro bo'i sgrub thabs" I.e. 221 (vol. 83, 59). Cordier identifies him with Dharmakirti. Cf. Cordier III 216 (vol. 83, 37). — Cordier III 309 (vol. 27 n. 7, 16). — The work " 'phags pa mi gyo ba'i sgrub thabs" is in the Tangyur ascribed to gSerglinpa; Sendai, n. 3059. 76 39 BHA VA PA = BHA VA PA The inscription contains as a title: "oil-merchant": mar nag mkhen1 bha va pa la na mo Glory to the oil-merchant Bhavapa The litany also states his trade and his caste and goes on with his spiritual proficiencies: / gdol pa'i rigs la mar nag mkhan / / phyag rgya ma daň dňos grub brňes / / bha va pa žes bya ba yi4 / / bla ma de la phyag 'chal lo / I bow down to the lama Called Bhavapa Who won mudrä and perfection An oil-merchant in a low caste The story of an oil-merchant is found as number 62 of the "Geschichten". He is called Deli and lived in Satapuri. He was converted by the pandit Bhahana. Our siddha is probably the same man.2 The Bubapa number 20 in the Čhalugs might be a misspelling of Bhavapa.3 ------------- 1 mkhen = mkhan. % 2 Cordier II, 205 (45, 7). — Cf. Cordier II, 79 (vol. 21, 24). 3 Excursus II. * Oslo Tangyur: bir ya pa <-*, 77 40 KON KA NA = KON KA NA The inscription calls him a siddha: grub thob koň ka na la na mo Glory to the siddha Konkana According to the invocation of the litany he was a master of poetry and went to heaven together with his family : / bram ze'i rigs la sňan ňag mkhan6 / / bu smäd bčas sin mkha' la gšegs / / koň ka na žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Konkana Who went sky-wards together with his family A master of poetry in the brahmin caste I do not think that this siddha has anything to do with the king Kaňkaná in story number 29 of the "Geschichten". He might be identical with the Koňkanapäda-Kokadatta enumerated in the Sádhanamälä.1 This author specialized in works on the Vajravärähí-Vajrayogini. Or he might be identical with the author Kaňkaná in the Tangyur who composed the "spyod pa'i do ha mjad kyi glu žes bya ba".2 Bhattacharyya considers him a contemporary of Anaňgavajra (present in our series).3 His devotee Hasavajra, as Täranätha tells us, initiated Naggidbanphyuggrags. In this case he is called Konkana Jinabhadra.4 An author Koňkanapäda or Konkasbyin is mentioned in the Tangyur.5 1 Sädhanpmälä II XCIX f. 2 Cordier XLVIII, 7. Sendai 2347. 3 Bhattacharyya, date 357. 4 Täranätha, Čhosbyuň (transl. 235). 6 Cordier II, 60—61 (vol. 14, 51—54). 6 "— sňan dňags" — in the Oslo Tangyur. 41 KA MA = KA MÄ LA This man is called a siddha in the inscription: grub thob ka ma la na mo Glory to the siddha Kama The better form of the name is certainly preserved in the litany. The "la" has been mistaken for the Tibetan "dative". The litany informs us that the siddha was of the warrior-caste and "played the fool": / rgyal rigs lkugs pa'i spyod pamjad / / gsaň spyod mčhog gi dňos grub brfies / / ka mä la žes bya ba yi3 / / bla ma de la phyag 'chal lo / I bow down to the lama Called Kamäla Who got perfection in precious secrets A ksatriya playing the fool I do not think that this man is identical with the Kamala in Griinwedel's picture with, the subscription : sgra chad lun rig la mkhas ka ma la ■«. but possibly with the "fool" Catrapa in the story number 23 of the "Geschichten". He lived in Sandhonagara and managed — with the help of a yogi — to obtain the Mahämudräsiddhi.2 1 S. number 37 in our series. — There is a possibility of our Kamala being identical with the Kamala of the Alchi monastery; Francké, I.e. 91. 2 Grünwedel, Geschichten 170—171. 3 Oslo Tangyur: pa ka pa la žes bya ba'i. 79 42 TAM PA KA = TAM PA KA The inscription gives him the title "copper-smith": spraňs mgar tarn pa ka la na mo Glory to the copper-smith Tampaka We learn from the litany that he was a member of the brahmin-caste and wonderfully swift-footed : / bram ze'i rigs la zaňs mgar lus / / rju 'phrul rkaň mgyogs dňos grub brňes / / tarn pa ka žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Tampaka Who got perfection, wondrously swift-footed A copper-smith in the brahmin caste The subscription of a picture reproduced by Grünwedel tells with greater brevity the same facts: bram rigs zaňs mgar rkaň mgyogs tarn pa ka1 Tampaka the swift-footed copper-smith of brahmin-caste Story number 45 of the "Geschichten" probably tells of his achievements. Taught by a yogi he obtained the Mahämudräsiddhi after six years' exercises. In the Tangyur we find him as Kamari or Kamparipa.2 1 Grünwedel, Geschichten Fig. 2. 2 Cordíer II, 241. 80 43 GHI NA PA = BHI NA SA In the inscription he is called "siddha": grub thob ghi na pa la na mo Glory to the siddha Ghinapa From the litany we learn of his musical talents, also that he saw the Thugsdam and departed skywards: / rgyal rigs pi vaň gliň bu 'khrul / / thugs dam žal gzigs mkha' la gšegs / / bhi na sa žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Bhinasa Who saw the Thugsdam, went skywards, Played1 the lute and flute, of warrior-caste The name, though misspelt, is easily recognizable. This man is the siddha Vínäpäda whose story is told in number 11 of the "Geschichten". He was a prince, we are told, who loved to play the lute. In our picture he carries a flute in his right hand. According to the Tangyur he composed the "rdo rje mkha' 'gro ma'i rjogs pa'i rim pa". The Vajradäkiní might be the Thugsdam. Our siddha is said to be of Virüpa-Birvapa's lineage.2 He is called Vinapa, Pivaňpa, Pivaňbrduň, f žabs.3 1 'khrul = 'khrol; Oslo Tangyur: 'khrol. 2 Cor dier II, 237—238 (vol. 48, 53). 3 Cf. Cordier II, 84 (vol. 21, 50). ň 81 THANKA VIII H. 3344 DESCRIPTION In the centre: 44. Putaloki, light mauve body, sitting on tortoise, with companion, bearded, hair bound with white orange meditation-band with gold dark red trousers with gold, dark blue upper garment with gold orange boots with gold, white soles Figure beside: bearded, walking, carrying water-vessel white turban, no boots, no band, same dress as the other Tortoise: brownish mauve with gold, green head and feet Above: 46. Kumära, flesh-coloured body, carrying a shoe, with companion bearded, dark red dress with gold, green sash Companion: white body, kneeling on ground ? bearded, hair bound up right forefinger pointing dark blue lower garment with gold, orange upper garment with gold, green edge and golden cape To the left: 45. Dharmakirti, single, flesh-coloured body, bearded, lower garment dark red with gold, upper garment orange with gold right hand holding skull-cup, left hand raised with thumb touching third finger To the right: 47. Chembupa, flying with šakti, bearded, flesh-coloured body, with both hands holding shawl: orange, pink-lined, with gold Companion: mauve body, dark red dress with gold, mauve-lined left hand touches his head, right hand clasps his right arm Neither wears ornaments Beneath central figure: 49. Padmakara, mauve body, with companion bearded, sitting on mat, orange upper garment with gold, green-edged, pink-lined, dark red lower garment and cap with gold feet seen, left hand touching right arm, right hand: forefinger pointing, thumb touching third finger Companion: white body, green shoes with white soles, dark blue dress with gold, yellow-lined red sash with gold To the left: 48. Nilapa, legs crossed, on leopard-skin, with companion stirring fluid in vessel, flesh-coloured, bearded, hair bound in two tufts Companion: light flesh-coloured, naked, leaning against Nilapa's back right hand raised before breast, left hand on ground Neither wears ornaments 82 PÍ. Vlil THANKA VIII To the right: 50. Seňňhipa, tantric ornaments, with companion sitting on lion light mauve body, orange dress with gold, hair bound over a short golden stick, dark red meditation band with gold right hand holds green drum, left hand golden bell Companion: naked, flesh-coloured body, right hand: "mano cornuta" left hand holding skull-cup Lion: whitish-grey Groups of animals: upper part: two large birds: whitish green right corner at bottom: 2 lizards: blue-white, red crest left upper corner: large insect, grey and red Plants: left upper corner: trees, brown and dark green, red berries, right corner at bottom : brown trunk, green leaves, on rocks in the water: green at bottom: blueish-green '■ 83 44 PU TA LO KI = SU TA LO KI The inscription calls him "siddha" : grub thob pu ta lo ki la na mo Glory to the siddha Putaloki From the litany we learn that he was a brahmin and attained to perfection: / bram ze'i rigs la dman pa'i lus / / smäd 'choň ma daň dňos grub brňes / / su ta lo ki žes bya ba'i / / bia ma de la phyag 'chal lo / I bow down to the lama Called Sutaloki Who won the harlot and perfection An insignificant person in the caste of brahmins It is difficult to believe that our brahmin is the Putali in number 78 of the "Geschichten". This latter is said to have been a man of the südracaste in Bengal. Such differences in tradition, however, do occur. This siddha in our scroll is sitting on a tortoise, an animal totally absent in the "Geschichten". Among the great men of the Faith the third Panchenlama enumerates, between rDorjedrilbu and Talandharapa, one Russbalžabs "Tortoise-lord", Kacchapapäda.1 He is also mentioned by Tära-nätha,2 and Sumpa, and in the Blue Annals.3 A third possibility would be the author Tali-Putalipa-Sutali-Putralipa in the Tangyur, where an author "dpal ldan po ta la ka'i rje bcun" is also found.* 1 Grünwedel, Šambhala, 48. Cf. n. 29 a. — A golden tortoise is met with in the account of the Padmasambhava's dealings with Maňjušrí. 2 Täranätha, Edelsteinmine 59, 168. 3 Sumpa mKhanpo 143, 109. Blue Annals II 803 (Kürmapäda). 4 The first author's Tibetan name is "rgyan slaň ba"; Cordier II, 245, Sendai 2418. — Cordier III, 92. — A Bhatalipa appears I.e. II 231. 84 45 DHARMA KIRTI = DHA RMÄ Kl RTI He is called a mahäpandita in the inscription, a title very rarely bestowed: pan čhen dharma kirti la na mo Glory to the mahäpandita Dharmakirti The litany lays stress on his capacities as a learned man and says he was of the heretics' caste: / mu stegs rigs la sgra chad mkhan / / phyir rgol char bead mkha' la gšegs / / dha rmä kí rti1 žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Dharmakirti Who went skywards having defeated the opponent A grammarian-logician, of heretics' caste This siddha seems to be identical with the great saint and pandit of the 7th century who fought the brahmins and who is recorded as one of "Jambudvlpa's six ornaments". In the Pantheon of the 300 he is called Čhosgrags. Grünwedel has reproduced a picture of him. He was usually considered a learned teacher rather than a "siddha". His teacher, however, was the siddha Těnki. Täranätha states that tantrism was secretly transmitted from the time of Asaňga to that of Dharmakirti.2 He is painted in the Ihakhaň of the Alchi monastery,3 and is number \9 in the Description of the 84 siddhas.4 1 Possibly "rta". Oslo Tangyur: dha rma ki rti <—. 2 Grünwedel, Mythologie 41. Grünwedel identifies him with gSergliňpa, see n. 38 in. our series. — Täranätha, Čhosbyuň 201. — Sädhanamälä, Introd. XXVII. — Cordier II, 11. 3 Francké, I.e. 91. 4 Excursus II. 85 46 KU MÄ RA = KU MÄ RA From the inscription we learn his title "siddha": grub thob ku mä ra la na mo Glory to the siddha Kumara The litany says that he was a shoemaker — lham mkhan — and attained to perfection in the burial-place: / lha(m) mkhan rigs la skal bar ldan / / dur khrod gnas su dňos grub brňes / / ku mä ra žes bya ba yi / / bia ma de la phyag 'chal lo / I bow down to the lama Called Kumära Who won perfection in the burial-ground A blessed one in the caste of shoemakers Probably he is the Kolpagsmkhan-Carmakara in the Description of the 84 siddhas.1 The "Geschichten" contain one story of a shoemaker-siddha, number 14. His name is Cämära (sanskrit: carma-kära). Our name "Kumära" very probably has its origin in a misspelling of this name, possibly under the influence of another siddha's name meaning "potter".2 The shoemaker of the story asked instruction from a passing yogi for himself and his wife. After having been taught by him he meditated and gained liberation. — The man seen beside the shoemaker in our picture would be the yogi. The Kumära of our scroll is probably identical with the Kumara painted in the lhakhaň of Alchi.3 Sumpa mKkanpo speaks of a mahäsiddha Camaripa.4. 1 Excursus II (number 54). 2 Number 63 in Grünwedel's series. 3 Francké I.e. 91. — Cordier vol. 48, 55 records a Camari, Beng. Cämär, Hind. Camär. — He might be mentioned as Kumara or Kumära in the Tangyur. Cf. Cordier III, 450 f vol. 112, 4). * Sumpa mKhanpo 125. 86 47 CHEM BU PA = CHE 'U PA The inscription calls him "dge chul", novice or-priest: dge chul chem bu pa la na mo Glory to the dgechul Chembupa The litany also gives him this title in religion as well as details of his success: / dge chul lus pa mje mo mkhur1 / / ga ňgar bžugs nas mkha' la gšegs / / ehe 'u pa žes bya ba yi / / bia ma de la phyag 'chal lo / I bow down to the lama Called Che'upa Who went skywards having dwelled at the Gaňgä An upäsaka, carrying the beautiful one The siddha's name means "tailor". In ston- 69 we read of a tailor who obtained the help of the skywalker Vetäli and finally the Mahämudräsiddhi. The "mjemo" he carries is probably Vetäli, whom, in the picture, he is seen carrying on his back. \ 1 Oslo Tangyur: — lus kyis mje ~. * 48 NI LA PA = NI LA PA The title "siddha" is given in the inscription: grub thob ni la pa la na mo Glory to the siddha Nilapa "nilä" means "indigo", and "nilapa" the "indigo-man", "indigo-maker". The litany uses this word as a personal name while his trade is indicated by the use of the pure Tibetan word "rams mkhan": / rams mkhan lus la dge bsňen lus / / chaňs spyod o rgyan gnas na bžugs4 / / ni la pa žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Nilapa Who dwelled in Orgyan, wholly purified A lay-follower, an indigo-maker No indigo-maker appears among the 84 stories translated by Grünwedel, nor have I met him in other sources — where he of course might be called by a name other than his trade-name.1 A Niläpäda is found as number 25 in the Bauddha gän o dohä,2 and a Nilipa as 83 in the Čhalugs.3 1 "rams mkhan" is found in the Dictionnaire. This paint came from India. The word of "dyer" is: chos rgyag pa. 2 Bauddha gän o dohä. — An author Nilakhandha is recorded Cordier II, 246. 3 Excursus I. * Oslo Tangyur: — u rgyan —. 88 49 PADMA KA RA = PADMA KA RA In the inscription we are given the bare name: padma ka ra la na mo Glory to Padmakara In the litany "the lotusplanter (?)" is said to have subdued a demon: / dge sloň lus kyi phyag rgya bsten / / lho nub srin po'i kha gnon mjad / / padma ka ra žes bya ba'i2 / / bla ma de la phyag 'chal lo / I bow down to the lama Called Padmakara Who subdued the demon of the south-west, Demonstrated the mudrä of a dgesloň "Padmakara" is stated to be one of Padmasambhava's many names but a separate Padmakara is also known. He is said to have worked on the island Dramila. A Padmakara has composed and translated works extant in the Tangyur. He seems to be identical with one Muktaka who composed sädhanas. Bhattacharyya places him about 1100.1 1 Täranätha, Čhosbyuň 264 and Edelsteinmine 49. Sädhanamälä II cv. f. — C or dier III, 179 (vol. 82, 14). — I.e. Ill 30 (vol. 71, 145). 