[*NOTE: THIS FILE WAS SUPPLIED TO ACIP BY A THIRD PARTY. IT IS THE RESULT OF A DIGITAL SCAN OF A POOR INDIAN PRINTING, AND IT IS COMPLETELY FULL OF MIS-SCANS. NONETHELESS IT CAN BE QUITE USEFUL EVEN IN THIS PRELIMINARY FORM, FOR DIGITAL SEARCHING, AND IS THEREFORE BEING SUPPLIED TO USERS. ACIP WOULD BE VERY INTERESTED IN ANY USER WHO WOULD LIKE TO VOLUNTEER TO HELP EDIT THIS TEXT.] THE BLUE ANNALS By George N. Roerich Parts I & II (Bound in One) MOTILAL BANARSIDASS Delhi: Patna: Varanasi P.ii (C) Motilal Banarsidass lndological Publishers & Booksellers Head Office: Bungalow Road, Jawahak Nagar, Delhi-7 Branches: R CHOWK, Varanasi-I (U. P.) 2. Ashok Rajpath, Patna-4 (Bihar) By Arrangement with Asiatic Society of Bengal First Edition: Calcutta, 1949 Printed in India By Shantilal Jain, at Shri Jainendra Press, A-45. Phase-I. Industrial Area, Naraina. New Delhi-28 and Published by Sundarlal Jain for Motilal Banarsidass. Bungalow Road. Jawadar Naoar. Delhi-7 P.iii CONTENTS Page Introduction PART I Book I. The Beginning of the story of the Doctrine.--The Royal Chronicle.--The Period of the Early Spread of the Doctrine ................................................. II. Later Spread of the Doctrine The story of the Beginning of the Period of the Later Spread of the Doctrine ........ 63 III. The Early Translations of the Mantrayana Tantras......... 102 IV. The New Mantras (GSANG SNAGS GSAR MA) and the Followers of the "Path and Fruit" (LAM 'BRAS) Doctrine ............ 204 V. The Venerable Lord (JO BO RJE, Atsa) and his spiritual Lineage ....................................... 241 VI. RNOG LO TSA BA, PA TSHAB LO TSA BA and their Lineage. The origin (of the teaching) of the Mdhyamika, the Nyya and the "Five Treatises" of Maitreya AsaNGga ...... 328 VII. The Preaching of the Tantras ............................ 351 PART II VIII. The Spiritual Lineage of the Lord Translator MAR PA which was known as DWAGS PO BKA BRGYUD ................... 399 P.vi IX. The Book on KO BRAG PA and NI GU ......................... 726 X. The Klacakra ............................................ 753 XI. The Mahmudr ............................................ 839 XII. The Early, Later and Intermediate Lineages of ZI BYED .... 867 XIII. The (System) of GCOD YUL and KHA RAG PA .................. 982 XIV. The Cycle of the Mah karunika and that of the Vajr vali. 1006 XV. The origin of religious schools such as the four TSHOGS SDE, and others, Queries and replies (concerning the "Blue Annals", ZU LAN). The story of the printing of this edition .......................................... 1062 ----: o :---- INDEXES Sutras & gastras (Sanskrit) .............................. 1095 Personal Names (Sanskrit) ................................ 1104 Book Titles (Tibetan) .................................... 1123 Personal Names (Tibetan) ................................. 1138 Chinese Names ............................................ 1265 Mongol Names ............................................. 1267 List of Errata ........................................... 1269 P.i INTRODUCTION In the histotical literature of Tibet the "BLUE ANNALS., or DEB-THER SNGON-PO (the full title of the chronicle is: BOD-KYI YUL-DU CHOS-DANG CHOS-SMRA-BA JI-LTAR BYUNG-BA'I RIM-PA DEB-THER SNGON-PO or "The Blue Annals, the Stages of the Appearance of the Doctrine and Preaehers in the Land of Tibet") occupy a place apart. In later literature the "BLUE ANNALS" are constantly quoted under the abbreviated titles of DEB-SNGON, or "Blue Annals", 'GOS-LO'I DEB-THER, ot the "Annals of 'GOS LO-TSA-BA", or simply DEB-THER, the "Annals". Composed by the well-known scholar and translator 'GOS LO-TSA-BA GZHON-NU-DPAL (1392-1481 A.D.) between 1476 A.D. (ME-SPRE, Fire-Ape year) and 1478 A.D. (SA-KHYI, Earth-Dog year), the BLUE ANNALS" share with the "History of Buddhism" by BU-STON RIN-PO-CHE (composed in 1322 A.D.) the distinction of having been the main source of information for all later historical compilations in the and of Snows." Most of the large historical compilations which appeared in the XVIIIth century, and the first half of the XIXth, ave quoted extensively from the "BLUE ANNALS" and often incorporated into their text whole pages from thema The chronology of events of these later compilations is almost entirely based on that of the "BLUE ANNALS". For over a century the existence of the "BLUE ANNALS" has been known to modern science. Alexander Csoma de Koros was the first, I believe, to mention the name of the chronicle in his article "Enumerltion of Historical and Gralomatical Works to be met with Tlbet" (JASB, vol. VII, part 2, 1838, p.147; referenced in, "TIBETAN STUDIES", Calcutta, 1912, p.82) The late Sarat Chandra Das published excerpts from the chronicle in his "Contributions to the Religion, History, etc. of Tibet" (JASB. 1881-2; see JASB. 1881, p.212). In recent times the chronicle was extensively quoted by Sir Charles Bell in his "RELIGION OF TIBET" 1. For ex., TU-KWAN GRUB MTHA' composed by TU-KWAN BLO-BZANG CHOS KYI NYI MA (1737-1802) and the well-known HOR CHOS-'BYUNG of 'JIGS-MED RIG PA'I RDO-RJE. P.ii (Oxford. 