Saturday, May 20, 2017

Not Found! Those Are Not After All the Works of the Deposed Song Emperor.

Break of Dawn

Today's is a guest blog by Rory Lindsay. Although I gave it a title and a frontispiece, everything else is in his words and not mine:

Many thanks to Dan for drawing our attention to the collected works of Grub chen Chos kyi rin chen (BDRC: W3CN2940) and for allowing me to be a guest blogger. This is a fascinating collection that I had not seen until now. It seems, however, that it was not authored by the banished Song emperor (as exciting as that would have been!), but rather by a later Sa skya pa scholar.

The first clue appeared while I was reading through volume three. This volume begins with a text titled Gzhan phan 'od zer gyi ngag 'don lag len gzhan phan gsal ba, which concerns Rje btsun Grags pa rgyal mtshan's (1147–1216) Kun rig gi cho ga gzhan phan 'od zer, an influential work detailing the funerary rites to be performed based on the Sarvadurgatipariśodhana Tantra. Given that my doctoral dissertation examines the Gzhan phan 'od zer and related texts, I started here. I soon discovered that it quotes Ngor chen Kun dga' bzang po's (1382–1456) Dpal kun rig gzhan phan mtha' yas on folio 12a: “gzhan phan mtha' yas las/ de nas phyag rgya bzhi'i rgyas gdab pa ni….” This passage appears (with some variants) on pg. 65 of the Sde dge edition of the Gzhan phan mtha' yas (see volume 4 of Ngor chen's collected works: BDRC: W11577). Since Ngor chen was born after the Gongdi Emperor’s passing, it would seem that we have another author on our hands.

After discussing this with Dan, I found references to a Grub chen Chos kyi rin chen in Jan-Ulrich Sobisch's “The 'Records of Teachings Received' in the Collected Works of A mes zhabs: An Untapped Source for the Study of Sa skya pa Biographies,” which is included in Tibet, Past and Present: Proceedings of the Ninth Seminar of the International Association of Tibetan Studies. Sobisch notes on pg. 176 that Chos kyi rin chen (aka Byams pa Chos kyi rin chen) was from Rdza zhul and was the founder of Lo phu dgon. He is included in a line that traces back to the Sa skya pa Rdzong pa Kun dga' rgyal mtshan (1382–1446), though his precise dates are not given.

After speaking further with Dan, he noted that some of the colophons in the collection reference the place name Lo phu, which would appear to confirm that this collection belongs not to the exiled emperor, but to the later Sa skya pa scholar Grub chen Chos kyi rin chen.

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Rory Lindsay
PhD Candidate, Department of South Asian Studies
Harvard University










Friday, May 19, 2017

Now Found: Tibetan Works of the Banished Song Emperor



Image result for "Zhao Xian"
Gongdi Emperor (1271-1323 CE).  From Wikicommons


Every now and then in the Tibeto-logical world something pops up that is truly astounding. For the life of me, I never ever expected to see a collection of works of this particularly fascinating individual of the late 13th century. He has recently been written about by Leonard van der Kuijp of Harvard University, and a peripatetic and precocious young scholar named Hua Kaiqi. Paul Pelliot’s treatment is an old but still good one. The Chinese name of the person in question is, in the old Romanization Chao Hsien, and in the new, Zhao Xian. As ruler, a position he held very briefly, he was called the Gongdi Emperor. He belonged to what is called the Southern Song Dynasty. The Mongols had already conquered the north. 

He ruled as an infant, obviously not without assistance, very briefly from 1274 to 1276. From that time onward he was little more than a captive of the Mongol rulers. In 1288 Khubilai Khan had him sent to Sakya in southern Tibet where he stayed in exile, a quite evidently involuntary exile, for almost all his life. He had taken on monastic robes even before moving to Sakya. In what would turn out to be very nearly his last days the Mongols recalled him from Tibet, and on his way back, in the Hexi Corridor area, he lost his life. My guess is the Mongols were concerned he could serve as a figurehead for an anti-Mongol rebellion and therefore preferred to have him securely out of the way. The Wiki article, which I am in no position to contradict, says he was forced to commit suicide on account of his poetry causing the Mongol ruler Yinzong displeasure.