2 Oslo Tangyur: padma kä ra <~J. 50 SEŇŇHIPA = SENNE PA The inscription calls him "siddha": grub thob seňňhipa la na mo Glory to the siddha Seňňhipa The litany shows him mounted on a lion and informs us that he belonged to the "skin-caste": / šan pa'i rigs la skal bar ldan / / sen ge žon nas spyod pa m j ad / / seňňe pa žes bya ba yi5 / / bia ma de la phyag 'chal lo / I bow down to the lama Called Seňňepa Who acted, mounted on a lion, A blessed one in the skin-caste1 The spelling of his name seems to have been doubtful and the printers seem to have been troubled about it. In the edition of the Tangyur now preserved in Marburg the name looks like "siddhi pa". Should this be the more correct spelling of the name2 our siddha might be identical with the siddha Siddhapäda mentioned in the Hathayogapradipikä.3 The corrupt spelling could be easily explained by his being mounted on a lion, "d" and "ň" in Tibetan writing and even in Tibetan print can easily be mistaken.4 1 skin caste: ferryman or butcher. 2 Cf. Cordier III, 262 (vol. 86, 66) with siddha in the Mongolian index instead of Sumatisiňha. 3 Hathayogapradipikä 8. * One of the authors in the Tangyur is called slobdpon Šrisimha-Šrisiňňa, Cordier III, 182 (vol. 82, 22), III 233 (vol. 85, 1, 2, 3, 4, 5), as translator I.e. 6, 7," 8, 9. Again as author III 235 (vol. 85,10, 11, 12), 237 (I.e. 17). 5 Oslo Tangyur: sidha pa ~*. PI. IX THANKA IX THANKA IX H. 3345 DESCRIPTION In the centre: 51. Minadapa, flesh-coloured body, bearded, with companion sitting on dark grey antelope skin, hair hanging, dark red dress with gold, apricot-lined left hand holding skull-cup, right hand: thumb touching fourth finger Companion: whitish body, hair bound up, hands with palms to the front dark blue dress with gold, green-edged, yellow-lined Above: 54. Siripa, flesh-coloured body, bearded, hair bound up, single, and flowing, dark red dress with gold, white tantric ornaments To the left: 55. Ananta, flesh-coloured body, bearded, single hair bound up, golden hair-ornaments orange dress with gold, green edge with gold holding head and pulling its red tongue, head :grey, darkhaired To the right: 52. sPringyišugsčan, mauve body, holding skull-cup, with companion "• golden crown on white turban white neck-cloth, green shawl, dark red garment with gold Companion: light-coloured, hanging hair with golden ornaments dark-blue dress with gold, edge red with gold, pink-lined Beneath central figure: 57. Zlababzafipo, mauve body, bearded, with companion golden crown on white turban, sitting on rock in the sea red dress with gold, green-edged and white-lined Companion: whitish-yellow body, hair bound up light blue dress with gold, dark blue edge with gold To the left: 56. Seňgepa, flesh-coloured body, sitting on skin, with companion hair bound up, lower garment beige with gold, upper garment orange with gold, edge green with gold, yellow-lined golden ear-ring Companion: white body, hair bound up, lower garment: dark red with gold, yellow lined upper garment dark blue with gold sGrolma above: white body, green nimbus, mauve gloria with orange edge and golden rays, dark red and blue dress, with gold To the right: 53. Karupa, steering a boat, yellowish body, single hair bound with gold and red white leg-bindings, beige trousers, dark grey antelope-skin Groups of animals: 91 To the right a couple of brown marmots Birds: left side: reddish with grey wings and red beak, dark cap right side, upper part: brown and blue right side, below : brown, blue back, striped tail Monsters : of various colours Trees : green foliage 92 51 Ml NA DA PA = MI NA DA PA He is called "siddha" in the inscription: grub thob mi na da pa la na mo Glory to the siddha Minadapa He belonged to the caste of fishermen, says the litany, and obtained perfection on an island in the sea: / ňa pa'i rigs la dge bsňen lus / / rgya mcho'i gliň du dňos grub brňes / / mi na da pa žes bya ba'i / / bia ma de la phyag 'chal lo / I bow down to the lama Called Minadapa Who won perfection on an island in the sea An upäsaka in the caste of fishermen This siddha is certainly identical with the hero of number 8 of the "Geschichten". Like the prophet Jonah he was swallowed by a large fish, and, inside its belly he managed to meditate for twelve years. He got abhiseka from Mahesvara. Our saint is referred to by the name Mína in the Hathayogapradipiká and elsewhere.1 1 Hathayoga 5—9. — Cf. Grünwedel, Geschichten 152, n. 1. — For Matsyendranätha and the confusion with Minanatha cf. Ch. Chakravarti in Indian Historical Quarterly 6, 1930, 178 f f., 562 ff. Cf. G. Tucci, Animadversiones Indicae, in Journal of the Asiatic Society of Bengal 26. 1933, 132 f f. SPRIN GYI ŠUGS ČAN = SPRIN GYI ŠUGS ČAN The man is called "king" (rgyal po) in the inscription: rgyal po sprin gyi šugs can King sPringyišugsčan The litany, however, does not call him "king" but merely states that he belongs to the ksatriya-caste, and is a learned man: / rgyal rigs rig pa'i gnas lna mkhas / / nam mkha'i lha daň the chom med6 / / sprin gyi šugs čan žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called sPringyišugsčan The sky-lord, liberated from scruples Of warrior-caste, master in the five branches of learning An author sPringyišugsčan is mentioned in the Tangyur.1 I think he is identical with our siddha. The author in the Tangyur is called "rgyal bu", not "rgyal po", "prince", not "king". The latter is probably a misreading. The same man apparently appears in the Blue Annals where he is called a prince of Koňkana.2 He is said to have been one of the seventy two teachers of the renowned 'Gos. The third Pančhenlama enumerates him between Naggidbaňphyuggragspa and Sumatikirti.3 In a painting in New York owned by Mr. Minkenhof our siddha is shown wearing royal ornaments. He is called "rgyal po" there.4 As "lama" probably the same man is found in Sumpa mKhanpo's work.5 His name stands after the mahäsiddha Nagpospyodpa's. — According to Mahävyutpatti 1555—1559 the "five branches of learning (Paňcavidyästhänäni)" are: sgra'i rig pa gtan chigs kyi rig pa naň gi rig pa gso ba'i rig pa bzo'i gnas kyi rig pa 1 Cordier III, 124 (vol. 74, 25), II 205 (45, 8, 9, 10). 2 Blue Annals 360. 3 Grünwedel, Šambhala 49. 4 Cf. p. 109. — Cf. Mahävyutpatti 4774. 5 Sumpa mKhanpo 142. c Oslo Tangyur: r~> the chom sel. 53 KA RU PA = KA RU PA KA This man in our scroll steers a coracle, at boat made of skin drawn over a wooden structure; the title "siddha" is given in the inscription: grub thob ka ru pa Siddha Karupa The litany says he was a ferryman, and belonged to the tharu-caste: / tha ru rigs la mňan pa'i lus / / sdug bsňal rgya mcho kun las rgal / / ka ru pa ka žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Karupaka Who sailed over all the seas of misery A ferryman in the tharu-caste A painting of three siddhas in New York owned by Mr. Minkenhof shows the same siddha. Here his name is given as Kämarüpa.1 I have not found this man in other sources.2 The "tharu" are a caste or tribe in Nepal. They are said to be akin to the Newar.3 The Description of the 84 siddhas contains (51) a "ku ma ru pa", in another text called "ka ma ru pä.4 He cannot be identified with Täranätha's Karopa who is the son of a king, (mtha ru also = people in the borderland). 1 Cf. p. 109. 2 The Tangyur mentions one Karopa, to whom a work of Klusgrubsňiňpo was transmitted. Cordier II, 222 (vol. XLVII, 19) ; also II 219 (XLVI, 45). He is called Karmapäda. 3 Cf. "tha ru'i brgyud" Sumpa mKhanpo 26. Cf. also Wassiljew, "Vorrede". Mitg. v. A. Schiefner 1869, 9. 4 Cf. Excursus II. — As to the "ka ma ru pa'i ňa pa žig": Sumpa mKhanpo 125 cf. Minadapa n. 51. 95 54 SI RI PA = DA SI RI PA This flying siddha is called "siddha" in the inscription: grub thob si ri pa Siddha Siripa He mastered the four classes of tantras, the litany tells us: / rgyud sde bži'i sgra don mkhas / / dbaň bži r jogs nas mkha' la gšegs / / da si ri pa žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Dasiripa Who went skywards having completed the four initiations1 A master of word-sense of the four classes of tantras Under the name "Dha ri pa" this same siddha undoubtedly appears in a painting owned by Mr. Minkenhof of New York. The Kloňrdol-list of siddhas reproduced by Tucci gives as number 72: Dhasuripa.2 Number 21 in the Description of the 84 siddhas is called "Ka ši ri pa" and n. 50 "dha ki pa" or "dha sa ki pa".3 Similar though not identical names occur elsewhere. Grünwedel reproduces a picture of one Sisiripa.4 We get a description of a Kusiripa (probably Virüpa) from the "grub čhen brgyud ču'i rjes gnaň bya chul".5 The same work mentions a Kasiripa. One of Virüpa's existence-forms is called Siropa.6 Among Näropa's pupils there is a Riripa and a Kaso-ripa.7 A work "dbaň bži pa'i rnam par bžag pa" is known.8 1 The work "dbaň bži pa'i rab tu byed pa" in the Tangyur is composed by Nägärjuna, translated by Šäntjgarbha and 'Gos Lhas bcas; Sendai 1799, Cordier XXXIII, 4. 2 G. Tucci, Tibetan Painted Scrolls I.e. list IV. 3 Excursus II. 4 Bibliotheca Buddhica VI, pi. 17. This Picture is different from ours, and the man is called " 'gra mgon". Cf. Sisiripa in Yung Ho Kung 71. 5 In the "rje bcun bla ma dam pa phuň daň 'jam pa'i dbyaňs dkon mčhog bstan pa'i sgron mi (=ma'i) dpal bzaň po'i gsuň ja pa'i dkar čhag bžugs so", which Professor Giuseppe Tucci owns, and very kindly let me use. Cf. Excursus II. 6 Täranätha, Edelsteinmine 31. 7 I.e. 79. Cf. Die Legenden des Nä-ro-pa. Übers. A. Grünwedel. 1933, 145. 8 Cordier III 117 (vol. 73, 63) ; attributed to Vanaratna = Nagskyirinčhen. — It might be noted that the siddha Dhahuli also appears as Dhasunípa, Säňkrtyäyana I.e. 96 55 A NA NTA = A NA NTA On this solitary man under a tree with two birds the inscription confers the title "siddha": grub thob a na nta Siddha Ananta The litany tells us the caste he belonged to and emphasizes his unhindered mind: / bram ze'i rigs la spyod pa byed / / rtog med sems la raň dbaň thob / / a na nta žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Ananta Who reached freedom with an unhindered mind, Performing his deeds in the brahmin caste Probably our siddha is identical with the siddha Ananta, whose picture is published by Grünwedel with the subscription: bram ze'i rigs čan rtog bral a na nta1 Ananta, the unhindered, of brahmin-caste x Grünwedel hesitatingly identifies him with the hero of story number 58 who is a minister of a king in Bengal and of brahmin caste. This identification might well be correct, though there is nothing in the story that could explain our picture of Ananta, where he holds a human head and seems to pull at its tongue — reminding us somewhat of the Vetäla-story told by Täranätha,2 and popularly known through one of Mme David-Neel's books. I rather think our siddha is the Indian pandit, spoken of as one of the 25 Indian pandits, in the Padmasambhava-legend.3 This siddha is probably painted in the lhakhaň of Alchi.4 1 Grünwedel, Geschichten, Fig. 2. 2 Täranätha, Čhosbyuň 207. 3 Toussaint 280—33, 283—10. — He cannot very well be the Ananta Buston speaks of, a pandit contemporary with Buston's own teacher. Buston speaks of a Kashmirian pandit Ananta contemporary with Šäntaraksita; cf. Tattvasamgraha of Šäntaraksita. With the commentary of Kamalaslla ed. by Embar Krishnamacharya 1926, Forword. As the author of "le'u ňer bži ba'i rgya eher 'grel don gsal bar byed pa žes bya ba" we find him in the Tangyur, Cordier III 148 (vol. 76, 5). A translator Ananta Cordier III 371 (vol. 38, 6). For several Ananta cf. Lalou Repertoire. — Cf. N. Simonsson, Indo-tib. Studien. 1957, 243, and A. Ferrari, Arthavinišcaya. 1944, 540. — As to the poem VIracaritram of Ananta cf. H. Jacobi in: Indische Studien 14, 97 ff. 4 Francké, I.e. 91. 7 97 56 SENGE PA = SE NGE PA The bare name is recorded in the inscription: seňge pa Seňgepa According to the litany he was blessed by sPyanrasgzigs: / spyan ras gzigs kyis byin gyis brlabs / / bum pa thogs nas dri ma khrud / / se ňge pa žes bya pa yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Seňgepa Who, having seized the bumpa, washed off dirt. Blessed by sPyanrasgzigs In our picture the siddha is surrounded by sea-monsters. This would suggest his identity with the siddha Samudra in story number 83 of Grünwedel's collection of stories. As other names of Samudra Grünwedel quotes "rgya mcho nas nor bu len mkhan žig" (the one who fetches riches out of the sea) and Seňgepa. Story number 83 is quite short and gives no hint as to the vision in our scroll. The litany suggests Avalokitešvara. The vision itself looks more like his šakti Tärä. This man may have composed the work "phra ba'i rnal 'byor žes bya ba" in the Tangyur.1 1 Cordier II, 246 (vol. XLVIII, n. 97). — An author Seňgebzaňpo is mentioned Cordier III, 277 (vol. 6, un., vol. 7, 1, 2). An author Seňgegočha I.e. Ill 271. A Seňgebzaňpo is mentioned also by Sumpa mKhanpo 142—146, in a genealogy from Saňsrgyas to Bromston. 98 57 ZLA BA BZAN PO = ZLA BA BZAN PO He wears a king's crown in our picture. The inscription calls him, not king, but siddha: grub thob zla ba bzaň po Siddha Zlababzaňpo The litany says that he was of brahmin caste and a begging yogi: / bram ze'i rigs la mal 'byor lus / / ldom bu m j ad čiň dňos grub brňes / / zla ba bzaň po žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Zlababzaňpo Who won perfection begging alms A yogi in the brahmin caste This is rather vague. We know of a king Zlababzaňpo to whom the fundamental Kälacakra-tantra was revealed. He composed a summary and a commentary and transmitted his work to the people of Šambhala.1 We find a king Zlababzaňpo in books once brought by Alexander Csoma de Koros and now preserved in the library of the Hungarian Academy of Sciences.2 In the Tangyur we meet a pandita Zlababzaňpo who among other works translated some by the authoress Grubpa'irgyalmo,3 a king Zlababzaňpo who made a commentary,4 and a slobdpon čhenpo'Zlaba-bzaňpogragspa'idpal as an author5. Cordier identifies Zlababzaňpo with Karmavajra's disciple Thaňlopa.6 1 Tucci, Tibetan Painted Scrolls, scroll 178. 2 L. J. Nagy, Tibetan Books and Manuscripts of Alexander Csoma de Koros in the Library of the Hungarian Academy of Sciences. Bibliotheca Orientalis Hungarica 5. 1947, 29 ff.; n. 26, 27, 28. 3 Cordier III 190 (vol. 82, 59), II 198 (vol. 44, 50, 51, 53). 4 L.c. II26 (vol. 5, 11). 5 L.c. II 266 (vol. 49, 1). Cf. II 207 (vol. 45, 22). 6 L.c. Ill 213 (vol. 83, 26). 