1931) and by Professor G. Tucci in his INDO-TIBETICA II, ("Rin-chen bzang-po e la rinascita del Buddhismo nel Tibet intorno al Mille," Rome, 1933). 'GOS LO-TSA-BA GZHON-NU-DPAL (or more fully YID-BZANG-RTSE GZHON-NU- DPAL, also written YE-BZANG-RTSE-PA GZHON-NU-DPAL), abbot of the KARMA RNYING Monastety, was a very old man when he wrote the work (84). He was a well-known scholar, and had carried out extensive studies at the feet of famous teachers of his time, belonging to different religions and philosophical schools of Tibet, some of whom he mentions in the text of the "BLUE ANNALS". We know that the text of the "BLUE ANNALS" was dictated by him to some of his attendants, hence the frequent brevity of the sentences, and in some places a somewhat unfinished character of the text, reminiscent of notes taken down during readings. 'GOS LO-TSA-BA GZHON-NU-DPAL himself tells us that the work was finished in the year Earth-Male-Dog (SA-PHO-KYI--1478 A.D.) in the Monastery of CHOS-RDZONG (see Book XV, fol. 14a). At the desire of the author, the text of the chronicle was edited by the kalyana-mitra DPAL CHOS-KYI RGYAL-MTSHAN and the Mah Sthavira DGE-LEGS DPAL-MGON of LHUN-GRUB LHA-RTSE (province of DBUS). The printing blocks were prepared at the command of BKRA-SHIS DAR-RGYAS LEGS-PA'I RGYAL-PO of the Southern Region (LHO-RGYUD), whose short biography 'GOS LO-TSA-BA gives on fol. 13a of Book XV of his work. The edition was supervised by SHAR DAGS-PO-PA DPAL-PHYOGS THAMS-CAD- LAS RNAM-PAR RGYAL-BA'I LHA. The text of the chronicle even gives the names of the chief copyist (YI-GE'I RIG-BYED-PA)--NYI-SHAR BKRA-SHIS, a native of DOL, and the chief block-maker (BRKOS KYI RIG-BYED-PA)-- GRAGS-PA RGYAL-MTSHAN, who started the work in the year Iron-Female- Ox (LCAGS-MO-GLANG--1481 A.D.), and brought it to completion in rhe great palace called CHOS-RGYAL LHUN-PO in DMYAL (book XV, fol. 13b). This original edition of the "BLUE ANNALS" was preserved at YANGS-PA-CAN (a monastery in the valley of the STOD-LUNG CHU, west of LHA-SA, on the road to BKRA-SHIS LHUN-PO). At the time of the Tibetan- Nepalese War (1792 A.D.) some of the printing blocks were lost, and new ones were prepared. The printing blocks were then deposited at the KUN-BDE-GLING Monastery near LHA-SA. The print of this edition is often indistinct. A second edition of the "BLUE P.iii ANNALS" in two volumes apeared in the monastery of MDZOD-DGE DGON- PA (DGA'-LDAN CHOS-'KHOR-GLING), near BLA-BRANG BKRA-SHIS-'KHYIL in Amdo (vol. I, 297 fols; vol. II, 271 fols.). The work is invaluable {or Its attempt to establish a firm chronology of events of Tibetan History. All dates are given in the Sexagenary Cycle of the Tibetans, and the author takes great pains to calculate tbe various dates backwards and forwards linking them to the year 1476 A.D. (ME-SPRE, Fire-Ape), during which he wrote his work, or calculating dates from some well-known date, such as for example the date of the death of king SRONG-BTSAN SGAM-PO in 650 A.D. Sometimes he states the number of years which had elapsed between two dates. Page after page of the chronicle contain lists of names of famous religious teachers, and their Spiritual Lineages (BRGYUD-PA), mentioning sometimes their birth places, and the names of their monasteries, sometimes giving the years of their births and deaths. The work is classed as a CHOS-'BYUNG or "History of Religion", and is divided into fifthteen chapters or books (the word SKABS aIso means "period" or "time"), each dedicated to the history of one particular-school or sect of Tibetan Buddhism. The First Book gives an account of the origin of the Shkya race, and of the Beginning of the Buddhist Doctrine. This is followed by a brief chronology account of the Tibetan kings of the VII-IXth centuries A.D. or RGYAL-RABS (Royal Chronology). The author gives also a list of T'ang Emperors and a genealogical the of the Mongol Emperors. The Second Book deals with the Later Period of the Propagation of the Doctine (BSTAN-PA'I PHYI-DAR-GYI SKABS). The Third Book contains an account of the early translaaons of the Tantras into Tibetan (GSANG-SNGAGS SNGA 'GYUR-GYI SKABS). The Fourth Book deals with the Propagation of the so-called "New" Tantras (GSANG-SNGAGS GSAR-MA), the spread of the "Path and Fruit" (LAM-'BRAS) Doctrine of the