Some four years ago when I was fortunate to hear Kaiqi’s lecture on the subject, I thought I could find out more about his life in Tibetan sources, but came up with disappointingly little. Well, his name does appear several times in colophons of Tibetan canonical texts as either translator or reviser of earlier translations, and there are Sakya histories that mention him briefly. We know he kept up his knowledge of Chinese in Tibet, since his translation activities were all based on Chinese.  

You can scarcely imagine my surprise to suddenly find out that he authored books in Tibetan during his 35-year-long exile in Tibet. Who knew? Nobody as far as I know. It happened just this morning, as I was looking at some texts newly uploaded by the recently renamed TBRC. Besides the writer’s name given as Chos-kyi-rin-chen, there was no further clue who the author was, and no cataloging of the content. I had no idea who he was when I started looking to see what was there and ran across what looked like a surprisingly long work of praise devoted to the famous Phagspa Lama. My interest piqued, I went on to look for the title in TBRC to see if it might appear elsewhere in their catalog (and thinking to perhaps in the process further identify the author). But no, the Phagspa praise seemed to be unique. It was only when I started checking my reference works to determine which Chos-kyi-rin-chen the author might possibly be that I started putting 2 and 2 together.  

Now I do not expect that the political scientists will be happy at what they find in his compositions, quite the contrary, although students of Tibetan Buddhism will find them fascinating without a doubt. Most of them, except nos. 2-5 with their lineage prayers and praises to the famed Sakya teachers Drakpa Gyaltsen and Phagspa, are on those difficult -to-comprehend and forbiddingly secret Vajrayâna practices of guruyoga (nos. 1 & 6), initiation and sâdhana. For today it isn’t so much that they are fascinating for what is written in them, but that they exist at all.


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Here is a list of the titles for those who find it interesting:

1. Bla ma'i rnal 'byor dngos grub kun gyi 'byung gnas.  5 fols. (running nos. 1-5).

2. Rje btsun grags pa rgyal mtshan la rnam thar gyi sgo nas bstod pa.  3 fols. (running nos. 6-8). In the colophon the author gives his name as simply Byams-pa (but see the colophon of no. 3 that follows, where we see that Byams-pa was part of his name). It was composed at "Dpal-'byor-bkra-shis-'jom-pa'i Bla-brang.

3. 'Phags pa rin po che la bstod pa. 9 fols. (running nos. 9-17),  Author's name given on final folio as Dge-slong Byams-pa Chos-kyi-rin-chen, scribe: Dge-bshes Smon-lam-'phel. This actually contains several prayers, and not just one as the front title would seem to indicate.

4. Bcom ldan 'das 'jam dpal khros pa'i bla ma brgyud pa la gsol ba 'debs pa sa lam ngo sprod ma byon.  6 fols. (running nos. 19-23).  Seems to include and continue a lineage prayer composed by 'Phags pa.  Colophon on final folio gives author as Shâkya'i Dge-slong Byams-pa Chos-kyi-rin-chen, the scribe being Nam-mkha'-chos-dar.

5. A 2- fol. text with no front title, containing lineage prayers and a praise to Rje btsun Rnal 'byor ma. The author in the colophon on the final folio refers to himself by an interesting expression "ya pho ba'i lag tu shor ba'i spre'u lta bu'i rnal 'byor pa."  I like to try and translate this as "Composed by a yogi who is like a monkey that fell into the hands of men of distinction."  The translation of ya-pho-ba as 'men of distinction' is the problematic bit here. The rest is very clear.

6. Bla ma'i rnal 'byor dbang bzhi gdan thog cig ma.  1 fols. (running no. 26).  It says it was composed in the Lu-phu Chos-kyi Pho-brang, the scribe being Shâkya'i Dge-slong Nam-mkha'-chos-dar.