99 THANKA X H. 3346 DESCRIPTION" In the centre: 61. Khyurapa: flesh-coloured body, bearded, with companion hair hanging, diadem, tantric ornaments sitting in mid-air, touching two lotuses with forefingers red trousers with gold, and blue with gold, yellow-lined Companion: flesh-coloured, drinking from a skull-cup blue dress with gold, yellow-lined, beneath dark red with gold, pink-lined Above: 59. Zlabagragspa, single, with 2 serpents, green and red bearded, flesh-coloured, patched monk's gown, orange and green, with gold, yellow-lined, dark red head-dress with gold, lilac trousers with gold To the left: 60. sMaddkrispa, walking, with companion, flesh-coloured body, bearded folded hand, golden ear-ring dress: checked cloth bound around the knees, dark red blue-lined garment with gold Companion: flesh-coloured body, dressed in antelope-skin Acala in the left corner above them: white body, hair and sword golden dress: tiger skin (?) and green shawl To the right: 62. Avadhudhipa, bearded, single, hands joined, mauve body shoes: green and blue, bound with red dress: dark red with gold, white shawl The Thugsrjesgrolma at the other side of the scroll: carrying lotus in right hand Beneath central figure: 63. Kadňapa, with companion, sitting on the ground flesh-coloured body, bearded, golden hair-ornaments right hand on companion's head, left on ground dress: dark red with gold Companion: flesh-coloured, skull-cup in left hand, dress: flame-coloured To the left: 58. Kundga'sňiňpo, sitting on skin, mauve body, with companion skull-cup in left hand, bearded, folded feet, tantric ornaments hair bound up, dress: flame-coloured with gold Companion: flesh-coloured body, flower-wreath on head dress: dark red with gold, green-lined To the right: 64. Šakyabšesgňen, sitting on a mat, with companion, flesh-coloured body right leg over right arm, skull-cup on gruond, hair bound up dress: dark red meditation band with gold, flame-coloured green-edged 100 PI. x TU \ľ\K \ X garment with gold a small skull in his hair-knot Companion: flesh-coloured body, golden ear-ring, golden hair-ornaments dress: blue, yellow-lined with gold Groups of animals: birds at top: mauve, bluish head and tail birds at bottom: blue back, mauve-pink belly Plants: Left corner at bottom: green and golden plants 101 58 KUN DGA' SŇlN PO = KUN DGA' SŇlN PO The siddha stares upwards ecstatically. The inscription tells us no more than the name: kun dga' sňiň po la na mo Glory to Kundga'sňiňpo He was blessed by the White Tára the litany informs us: / sgrol ma dkar mos byin gyis brlabs / / rnal 'byor rgyud la 'brel pa mjad5 / / kun dga' sňiň po žes bya ba'i / / bia ma de la phyag 'chal lo / I bow down to the lama Called Kundga'sňiňpo Who made commentaries to Yogatantra(s)1 Blessed by the White sGrolma Täranätha speaks of a Kundga'sfihipo wrho lived in the time of the king Mahäpäla. He was a native of Magadha. He went to Bhahgala to study the yogatantras. He preached, having been invited by the king, and also composed commentaries. He is said to have beheld the "rdo rje dbvins kyi dkyil 'khor čhen po", when striving in the woods for perfection.2 In the Tangyur we find works ascribed to a Kundga'sňiňpo, and among these the "rdo rje dbyiňs kyi dkyil 'khor čhen po'i čho ga rdo rje thams čad 'byuň ba žes bya ba".3 This is evidently the same man, and probably identical with the siddha invoked in the litany and painted in the scroll. The same man, I think, is painted in the lhakhaň of the Alchi monastery where he was seen by Francké.4 1 The Yogatantra wras reserved for those who were considered fit to come into contact with the šaktis. Cf. Bhattacharyya, Sädhanamälá II, XLVI. 'brel ba ': 'grel ba. 2 Täranätha, Čhosbyuň (transl.) 225. 3 Cordier II 260—261. — Cf. vol. 63, 3, 13. 4 Francké 91. — Cf. the great Saskya Kundga'sfliňpo in Tempel v. Lhasa 44. 5 Oslo Tangyur: — 'grel ba —. 102 59 ZLA BA GRAGS PA = ZLA BA GRAGS PA He is dressed in monk's garb and the litany calls him "teacher": slob dpon zla ba grags pa la na mo Glory to the teacher Zlabagragspa He was born a Maňjušri-sprulpa, as we learn from the invocation of the litany, and he had impressed Nägärjuna on his mind: / 'jam dpal sku'i sprul par 'khruňs / / klu sgrub dgoňs pa thugs la čhud / / zla ba grags pa žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Zlabagragspa Pondering Klusgrub, impressing him on the mind Born a Mafijusri-sprulpa This Zlabagragspa-Candrakirti ought certainly to be the well-known rival of Candragomin whom our series calls Candrapa. They had dealings with each other, and Maňjušri played an important role.1 In fact an image of Mařijušri turned his head on a certain occasion. It was a problem concerning buddhist etiquette: should Candragomin who was only an upäsaka be ceremonially received by the clergy or not? — The Blue Annals record Candrakirti as one of the four foremost pupils of Nägärjuna,2 and Buston says Candrakirti relied on Nägärjuna and Aryadeva.3 In the Tangyur we meet the man as a translator and an author.4 He is one of Nägärjuna's commentators. Francké saw a fresco of him in the lhakhaň of the Alchi-monastery.5 Our picture in itself rather suggests Abhayäkaragupta such as Grünwedel shows him, with a snake.6 With the help of a huge snake he once frightened a king into releasing prisoners condemned to be sacrificed.7 1 De, S. K., Candragomin. The Indian Historical Quarterly 14. 1938, 251 and n. 13. N. Ayas-wami Sastri, The Madhyamakävatära of Candrakirti (chapter VI). Supplement to Journal of Oriental Research. Madras IV. 1930. 2 Blue Annals 360. 3 Buston II, 134. 4 Cordier II, 304 (vol. 68, 37). Sendai 3860, 3861, 3862, 3863, 3864, 3865, 3866, 3867, 3971. 5 Francké 91. 6 Grünwedel, Mythologie, 42. 7 He is said to have evolved the rDor-phreň-mandala; Rin 'byuň 12. 103 60 SMÄD DKRIS PA = SMÄD BKRIS PA The title "siddha" is given in the inscription: grub thob smad dkris pa la na mo Glory to the siddha sMaddkrispa He dwelt naked in the cemetery, as we are informed in the invocation of the litany, and saw Acala face to face: / mi gyo žal gzigs spyod pa m j ad / / gčer bu brtul žugs dur khrod gnas / / smad bkris pa žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called sMaddkrispa Who dwelt in the cemetery, naked,1 Did the deed, beheld Migyo I have not found a siddha named sMaddkrispa2 in other accessible sources. Nägopa, a pupil of king Karnaripa,3 is also described as "naked". The Thugsdam Migyo-Acala we find depicted in the left upper corner of the scroll. He is white and carries a short sword in his right hand. Nägärjuna also relied on Acala who is the khrodha for moha — bewilderment — of the Vajrayäna and the special protector of the Bromston-sect.4 1 "brtul" should here, I think, be understood in its proper meaning, and not = btul as in Citralaksana 136. 2 Similarly the Tangyur preserved in Marburg has: smad dkris pa. 3 Täranätha, Edelsteinmine 13. — "gčer bu pa" is the name of a sect of ascetics, rivals of the early Buddhists; cf. Citralaksana, 6. — The pretas are called "naked", I.e. v. 272, p. 81: "khyod kyis yi dags gčer thul sog". — A gčerbuthul is mentioned among the authors of the Tangyur; Cordier III, 475 (vol. 123, 6). The work is called "ri mo'i mehan ňid (citralaksana). — An Aryácalasädhana by Ašokašri in Cordier II, 280 (vol. 61, 19). An author Sengemigyoba I.e. II 300 (vol. 68, 17). * Cf. G. Tucci, Tibetan Painted Scrolls I, 238. H. Hoffmann, Quellen z. Geschichte der tibetischen Religion. 1950, 128. 104 61 KHYU RA PA = KAR NA PA The inscription and the litany give varying titles. In the inscription he is described as "siddha". grub thob khyu ra pa la na mo Glory to the siddha Khyurapa The litany, on the other hand, calls him "king" and shows him reaching perfection: / rgyal po dman pa'i spyod pa m j ad / / rigs ňan ma daň dňos grub brňes / / kar na pa žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Karnapa Who won a woman of low-caste (?) and perfection A king doing menial work Tucci's third list of siddhas in Tibetan Painted Scrolls has: Ko ra iia pa as the name of this siddha.1 But the number of syllables makes "kar na pa" more probable. There seems be no corresponding figure amongst the kings of the "Geschichten".2 He might be the king Karnaripa whom we find in Täranätha's work.3 The Description of the 84 siddhas contains (42) a "Kar nag po", in another list called "Kar na pa".4 1 This would come near to Caurarigi. 2 Story 73 deals with a king Kirava with a different story. In number 60, to which the flowers might point, the king is called Campaka. 3 Täranätha, Edelsteinmine, 123. 4 Cf. Excursus II. 105 62 A VA DHU DHI PA = A VA DHU TI The inscription merely tells us the name of this smiling man: a va dim dhi pa la na mo Glory to Avadhudhipa The litany tells us the name of his protectress and some of this achievements: / thugs r je sgrol mas byin gyis brlabs / / gnod sbyin 'jigs pa brgyad las thar10 / / a ba dhü ti1 žes bya ba'i / / bia ma de la phyag 'chal lo / I bow down to the lama Called Abadhüti Freed from the eight frightful gNodsbyin2 Blessed by Thugsrjesgrolma He is certainly identical with the Avadhutižabs reproduced by Grünwedel, whose picture has the subscription: sgrol mas 'jigs skyabs a ba dhu ti žabs3 Avadhutižabs protected by Tärä (from the) frightful (ones?) Grünwedel thinks our siddha is identical with the siddha Meko (number 43 in his collection). Maitripa seems to be called Avadhuti as well as Advaya-vajra.4 The Blue Annals mention the Great Avadhüti as a pupil of Virüpa.5 A teacher (slobdpon) Avadhutipa is said to have composed the work "cfiogs kyi bdag po'i sgrub thabs 'khor lo čhen po žes bya ba". In fact "avadhüti" is one of the three principal "arteries" later taken as women in the ordinary sense.6 In consequence "avadhutipa" as a.name implies a certain stage in development and might be given to several persons.7 None of the works in the Tangyur expressly ascribed to an Avadhüti or Avadhutipa seem to treat the Thugsrjesgrolma or the gNodsbyin, judging from their titles.8 1 The Tangyur preserved in Marburg has: a ba dhü tí. 2 Cf. " jigs pa brgyad las thar pa'i dňos grub" = astamahäbyayasiddhi, Formidaire Sanscrit-Tibetain ed. p. J. Hackin. Mission Pelliot en Asie Centrale. Ser. Pet. in-Oct. T. II, 1924, 23. 3 Grünwedel, Geschichten, Fig. 2. 4 Cf. Sädhanamälä II, XLII, XCI ff. — Cordier identifies an author Avadhutipa with Ratnašíla of Kämarüpa; Cordier II, 352 (vol. 74, 12) and 330 (vol. 30, 20). — Advavavajra-Maitri I.e. II, 21 (vol. 4, 20). 5 Blue Annals 390. 6 Cordier III, 216 (vol. 83, 37). A slobdpon čhenpo A. of Urgyan is identified with Advayavajra I.e. II 266 (vol. 59, 2); cf. I.e. II 278 (vol. 61, 10). An author slobdpon Avadhutipa I.e. II 279 (vol. 61, 14), an author dPal A. I.e. 226 (vol. 47, 38), cf. II 215—217. 7 Cf. Nagendra Narayan Chaudhuri in Calcutta Sanscrit Series X. 1935, 11. 8 An Avadhutipa gžonnuzlaba occurs as an author Cordier II 160 (vol. 42, 5). — An Avadhüta Kamala is mentioned I.e. Ill 120 (vol. 74, 12), cf. also III 80 (vol. 71, 405). Täranätha speaks of an Avadhüti-yogi Ratnašíla from Kämaru, Täranätha, Edelsteinmine 99, cf. n. 3 above. — The leaf- 106 shoes on our mahäsiddha's feet might possibly hint at the acquisition of one of the siddhis; to wit, miraculous swiftfootedness. — It might be noted that the "Maitripa-prayer" in the Pantheon of the 300 does not mention the sGrolma but sPyanrasgzigs. 9 The Thugsrjesgrolma seems to be a speciality of rTagpa'irdorje, Sendai 1737, 1741. — The work " 'Jigs pa brgyad rmons par byed pa'i i thabs žes bya ba" is ascribed to Bhakhana, Cordier vol. 38, 87. Works of the same kind are attributed to Marmemjadyešes, Thamsčad mkhenpa'i-bsesgfien and Yesesrdorje, Sendai 3687, 3681, 3032. Cf. Cordier II 124 (vol. 26, 60), III 72 (vol. 71, 370, cf. 369), A similar work is ascribed to Atíša III 76 (vol. 71, 386). 10 Oslo Tangyur: gnod byed —. 63 KAD NA PA = CA RA PA He is called a "siddha" in the inscription: grub thob kad ňa pa la na mo Glory to the siddha Kadnapa His spiritual achievements we learn from the invocation of the litany : / rca rlaň thabs kyi lam la mkhas / / 'byuň ba rluň la raň dbaň thob / / ca ra pa žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Carapa A master of the element wind A master of the vein-wind1 I have not found this man in other sources.2 1 rlaň = rluň, Oslo Tangyur: rluň. 2 A Kaccha — Kacapäda known to Sumpamkhanpo and Täranätha can hardly be considered. — Cf. the author Carpadi Cordier III, 250 (vol. 86, 8). — The work "rca rluň gi [thig le'i] sgom nas mal 'byor gyi spyod pa žes bya ba" is attributed to the siddha Dornbipa Cordier II, 239 (vol. 48, 63) =Khrusmkhan. \ 108 64 ŠÄKYA BŠES GŇEN = ŠÄKYA BŠES GŇEN In the inscription we are told the bare name: šäkya bses gňen la na mo Glory to Šäkyabšesgňen The litany tells us his caste, and the special line of development he followed: / šiň thun rigs la dňos grub brfies / / theg čhen klu sgrub rjes su 'brans / / šäkya bšes gňen žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Šäkyabšesgňen Who followed Mahäyäna and Nägärjuna Who got perfection, of the wood-gatherers' caste The Blue Annals mention Šäkyabšesgňen among Nägärjuna's four foremost pupils.1 Täranätha says that he has heard of a Mahäsäkyamitra, but has not seen his biography.2 The Padmasambhava-legend mentions a man called by the same name. So does Grünwedel.3 Similarly an author in the Tangyur has this name.4 Buston mentions Šakyamitra.5 The siddha is mentioned among the spiritual ancestors of the lčaňskya Rolpa'irdorje.6 1 Blue Annals 360. 2 Täranätha, Edelsteinmine 88. 3 Bibliotheca Buddhica VI, 15, 16. — Grünwedel, Mythologie, 62, 120. 4 Sendai2503. 5 Buston I 137, II 161. 6 Grünwedel, Mythologie, p. 208, n. 62. — Cf. Mahävyuttpatti 3503. 109 THANKA XI H. 3347 DESCRIPTION In the centre: 65. Candali, with companion sitting on a human hide, both holding the same skull-cup body: flesh-coloured, dress: dark red, pink-lined, with gold green, blue-lined sash with gold, flame-coloured meditation band with gold hide: flesh-coloured, dark-haired Companion: body: white, dress: dark blue with gold, yellow sash, flowers: pink Above: 66. Gludbyaňsmkhan, floating, listening attitude, single, body: flesh-coloured, bearded, hair bound up, tantric ornaments dress: dark red, pink-lined, with gold, whitish shawl To the left: 70. Caparipa, flying, with companion, bearded, hair bound, flowing holding skull-cup in left hand, body: flesh-coloured dress: flame-coloured, purple-lined, with gold Companion: body: white, dress: not seen body: red In the left upper corner: rTamgrin, with horse's head above his own To the right: 68. sGramkhanzabs, sitting on the ground with companion, body: mauve, bearded, dress: flame-coloured, blue-edged, with gold, skin Companion: body: flesh-coloured golden ear-ring, dress: dark red, ■*• green-edged, with gold holding skull-cup in left hand Beneath central figure: 67. Bhagha, bearded, sitting on rock with companion left hand raised, right grasping left foot, dress: dark red, purple-lined, with gold Companion: body: flesh-coloured, dress: yellowish, dark-edged, with gold To the left: 69. Kontali, single, carrying stick in left thand, white turban body: mauve, dress: yellowish green-lined upper garment with gold, flame-coloured lower garment, purple-lined, with gold, yellow sash To the right: 71. Siyali, with two jackals, no companion, hair bound up, bearded body: flesh-coloured, white tantric ornaments dress: dark red, dark edged, with gold feeding entrails from a corpse to one of the hyenas, corpse: mauve The hyenas: one grey, one with bluish belly and brownish back Groups of animals: 2 marmots: one brown with white belly, one grey with pink belly 110 PI. XI THANKA XI 2 birds: yellowish brown back, white belly, dark tail and wings 1 scorpion: dark grey Plant; Tree: brown trunk, green foliage 111 65 CA NDA LI = CA NDA LI • • • • This gruesome picture, where the tantric couple sit on a human hide, is subscribed merely with the name and the invocation-formula: ca nda li la na mo Glory to Candali He was of the f ishermens' caste, says the litany, and went naked: / ňa pa'i rigs la rca rluň mkhan / / bde ba lam sloňs gčer bu mjad / / ca nda li žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Candali Naked, walking the happy road, A vein-wind-master in the caste of fishermen We have met one "naked" siddha already, sMaddkrispa (number 60). "candali" like "avadhüti" is the "channel" for the mystical "wind" and is here probably taken as a personal name for Canda-lipa. This "wind-master" might be known under another name elsewhere. One might think of siddha 56 of the "Geschichten" who does not appear elsewhere in our series, and who seems to be identical with the author of the "gtum mo'i thig le bkram pa žes bya ba" in the Tangyur.1 But he is said to have been a brahmin. The queerly stretched human hide (both hands on one side!) might denote some particularly fierce enemy of heretics or Mohammedans such as Kholpodga'.2 The corpse's nose is long and curved, its hands are held in the "mano cornuta"-fashion.3 1 Sendai 2409. 2 Grünwedel, Mythologie 39. 3 As to "candali" cf. Sh. Dasgupta, Obscure Religious Cults as Background of Bengal Literature. 1946, 118 f. — A. gCerbuthul (author) is mentioned Cordier III 475 (vol. 123, 6). 