SA-SKYA-PAS; and the story of their followers (GSANG-SNGAGS GSAR-MA, LAM-'BRAS RJES-'BRANG-DANG-BCAS-PA'I SKABS). Tbe Fifth book gives the story of the Reformer Atsha (JO-BO-RJE) and his spiritual Lineage (JO-BO RJE BRGYUD PA DANG BCAS PA'I SKABS). P.iv The Sixth Book deals with the story of RNGOG LO TSA-BA and his Spiritual Lineage. and the propagation of the Mdhyamika. Nyya and Maitreya systems (BYAMS-CHOS) in Tibet. This is an important chapter of the chronicle, and contains much valuable information on the early teachers and translators from GTSANG, to whose industry and learning Tibetan Buddhism owes so much. The Seventh Book relates the origin of the exposition of the Tantras in Tibet (RGYUD-SDE'I BSAD-SROL JI-LTAR BYUNG-BA'I SKABS). Tbe Eighth Book gives the biography of the great translator MAR PA and his Spiritual Lineage known as the DWAGS-PO BKA'-BRGYUD (MNGA'-BDAG LO-TSA-BA CHEN-PO MAR-PA-NAS BRGYUD-DE DWAGS-PO BKA'-BRGYUD- CES-GRAGS-PA'I SKABS). The Ninth Book deals with KO-BRAG-PA and NI-GU (KO-BRAG-PA DANG NI-GU'I SKABS). Tbe Tenth Book relates the spread of the important Kla cakra Doctrine (DUS-KYI 'KHOR-LO'I SKABS). The Eleventh Book deals with the school of the "Great Seal" (PHYAG-RGYA CHEN-PO'I SKABS). The Twelfth book relates the spread of the ZI-BYED school, and gives a brief account of its "Early," "lntermediary," and "Later" Spiritual Lineages (ZI-BYED BRGYUD-PA SNGA-PHYI-BAR-GSUM-GYI SKABS). The Thirteenth Book gives an account of the GCOD-YUL doctrine and KHA RUG-PA (GGOD-YUL DANG KHA RUG-PA'I SKABS). Tbe Fourteenth Book deals with the Cycle of the Mah kruNika, the Vajra ml, etc The Fifteenth Book tells of the origin of the monistic communities of the four Schools, etc. and queries and answers (ZHU-LAN) about the printing of the "BLUE ANNALS" (TSHOGS-BZHI-SOGS DGE-'DUN-GYI SDE JI-LTAR BYUNG-BA DANG ZHU LAN PAR-DU BZHUGS PA'I SKABS). 'GOS LO-TSA-BA GZHON-NU DPAL must have been a very widely read person. He had consulted an enormous amount of literature, and examined local monastic annals. ln some cases he had copied entire passages and incorporated them into his text. This explains the differences in style observrd in the various chapters of the work. Some of the passages seem to have been added by the editors of the chronicle. The main sources of our author have been the Biographies P.v or "Lives" (RNAM-THAR) of Tibetan religious teachers. He usually indicates the source of his information. Some of the Biographies quoted by him are still extant. others are little known in present day Tibet. Some are found in printed editions, others are known to exist in manuscript form only. Most of these Biographies or RNAM-THAR are inaccessible outside Tibet, and this prevented us from tracing the passages quoted in the "BLUE ANNALS" back to their originals. The other sources freely used by our author were the Tibetan chronicles belonging to the so-called CHOS-'BYUN class. Thus 'GOS LO-TSA-BA made extensive use of an important chronicle so- far unknown to modern science. and almost forgotten in the "Land of Snows." This is the SBA-BZHED or the "Affirmation of SBA," a chronicle containing the history of the reigns of the Tibetan kings KHRI-SRONG LDE-BTSAN and MU-NE BTSAN PO. The SBA-BZHED is known to have once existed in two versions: the SBA-BZED GTSANG-MA or "Pure" SBA-BZED and the SBA-BZHED ZHABS-BTAGS-MA, or the "SBA-BZHED with Addenda". At present only the SBA-BZHED ZHABS-BTAGS-MA is extant in manuscript form. Originally the SBA-BZHED formed part of a series of three volumes, the other two being called RGYAL-BZHED and BLA-BZHED. These Iast two have been lost. According to some, the author of the SBA-BZHED was the famous SBA RATNA. According to others the chronicles were written by the famous SBA (--DBA') GSAi-SNANG. Flnally some maintain that SBA RATNA was the monastic name of SBA GSAL-SNANG, the councillor of king KHRI-SRONG LDE-BTSAN. According to tradition the second vetsion of the SBA-BZHED, the SBA-BZHED ZHABS-BTAGS-MA, was edited by a BKA'-GDAMS-PA BLA-MA. 'GOS LO-TSA-BA quotes directly from the SBA-BZHED GTSANG-MA or "Pure" SBA-BZHED in Book l, fol. 20a, and in relating the story of SBA GSAL-SNANG's journey to China follows the text of the SBA-BZHED. All the three volumes of the chronicle are quoted `in extenso' in the LHO BRAG CHOS-'BYUN by GTSUG-LAG PHRENG BA (this work contains a royal chronicle or RGYAL-RABS and a History of the important KARMA-PA sect). The SBA-BZHED is aIso qnoted by the great Fifth Dalai Lama in his well-known RGYAL RABS, who however expressed an unfavorable opinion on the chronicle, and this affected its populatity among Tibetans. 