7. Dpal kye'i rdo rje'i lam dus kyi dbang gi chu bo ma nub par len pa'i man ngag dri med kyi byin brlabs.  10 fols. (running nos. 27-36).  Author gives his name as Shâkya'i Dge-slong Byams-pa Chos-kyi-rin-chen, place of writing Bsam-rdzong Chos-sde'i Dben-khang Skyid-phug.

8. Dbang gong ma gsum gyi khrid yig gi zin bris.  14 fols. (running nos. 37-52).  A note on fol. 15 verso says that two folios were lacking (in the 'mother copy'), so it appears the text is not complete, and it ends suddenly without a colophon.  TBRC has scanned separately a ms. of unidentified authorship with this same title.

9. Bcom ldan 'das dpal chen po'i bdag 'jug sku bzhi mngon du byed pa'i thabs.  28 fols. (running nos. 53-82). In penultimate folio, the author names himself as Shâkya'i Dge-slong Byams-pa Chos-kyi-rin-chen, location Se-mkhar-chung Rdo-rje'i Brag-gi Yang-rtse.  Scribe named as Dge-bshes Lha-dbang.

10. Dpal chen po'i rgyu dbang lam du bya ba ting nge 'dzin gyi dbang blang ba.  8 fols. (running nos. 83-90).  Author gives his name on final fol. as Shâkya'i Dge-slong Byams-pa Chos-kyi-rin-chen, location Bsam-rdzong Chos-sde'i Dben-khang Skyid-phug.

11. Bcom ldan 'das rdo rje 'jigs byed kyi mngon par rtogs pa'i dka' 'grel gsal stong dbyer med kyi ngo bo rgyud gsum gyi rba rlabs g.yo ba. 165 fols. (running nos. 91-255).  Author gives his name as "nus pa med kyang nus ston gyi tshul gyis Dge-slong Rig-pa-'dzin-pa Byams-pa Chos-kyi-rin-chen, location Lu-phu Chos-kyi Pho-brang. The modest expression that precedes his name appears to be saying that he is one who seems to display ability while lacking the same.


Parting clouds



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Tips for finding sources of knowledge & a few notes:

The cursive manuscript was scanned and posted by TBRC is labelled as being the Collected Works of Grub-chen Chos-kyi-rin-chen. In case you would like to try to gain access to it, you had best know that the work number is W3CN2940.

Hua Kaiqi, entitled “Journey of Zhao Xian (1271-1323) from Chinese Emperor to Tibetan Monk under the Mongols,” a lecture delivered on Nov. 26, 2013.

Leonard W.J. van der Kuijp, The Kālacakra And the Patronage of Tibetan Buddhism by the Mongol Imperial Family, Central Eurasian Studies Lectures series no. 4, Dept. of Central Eurasian Studies, Indiana University (Bloomington 2004), p. 57.

There is an entry “Facfur” in Pelliot's Notes on Marco Polo (Paris 1963), pp. 652-661, with the relevant part beginning on p. 657. If you go here, you may be able to get to the digitized version.

Our frontispiece is the only portrait I know about right now, and what you see is a bad xerox-quality b&w photo taken at an angle of something originally in color. At the moment this was the best I could do.

The southern Sung (Song) is rarely mentioned in Tibetan histories, and when it is it’s called something like Sman-rtse or Sman-rtsi, both of them Tibetanizing spellings of the borrowed Chinese term Man-tzu, or Manzi. 


If you don’t mind the cyborg voice — and you might! — Wikiaudio has put up a Youtube on the conquest of the south here.


!!!!!!!!!!!!!!!!!!!!!!!!!!!!!

STOP PRESS!

As it turns out, on the same day I put it up, I found out this blog has a nearly fatal flaw.  I'm going now to put up a second blog entitled  "Not found! Those Are Not the Works of the Deposed Sung Emperor after All." It may not exist just yet, but I'm working on it.
 
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