112 66 GLU DBYANS MKHAN = KLU DBYANS MKHAN He is called a siddha in the inscription: grub thob glu dbyaňs mkhan la na mo Glory to the siddha Gludbyaňsmkhan The litany says he saw the Thugsdam — not specified — and was a poet: / rab 'byuň rten la skon ba m j ad4 / / thugs dam žal gzigs mkha' la gšegs / / klu1 dbyaňs mkhan žes bya ba vi / / bia ma de la phyag 'chal lo / I bow down to the lama Called Gludbyaňsmkhan Who saw the Thugsdam, departed skywards, A maker of prayer songs2 of the clergy I have not identified this siddha.3 The divinity beside him does not belong to "the singer", but to another siddha. 1 The Tangyur preserved in Marburg has: glu dbyaňs. 2 Samglti. — The "Vimuktamaňjari žes bya ba glu dbyans" is Cordier III 112 said to*be composed by Jalandhara'i žabs, possibly different from our brahmin J. and identical with the low-caste monk spoken of by Täranätha (Edelsteinmine 58—59). — Poets are mentioned Cordier III 88, II 161. — A "glu dbyaňs" of Bharanätha I.e. Ill 271. — Cf. also Täranätha, Čhosbyuň 147, 160. 3 I doubt if he is identical with Šridhara who composed a sädhana wholly in verse for Vajra-sarasvati. Cf. Sädhanamälä II CXVIII f. 4 Oslo Tangyur: — la bskor ba mjad / 113 67 BHA GHA = BHA GHA LA NA The inscription calls him "siddha": grub thob bha gha la na mo Glory to the siddha Bhagha The name in the litany is a little different. He is of brahmin caste, we are told, and a dgesloň: / bram ze'i rigs la dge sloň lus / / sbyaňs pa bču gňis spyod pa m j ad / / bha gha la na žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Bhaghalana Who performed the twelve acts, A dgesloň in the brahmin-caste I have not found this siddha in other sources.1 The Description of the 84 siddhas contains a Pagalapapa.2 1 In Tucci's list we find the name "vha gha la na". — As to the twelve acts cf. Buston I 133— 136, II 7 ff. — I do not think he has anything to do with the monk Ghagha (Täranätha, Edelsteinmine 149) or with the Buddhist assembly hall Bhägä-Bhäjä (Bimala Churn Law, Geography of Early Buddhism 1932, 79), nor with the translator Bhavyaraja Cordier III 452 (vol. 112, 14, 15). — A pandita Bhagupa is one of the authors of "mčhog gi sgrol ma ral pa gčig ma'i man ňag gi bsgrub thabs" Cordier II 123 (vol. 26, 53). An author Vägbhata f.i. Sendai n. 4311. 2 Excursus II, number 37. — A Bhavyavajra is mentioned in Tempel in Lhasa 53. \ i. 114 68 SGRA MKHAN ŽABS = SGRA MKHAN ŽABS He is called a "siddha" in the inscription: grub thob sgra mkhan sabs la na mo Glory to the siddha sGramkhansabs ■ The litany says that he grasped the Mätrka-tantra in the mountains: / ri khrod ma tri'i brgyud pa 'jin4 / / phyag rgya čhen po thugs la šar / / sgra mkhan žabs žes bya ba yi / / bia ma de la phyag 'chal lo / I bow down to the lama Called sGramkhansabs In his heart rose the Mahämudrä In the mountains he grasped the Mätrka-tantra Apparently he does not appear in Grünwedel's "Geschichten" but our siddha is certainly the same as the siddha in the picture reproduced by Grünwedel with the inscription: ri khrod ma tri rgyud 'jin sgra mkhan žabs sGramkhansabs seizing the Mätrka-tantra in the mountains1 We may possibly identify him with the sGramkhanžabs who received the "do ha mjod čes bya ba" from Nagpopa and handed it on to Purapa2 but hardly with the siddha number 10 in the Description of the 84 siddhas.3 1 Grünwedel, Geschichten, Fig. 2. He is holding a musical instrument. 2 The line is: Birbapa — Nagpopa — sGramkhanžabs — Purapa — Sri Vairocana, Cordier II 223 (vol. 47, 24). — An author sGradbyaňs bču gčig pa is mentioned I.e. 140 (vol. 33, 27). — A translator sGramkhanchenporgyalbasnan is mentioned I.e. 303 (vol. 68, 29) ; the author is Carpati. A translator sGra(pa)čhenpo jetakarna Cordier III 458 (vol. 116, 2, cf. 1). 3 Excursus II. 4 Oslo Tangyur: — mai tri'i —. 115 69 KON TA LI = KON TA LI Only his name and the title "siddha" is given in the inscription: grub thob kon ta li la na mo Glory to the siddha Kontali The litany mainly tells us about his ascetic behaviour: / dur khrod la sogs mtha ru bžugs / / skal ldan 'dul žiň chogs 'khor mjad / / kon ta li žes by a ba y i / / bia ma de la phyag 'chal lo / I bow down to the lama Called Kontali Happily conquering, making sacrificial offerings Dwelling in the cemetery and the outskirts I have not met the name elsewhere and the facts given are very vague.1 Sumpa mKhanpo 127 mentions a Kantallpa. 116 70 CA PA RI PA = CA PA RI The scroll gives the name only, no title : ca pa ri pa la na mo Glory to Caparipa According to the litany he beheld rTamgrin and departed skywards: / rta mgrin žal gzigs gdug pa 'dul / / 'dod yon spyod čiň mkha' la gšegs / / ca pa ri žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Capari Who went skywards using wished-for goods, Subdued poison, beheld rTamgrin The Hayagriva is painted beside our siddha. He is the krodha of räga — passion — of the Vajrayäna.1 The siddha might be the hero of story number 64 of the "Geschichten". But there is not much in the story to tally with the facts told in the litany.2 rTamgrin is not mentioned in the story. * 1 G. Tucci, Tibetan Painted Scrolls I 238. 2 A pupil of Šavaripa (number 27 in our series) called Japaripa or Caparipa is found Cordier II 198—199 (vol. 44, 54—56, 59), an author Carpadi Cordier III 250 (vol. 86, 8) and an author Carapati-Caripa I.e. II 244 (vol. 48, 85). 117 71 SI YA LI = SI YA LI The inscription calls him a siddha: grub thob si ya li la na mo Glory to the siddha Siyali He was of warrior-caste, the litany informs us, and partook of the Mahämärhsa in the cemetery: / rgyal rigs dman pa'i spyodpamjad / / dur khrod rgyu žiň ša čhen gsol / / si ya li žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Siyali Who ate the Mahämärhsa in the cemetery Who did menial work, of warrior-caste Beyond doubt this man is identical with the siddha reproduced by Grünwedel with the subscription : dur khrod ša čhen gsol ba si ya li Siyali eating the Mahämärhsa in the cemetery In the Tangyur we find an author named sPyaňkyipa1 and the Description of the 84 Mahä-siddhas enumerates as number 41 a "lče spyaň žabs — jam bu ka pä da".2 Our siddha would seem to be the hero of story number 21. Much afraid of the hyenas he was taught by a monk how to get rid of this fear. Finally he overcame it, and put a dead hyena on his shoulder, and went begging. TrUe the story says its hero was a südra. Nevertheless I consider them identical. 1 Cprdier II 238 (vol. 48, 58). Grünwedel, Geschichten, Fig. 2. 2 Ekcursus II. 118 PI. XII <& THANKA XII THANKA XII H. 3348 DESCRIPTION In the centre: 78. Thogsmed, single, bearded, sitting on an antelope-skin, body: flesh-coloured dress: patched monk's gown holding vajra-sceptre and skull-cup The vision: (left upper corner) : Maitreya, brownish-yellow body, on the lotuses: wheel and bumpa, on the head: stüpa, nimbus: green, gloria: dark blue with golden rays dress: blue and red with gold Above: 74 Hilapa, on a rock, dressed in leaves, single, bearded, body: flesh-coloured both hands and one foot seen dress; To the left: 72>. Naggidbaňphyug, single, bearded, white turban, tantric ornaments body: flesh-coloured, dress: bluish grey with gold wheel beside him: gold To the right: 75. Kalalaňka, single, mounted on elephant, with ankus, body: flesh-coloured white turban, meditation band: red with gold dress: flame-coloured, pink lined, with gold Elephant: trunk upturned colour: dark grey Beneath central figure: 77. Seňgepa, bearded, sitting on rock, with companion body: flesh-coloured, hair bound up, dress: around the loins: red, pink lined, blue-hemmed, with gold Companion: naked, flowing hair, golden ear-ring and bracelet To the left: 72. Ňimasbaspa, single, hands joined in lap, sitting on mat, cross-legged, meditation-band: red with gold dress: a bluish skin The vision: small white Tärä with lotus in right hand, nimbus: green gloria: dark blue with golden rays left hand: varada-mudrä dress: red and blue with gold To the right: 76. Kubuce, bearded, tantric ornaments, serpent around head with companion sitting on rock with foldet feet, holding skull-cup Companion: body: flesh-coloured, dress: flame-coloured, green-hemmed, 119 nether: blue, with gold The vision: bDemčhog, yab-yum: his body dark blue, her body red nimbus: green, gloria: pink with golden rays he holds vajra and bell, she holds a knife Flowers: bottom, left corner = pink right „ =gold 120 72 ŇI MA SBAS PA = m MA SBAS PA The inscription calls him "siddha": grub thob ňi ma sbas pa la na mo Glory to the siddha Nimasbaspa The litany informs us that he saw sGrolma in person, in fact he is looking up at a small White Tärä: / sgrol ma'i žal gzigs lun yaň brtan Z1 J gcug lag khaň du dňos grub brňes / / ňi ma sbas pa žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Nimasbaspa Who won perfection in the vihára, Taught the Doctrine, saw sGrolma He is probably identical with the Nimasbaspa told of in Täranätha's work.2 This man was an äcärva in the time of king Šila. He founded twelve schools and conjured up Tärä. According to Sumpa mKhanpo Nimasbaspa was initiated into the Tärätantra by Nägamitra.3 A Nimasbaspa is mentioned among the authors of the Tangyur.4 1 The Tangyur preserved in Marburg has: bstan, the Oslo Tangyur: sgrol mas <~. 2 Täranätha, Čhosbyuň (translation:) 146 (Ravigupta). 3 Sumpa mKhanpo 90. 4 Cf. G. Huth 274. Cordier III 482 (vol. 123, 29). A Nimasbaspa of Kashmir is the author of "rje bcun ma 'phags ma sgrol ma la mchan sum ču rca gňis kyi bstod pa don thams čad grub par byed pa; rin čhen brgyan 'dra žes bya ba", Cordier III 188 (vol. 82, 51). The name of the translator is missing. Cf. the author Ň. who was the pupil of the Paramaguru I.e. Ill 446 (vol. 108, 3). — Ň. of Kashmir composed the "lha mo sgrol ma'i bstod pa ňi šu rca gčig pa'i sgrub thabs žes bya ba" I.e. II 113 (vol. 26, 3). — Cf. also Bulletin de l'École Francaise ď Extreme Orient. Hanoi 1954. Tome XLIV, 317: Nimasbaspa (Ravigupta). 121 73 NAG Gl DBÁN PHYUG = NAG Gl BDAN PHYUG He is called "siddha" in the inscription: grub thob nag gi dbaň phyug la na mo Glory to the siddha Naggidbaňphyug He got eye-medicine, as we learn from the invocation of the litany, and belonged to the warrior-caste : / rgyal rigs hi ma'i ther la gsegs / / ri lu mig sman sa 'og spyod / / nag gi dbaň phyug žes bya ba'i / / bla ma de la phyag 'chal lo / I bow down to the lama Called Naggidbaňphyug (He got) pills, eye-medicine, underground-walking Went to the sun's treasure, of warrior caste Our siddha might be the same as Naggidbaňphyuggrags who is spoken of by Täranätha.1 This person asked the Cakrasamvaratantra of Hasavajra who was a follower of Konkana-Jinabhadra. He worked in Nälanda and Vikramašila, also in Nepal. 1 Täranätha, Čhosbyuň (transl.:) 235. — A Naggidbaňphyuggragspa is mentioned as the author of " 'jam pa'i dbyaňs dpa' bo gčig grub pa'i bstod pa gser gyi phreň ba žes bya ba", Cordier III 177 (vol. 82, 6). Also as the author of " 'čhi ba blu ba'i bsdus don" I.e. Ill 167 (vol. 81, 19). Cf. I.e. Ill 75 (vol. 71, 380). — A. Vaglšvara translated Kälacakra-works extant in the Tangyur, Cordier II 25 (vol. 5, 5—7). Cf. Lalou, Repertoire. \ 122 74 HI LA PA = HI LA PA The inscription gives him the title "siddha": grub thob hi la pa la na mo Glory to the siddha Hilapa He belonged to a low caste, says the invocation of the litany, and was a bhiksu: / dman pa'i rigs la dge sloň lus / / gdan čig mjad čiň dňos grub brňes / / hi la pa žes bya ba yi / / bia ma de la phyag 'chal lo / I bow down to the lama Called Hilapa Who obtained perfection creating a seat A bhiksu in a low caste Saňkrtyäyana gives the name "Hälipä" in one of his lists. There the man is number 50, which would correspond to Hadinipa in Grünwedels "Geschichten". This "Medhina" was apparently of low caste but did not become a monk. Nor did he found a "seat". Täranätha speaks of a siddha Hali without giving any details as to his life or whereabouts.1 The low caste would correspond to Hädi-siddha who is supposed to be identical with one of the siddhas called Jalandharipa.2 He once made a path through a dense forest by his Humkära. In the picture our siddha is dressed entirely in leaves. His name is possibly spelled "ti la pa" in the copy of the Tangyur preserved in Marburg.3 1 Täranätha, Edelsteinmine 121. 2 Cf. Dasgupta Sh., Obscure Religious Cults as Background of Bengali Literature. 1945, 426, 436—7, 439—432, 452 f f. 3 The same spelling "Ti la pa" Tucci applies in list number III in Tibetan Painted Scrolls. — An author Kilapäda-Kirapa is mentioned Cordier II 234, (v. 48, 35), cf. Saňkrtyäyana I.e. — An author Tilaka (Kalasa) is mentioned Cordier III 302—3 (vol. 23, 2—4). — For leaves as clothing of Th. Jellinghaus in: Zeitschrift für Ethnologic 1871, 328. 123 75 KA LA LAN KA = KA LA KA According to the inscription he is a "siddha": grub thob ka la laň ka la na mo Glory to the siddha Kalalaňka Mounted on an elephant he ranged through in the cemetery, we are told in the litany; we also learn that he subdued a king: / glaň čhen žon nas dur khrod rgyu / / rgyal po btul nas mkha' la gšegs / / ka la ka žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Kalaka Who went skywards having subdued a king Ranged through the cemetery mounted on an elephant A Kalakapa is mentioned in the Tangyur and number 68 of the stories tells of the siddha Kalakapa-Kalakala.1 Among the siddhas found by Albert Grünwedel one is described as sitting on an elephant like our Kalalaňka-Kalaka.2 One can hardly think of Kala who converted king Kanika.3 1 Sendai 1503. Cordier II 48 (vol. 13, 52) : Kaläkapa. — In Fig. 10 the siddha is called "ka la ka", Grünwedel, Geschichten 226—227. — The name in the scroll "ka la laň" reminds one of "ka-lanka" said to be a Tibetan loan word, cf.. Nagendra Narayan Chaudhuri in Calcutta Sanscrit Series X. 1935, 7. The word means "blame" "spot". 2 Cf. p. V. 3 Taranätha, Čhosbyuň. — Sumpa mKhanpo 126 speaks of a siddha Kalapa in connection with a cemetery. No elephant is mentioned. 124 76 KU BU CE = KU BU RCA He is called "siddha" in the inscription: grub thob ku bu ce la na mo Glory to the siddha Kubuce The litany shows him putting the great serpent on his head and seeing bDemchog: / bde mčhog žal gzigs spyod pa mjad / / dug sprul čhen po dbu la bčiňs / / ku bu rca žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Kuburca Who put the great venomous serpent on his head Who did the deed, saw bDemchog I have not been able to trace this name. There is not much to connect him with the Kucipa of the stories, who gets the Guhyasamäja-initiation.1 1 In this case he would probably be the same as Kubjipa or Kupacipa, number 47 in the Description of the 84 siddhas, Excursus II, Oslo Tangyur: ku biu ca. 125 77 SEN GE PA = SENGE PA The inscription calls him "siddha": grub thob sen ge pa la na mo Glory to the siddha Seňgepa The invocation of the litany connects him with Orgyan and with an island in the sea: / rgya mcho'i gliň du dka' thubmjad / / o rgyan gnas su dbaň bži rjogs / / seňgepa žes bya ba yi / / bia ma de la phyag 'chal lo / I bow down to the lama Called Seňgepa Who in Orgyan completed four initiations Who was an ascetic on an island in the sea I am not sure of this siddha's identity. Buston knows of a Seňgebzaňpo who belonged to the school of the Yogäcära-Mädhyamikas.1 1 Buston II 135. — Among the translators in the Tangyur there is a Seňge-rgyalpo; Cordier II 247; also a Chulkhrimsseňge, Cordier III 485 (vol. 123, 37); also a 'Phrogbyedsenge, Cordier III 255 (vol. 86, 32). An author Seňge'igdančan (etc.) Cordier II 55 (vol. 14, 22). A Šrisiňňa, author and translator, Cordier III 235, 234, 233, 237 (vol. 85, 1—12). — The Šesrabseňge of a later period can hardly be considered. As to Seňgebzaňpo cf. p. 74 (Seňgepa) n. 1. 