'GOS LO TSA-BA's main source in this class of works, has been the P.vi little known DEB-THER DMAR-PO or DEB-DMAR. or the "Red Annals" (aIso known by the name of 'TSHAL-YA'I DEB-THER, or the "Annals of 'TSHAL PA"), which once enjoyed a high reputation among Tibetan scholars, but is seldom mentioned now-a-days. These "Red Annals" have been composed by MI'I BDAG-PO KUN-DGA' RDO-RJE, a contemporary of BU-STON RIN-PO-CHE, who wrote the work in the year Fire-Male- Dog (ME-PHO-KHYI--1346 A.D.), and was aIso known by the name of 'TSHAL PA KUN-DGA, RDO RJE, after the district of 'TSHAL (--MTSHAL --TSHAL). in which the great monastery of 'TSHAL GUNG-THANG, founded by ZHANG BRTSON-GRAGS (ZHANG MTSHAL-PA) in 1187 A.D., is situated (the monastery is situated on the southern bank of the SKYI-CHU river. See Vasilyev: "Geografiya Tibeta". St. Petersburg, 1895, p.29). This great monastery became prominent at the end of the XIIIth, and in the XIVth century, and gave its name to the whole period--MTSHAL-DUS or "Epoch of MTSHAL" (See KLONG-RDOL GSUNG-'BUM. Book XXX, fol. 10b). We know that the abbots of 'TSHAL GUNG-THANG have played a prominent role in the affairs of the country in the XIII-XIV centuries A.D., and that many of them visited the Imperial Court in Peking. The RGYAL-RABS of the Fifth Dalai Lama (fol. 61b ff) gives a brief account of the 'TSHAL-PA hierarchs. According to the RGYAL-RABS (fol.61b) Qubilai qan (SE-CHEN RGYAL-PO) had appointed the 'TSHAL-PA hierarch to be Imperial Preceptor (MCHOD-GNAS SU BZUNG-STE. The Tibetan MCHOD-GNAS usually corresponds to the Chinese TI-SHIH). On fol. 62a of the same chronicle we are told that the great official (DPON-CHEN) RIN-RGYAL having become a KHRI-DPON, proceeded to the Imperial Court in Peking (GONG-DU BYON)! and received from the Emperor Qubilai (SE CHEN RGYAL PO) an Imperial edict ('JA'-SA < Mongol. Jasay) to supervise the restoration of temples in the districts of SKYI-SHOD (district of LHA-SA). STOD-SMAD (a district in DBUS). STOD-LUNG (N.W. of LHA-SA). GRA-DOL (LHO-GRA and NANG-DOL). 'PHYON-PO (DBUS). 'GYAL-SMAN,E, DWAGS-PO, GNYAL, etc. KUN-DGA' RDO-RJE, often called DPON KUN-DGA' RDO-RJE, or KUN-DGA' RDO RJE, the Official, was the eIdest son of SMON-LAM RDO-RJE of MTSHAL. In his youth he became a KHRI-DPON or officer in charge of 10,000 families of MTSHAL- (MTSHAL-PA KHRI-DPON), but Iater he felt the call of religious life, and handed over his charge and title to his younger brother GRAGS-PA SHES-RAB, P.vii and himself took up ordination, and became known by the name of DRUNG-CHEN THAMS-CAD MKHYEN-PA DGE BA'I BLO-GROS (or DRUNG-CHEN KUN-DGA' RDO-RJE). He is said to have visited the Imperial Court in Peking. and to have invited BU-STON RIN-PO-CHE to the monastery of MTSHAL to perform the consecration ceremony (RAB-GNAS MDZAD-PA) of the BKa'-'GYUR at MTSHAL (see RGYAL-BA LNGA-PA'I RGYAL-RABS, fol.63a). The SNAR-THANG edition of the BKA'-'GYUR of 1742 A.D. is said to have been based on the MTSHAL-PA BKA'-'GYUR. The DEB THER DMAR-PO contlins a royal chronicle (RGYAL-RABS) of Tibet. The Fifth Dalai Lama made extenslve use of the chronicle in his RGYAL RABS (see fol. 112b). From the DEB THER DMAR-PO, 'GOS LO TSA-BA GZHON-NU-DPAL borrowed the list of Mongol Empetors given in Book I of his "BLUE ANNAL". MTSHAL-PA KUN DGA' RDO-RJE in his turn based his account of the Mongol Emperors on the work of a certain DZAMBLA (Jambhala) TI-SHRI (Ti-shih) MGON [*]. 'GOS LO TSA-BA when giving a synchronized account of Tibeun kings of the VII-IXth centuries A.D. and Chinese Emperors in Book I of his chronicle, made use of information collected from Chinese Annals. He did not have how- ever, direct access to the original Chinese text, but made use of a Tibetan translation of excerpts from the T'ang-shu, entitled RGYA'I YIG-TSHANG, or "Chinese Annals." rendered into Tibetan by the BLA-MA RIN-CHEN GRAGS-PA. The story of Tibet from king SRONG-BTSAN SGAM-PO to DHAR-MA, the Apostate, is told by 'GOS LO-TSA-BA according to this RGYA'I YIG-TSHANG. It seems, however, that he did not have a direct access to this work also, and quoted from passages reproduced by 'TSHAL-PA KUN-DGA' RDO-RJE in his DEB THER DMAR PO ("Blue Annals", Book I. fol. 23b). This RGYA'I YIG TSHANG seems to be identical with the RGYA'I DEB-THER ZHU-THU [1] HAN-CHEN, translated by 'U-GYANG-JU, the *. This DZAMBHA LA (Jambhala) TU-HI (Ti-Shih) MGON must be identical with the DZAMBHA LA (Jambhala) TU-SRI (for Ti-Shih) MGON who came to Tibet at the head of an embassy to invite BU-STON RIN-PO-CHE to the Imperial Court in Peking in 1344 A.D. (Ape-year, SPRE-LO) by command of the Empeor Toyan Tanur (Tib. THO GON THE MUR GAN). The arrival of the embsssy is mentioned on fol. 24a of the Life of BU-STON by SGRA-TSHAD RIN-CHEN RNAM-RGYAL in vol. xxvii of the BU-STON BKA' 'BUM (LHA-SA edition)." 1. SU TU HAN-CAN. P.viii Tibetan text of which was edited by GU-SHRI (Kuo shih) RIN-CHEN GRAGS, and printed at SHING-KHUN MKHAR (Liang-chou in Kan-su) [2]. 'GOS LO-TSA-BA freely used BU-STON RIN-PO CHE's well-known work on the HISTORY OF BUDDHISM, composed in 1322 A.D. (full title: BDE BAR GSHEGS-PA'I BSTAN-PA'I GSAL-BYED CHOS-KYI 'BYUNG-GNAS GSUNG-RAB RIN-PO CHE'I MDZOD; the work is found in volume XXIV, YA, of the "Collection of Works" or GSUNG-'BUM of BU-STON, LHA-SA edition). This work is especially important for the history of Buddhist Conical Literature in Tibet. The late Dr. E. E. Obermiller translated into English the chapter of the CHOS-'BYUN on the Buddhist Canonical Literature, and the part on the propagation of the Buddhist Doctrine in India and Tibet. The remaining part of BU-STON's "HISTORY OF BUDDHISM" containing an extremely important Catalogue of the Tibetan Canonical Literature, has not been as yet translated [3]. Another historical work quoted by 'GOS LO TSA-BA is the CHOS-'BYUNG or "HISTORY OF BUDDHISM" by NEL-PA PAndITA GRAGS-PA SMON-LAM TSHUL-KHRIMS, known by the abbreviated title of NEL-PA'I CHOS 'BYUNG. This CHOS- 'BYUNG is based on a somewhat different historical tradition, and its chronology merits a closer study. Tibetan chronology of the early period, i.e. the VII-IX centuries, presents considerable difficulties. The early Tibetan chronicles (ex. the Tun-huang chronicles preserved in the Bibliotheque Nationale in Paris), documents in Tibetan from 2. Our main chronological source for the history of Tibet is the official his- tory of the T'ang dynasy, which exists in two redactions: the Chiu Tang-shu or "Old" History of the T'ang, compiled in the first half of the Xth century A.D., and the Hsin T'ang-shu, or "New" History of the T'ang, compiled during the XIth Century. The chapters dealing with Tibet (ch. 196A and 196B of the Chiu T'ang-shu, and chapters 216A and 216B of the Hsin T'ang-shu) have been translated into English by Bushell ("The Early History of Tibet from Chinese Sources." JRAS, 188O, pp.435-541). Chapters of the T'ang-shu relating to Tibet, as well as those of the T'ung-chien kang mu, have been translated into Russian by the Rev. Hyacinthus Bichurin in his "HISTORY OF TIBET AND KUKU-NOR" (St. Peters., 1833, vol.I, pp.124-233), and cover the period between 634 A.D. and 866 A.D. 3. HISTORY OF BUDDHISM by BU-STON, translated from Tibetan by Dr. E. Obermiller, in the MATERIALIEN Z. KUNDE D. BUDDHISMS, Parts 18 & 19, Heidelbeg, 1931-2; there exists also a separate block-print edition of the CHOS-'BYUNG at the BKRA-SHIS LHUN-PO Monastery in 244 folios. P.ix Eastern Turkestan published by Professor F. W. Thomas. some of the early Tibetan inscriptions (for example that of Tabo, see G. Tucci, INDO-TIBETICA, III, 1. Rome, 1935, pp.195-204, and those collected by Dr. A.H. Francke in Western Tibet), and the LA-DWAGS RGYAL-RABS record the different dates in the Cycle of the Twelve Animals. After 1027 A.D. (ME-YOS, Fire-Hare year), with the introduction of the Sexagenary Cycle, dates began to be recorded with. the help of the new Cycle, adding the names of the elements. Some of the dates antedating the XIth century, and previously recorded with the help of the Cycle of the Twelve Animals, were recorded anew with the help of the new Cycle. The reconstruction of the first component (i.e. the element) is not aIways reliable and one has to bear this constantly in mind when operating with dates belonging to the period preceding the XIth century A.D. There exists consider- able confusion in the "BLUE ANNALS" and other Tibetan historical works regarding the two cardinal dates of Tibetan chronology of the early period: the date of king SRONG-BTSAN SGAM-PO's birth in either 569 A.D., or 629 A.D., and the date of the persecution of the Buddhist Doctrine by king GLANG DAR-MA in either 841 A.D., or 901 A.D. Both 569 A.D. and 629 A.D. are Earth-Female-Ox years (SA-MO-GLANG), and 841 A.D. and 901 A.D. are both lron- Female-Hen years (LCAGS-MO-BYA), and this may easily lead to a mistake. especially when the RAB-BYUNG or the Cycle of Sixty Years is not specifically mentioned. 