126 78 THOGS MED = THOG PA MED PA The inscription gives one of the more unusual titles, that of "prince": rgyal sras thogs med la na mo Glory to the prince Thogsmed He accomplished learned works, we are told in the invocation, and saw Maitreya face to face: / nags chal naň du dkab (!) thub m j ad9 / / byams pa'i žal gzigs bstan bčos breams / / thog pa med pa žes bya ba'i / / bla ma de la phyag 'chal Io / I bow down to the lama Called Thogpamedpa Who accomplished learned works, saw Maitreya, Was an ascetic in the woods This "unhindered" or "all-penetrating" man is certainly identical with the rgyal bas lun bstan 'phags pa thogs med žabs S mentioned by Grünwedel1 or the Mahäyäna-teacher Asaňga in the first half of the fourth century. Täranätha says he was a brother of Vasubandhu7and conjured up Maitreya.2 By the sarrie author we are informed that the saint had many incarnations as a woman. According to Buston he dwelt in the cave of the mountain called "Cockfoot-mountain" (Kukkutapädaparvata).3 — A vision of Maitreya is depicted in our scroll. He is not in the "stories" nor in the usual lists of siddhas. Täranätha says that tantrism was secretly transmitted from the time of Asaňga to that of Dharmakirti.4 In the Pantheon of the 300 Asaňga is called "sa gsum brňes pa". The Tangyur, as well as the Sädhanamälä, attributes works to him.5 In a beautiful picture from bKrasislhunpo he is shown sitting, his right hand on a book.6 There is said to be a bronze effigy of him in the great temple of Lhasa.8 1 Bibliotheca Buddhica 6. 2 Täranätha, Čhosbyuň 201. 3 5tíířo«II136ff. 4 I.e. 5 Cf. Sädhanamälä II XCIV ff. 6 R. Sankrtyäyana, Buddhist Paintings in Tibet, Asia Oct. 1937. 7 Vasubandhu is seemingly absent in our scrolls. In the Čhalugs (Excursus II), where Thogsmed is missing, Vasubandhu's name occurs twice. Asaňga's original name was Vasubandhu. 8 Cf. G. Sandberg, Tibet and the Tibetans. 1906, 179. 9 Oslo Tangyur: — dka' thub —. 127 THANKA XIII H. 3349 DESCRIPTION In the centre: 82. Kaladake, balancing on one leg, bearded, with companion tantric ornaments, left hand raised, thumb and fourth finger joined, body: flesh-coloured right hand: on companion's knee dress: dark red and blue lined, with gold, flame-coloured meditation band with gold Companion: offering a gtorma with heads of animals and one human head body: flesh-coloured, ornament: gold dress: blue, green hemmed, with gold In the upper right corner: Red Yama yab-yum yab: red yum: red, lighter shade Above: 80. Gliňbupa, with 2 attendants, sitting on skin spread on rock, bearded body: flesh-coloured bound up hair, left hand holding skull-cup dress: beige jacket, dark red nether garment, both with gold Attendant in front: playing on flute, body: white, dress: blue, greenhemmed, yellow-lined Attendant behind: playing on flute, body: dress: In front of the siddha: Hevajra yab-yum, yab: dark blue, yum: lighter shade of blue To the left: 81. Parasu, single, bearded, toes of feet seen, sitting on rock right hand "mano cornuta", left hand holding skull-cup body: hair bound up, dress: dark blue, greenhemmed, yellow-lined; beneath: dark red, both with gold To the right: 79. Napatá, with šakti, bearded, none of them wears ornaments body: flesh-coloured dress: green-beige, blue lined, with gold Šakti: naked but for an antelope-skin, body: flesh-coloured Beneath central figure: 84. Mirtogpa, bearded, with šakti, stepping over waves holding skull-cup in left hand, body: mauve dress: dark red, green sash, beige trousers, all with gold Šakti: body: white To the left: 83. Bhayini, single, belly protruding, bearded, body: flesh-coloured dress: dark red and blue-lined with gold sitting on skin spread on rock 128 PL XIII THANKA XIII The vision above him: Kharsapani, holding lotus in his right hand, body: white dress: dark red with gold To the right: 85. rDorjegdanpa, sitting, bearded body: flesh-coloured dress: patched monk's gown and flame-coloured cap, both with gold hands hold dark brown rosary with three blue beads 9 129 79 NA PA TA = NA TA PA The male of this couple is called "siddha" in the inscription: grub thob na pa ta la na mo Glory to the siddha Napatá From the litany we learn something of his ascetic achievements : / dpal gyi ri la bskor ba mjad / / o rgyan gnas su dkab thub byas / / na ta pa žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Natapa Who was an ascetic in Orgyan Who made pradaksina around the Noble Mountain An Orgyan-Natapa is enumerated as number 14 in the rjesgnaňbyachul.1 Täranätha knows of a brahmin Napa.2 The dPalgyiri is famous because the great founder of the Mahäyäna, Nägárjuna, died here.3 1 Excursus II. 2 Täranätha, Čhos'byun 11. 3 Ci. M. Walleser, Die Lebenszeit des Nägärjuna. Zeitschrift für Buddhismus. 1925, 95 ff., 237 ff. > 130 80 GLIN BU PA = GLIN BU MKHAN The inscription calls him "siddha": grub thob gliň bu pa la na mo Glory to the siddha Gliňbupa From the invocation we learn that he was blessed by Hevaj ra: / o ta pa yi gcug lag tu / / dgyes pa rdo rjes byin gyis brlabs / / gliň bu mkhan žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Gliňbumkhan Blessed by dGyespardorje In the science of Otapa This siddha "flute-master" I have not found in other sources. Hevajra is one of the best known yidams. He plays an important part in the conversion of the mongols. \ 131 81 PA RA SU = SA RA PU This grim-visaged man is given the title "siddha" in the inscription: grub thob pa ra su la na mo Glory to the siddha Parasu In the litany we are told that he was an ascetic in "Bhagala" and beheld the Thugsdam in rDorjegdan: / bha ga la ru dka' thub mjad3 / / rdo rje gdan du thugs dam gzigs / / sa ra pu žes bya ba yi3 / / bla ma de la phyag 'chal lo / I bow down to the lama Called Sarapu Who saw the Thugsdam in rDorjegdan Who was an ascetic in Bhagala I have not found this siddha in other sources. — The third Dalailama includes a "rcibs logs daň" (Pärsva) in his list of holy men. Pärsva was the name of Ašvaghosa's teacher. In the Tangyur we find a Šari'ibu.1 Possibly our siddha Sarapu — this form ought to be considered the better one — might be the mKhanpo Šrí Šäriputramahäsvämin of Vajrasana found in the Tangyur as the author of "sgrol ma u gra'i mčhod pa'i čho ga žes bya ba".2 If so we might suspect the sGrolma of being his Thugsdam. According to Cordier he is supposed to be identical with a slobdpon rDorjegdanpa bSodsňomspa. 1 Grünwedel, Šambhala 48. — Wassiljew 231. — Cordier III 476 (vol. 123, 13). Cf. Introduction to: The Buddhacarita, ed. E. H. Johnston. II. 1936. 2 Cordier III 183 (vol. 82, 25). 3 Oslo Tangyur: bharh ga la ru = sa ra ha —, the next (82) : o-rgyan gnas kyi dur khrod du / mkha' 'gro ma yis byin gyis brlabs / sa ra su ka žes bya ba'i / bla ma de la phyag 'chal lo / 132 82 KA LA DA KE = KA LA DA GE This man in the centre, who has a very "tantric" appearance, is called "siddha" in the inscription: grub thob ka la da kc la na mo Glory to the siddha Kaladakc He was blessed by the Red gŠinrje the litany tells us: / bha ga la yi byaii šar du / / gšin rje dmar pos byin gyis brlabs / / ka la da ge žes bya ba'i2 / / bla ma de la phyag 'chal lo / I bow down to the lama Called Kaladage Blessed by the Red gŠinrje In the north-east of Bhagala Tucci in list number 3 in Tibetan Painted Scrolls gives his name as Kalaiia. The identity of this siddha is doubtful to me. The same Thugsdam that is painted in the upper right-hand corner seems to appear in a picture reproduced by Grünwedel and to represent the tantric gYuristonrdorjedpal in the act of conjuring up Mahäkäla.1 1 Grünwedel, Mythologie 57. — gšin rje is Yama, the god of death. He is absent in the whole Sädhanamälä, where Yamari-Yamantaka seems to have taken his place. Nevertheless it was gšin rje whom bCoňkhapa appointed to be a guardian of the Faith. In our picture he is standing on a bull, carrying the skull-stick in his right hand, and the cup in his left. Usually the Red Yama carries the wish-granting jewel in his right hand. Yama is seen frequently in thaňkas representing prelates of the Yellow Church. Both Yama and Yarn! appear in rGyud XIV 25 and XIX 12 of the Kangyur. 2 Oslo Tangyur (83) : ka la larh ge. 133 83 BHA YI NI = BHA YA NI The inscription contains neither title, nor invocation — formula, merely the name: bha yi ni Bhayini According to the litany he beheld Khasarpani and led an ascetic life in the Seňldeň-wood: / sen ldeň nags la dka' thub m j ad / / khar sa pa ni thugs dam gzigs / / bha ya ni žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Bhayani Who saw the Thugsdam Kharsapani Who was an ascetic in the Seňldeň-wood I have not found a siddha Bhayani or Bhayini in other sources. But the name of the siddha Vyäli — number 84 of the "Geschichten" in rendered Bhyari, Bhalipa, Bhuripa and Byanipa.1 They might be identical, though there are few points common to the story and the litany. Khasarpani is known as one of the revealers of the "phyag rgya čhen po'i brda'i brgyud pa'i glu".3 One of the Sthaviras is called Seňldeňnagspa and among the authors in the Tangyur we find a Nags-kyirinčhen and a Nagskyirinpočhe.3 1 Cordier II 53 (vol. XIV, 14). Sankrtyäyana I.e. 2 Cordier II 246 (vol. XLVIII, 99). — For Khasarpani as the deity of a convent Schlagintweit 563. Cf- Täranätha, Čhosbyuň 144 f. Also Nägärjuna beheld Khasarpani, cf. Buston II 123. — Works concerning Khasarpani f.i. Cordier III 22, 23. 3 Ci.*Grünivedel, Mvthologie 57and n. 36. — A work called "seň ldeň nags kyi sgrol ma'i thabs", Cordier III 253 (vol. 86, 22) gives no author. Cf. I.e. Ill 267 (vol. 87, 22). — L.c. Ill 179 (vol. 82, 15). 134 84 MI RTOG PA = ME TOG PA The inscription calls this rather "tantric-looking" man with the naked šakti "siddha": grub t hob mi rtog pa la na mo Glory to the siddha Mirtogpa He seems to have dwelt in a cemetery and to have subdued a king in Magadha: / ma ga dha ru rgyal po btul1 / / dur khrod gnas su rol pa m j ad / / me tog pa žes bya ba yi / / bla ma de la phyag 'chal lo / I bow down to the lama Called Metogpa Who frolicked in the cemetery, Subdued a king in Magadha I have not found a Metogpa in other sources.2 "metog" means "flower" and this makes one think of the siddha Vyäli whose story is number 84 of the "Geschichten". This story, however, says nothing of Magadha, of a cemetery, or of the subjugation of a king. The hero of the story is probably identical with the author Bhalipa in the Tangyur.3 The subjugation of a king is a performance not very rare in legends of holy men. It was done by Dharmapa and Abhayäkara and others.4 1 The Tangyur preserved in Marburg has: brtul. 2 A king Metog in Central India is mentioned by Sumpa mKhanpo 102 and Täranätha, Čhos'bvuň 159. 3 Sendai 4313. — A translator rNampar Mirtogpa is found in Sumpa mKhanpo and Cordier III 323 (vol. mdo 30, 27). — As to quicksilver cf. P. Wirz, Exorzismus und Heilkunde auf Cevlon. 1941, 14 ff. * Sumpa mKhanpo 127. 135 85 RDO RJE GDAN PA The inscription calls him "lama", a title conferred only on two persons in our series:1 bla ma rdo rje gdan pa la na mo Glory to the lama rDorjegdanpa Our litany contains no invocation for rDorjegdanpa, but at the end we find the following statement: / grub thob brgyad ču rca bži'i gsol 'debs / / bla ma rdo r je gdan pas mjad pa r jogs so / These are the prayers for the Eighty Four Siddhas Composed by the lama rDorjegdanpa I think we may safely conclude as to their identity. It was probably the first illustrator who made him the 85th siddha of this series. Täranätha knows of three sages in Buddhagayä called rDorjegdanpa-Vajräsana. In the "rjes gnaň . . . thob brgyud" of the "thob yig gsal ba'i me Ion" of Jaya Pandita three Vajräsana are enumerated between Jetäri and the Bari-locaba Rinčhengrags; the line of transmission is: sans rgyas rdo rje 'čhaň — phyag na rdo rje — je tä ri — dgra las rnam rgyal — rdo rje gdan pa che 'briň čhuň gsum — ba ri lo ca ba rin čhen grags — sa čhen kun sňiii —. This passage places them before the Bari-locaba. The Tibetan index of the copy of the Tangyur preserved in Paris mentions the author rDorjegdanpa, by Cordier hesitatingly identified with Ratnäkaragupta, in connection with the work "gnod sbyin ma kun nas 'khyil pa'i sgrub thabs kyi don bsdus pa'i 'grel pa". This work was transmitted from Klugrub to rDorjegdanpa who handed it on to the Bari-locaba ( = Rinčhengrags).1 1 Cordier III 174 (vol. 81, 42), A slobdpon rDorjegdanpa bSodsfiomspa who composed "sgrol ma dmar mos 'gro ba dbaň du bsdu ba'i 'khor lo'i čho ga žes bya ba" is identified by Cordier with Šäriputramahäsvämin, I.e. (vol. 82, 26). A mkhanpo, rDorjegdanpa known as the author of "gsal byed ni ma'i 'khor los dbaň du bya ba žes bya ba" is by Cordier indentified with Amoghavajra; the work was translated by Sthavira and the Bari-locaba (by Cordier identified with Abhayäkara-gupta and Ratnakirti respectively) Cordier III 219 (vol. 83, 50). Also translated by the Bari-locaba is the "rje bcun rdo rje gdan gyi sgrub thabs" Cordier III 3 (vol. 71, 1), cf. I.e. 21 (vol. 71, 97, 98, 99). A rDorjegdanpa received the work "byin gyis brlabs pa'i nag po čhen po'i gsaň ba'i sgrub thabs" from Äryadeva and handed it on to Khyuňpo rNal'byorpa; this rDorjegdanpa is by Cordier identified with the above mentioned Šäriputramahäsvämin, Cordier III 201—202 (vol. 82, 96). The author is Nägabodhi. Also a rDorjegdanpa who composed the "gtum po khro bo čhen po'i sgrub thabs" is by Cordier identified with Šäriputramahäsvämin, Cordier III 192—193 (vol. 82, 66). According to the colophon of the "mandala gyi čho ga" Cordier III 93—94 (vol. 72, 57) the author called "dňos grub slob dpon mkhas pa rin čhen 'byuň nas sbas pa" (= Ratnäkaragupta) is also known as "dge ba'i bšes gňen rdo rje gdan pa"; the Tibetan index gives: rdo rje gdan par grags pa rin čhen; the translator is Dharmakirti. A "dpal rdo rje gdan gyi sgrub thabs" without the name of the author is recorded Cordier III 21 (vol. 71, 97) and the great Atíša composed a "rdo rje gdan gvi rdo rje'i glu'i 'grel pa", Cordier II46 (vol. 13,43). A dNosgrubbrňes pa slob dpon mkhaspa Rinčhen'byuň gnas sbas pa or Vajräsana composed Cordier III 351 (vol. 33, 64) translated by Dharmakirti. 136 INDICES a) Siddhas in the scrolls Name Number Kama...... 41 Kamala ..... 37 Karupa..... 53 Kaladake..... 82 Kalalaňka..... 75 Kadňapa..... 63 Kukuripa..... 12 Kumära..... 46 Kundga'sfiiňpo ... 58 Kupuce..... 76 Kentopa..... 21 Koňkana .... 40 Kontali..... 69 Klugrub.....1 Khyurapa..... 61 Gliňbupa..... 80 Gludbyansmkhan . . 66 Ghinapa..... 43 sGramkhanžabs ... 68 Name rDorjegdanpa IDiňgipa . . Naggidbaňphyug Ňimasbaspa Tantrapa . Tampaka . Tillipa . Togrcepa . Thagapa . Thogsmed Drilbupa . Dharikapa Dharmakirti 73 72 18 42 23 17 35 78 10 28 45 Dombiheruka Nägabhodhi . Nagposkyoň . Nagpordorje . Napatá . . Näropa Nalendrapa . Nilapa . . . Parasu . . . Padmakara . Padmabajra . Putaloki . . sPriňgyisugsčan Phagchaňpa . Number , 85 . 31 29 24 14 79 16 11 48 81 49 4 44 52 25 Birvapa ..... 8 Bhagha..... 67 Bhavapa..... 39 Bhayini..... 83 Bhusuku..... 9 Marmedjad .... 22 Marmelha .... 30 Mirtogpa..... 84 Minadapa..... 51 sMaddkrispa .... 60 Candali..... 65 Candrapa..... 20 Caparipa..... 70 Chembupa .... 47 Name Number mChoskyerdorje . . 6 Jalandharapa ... 36 Jeteri......32 Zlabagragspa ... 59 Zlababzaňpo .... 57 bZaňpopa..... 26 Lvavapa..... 19 Luyipa...:.. 3 \ Šakyabšesgňen * . . 64 Šantipa . . . -. . 34 Šavaripa ..... 27 Saraha ..... 5 Saňsrgyasyeses ... 13 Sarkapa..... 33 Siyali...... 71 Siripa...... 54 Seňgepa..... 56 Seňgepa..... 77 Seňňhipa..... 50 gSergliňpa .... 38 Hilapa...... 74 Ananta..... 55 Avadhudhi .... 62 Aryadeva..... 2 Indrabhodhi . . . . 15 137 b) Personal names (except modern authors) and place names (pi. n.) A Abhayadattasrl.................. 12 Abhayäkara................... 