'GOS LO-TSA-BA seems to have failed to notice the mistake of sixty years in his calculations. and in some passages of his work states that king SRONG-BTSAN SGAM-PO was born in 569 A.D.. and again in others that the king was born in 629 A.D., that is sixty years later. Dr. L. Petech in his "STUDY ON THE CHRO- NICLES OF LADAKH" (Calcutta, 1939, p.44 ff.) has noticed the error of sixty years in the calculations of 'GOS LO-TSA-BA relating to the early period of Tibetan history. In Book I of the "BLUE ANNALS" (fol. 25b) we read "the taking over of the empire by T'ang Kao tsu in the year Earth-Male-Tiger (SA-MO-LUG--618 A.D.) was in the fiftieth year of SRONG-BTSAN SGAM-PO; in the preceding year he had completed his forty-ninth year, and thus from the birth of SRONG-BTSAN till the Earth-Female-Sheep year (SA-MO-LUG--839 A.D.) 271 years P.x have eIapsed." (THANG KA'U-DZUNG-GIS SA-PHO STAG-LA RGYAL-KHAMS BLANGS- PA DE, SRONG-BTSAN SGAM-PO'I LO-LNGA-BCU-PA-LA YIN-PAS, DE'I GONG GI LO BZHI-BCU-RTSA-DGU-PO BSNAN-TE, SRONG-BTSAN 'KHRUNGS-NAS LO NYIS-BRGYA DANG BDUN BCU RTSAG CIG SA-MO LUG YAN-LA SONG-NGO). In the above passage 'GOS LO-TSA-BA clearly states that in the year 618 A.D. king SRONG-BTSAN SGAM- PO was in hls fiftieth year. This would put his birth in 569 A.D., and Dr. Petech (ibid., p.45) writes that "there cannot be any doubt that SRONG-BTSAN was born in 569 A.D." What was the source of 'GOS LO TSA-BA's information? Fortunately we are in a position to answer this question. for 'GOS LO TSA-BA himself quotes it. He must have known BU-STON's statement that the king had died at the age of eighy-two (BU-STON CHOS 'BYUNG, GSUNG 'BUM, vol. XXIV, YA, fol. 124b; HISTORY OF BUDDHISM. transl. by Obermiller. II. p. 185) [*]. BU-STON does not state his source. but 'GOS LO TSA-BA quotes the Mjushr mla tantra in support of his chronology [+]. He, and perhaps some of his predecessors. understood the passage of the Mjusr mla tantra (ed. T. Ganapati Shastri. III. p. 622 ) dealing with the kingdom of Nepal to refer to Tibet. The Tibetan text of the Tantra ('PHAGS PA 'JAM-DPAL GYI TSA-BA'I RGYUD, SNAR-THANG BKA'-'GYUR, RGYUD, vol. Xl, DA, fol.453a) gives LHA-LDAN instead of Nepla of the Sanskrit text, and translates Himdri by GANGS-CAN RI. 'GOS LO TSA-BA understood LHA-LDAN to refer to LHA-SA, capital of SRONG-BTSAN SGAM-PO, and GANGS CAN RI to mean GANGS-CAN-YUL, the Land of Snows, i.e. Tibet. 'GOS LO TSA BA identified RGYAL-PO MI'I-LHA of the Tibetan text of the Tantra with SRONG-BTSAN SGAM-PO (MI'I-LHA corresponds to a Sanskrit Mnavadeva. The Sanskrit text has Mnavendra. See K.P. Jayaswal: "AN IMPERIAL HISTORY OF #. Similar statement by the SA-SKYA-PA authors, quoted by Tucci "The vali- lity of Tibetan histoncal tradition," INDIA ANTIQUA, 1947, p.311, 315. t. Bu-ston was familiar with the "prophecy" contained in the Majusr mla tantra, for he quotes it in his "HISTORY OF BUDDHISM", without connecting its specifically with SRONG-BTSAN. See Obermiller, II, p.119. 4. The Tantra was translated by Kumrakalasha and the DGE-SLON SHAKYA BLO-GROS by order of LHA-BTSUN-PA BYANG-CHUB 'OD at the monastery of THO LING in Guge. 5. Originally RA-SA or RA-BA'I-SA, a "walled-up place", or "place with buildings. INDIA." Lahore. 1934. p.20 ff & 401, Sanskrit text). King MI'I-LHA was said to have ruled for eighty years, and 'GOS LO-TSA-BA says that this should be understood that he had lived "for eighty-two years, (because) luring this period GUNG-SRONG GUNG-BTRAN also ruled for a short time." Fron the Chinese Annals, quoted in the DEB-THER dMAR-PO. 'GOS LO-TSA-BA knew that king SRONG-BTSAN SGAM-PO was said to have died in 650 A.D. (LCAGS-PHO-KHYI, Iron-Male-Dog year). and by subtracting eighty-two years. he obtained the year 569 A.D. as the year of the king's birth ("BLUE ANNALS", Book I. fol.24a: "ln the Iron-Male-Dog year, LCAGS-PHO-KHYI--650 A.D., of his, KAO-TSU'S reign, SRONG-BTSAN SGAM-PO died"). This interpretation of the passage of the Mjusr mla tantra became famous throughout Tibet and Mongolia. and had wide repercussions. Following it, LHA-LDAN was adopted as the name of LHA-SA in official documents and literature, and this practice became widely spread during the time of the Third Dalai Lama BSOD-NAMS RGYA-MTSHO (1543-1588). Later Tibetan writers frequently designated king SRONG-BTSAN SGAM-PO by the name of MI'I-LHA. 'GOS LO-TSA-BA after declaring the year 569 A.D. (SA-MO-GLANG, Earth-Female-Ox year) to be the year of King SRONG-BTSAN's birth, calculated other dates from the year 629 A.D. (also an Earth-Female-Ox year), without having noticed the interven- ing sixty years. Thus in Book II. fol.3b. he says: "From the year of the birth of the Religious King (dharma rja) SRONG-BTSAN SGAM-PO in the yeal Earth-Female-Ox (SA-MO-GLAN--629 A.D.) to the year Fire-Male-Ape (ME-PHO-SPRE'U--1476 A.D.) of the composition of this book, eight hundred and forty-eight years have elapsed" (GZHAN- YANG CHOS RGYAL SRONG-BTSAN SGAM-PO SA-MO GLANG-LA 'KHRUNGS-NAS YI-GE 'DI BGYIS-PA'I ME-PHO-SPRE'U YAN-CHAD-DU LO BRGYAD-BRGYA-DANG-BZHI-BCU-RTSA- BRGYAD 'DAS-SO). We shall discuss the cause of this miscalculation later. Now there exists a number of Tibetan written sources which assert that king SRONG-BTSAN SGAM-PA died