135 Abhayäkaragupta.................. 103, 136 Acala, see: Migyoba Äcárya Bodhisattva, see: Kamalaslla Acinta..................... 62 Advayavajra................... 106 Agnidatta.................... 63 Aksobhya.................... 41 Alamkaradeva................... 63 AIM, pi. n.................... 13, 31, 44, 45, 54, 69, 73, 79, 85, 97, 102, 103 Amoghavajra................... 15, 136 Anaňgavajra, see: Phagchaiipa Ananta, contemporary with Šäntaraksita.......... 97 Ananta, contemporary with Buston's teacher........ 97 Ananta, siddha n. 55................ 17, 91, 97 siddha (Alchi)............... 13 Ananta, several.................. 97 Anthony, saint.................. 21 Aryadeva, -ba, siddha n. 2, Äryadeva........... 13, 17, 19, 22, 25, 28, 103, 136(?),čhalugs:20, Alchi: 28 Äryävalokitesvara, see: Avalokitešvara Asaňga, see: Thogsmed Ašokasrí.................... 104 Ašvaghoša.................... 132 Atifa...................... 14, 31, 53, 76, 107, 136 Avadhudhipa, Abadhüti, Avadhüti, siddha n 62........ 15, 17, 100, 106 Avadhüta Kamala............. ... 106 Avadhütipa gžonnuzla................ 106 B Bargaon, pi. n., see: Nälanda Bari-locaba, rinčhengrags............... 14, 136 Bengal, pi. n., Bhaňgala, Bhaňghala, Ghamgrala....... 28, 39, 54, 60, 61, 67, 84, 97, 102, 132, 133 Berlin, pi. n.................... 19 Bhagha, Bhaghalana, siddha n. 67............ 18, 110, 114 138 Bhagupa.................... 114 Bhahana.................... 77 Bhakhana.................... 107 Bhaliň, Balin, Baliň................. 59 Bhalipa..................... 135 Bharanätha................... 113 Bhatalipa.................... 84 Bhavapa, Biryapa................. 17, 74, 77 Bhavyarája................... 114 Bhavyavajra................... 114 Bhayini, Bhayani................. 17, 128, 134 Bhusuku.................... 17, 29, 37, 52 Birvapa, Virüpa.................. 10, 17, 29, 35, 36, 96, 106, 115 Blobzaňdpalldanyešes................ 57 Bromston.................... 98, 104 Buddha, Šakyamuni, Saňsrgyas............. 9 Buddhagayä, pi. n. cf. rDorjegdan............ 14, 136 Buddhagupta................... 36, 44, 69 Buddhajňäna, see: Saňsrgyasyešes Buston.......".............. 37, 42, 97, 103, 109, 126, 127 Buvapa..................... 77 - Byamspa.................... 13, 15, 25, 26, 119, 127 dByiggňen. see: Vasubandhu C Cakrasamvara.................. 39 Cämära, Carmakära, see: Kolpagsmkhan Camari, Cämär.................. 86 Cambridge, pi. n................... 44, 61, 62 Campaka.................... 105 Candali, Candalipa................. 14, 17, 110, 112 Candragomi, grammarian............... 51 Candragomi, see: Candrapa Candrakírti, see: Zlabagragspa Candrapa, Candragomi, Candragomin, siddha n. 20...... 14, 17, 46, 51, 103 Caparipa, Capari, siddha n. 70............. 17, 110, 117 Carapa, see: Kadnapa Carapati, Caripa.................. 117 Carpati, Carpati, Carpadi............... 40, 108, 115, 117 Catrapa..................... 73, 79 Catrara..................... 49 139 Chcnibupa, Che'upa................. 17, 59, 82, 87 Choskyigragspa, see: Dharniakirti Chulkhrimsseňge.................. 126 Ciluka, Caluki.................. 12 Copenhagen, pi. n.................. 20 bCoňkhapa.................... 13, 35, 133 gčerbuthul.................... 104, 112 IČanskya Rolpa'irdorje................ 18, 109 IČcspyaňžabs.............'...... 118 mChoskyes.................... 68 mChoskyesrdorje, siddha n. 6............. 17, 29, 34 D Dalailama.................... 18, 32, 34 Dasiripa, see: Siripa Deli, see: Bhavapa Derge, pi. n.................... 22 Dcvapäla.................... 39, 62 Dhahuli, Dhasunipa................. 96 Dhakipa, Dhasakipa................ 96 Dharikapa, Däríkapa................ 17, 55, 61, 66 Dharniakirti................... 76, 136 Dharniakirti, siddha (Alchi).............. 13 Dharniakirti, Dharmakírti, siddha n. 45.......... 17, 18, 21, 82, 85, 127 Dharmqpa.................... 135 Dharmapäla................... 36, 76 Dhasuripa.................... 96 Dhobi \.................... 12 Dikipa, see: IDiňgipa Diňka, see: IDiňgipa Dionysius, bishop................. 27 Dionysius Areopagita............... 27 Dipaňkarašijňäna, see: A tisa Dombihcruka, Dombipa............... 17, 30, 35, 39, 108 Dombipa, see: Dombihcruka Draniila, pi. n................... 53, 89 Drilbupa, rDorjedrilbu................ 17, 38, 39, 84 Durkhroddeva.................. 63 bDem'chog.................... 15, 41, 50, 120, 125 IDiňgipa, Dikipa.................. 17, 64, 66 rDorjedrilbu, see: Drilbupa rDorjegdan, pi. n.................. 132 rDorjegdanpa bSodsňomspa.............. 132, 136 140 rDorjegdanpa, 3 sages................ 14, 15, 67, 69, 136 rDorjegdanpa, lama, author.............. 14 rDorjegdanpa, lama, author of the litany......... 13, 5, 22 siddhan.85................... 14, 17, 129, 136 rDorjegdanpa, Šantipa-Ratnäkarašänti.......... 69 rDorjegdanpa, teacher of Abhayadattasri......... 12 rDorjegdanpa, lama, translator............. 14 rDorjegdanpa, see: Nosgrubbrnespa- etc. rDorje'čhaň................... 13, 22, 25, 26, 136 rDorjernal'byorma................. 60, 78 rDorjephagmo.................. 39, 45, 72, 78 E Ekajatä..................... 27 Enoch..................... 10 G Gaňgä, goddess.................. 36 Ganges, Ganga, river................ 36, 87 Garbhapäda................... 67 ^ Ghinapa, Bhinasa................. 17, 74, 81 Gliňbupa, Gliňbumkhan............... 18, 128, 131 Glinbupa, Gliňbumkhan............... 18, 128, 131 Gludbyansmkhan.................. 18, 110, 113 Gopäla..................... 42 Goraksa, see: Nägabhodhi 'Goslhabčas................... 96 Grubpa'irgyalmo.................. 99 Guhyasamäya, see: gSaň'dus dGralasmamrgyal................. 14, 136 dGyespardorje.................. 15, 32, 35, 128, 131 rGyamchonasnorbulenmkhan.............. 98 rGyamchosprin.................. 68 rGyanslaňba, see: Sutali sGradbyaňsbčugčigpa................ 115 sGramkhančhenporgyalbasňan............. 115 sGramkhanžabs.................. 17, 110, 115 sGra(pa.)čhenpojetakama............... 115 sGrolma, p. n.................... 51' sGrolma, thugsdam................. 15, 51, 91 (white), 98, 15 (green), 102 (white), 106,107,119 (white), 121 (white), 132 H Hadi, siddha................... 123 Hällpä, Hadinipa, Medhina.............. 123 Hamburg, pi. n................... 12 Haribhadra................... 42 Hasavajra.................... 78, 122 Heruka..................... 41 Hevajra, see: dGyespardorje Hilapa, Tilapa, siddha n. 74.............. 18, 119, 123 I India, pi. n..................... 9, 14, 22, 88, 135 Indrabhüti, Entrabodhe, siddha (Alchi).......... 13 Indrabhüti, Indrabodhi............... 10, 12, 17, 38, 44, 68 J Jalandharapa, Jalandhara, Jalandhari........... 17, 50, 57, 64, 72, 84, 123 Jalandhara'išabs.................. 113 Jambudvipa, pi. n.................. 60 'Jamdbyaňsralgri.................. 40 Jambukapäda, see: IČespyaňžabs 'Jamdpal.................... 13, 25, 26, 37, 42, 84, 103 Japaripa.................... 117 Jaya Pandita, author................ 14, 136 Jerome..................... 10 Jetäri*..................... 14, 136 J éteri, Jetari, siddha n. 32............... 17, 64, 67 Jonah, prophet.................. 93 Joshua..................... 10 K Kacchapä, Kacchapapäda, see: Russbalčabs Kadňapa, Carapa................. 18, 100, 108 Kaladakc, Kaladage, Kalalamge, Kalaňa.......... 14, 18, 128, 133 Kalaka, Kaläkapa, Käla, see: Kalalaňka Kalalaňka, Kalaka etc................. 17, 21, 119, 124 Kalapa..................... 124 Kama, Kamäla, siddha n. 41.............. 14, 17, 74, 79 Kamala, siddha n. 37................ 17, 64, 69, 73 Kamala, siddha (Alchi)............... 13, 79 Kamala (Grünwedel)................ 18, 79 142 Kamalagnpta................... 73 Kamalaraksita.................. 76 Kamalasila.................... 69, 73, 97 Kantalasrl................... 73 Kämaru, pi. n.................... 106 Kämarüpa, pi. n................... 106 Kambala, see: Lvabapa Kambarípa, Kamarí, Kamparípa............ 12, 80 Kanika..................... 124 Kaňkaná.................... 78 Kantalipa.................... 116 Karmapáda................... 95 Karmavajra................... 16, 59, 99 Karnagpo.................... 105 Karnapa, see: Khyiirapa Karnaripa.................... 105 Karopa..................... 95 Karupa, Kämarüpa, Karupaka............. 12, 17, 91, 95 Kashmir, pi. n................... 121 Kasiripa.................... 96 Kasiripa.................... 96 Kasoripa.................... 96 Kathmandu, pi. n.................. 13 Kentopa, Šantipa, siddha n. 21............. 17, 37, 46, 52 Khadga..................... 40 Kharsäpani................... 15, 129, 134 Kholpodgď................... 112 Khrusmkhan, see: Dombipa Khyimočan, see: Kukkuripa Khyuňpo-rNaľbyorpa................ 136 Khynrapa, Karnapa, Koranapa, siddha n. 61........ 14, 17, 100, 105 Kilapäda-Kirapa.................. 123 Kirava..................... 105 Kloňrdol, pi. n................... 96 Klugrub, philosopher, see: Nägärjuna Klugrub, siddha n. 1, Klugrubsňiňpo........... 13, 14, 17, 19, 22, 25, 26, 27, 95 Klugrub (Alchi).................. 27 Klugrub (čha lugs n. 5)............... 20 Kolpagsmkhan, Carmakara ............. 86 Koňkana, pi. n................... 94 Konkaňa, siddha n. 40................ 17, 74, 78 Koňkana-] inabhadra................ 78, 122 Koňkanapäda-Kokadatta............... 78 143 Koňkasbyin................... 78 Kontali, siddha, n. 69................ 18, 110, 116 Kotali, see: rTogrcepa Krsnacari, Kanha, see: Nagposkyon Krsnavajra, see: Nagpordorje Kubuce, Kuburca, Kubluca.............. 18, 119, 125 Kucipa, Kubcipa, Kupacipa.............. 125 Kukuräcärya................... 41 Kukkuripa, Kukuripa................ 12, 14, 17, 34, 38, 41 Kukkuripäda, see: Kukkuripa Kukkutapádaparvata, pi. n............... 127 Kumara (Alchi).................. 13, 36 Kumära, siddha n. 46................ 17, 82, 86 Kumarupa, Kamarupa................ 95 Kundga'sňiňpo, siddha n. 58.............. 17, 100, 102 Kundga'sňiňpo (Alchi)............... 13 Kilrmapäda................... 84 Kurukullä.................... 44, 60 Kusiripa.................... 96 Kuti, pi. n..................... 12 bKrasislhunpo, pi. n................. 19, 57, 127 Lahoul, pi. n.................... 42 Ĺaksmikarä................... 12, 38, 44 Leonard, saint................... 21 Lhasa, pi. n.................... 36, 40, 73, 127 Lilapa..................... 12, 13, 63 Lilävajra.................... 61, 63 Luyipa,Loipa.................... 12, 13, 14, 15, 17, 20, 29, 31, 61, 66 Lvavapa, Labapa.................. 17, 39, 44, 46, 50, 72 M Magadha, pi. n................... 12, 31, 35, 36, 102, 135 Mahäkäla.................... 60, 133 Mahäkotali.................... 48 Mahäpäla.................... 102 Mahäsäkyamitra, see: Säkyabsesgňen Mahesvara.................... 93 Maitreya, see: Byamspa Maitripa.................... 45, 106, 107 Maňjušri, see: 'Jamdpal 144 Marburg, pi. n................... 19, 20, 59, 90, 104, 106, 113, 121, 123, 135 M armem jod, siddha n. 22............... 17, 20 (čha lugs), 46, 53 Marmemjaddpalyešes, see: Atiša Marmemjadyešes................. 63, 107 Marmemjadbzaňpo................. 63 Marmclha.................... 18, 55, 63 Marmebsaňpo .................. 63 Marpa..................... 10, 14, 41 Maru, pi. n.................... 32 Matsyendranätha.................. 93 Medhina, see: Hällpä Meko..................... 106 Metog..................... 135 Metogpa, see: Mirtogpa Migyoba . . •................. 15, 104 Mi'idbaňpo.................... 40 Milaraspa.................... 16 Mirtogpa, Metogpa, siddha n. 84............ 13, 18, 128, 135 Mongolia, pi. n................... 22 Muktaka.................... 89 \ sMaddkrispa, sMadbkrispa.............. 17, 100, 104, 112 * sMongrubšesrab.................. 12 N Ňabopa, see: Lvavapa Nägabodhi-Goraksa, see: Nägabodhi ba glaň skyoň Nägabodhi (ba glaň skyoň), Nagabodhe, siddha n. 29..... 16, 17, 21, 22, 55, 62 Nägabodhi (Geschichten n. 76)............. 19, 27, 136 Nägärjuna, siddha n. 1, see: Klugrub Nägamitra.................... 121 N agar juna, philosopher............... 12, 16, 19, 26, 27, 33, 60, 62, 96, 103, 104, 109, 130, 134, 136 ? Nägärjuna (Bauddha-gän O Doha)........... 27 Nägärjuna (Geschichten n. 16)............. 19, 27 Nägarjunagarbha, see: Klugrubsniňpo Naggidbaňphyug(grags)............... 17, 78, 94, 119, 122 Nägopa..................... 104 Nagpodamchigrdorje................ 43 Nagpo'ijigsmedrdorje................ 43 Nagpopa.................... 39, 43, 115 Nagpordorje................... 17, 38, 42 io 145 Nagposkyoň, Nagpospyodpa.............. 17, 43, 55, 57, 59, 94 Nagpospyodpa, see: Nagposkyoň Nagskyirinčhen.................. 96, 134 Nagskyirinpočhc.................. 134 Nälanda, pi. n................... 22, 37, 51, 122 Nalendrapa................... 17, 38, 40 Nalendra, pi. n. (north of Lhasa)............ 40 Nalendra, pi. n................... 40 Napa...................... 130 Napatá, Natapa.................. 17, 128, 130 Narendra, see: Mi'idbaňpo Näropa..................... 10, 13, 17, 38, 45, 54, 96 Nepal, pi. n.................... 12, 15, 20, 27, 48, 54, 95, 122 New York, pi. n................... 94, 95 Nilakhandha................... 88 Nilapa..................... 15, 17, 82, 88 Nlläpäda.................... 88 Nilipa..................... 88 Ňimasbaspa................... 17, 119, 121 dNosgrubbrňes pa slob dpon mkhaspa Rinčheríbyuň gnas sbas pa . . 136 O Orgyan, Urgyan, pi. n.................44, 88, 126, 130, 132 Orgyan-Napata..................130 Orissa^ pi. n....................44 Oslo, pi. n.....................16, 22, 23, 36, 37, 39, 44, 49, 50, 53, 59, 66, 67, 68, 70, 71, 72, 77, 78, 79, 81, 85, 87, 88, 89, 90, 94, 102, 107, 113, 115, 121, 125, 127, 132, 133 Otantapuri, pi. n...................53 Otapa.....................131 P Padmakara, siddha, n. 49............... 17, 53, 82, 89 Padmasambhava.................. 12, 28, 34, 42, 70, 73, 84, 89, 97, 109 Padmabajra, Padmavajra, siddha n. 4.......... 10, 17, 29, 30, 32, 58 Pagalapapa................... Pakapala, see: Kama, Kamäla 114 Paramaguru................... 121 146 Parasu, Sarapu, Sarasu............... 18, 128, 132 Paris, pi. n.................... 12, 20, 22, 61, 136 Päršva..................... 132 Pashupatinath, pi. n................. 54 Patau, pi. n.................... 12 Patna, pi. n.................... 22 Peking, pi. n.................... 13 Phagchahpa................... 17, 21, 32, 56, 58, 78 Phullahari, pi. n................... 14 Phyagnardor'je.................. 14, 136 'Phagspalha, see: Äryadeva Pivaňpa, Pivaňbrduň, see: Ghinapa Purapa..................... 115 Putali..................... 84 Putalipa, Putralipa, see: Tali Putaloki, Sutaloki, siddha n. 44............. 14, 17, 82, 84 dPalgyiri, pi. n................... 60, 62, 130 dPalldanpotalika'irjebcun............... 84 dPalsde..................... 20 'Phrogbyedseňge.................. 126 sPyaňkyipa................... 118 sPringyišugsčan.................. 17, 91, 94 «^ sPyanrasgsigs................... 15, 40, 60, 68, 98, 107 R Raksitapäda................... 49 Raktavajrayogini................. 60 Ralgripa, see: Khadga Ramesvara, pi. n.................. 48 Ratnäkaragupta.................. 13, 136 Ratnäkarasanti.................. 14, 52, 69 Ratnaklrti.................... 136 Ratnašíla.................... 106, Avadhüti-yogi 106 Ratpertus.................... 15 Ravigupta, see: Ňimasbaspa Riripa..................... 96 Russbaliabs, Kacchapapäda, Kacha, Kasapäda........ 71, 84, 108 S Sačhenkunsňiň.................. 14, 136 Sägaramegha, see: rGyamchosprin Šakyabsesgňen.................. 17, 19, 100, 109 147 Samantasubha.................. 31 Šambara, Šamvara, Samvara, see: bDemčhog Šambhala, pi. n................... 99 Sandhonagara, pi. n................. 79 Saňsrgyas.................... 