young. According to tbe Tibetan chronicles discovered at Tun-huang (W. Kan-su), king SRONG-BTSAN or KHRI SRONG-RTSAN died in the year 649 A. D. (BYA-LO, Hen year). The funeral rites were performed in 650 A.D. (KHYI-LO, Dog year). when a letter was sent to tbe Imperial Court of P.xii China, annoucing the passing of the Tibetan king. We know that the Princess Wen-ch'eng arrived in Tibet in the year 641 A.D. (LCAGS-GLANG. Iron-Ox year; See H.Bichurin: "lstoriya Tibeta i Khukhunor." St. Petersburg, 1833, vol. 1. p.132). It seems very unlikely that SRONG-BTSAN had asked for an Imperial Princess in his old age. According to one of the Tun-huang chronicles (No. 252 of the Paris Collection) the Princess spent six years in Tibet before being presented to the king, and lived for three years with the king hefore his death (641+6+3=650 A.D.; "The Imperial Princess MUN-CHANG ,Wen-ch~eng, escorted by MGAR-STONG-RTSAN-YUL ZHUNG, arrived in Tibet... The king KHRI-SRONG-BTSAN died. For three years he had lived with the Imperial Princess, KONG-JO < kung-chu." See J.Bacot "Le mariage de SRONG-BCAN SGAN-PO," p.11, note 2, and p.41, note 3, of offprint) [*]. According to the RGYAL-RABS BON-GYI 'BYUNG NAS (ed. by Sarat Chandra Das, Calcutta, 1915, p. 47) "the king (SRONG-BTSAN was short-lived, and is said to have died at the age of thirty six." (RGYAL PO SKAL-TSHE THUNH-STE SUM-CU-SO-DRUG-LA 'DAS SKAD-DO). According to this chronicle the king must have been born in 615 A.D. (SHING-MO-PHAG, Wood-Female- Hog year), subtracting, thirty-six years from 650 A.D., the year of the king's death [+]. It seems the BU-STON made use of some ancient Tibetan chronieles, the chronology of which corresponded to that of the Tun huanng, chro- nicles and the RGYAL-RABS BON-GYI 'BYUNG-GNAS, but did not notice that this chronology contradlcted his statement that king SRONG-bTSAN had lived for eighty-two years. Thus he says: "he (SRONG BTSAN) was born in the year Fire-Ox (ME-GLANG) and received the name of KHRI-LDE SRONG- BTSAN [6]. The image of Amitbha on his head was encircled by a wreath of poppies. When thirteen years of age he ascended the throne and brought under his sway all the petty chieftains of the borderland who *. J. Bacot, F.W. Thomas, Ch. Toussaint: "Documents de Touen-houang, relatifs l'histoire du Tibet." Paris, 1940-46, pp.13, 29. My grateful thanks are due to Madame T.A. Minorsky for having sent me a typescript copy of the Introduction to this important volume. +. The RGYAL-RABS BON-GYI 'BYUNG-GNAS belongs to a leter period, but is based on an ancient BON-PO tradition. 6. Also PADMA DKAR-PO'I CHOS-'BYUNG, fol. 97b (of the Bhutanese edition). P.xiii offered him tribute and read out messages (of submission)... (BU-STOn CHOS-'BYUNG, GSUNG-BUM, vol. XXIVI, YA, fol.124a: BTSUN MO TSHE- SPONG-BZA' 'BRI BZA' THOD-DKAR-GYI SRAS MTSHAN DANG LDAN-PA DBU-LA A-MI- TA'AA-BHA BZUGS-PA ZHIG ME MO-GLANG-LA BLTAMS-TE KHRI-LDE-SRONG-BTSAN-DU BTAGS-TE DBU'I 'OD-DPAG-MED DAR-LEB-RGAN-GYIS DKRIS TE LO-BCU-GSUM-PA- LA, YAB-'DAS-NAS, RGYAL-SAR BTON-TE MTHA'I RGYAL PHRAN THAMS-CAD DBAng- DU 'DUS TE SKYES 'BUL 'PHRIN-YIG KLOG-GO. See "HISTORY OF BUDDHISM", trans. by Obermiller, II, p.183). This Fire-Female-Ox year (ME-MO- GLANG) corresponds to the year 617 A.D., as was correctly calculated by I.J. Schmidt in his translation of Sayang Secen's chronicle ("Geschichte der Ost-Mongolen," St. Petersburg, 1829, pp. 28-29). The year 629 A.D. (SA-GLANG, Earth-Ox) was the year of the king's accession at the age of thirteen, according to the Tibetan way of reckoning years. PADMA DKAR-PO (CHOS-'BYUNG, fol.97b), and Sayang Secen (ibid, pp.28-29) follow BU-STON, and state that the king ascended the throne at the age of thirteen. SRONG-BTSAN SGAM-PO must have been thirty-three in 650 A.D., the year of his death. BU-STON's statement that the king lived for eighty-two years is difficult to explain [*], and later authors (for ex. Sayang Secen, ibid. p.36-37), who followed BU-STON, declared that the king had died in the year Earth-Male-Dog (SA-PHO-STAG--698 A.D.) the eighty-second year according to the Tibetan way of reckoning years. 