98 Saňsrgyasyešcs.................. 17, 21, 42, S3, 59 Šäntideva (Tangyur)................ 37 Šäntideva, Žibalha................. 52 Šäntideva, see: Bhusuku, siddha n. 9 Šäntigarbha................... 96 Šantipa, siddha n. 34................ 14, 15, 17, 48 ?, 64, 69 Šantipa (Sumpamkhanpo).............. 70 Šantipa (Alchi).................. 13, 69 Šantipa, siddha n. 21, see: Kentopa Šänti, mahäpandita................. 52 Šäntiraksita................... 52, 69, 73, 97 Saraha..................... 17, 27, 30, 33, 43 Saraha, the younger................. 60 Sarapu, see: Parasu Šari'ibu..................... 132 Šariputramahäsrämin................ 136 Sarkapa, Sarakapa, Sagarapa............. 17, 64, 68 Saroruhavajra, see: mChoskycsrdorje Saskya-convent, pi. n................. 36 Saskyakundga' sňiňpo................ 102 Satapurí, pi. n................... 77' Šavaripa.................... 17, 31, 33, 55, 60, 117 Seňge'igdančan.................. 126 Seňldeň (wood), pi. n................. 134 Seňldeňnagspa.................. 134 Seňgegočha................... 98 Seňgemigyoba.................. 104 Seňgergyalpo................... 126 Seňgepa, siddha n. 77................ 18, 119, 126 Seňgepa, siddha n. 77................ 18, 119, 126 Seňňhipa, Seňňepa, siddha n. 50............ 17, 83, 90 Seňgepa, siddha n. 56................ 17, 91, 98 Seňgebzaňpo................... 98, 126 Šesrabseňge................... 126 Siddhapäda................... 90 Siddhipa, see: Seňňhipa Sidhapa, see: Seňňhipa Sila...................... 121 Šinkun, pi. n.................... 42 148 Siropa..................... 96 Sisiripa..................... 96 Siva...................... 21 Siyali..................... 17, 110, 118 Šrldhara.................... 113 Šrlparvata, pi. n................... 19, 27 Šrisäriputramahäsvämin............... 132 Šrlsimha, Šrisiňňa................. 90, 126 Šrwairocana................... 115 Stockholm, pi. n................... 13, 15, 18, 20 Siripa, Dharipa, Dasiripa, siddha n. 54.......... 17, 91, 96 Sukhadeva.................... 39 Sumatiklrti................... 94 Sumatisiňha................... 90 Sumpamkhanpo.................. 11, 12, 14, 34, 41, 57, 59, 60, 72, 84, 86, 94, 121 Sutali, see: Tali gSaň'dus.................... 15, 42 gSerliňpa (Kangyur, Lhasa).............. 20 gSerliňgiblama.................. 76 gSserliňpa, siddha n. 38............... 17, 74, 76 gSerglinpa (Grünwedel)............... 19, 85 gŠinrje..................... 133 gšinrjedmarpo.................. 15, 18, 128, 133 bSamyas, pi. n................... 15 Tali......................84 Tampaka....................17, 74, 80 Tandhepa....................49 Tantrapa, Tantrala.................14, 17, 46, 49 Tärä, see: sGrolma Tarai, pi. n....................15, 48 Täranätha....................14, 31, 32, 35, 36, 39, 42, 43, 44, 52, 54, 57, 58, 59, 60, 63, 67, 68, 69, 78, 84, 85, 95, 102, 105, 106, 109, 121, 122, 123, 127, 130, 136 TpH =14 Těnki.....................85 Thagapa.....................17, 64, 71 Thamsčad mkhenpa'ibsesgňen.............107 149 Thaňlopa.................... 16, 59, 99 Thogsmed, Thogpamedpa............... 14, 15, 17, 18, 20, 85, 119, 127 Thugsr'jesgrolma.................. 15, 100, 106, 107 Tibet, pi. n.................... 27, 53, 69, 73 Tilaka (Kalasa)........ ......... 123 Tilapa, see: Hilapa Tilipa, Telopa.................. 13, 17, 20, 45, 46, 54 Ti'/o-cave, pi. n................... 54 rTagpa'irdorje.................. 107 rTamgrin.................... 15, 110, 117 rTogrcepa, Togrcepa................ 15, 17, 46, 48, 69 rTogcepa'ižabs.................. 48 U Uddiyana, pi. n...................31 United States of America, pi. n..............13 Urgyan, see: Orgyan Väghbhata....................114 Vägíšvara, see: Naggidbaňphyug Vajradäkinl...................81 Vajradhára, see: rDorj'chaň Vajrapäni, see: Phyagnardorje Vajräsana, pi. n., see: rDorjegdan Vajräsana, Vaj räsanaguru, see: rDorjegdanpa Vajrasarasvatl..................113 Vajrasattva...................32 Vajratärä....................27, 69 Vajravärähí, see: rDorjephagmo Vajrayogini, see: rDorjernal'byorma Vanaratna....................96 Vasubandliii...................18, 20, 127 Vetätí.....................87 Vikrama-slla...................14, 42, 53, 122 Vínäpäda, Vinapa, see: Ghinapa Virüpa, see: Birvapa Vyäli, Byäli, Byari, Bhalipa, Bhuripa, Byanlpa........12, 134 150 Y Xama, "Red —, see-. gSinrje, -ámarpo Yamari, Yamantaka................. 133 Yaml..................... 133 Yanlagmedpa'irdorje, see: Anaňgavajra Yešesrdorje................... 107 gYunstonrdorjedpal................. 133 Z Zahor, pi. n.................... 69 Zankar, pi. n.................... 42 Zlabagragspa, siddha n. 59............... 17, 19, 22, 100, 103 Zlabagragspa (Alchi)................ 13 Zlababzaňpo................... 16, 17, 59, bZaňpopa, siddha n. 26............... 14, 17, 55, bZaňpo'išabs................... 16, 59 151 ABBREVATIONS De-S. K. De, The Buddhist Tantric Literature, (Sanskrit) of Bengal. New Indian Antiquary 1:1. 1938, 1 ff. Sendai: A Complete Catalogue of the Tibetan Buddhist Canons ed. by Hakuju Ui, Munetada Suzuki etc. Published by Töhoku Imperial University aided by Saitô Gratitude Foundation. Sendai. Japan. 1934. London = P. Land on, Nepal I. II. London 1928. Desgodins = C. H. Desgodins, Le Thibet d'apres la correspondance des missionnaires. Paris. 1885. Cordier = P. Cordicr, Catalogue du Fonds Tibétain de la Bibliotheque Nationale. Paris. 1928. Grünwedel, Geschichten = A. Grünwedel, Die Geschichten der vierundachtzig Zauberer. Baessler-Archiv V. 1916, 19 ff. Grünwedel, Mythologie = A. Grünwedel, Mythologie des Buddhismus in Thibet und der Mongolei. 1900. Grünwcdel, Šambhala = Der Weg nach Šambhala des dritten Gross-Lama von bKra šis lhun po bLo bzaň dPal ldan Ye šes etc. herausgegeben v. Albert Grünwedel. Abhandlungen d. Kgl. Bayerischen Akademie der Wissenschaften. Phil.-philol. u. histor. Kl. XXIX, 3. 1915. Hatha Yoga = The Hatha Yoga Pradlpikä of Swätmäräm Swämi tr. by Shriniväs Iyängär publ. with the original text and its commentary by Tookaram Tatya. 1893. Dictionnairc = Dictionnaire Thibétain-Latin-Francais par les Missionnaires Catholiques du Thibet. 1899. Bhattacharyya, Date = Benoytosh Bhattacharyya, The Date of the Bauddha Gän O Doha. The Journal of the Bihar and Orissa Research Society. XIV. 1928, 341 f f. Sädhanamälä = Sädhanamälä I, II, ed. by Benovtosh Bhattacharyya. Gaekwad's Oriental Series XXVI.* 1925. XLI. 1928. Bhattacharyya, Iconography = Benoytosh Bhattacharyya, The Indian Buddhist Iconography. Mainly based on the Sädhanamälä etc. 1924. Pantheon of the 300 = Bibliotheca Buddhica V. Täranätha Edelsteinmine = bKa' babs bdun ldan. Täranätha's Edelsteinmine, übers, v. A. Grünwedel. Bibliotheca Buddhica XVIII. 1914. Šastri, Bauddha-Gän = Haraprasad Šastri, Bauddha-Gän O Doha. Calcutta 1916. Shahidullah = M. Shahidtdlah, Les Chants Mystiques de Känha et de Saraha. 1928. Cf. L. Alsdorfs review in: Orientalistische Literaturzeitung. 1929,942 ff. Hummel, Lotusstabträger = S. Hummel, Der Lotusstabträger, in: Archiv für Ostasien I. 1948, 11 ff. Grünwedel, Idikutschari- A. Grünwcdel, Bericht über archäologische Arbeiten in Idikutschari und Umgebung im Winter 1902—1903. Bayerische Akademie der Wissenschaften. Abhandlungen. Philos.-philol. Klasse 24. 1906, 168 ff. Täranätha, Čhos'byuň - Täranäthae de Doctrinae Buddhicae in India propagatione narratio, ed. A. Schiefner. 1868. Citralakshana = Dokumente der Indischen Kunst. H. I. Malerei. Das Citralakshana, hrsg. u. übers. v. B. Laufer 1913. 152 Francké = A. H. Francké, Antiquities of Indian Tibet. Archaeological Survey of India. New Imperial Series. Vol. XXXVIII. 1914. Sumpa mKhanpo = Pag Sam Jon Zang (dpag bsam ljon bzaii). History of the rise, progress and downfall of Buddhism in India, by Sumpa Khan-Po Ye ša ra ba > ša ba ra. The rJesgnanbyachul contains "ri khrod pa" as number 9. 156 11 sgeg pa'i rdo r je — bajra siňgara — mdog sGegpa'irdorje — Bajra siňgara — yellow- ser po rdo rje dril bu'i phyag rgya čan bud coloured, showing the rDorjedrilbu-mudrä med daň lhan čig pa (11) and in the company of a woman Cf. Mahävyutpatti 5036: sgeg pa = crňgära. He is the sGegpa'irdorje number 10 in the rJesgnanbyachul. Sarat Chandra Das gives as equivalents for "sgeg pa'i rdo rje": lävanyavajra and lilavajra. 12 dha ri ka pa mdog ser po skyes pa daň ldan Dharikapa, yellow-coloured and in the com- gčig pa (12) pany of a man Dharikapa appears as number 11 in the rJesgnanbyachul. Oslo Tangyur: dä <~/. 13 ye ses žabs — jňä na pä da — dge sloň kha Yešesžabs — Jňänapäda — a dGesloň, white- dog dkar po skyes pa daň lhan gčig pa (13) coloured and in the company of a,man A "ye šes žabs dge sloň" appears as number 12 in the rJesgnanbyachul. 14 o rgyan ňa ta pa nag po bud med daň lhan Orgyan-Natapa, black, and in the company čig p (14) of a woman The rJesgnanbyachul has as number 13 "ut tta ta pa" (uttapta). Oslo Tangyur: u nda ta pa. 15 tha ga pa — tan tra la — ser po bud med daň Thagapa — Tantrala — yellow, and in the lhan gčig pa (15) company of a woman The "weaver" we find as number 14 in the rJesgnanbyachul. As we find a weaver number 66, our number 15 may be misspelled (Tantrapa ?). 16 padma rdo rje — padma bajra — kar šam Padmardorje — Padmabajra — white hued žabs gyas brgyad gyon phyed dkruňs kyi bar (?), sitting crosslegged, and in the company gyis bžugs pa bud med daň lhan gčig pa (16) ofa woman The same name occurs in the rJesgnanbyachul (15). Kar Šam = in a white gown? Cf. Blue Annals I 278. The Oslo-Tangyur: — dkar — kruň gi —. 157 17 dbyig gňen — ba su ban dhu — rja gser po'i dByiggňen — Basubandhu — golden-colou- mdog čan dge sloň čhos kyi 'khor lo'i phyag red clay, a dGesloň, with the dharmacakra- rgya can skyes pa daň lhan gčig pa (17) mudrä, and in the company of a man Cf. number 38! rJesgnaňbyachul has "dbyig gi gňen po" (16). The Oslo-Tangyur: — rja gsar—. 18 ja lan dha ra mdog fier ba daň mchuňs pa gar Jalandhara, colour like red pepper (?), dan- gyi žabs čan bud med daň lhan gčig pa (18) cing and in the company of a woman This mahäsiddha is mentioned as number 17 in the rJesgnaňbyachul. Oslo Tangyur: ja <-'. 19 čhos kyi grags pa — dharma kirti — gur gum Čhoskyigragspa — Dharmakirti — saf fron- gyi mdog čan dge sloň gyi dgyes pa skyes pa coloured, a dGesloň and in the company of daň lhan gčig pa (19) a man This "siddha" appears as number 18 in the rJesgnaňbyachul. dgyes ':bgyis? Oslo Tangyur: — dges —. 20 bu ba pa2 — [gha . . .] ser po bud med daň Bubapa — [gha. . .] yellow, and in the com- ldan gčig pa (20) pany of a woman A Bhupapa appears as number 19 in the rJesgnaňbyachul. The equivalent is badly damaged. 2 = ňu bo po ? du ba = dhü ma ? The Oslo-Tangyur: bu la ser —. 21 ka ši ri pa — bžeňs pa — gur gum gyi mdog Kaširipa — erect — saffron-coloured and čan bud med daň lhan gčig pa (21) in the company of a woman The same name occurs in rJesgnaňbyachul (20). Oslo-Tangyur: — bžeňs pa'i—. 22 tog rce pa — kha ni tarn — ljaň kha skyes pa Togrcepa — Khanitam — green-coloured and daň lhan gčig pa (22) in the company of a man He is certainly identical with number 21 in the rJesgnaňbyachul. According to Turner "Khanti" is a small digging instrument in Nepalese, Sk. Khanitram, Pk. Khanitta. 158 23 i ntra bhuti rgyal po'i gyiň bag gis bžugs pa Intrabhuti sitting after the manner of a king sfto ljaň bud med daň lhan gčig pa (23) (?), bluish-green and in the company of a woman He occupies number 22 in the rJesgnanbyachul. 24 na ga bo dhi — klu'i byaň čhub cog pus gnas Nagabodhi — Klu'ibyaňčhub — crouching, pa spyir do phan skra'i phyag rgya can nag hair on the head hanging,3 black and in the po skyes pa daň lhan gčig pa (24) company of a man We find the same name as number 24. Oslo-Tangyur: nag po pa... spyi bor phregs sgra'i phyag etc. 3 ? — The text is not easily legible. Possibly: Dictionnaire: do ke, do ker = capilli supra caput nodati, phan rgyan čha = ornamenta pensilia. — In the legend N. grew horns by meditation. As Mr. Wayman kindly informed me the Derge-edition has: spyi bor phregs sgra'i; phyag rgya = mudrä, horn = tib. rva, ru. 25 pra bha ka ra pä da — 'od gzer žabs — r ja Prabhakarapäda — 'Odgzeržabs — golden gser gyi mdog čan ra lti4 bsnams pa bud med coloured clay, holding a sword and in the daň lhan gčig pa (25) company of a woman While our Tibetan name omits "kara" rJesgnanbyachul calls number 25: 'od mjad žabs. So does Oslo-Tangyur continuing: rja gsar etc. * ra lti = ral gri ? So Oslo-Tangyur. 26 ma ka na ti pa sňo ljaň skyes pa daň lhan Makanatipa, bluish green and in the company gčig pa (26) of a man The rJesgnanbyachul has: ya ka pa dri pa. Oslo-Tangyur: ma ga na ti pa. 27 dom bi pa dkar šam stag gi smäd steň na Dombipa, white-hued, mounted on a tiger's bžugs pa bud med daň lhan gčig pa (27) back and in the company of a woman "dom bhi pa" number 27 is called in the rJesgnanbyachul. Cf. n. 16. 28 thod pa can 159 daň lhan gčig pa (28) with a man The identical name is found as number 28 in the rJesgnaňbyachul. 29 labapa — la ba pa rabs pa — rjags(e)rgyi Labapa — Labaparabspa — the colour of mdog čan bud med daň lhan gčig pa (29) yellow clay and with a woman Another Labapa we shall meet as number 65. Number 29 in the rJesgnaňbyachul is called: lva ba pa. "lva ba" = kambala. Oslo Tangyur: la ba pa la ba bsnams pa (holding a cloth) rja —. 30 ti lo pa nag po bud med daň lhan gčig pa (30) Tilopa, black and with a woman "tai lo pa" is the name of number 30 in the rJesgnaňbyachul. 31 mar me mjad — di parh ka ra — dkar šam Marmemjad — Dipamkara — white, young- gžon nu'i čha byad čan bud med daň lhan looking, and with a woman gčig pa (31) Number 56 will show us a "di ba ka ri". Number 31 in the rJesgnaňbyachul is "mar me mjad". 32 dge gňen zla ba — can tra pa sa ka — sňo dGegňenzlaba — Cantrapasaka — bluish ljan po ti'i phyag rgya can bud med daň lhan green poti-mudrä, and in the company of a gčigpa'o(32) woman The man is called dge bsňen zla ba in the rJesgnaňbyachul and in the Oslo Tangyur. 33 r a bu ta nag po skyes pa bud med daň lhan Rabuta, black, in the company of a man and gčig pa (33) a woman This man appears with exactly the same name and the same number in the rJesgnaňbyachul, as " ra pu ta" in the Oslo Tangyur. 34 dga' ba'i rdo rje — ra ta bajra — skyes pa dGa'ba'irdorje — Ratavajra — in the com- daň lhan gčig pa (34) pany of a man The same man and the same number are met with in the rJesgnaňbyachul, where the mahäsiddha is said to be of a yogi's appearance: rnal 'byor pa'i čha byad can. 160 PI. XV Detail of thaňka XII Detail of thaňka XII i M * > Two pages from Tangvur preserved in the Bibliothěque Nationale, Paris 35 ka do la pa — phyag sloň ba'i snod can skyes Kadolapa, begging, and in the company of pa daň lhan gčig pa (35) a man The same number, name, and description are found in the rJ' esgnaňbyachul. 36 čag Iham mkhan — lo ha rupa na ka ra — Čaglhammkhan — Loharupanakara — white dkar po bud med daň lhan gčig pa (36) and in the company of a woman Number 36 in the rJesgnaňbyachul is called: lčags Iham mkhan, which probably is the better form. As equivalent for "mčhil Iham mkhan" Grünwedel gives in story number 79 "panaha". Our Sanskrit-word is probably meant to be: loha + upänat + kara. Oslo-Tangyur: lbags Iham mkhan. 37 pa ga la pa pa nag po bžeňs phyag na bum pa Pagalapapa, black, erect, holding a bumpa bsnams pa skyes pa daň lhan gčig pa (37) and in the company of a man His name as number 37 in the rJesgnaňbyachul is: pä ga la pa. Oslo-Tangyur: pa ga la pa. 38 ba su ban dha pa gyas duň gyab gyon pas Basubandhapa, a shell-trumpet in'his right bum pa bsnams pa rja gs(e)r pa lta bu bud (hand) and a bumpa in his left, goldish and med daň lhan čig pa (38) in the company of a woman Number 38 in the rJesgnaňbyachul is called: ba su ba dha pa. — We have had a "dbyig gňen" above as number 17. Oslo-Tangyur: — gyas pas rluň —. 39 ca pi ti pa gur gum gyi mdog can 'Jar 'khyim Capitipa, saffron-coloured, in a rainbow- daň ras bsnams pa bud med daň lhan čig pa circle ( ?), holding a cloth and in the company (39) of a woman The rJesgnaňbyachul has: ca pi tri pa; Oslo-Tangyur: ca pi tí pa. 40 dam chig rdo rje — bajra pa ma (ya) — Damchigrdorje — Bajrapama(ya)—holding bdud rci'i thod a bsnams pa sňo ljaň bud a nectar-skullcup, bluish-green, and in the med daň lhan gčig pa (40) company of a woman The name is Vajrasamaya. Number 40 in rJesgnaňbyachul carries the same name. The "e-stroke" in "med" is missing. ii* 161 41 lče spyaň žabs — jam bü ka pä da — rja gsar ÍČespyaňžabs — Jambukapäda — earth- gyi mdog čan skyes pa daň lhan gčig pa (41) coloured and in the company of a man This same "jackal-man" occupies number 41 in r J esgnanbyachul. Oslo Tangyur: če—. 42 kar nag po sňo ljaň bud med daň lhan gčig Karnagpo, bluish-green, and in the company pa (42) of a woman "kar nag po" may be read "ka ra nag po". In r J esgnanbyachul we find: ka rna pa. Oslo-Tangyur : ka ra na pa. 43 dha mu pa phyag na rňa 'j in pa nag po skyes Dhamupa, holding a drum in his hand, black, pa daň lhan gčig pa (43) and with a man 44 dha ma pa ser po bžeňs pa bud med daň lhan Dhamapa, yellow, erect and in the company čig pa (44) of a woman The names of number 43 and number 44 are rendered "Dhamupa" and "Dhumapa" in the r J esgnanbyachul. 45 ku ma tí pa gžon nu'i gzugs daň kha dog can Kumaripa, a young man's shape and colou- bud median lhan gčig pa (45) ring, and in the company of a woman The identical name is as number 45 found in the r J esgnanbyachul. Oslo-Tangyur: ku má ri pa ga nu'i. 46 ban dhe pa rus pa'i rgyan čha čan phyag na Bandhepa, with bone-ornaments, holding a gri gug daň thod pa bsnams pa gar gyi žabs sacrificial knife and a skull-cup, dancing, and čan bud med daň lhan gčig pa (46) together with a woman As number 46 a "ba nde" is found in the r J esgnanbyachul. 47 ku pa ji pa (kub ji pa ?) gur gyi mdog can Kupajipa, saffron-coloured, holding a skull- thod pa bsnams pa skves pa daň lhan gčig pa cup, and in the company of a man (47) We find the same name as number 47 in the r]esgnanbyachul. 162 48 rin čhen myti gu — ratnakura — rin po čhe'i Rinčhenmyugu — Ratnakura — seizing a bu ram5 bsnams pa sňo ljaň bud med daň jewelled globe bluish green, and with lhan gčig pa (48) a woman Number 48 in the rJesgnaňbyachul has the same name. 5 bu ram = gudah, Mahävyutpatti 5696 (15). Ratnakura : Ratnäňkura. Oslo-Tangyur: phur ma bsnams. 49 ral gri grub pa — khadga siddhi — nag po Ralgrigrubpa — Khadgasiddhi — black, with ral gri daň lhuň bzed kyi phyag rgya can sword and alms-bowl, erect and with a man bgreň pa sky es pa daň lhan gčig pa (49) Number 49 in the rJesgnaňbyachul has the identical name. 50 dha ki pa rja gsar gyi mdog čan rja rňa bzuň Dhakipa, earth-coloured( ?),6 holding a drum ba bud med daň lhan gčig pa (50) and in the company of a woman Number 50 in the rJesgnaňbyachul is called: dha sa ki pa. c As Mr. Wayman kindly informed me, the Lhasa Dictionary by dGebses Čhosgrags' has: rja rňa čhen po) . ., , ■ ,■. « J. . ,, X ' . — = ma chen po am ma i bve brag rja rna kha cig pa) and: rja phor = sa'i kham por thus: rja = sa, — rja gsar = fresh earth ?, or: «•■' gser = yellow earth ? 51 ku ma ru pa gar gyi žabs čan dkar po skyes Kumarupa, dancing, white, and with a man pa daň lhan gčig pa (51) Number 51 in the rJesgnaňbyachul is: ka ma ru pä. 52 ten tra na pa ser po rcva phad bzuň ba bud Tentranapa, yellow, holding a grass bag and med daň lhan gčig pa (52) together with a woman Sk. tma — grass. The rJesgnaňbyachul calls number 52: tan ta pa, Oslo-Tangyur: ten ta na pa. 53 spyod pa pa — ča rgya pa — gur gum gyi sPyodpapa — Čargyapa — saffron-coloured, mdog čan 'greň ba bud med daň lhan gčig erect and in the company of with a woman pa (53) n** 163 (Jäschke notes: spyodpapa — dpyodpapa — mimämsaka.) — The same name occurs as number 5 in the rJesgnaňbyachul. — Mahävyuípatti gives: spyod pa pa - mimämsaka (3517) and spyod pa = caryä (363 etc. etc.). 54 ko lpags mkhan — carmakara — lag sa7 bzuň Kolpagsmkhan — Carmakara — holding a ba skyes pa daň lhan gčig pa (54) hide in his hand, and with a man ko lpags — leather. The rJesgnaňbyachul has: ko las mkhan, Oslo-Tangyur: ko bias mkhan. Cf. Mahävyutpatti 3795 and 9328. 7 ša = chavi, Mahävyutpatti. 55 kun ba žabs — sa ma ni gta sa pä da — gur Kunbažabs — Samanigtasapäda — saffron- gum gyi mdog čan bud m (e) d daň lhan gčig coloured and with a woman pa (55) Number 55 in the rJesgnaňbyachul is called: kun bzaň = Samantabhadrapäda. Oslo-Tangyur: kun za žabs. 56 dhi pa ka ri til ser po thai mo sbyar ba skyes Dhipakari, sesam-yellow.holding together the pa daň lhan gčig pa (56) palms of his hands, and in the company of a man Number 56 in the rJesgnaňbyachul is called: dhi ka pa ri. Oslo-Tangyur: di pä ka ri ti pa. 57 bži gtum nag po bud med daň lhan gčig pa (57) bžigtum, black and in the company of a woman "gži gtum" number 57 is called in the rJesgnaňbyachul. 58 dge sloň bdun skyed rja gsar gyi mdog čan dGesloň bDunskyed, earth-coloured, and skyes pa daň lhan gčig pa (58) in the company of a man This time the rJesgnaňbyachul presents a somewhat different name: dge sloň mdun phyogs. Oslo-Tangyur: dge sloň 'dun skyoň. 59 khrus mkhan — ma rja ra — gur gum gyi Khrusmkhan — Mar jara — saffron-coloured 164 mdog čan bud med daň lhan gčig pa (59) and together with a woman The same name occurs as number 59 in the r J esgnanbyachul. 60 dho ki di pa ser po bud med daň lhan gčig Dhokidipa yellow and together with a pa (60) woman "dho ki di pa" is the corresponding name in the r J esgnanbyachul. Oslo-Tangyur: dho ki di pa. 61 be sna sňo ljaň bud med daň lhan gčig pa Besná, bluish green and together with a (61) woman "be sna ba" is the name of number 61 in the r]esgnanbyachul. 62 dbyug pa ser po bud med daň lhan gčig pa (62) dByugpa, yellow and in the company of a woman Number 62 in the r J esgnanbyachul shows the same name. Oslo-Tangyur: dbyug pa pa. 63 van lag na pi rdo rje ser po kho bo'i žabs Yanlagnapirdorje ( = Yanlagmedpa'irdorje) mchan ma bgreň ba rdo rje dril bu'i phyag yellow, the sign on his feet, erect, with the rgya can rus pa'i rgyan can bud med daň lhan Vajraghanta-mudrä, and the bone-ornaments, gčig pa (63) and with a woman Exactly the same name occurs in the r J esgnanbyachul (63). Oslo-Tangyur: van lag med pa'i rdo rje ser po khro. 64 'phags pa lha — a rya de ba — 'greňs pa 'Phagspalha — Aryadeba — erect, in the dge sloň gyi raň bžin skyes pa daň lhan gčig likeness of a dGesloň, and in the company of pa (64) a man The same name occurs (64) in the r J esgnanbyachul. Oslo-Tangyur: 'phags pa'i Íha 'greň ba. 65 la ba pa gur gum gyi mdog čan mňam žag Labapa, saffron-coloured with both hands gi phyag rgya čan bud med daň lhan gčig pa laid together on the stomach and with a (65) woman 165 The rJesgnaňbvachul contains the same name as number 65. We had a siddha Lvabapa as siddha number 29. 66 thag pa mkhan dkar šam žabs 'khil ba bud Thagpamkhan, white, bended legs (?) and med daň lhan gčig pa (66) in the company of a woman The corresponding name in the rJesgnaitbyachul (66) is: thag mkhan. Oslo-Tangyur: — khril ba—. 67 sa ra ha nag po 'greň ba phyag na mda' gžu Saraha, black, erect, holding bow and arrow, bsnams pa skyes pa daň lhan gčig pa (67) and with a man This is the "younger" Saraha, or Šavaripa. In the rJesgnaňbyachul he is called "šaripa". 68 šri ("pri") dhara dpal 'jin žabs čhos kyi Šridhara — dPaľjinžabs — showing the 'khor lo'i phyag rgya can bud med daň lhan dharmacakra-mudrá and with a woman gčig pa (68) The name is rendered "dpal 'jin" in the rJesgnaňbyachul, "dpal 'jin žabs" in the Oslo-Tangyur. 69 ci tri la pa gur gum gyi mdog čan bžeňs pa Citrilapa, saffron-coloured, standing, and bud med daň lhan gčig pa (69) with a woman ■*. Number 69 in the rJesgnaňbyachul is called: ca ra li pa. Oslo-Tangyur: ca tra li pa. 70 ka ka li pa rja gsar ba'i mdog 'gyid chas Kakalipa, earth-coloured, having haughty gnas pa bud med daň lhan gčig pa (70) demeanour, and in the company of a woman He is called: ko ki li pa in the rJesgnaňbyachul and in the Oslo-Tangyur. 71 dril bu pa gur gum gyi mdog can phyag na Drilbupa, saffron-coloured, holding a vajra- rdo rje dril bu bsnams pa rtag. . . žabs ghanta in his hand, right leg stretched out, brkyaň ba gyon bskum pa bud med daň lhan left contracted, and with a woman gčig pa (71) Number 71 in the rJesgnaňbyachul is called "dril bu pa". Oslo-Tangyur: — rtags laňs pa žabs gyas brkyari —. 166 72 na ro pa mdog sňa ljan bud med daň lhan Naropa, bluish green and with a woman gčig pa (72) "na ro pa" occupies number 72 in the rJesgnaňbyachul, and "nä ro pa" in the Oslo-Tangyur. 73 khyi mo čan bžens pa me ro'i mdog čan bud Khyimočan, erect, ash-coloured and in the med daň lhan gčig pa (73) company of a woman The same name (otherwise often Kukuripa) is found (73) in the rJesgnaňbyachul, Oslo-Tangyur : khyi mo can .. . me lo'i.. . 74 rin čhen 'byuň gnas ži ba — rat na ya ka Rinčhen'byuňgnasžiba — Ratnayakarašanti ra šan ti — dge sloň ser po phyag na po ti — dGesloň, yellow, holding a book in his bsnams pa skyes pa daň lhan gčig pa (74) hand and in the company of a man The rJesgnaňbyachul shortens the name: rin 'byuň ži ba. 75 ka ra li pa ser po gar gyi žabs čan bum pa Karalipa, yellow, dancing, holding a bumpa bsnams pa bud med daň lhan gčig pa (75) and in the company of a woman The rJesgnaňbyachul calls him: ska ra li pa. 76 kha mkhan8 ser po phyag na dril bu bsnams Khamkhan, yellow, holding a bell in his hand, šiň glog9 la sdigs 'jub byed pa bud med daň pointing at the lightning ( ?) and in the com- lhan gčig pa (76) pany of a woman Number 76 in the rJesgnaňbyachul has exactly the same name. Oslo-Tangyur: — mjub —. 8 In the Oslo-Tangyur = mkha' mkhan. 9 glog = vidyut = lightning or a shining weapon. 77 khan dha ri pa me tog ku su ma pa'i mdog can bya yi čhogs su spro ba skyes pa daň lhan gčig pa (77) The rJesgnaňbyachul (77) has: kha ba ta ri pa Khandharipa, the colour of the Kusuma-flower, enjoying birds gathering ( =chogs ?) and with a man 167 78 gyuň mo — dombi — me li'í mdog čan laňs pa 'bar ba10 thogs pa bud med daň lhan gčig pa (78) gYuňmo — Dombi — ash — ( =me ro ?) coloured, standing, seizing a pátra (?) and with a woman 10 phor pa = bowl; 'bar ba = jvala, jvalana, tej as, uttapta. He is called "gyuň po" in the r J esgnaňbyachul and in the Oslo-Tangyur. This gYunmocan is probably the "younger" Dombipa. 79 byi la can — om 'u di11 — me lo'i mdog can bud med daň lhan gčig pa (79) We find "byi ba can" in the r J esgnaňbyachul. Byilačan — Orn'udi — ash-coloured and in the company of a woman Or: om 'u ri. 80 ka na pa rnal 'byor ma ser mo gar phyag daň thod pa 'jin pa skyes pa daň lhan gčig pa (80) Kanapa the woman-yogi, dancing (?), yellow, seizing a skull-cup and in the company of a man The same name and title occur in the r J esgnaňbyachul. 81 rnal 'byor ma me kha la me li'i mdog can rdo r je dril bu 'jin pa'i phyag rgad par gnas pa bud med daň lhan gčig pa (81) rNal'byorma Mekhaia, ash-coloured, holding the vaj raghanta and with a woman The same name appears in the r]esgnaňbyachul. — rgad ': rgya ? Oslo Tangyur: — me la kha la—. rnal 'byor ma grub pa can dpal mo sňo ljan žabs gyas gyon brkyaň ba mi ro'i gdan la gnas pa phyag na rdo r je dril bu 'jin pas rig pa la 'khyud pa rus pa'i rgyan can bud med daň lhan gčig pa (82) 82 rNal'byorma Grubpačan dPalmo, bluish green, the right leg (outstretched) the left contracted, sitting on a human hide holding a vaj raghanta, hugging a book (?), with bone ornaments and in the company a woman The same name occurs in the r j esgnaňbyachul. Oslo-Tangyur: 168 83 ni li pa sňon po mol ba'i phyag rgya čan Nilipa, blue, with the preaching-mudrä, and skyes pa daň lhan gčig pa (83) in the company of a man "ni lo pa" occupies this number in the rJesgnanbyachul. Oslo-Tangyur: ní lo pa. 84 ye ses myu gu — jňänäňkura — dkar po mi Yešesmyugu — Jňanakura — white, with 'jigs pa'i phyag rgya can bud med daň lhan the protection — abhaya — mudrä and gčig pa (84) in the company of a woman The same name we find as number 84 in the rJesgnanbyachul. raň raň gyi las daň 'thun pa'i chul 'j in pa bču This is how the 84 should be arranged and phrag daň brgyad daň bži'i go rim r jogs so // depicted Oslo Tangyur: — daň rjes su mthun pa 'i — phrag brgyad —. mi pham zla ba daň / bha ba bha tra dan / For the benefit of all sentient beings has the dge ba'i go čha daň / gnas bži'i dňos grub dGesloň dPalsde (Šrísena) under the con- daň bčas pa / bal po'i yul gyi bu Ion khor stellation Ärdrä the 6th day of the dark half mňams nas / lo fiis brgya lňa bču rca gčig of the month Caitra in the year 251 written na la zla'i nag phyogs kyi ches drug gi ňin what Miphamzlaba, and Bhababhatra and par skar ma lag la / dge sloň dpal sdes sems dGeba'igočha and gNasbži'idňosgrub together can thams čad kyi don du bris pa'o // have heard in Bulonkho in Nepal, //dge'o// Virtue! Oslo Tangyur: — bha ba bha ta-------grub thob daň-------bu Ion khod pa sňam nas lo fiis brgya dgu bču rca gčig na / va zla'i nag po phyogs —. 169 a) Personal names: siddhas Name Kakalipa . Kakhayalapa Kadolapa . Kanapa f . Karalipa . Karnagpo . Kaširipa . Kunbažabs Kupajipa . Kumaripa . Kumarupa Kolpagsmkan Klugrub . Khandharipa Khamkhan Khyimočan Khrusmkhan Gubirupa«. Grubpačandpalmo dGa'ba'irdorje dGegňenzlaba Natapa . . ÍČespyaňžabs. Čaglhammkhan Čhoskyigragspa Tentrapa . . Tilopa . Togrcepa Thagpamkhan Thagapa . . Thodpačan . Number . 70 . 6 . 35 . 80 . 75 . 42 . 21 . 55 . 47 . 45 . 51 . 54 . 5 f 77 76 73 59 3 81 34 32 14 41 36 19 52 30 22 66 15 28 Name Drilbupa . . Damchigrdorje bDunskyed Dombipa . Dhamapa . Dhamupa . Dhakipa . Dhipakari . Dharikapa Dhiňgipa . Dhokidipa Nagabodhi Naropa Nilipa . . Pagalapapa Padmardorje sPyodpapa 'Phagspalha Bandhepa . Basubandhapa Bubapa Besna . . Byilačan . dByiggňen dByugpa . Marmemjad Mekhala f Capitipa Citrilapa mChoskyerdorje Jalandhara . . Number . 71 . 40 . 58 . 27 . 44 . 43 . 50 . 56 . 12 . 4 . 60 24 72 83 37 16 S3 64 46 38 20 61 79 17 62 31 18 39 69 7 18 Name Number bŽigtum..... 57 Zaňaľčhag .... 8 'Odgzeržabs .... 25 Yakanatipa .... 26 Yanlagmedpa'irdorje 63 Yešesžabs..... 13 Yešesmyugu-Jňanakura 84 gYuňmo..... 78 Rabuta..... 33 Ralgrigrubpa ... 49 Rikhrodpa .... 10 Rinčhen'byuňgnasžiba 74 Rinčhenmyugu ... 48 Labapa..... 29 Labapa..... 65 Lilapa...... 2 Luyipa...... 1 Šridhara..... 68 Sarahapa ..... 9 Saraha...... 67 Indrabhuti .... 23 b) Other persons Page 152 152 152 152 152 dGeba'igočha gNasbžidňosgrub dPalsde . . . Bhababhatra . . Miphamzlaba 170 PL XVI Thaňka in the possession of the author. Cf. Excursus III Thaňka in the possession of the author Cf. Excursus III Alisa. Detail of a thaňka Oslo EXCURSUS III Scroll in the possession of the author This scroll was purchased in Patan, Nepal, 1955. It is certainly of Tibetan origin. Possibly it once formed part of a larger scroll. Especially the scene with the animals is rather finely executed. The centre is occupied by a man sitting on a tiger skin spread over a seat. An orange nimbus designs him as a holy man. He wears bone-ornaments, and is pointing at the sun. This seems to denote an incident in the mahasiddha Virüpa-Birvapa's life: when in need of something valuable as a payment for ale he commands the sun to stand still, and gives her away as a pawn. He is, however, not the only siddha who performs this act. It is also recorded among the great Padmasambhava's deeds. 171 PI. XVII Musical instruments used in Lama temples