'GOS LO-TSA-BA having advanced all dates, prior to 978 A.D., by sixty years, declared the year 629 A.D. (SA-GLANG, Earth-Ox) to be the year of the king's birth. Tibetan historical tradition accepted the chronology established by 'Gos lo-ts-ba, and overlooked the oIder tradition, represented by some of the ancient Tibetan chronicals. and traces of which can be detected in BU-STON's narrative. The second crucial date of the Tibetan chronology is the date ot the persecution of the Buddhist Docuine by king GLANG DAR-MA. In BU-STON's "HISTORY OF BUDDHISM" (translated by Obermiller. II, p.197) it is said that the king RAL-PA-CAN was assassinated in the year Iron- Female-Hen (LCAGS-MO-BYA--841 A.D.), and the BTSAN-PO GlANG DAR-MA *. Very likely it was based on the "prophecy" contained in the Mjusr mla tantra. P.xiv U-DUM-BTSAN ascended the throne. GLAN DAR-MA must have been a minor at the time of his accession, for it is said in the same "History" (ibid. p. 198) that "when the king grew up (NAR-SON-PA), a devil took possession of his mind, and he ordered that all monks were to renouncc religious life." This passage seems to imply that some time must have passed after the accession of GLANG DAR-MA in 841 A.D., and that the persecution of the Buddhist Doctrine must have taken place some years later. According to the "BLUE ANNALS", (Book I. fol. 25a) king RAL-PA-CAN died in the year Fire-Male-Dragon (ME-PHO-'BRUG--836 A.D.), and his younger brother THA-MU (< TA-MO < DAR-MA. here instead of using thc Tibetan form of the king's name, 'GOS LO-TSA-BA uses the Chinese transcription of the name obtained by him from the DEB-THER DMAR-PO) was installed on the Tibetan throne. We are told that unrest took placc in the kingdom of Tibet soon after the king's accession in about 839 A.D. (SA-MO-LUG, Earth-Female-Sheep year), which was the fourth year since the accession of GLANG DAR-MA. It seems the king was deposed in 839 A.D. and again reinstated in the following year (LCAGS-PHO SPRE'U. Iron-Male-Ape--84O A.D.). 'GOS LO TSA-BA adds that in 839 A.D. the T'ang dynasty had lasted for 222 years (see Book I, fol. 25a). In the year Iron-Female-Hen (LCAGS-MO-BYA--841 A.D.) the persecution of the Doctrine took place. 'GOS LO-TSA BA aIso quotes the NEL-PA'I CHOS-'BYUNG which states that the Doctrine disappear- ed in 839 A.D. (SA-MO-LUG, Earth-Female-Sheep). but discards it. Thc period which followed the year of the persecution of the Doctrine is one of the darkest in the whole history of Tibet. We do not know how many years had elapsed between the persecution of the Buddhist Doctrine by GLANG DAR-MA and the subsequent propagation of the Doctrine. Tibetan sources disagree on this subject. 'GOS LO-TSA-BA based his account on BU-STON's "HISTORY OF BUDDBISM." (1322 A.D.). and on a statement by 'BROM-STON (1004-1064 A.D.). According to BU-STON (BU-STON CHOS-'BYUNG, GSUNG-'BUM, vol. XXIVI, YA, fol.152a; trans. by Obermiller, II, P.211): seventy years after the Doctrine hal ceased to exist in DBUS and GTSANG, it was again introduced there by the Ten Men of these provinces" (In Book I, fol.27b, 'GOS LO TSA- BA misquoting BU-STON, states that seventy three years had elapsed, instead of seventy, as given by BU-STON). This estimate of the length P.xv of the period between the persecution and the subsequent propagation of the Doctrine, was based on a statement alIeged to have been made by an old woman. whose words are quoted by BU-STON. 'BROM-STON in his statement had said that "in the seventy-eighth year, which was an Earth-Male-Tiger year (SA-PHO-STAG--978 A.D.), (the Doctrine) reappeared." 'GOS LO-TSA-BA (Book I, fol. 27b) adds that "Atsha came to Tibet in the year Water-Male-Horse (CHU-PHO-RU--1042 A.D.), which was the sixty-fifth year after the Earth-Male-Tiger year (SA-PHO-STAG--978 A.D.)." Accepting this statement by 'BROM-STON, 'GOS LO-TSA-BA adds aIso that SUM-PA YE-SHES BLO-GROS, one of the "Ten Men of DBUS and GTSANG" (BU-STON. trans. by Obermiller. II, p.202 and 210) "was still living" (in 1042 A.D.), for in a letter addressed to the kalyNa-mitras of DBUS and GTSANG, inviting them to come to meet Atsha, 'BROM-STON had mentioned the great bhadanta (BTSUN-CHEN) YE-SHES BLO-GROS. The discrepancy of sixty years between the date of the Chinese Annals and the Tibetan chronicles is difficult to explain. 'BROM-STON stood nearest to) the events, and the mistake of sixty years might be due to him, unless he himself had derived his information from an earlier source, unknown to us. It seems clear that for 'BROM-STON the persecution of the Doctrine must have taken place in 901 A.D. Having accepted 'BROM-STON's statement, 'GOS LO-TSA-BA calculated all dates from 9O1 A.D. (LCAGS-MO-BYA, Iron-Female-Hen year). Thus he states (Book II, fol. 5a) that the year 977 A.D. was the 77th year since the year Iron-Hen (LCAGS-BYA--901 A.D.). when the Doctrine disappeared. Similarly the Fire-MaIe-Dragon year (ME-PHO-'BRUG) when king RAL-PA-CAN died, became the year 896 A.D., instead of 836 A.D., as established by him in Book I of the "BLUE ANNALS", and the famous LHA-SA pillar is said to have been erected in 882 A.D.. instead of 822 A. D. (CHU-PHO-STAG. Water-Male- Tiger), and so on. The year of king SRONG-BTSAN SGAM-PO's birth instead of 569 A.D., based on the interpretation of the "prophecy" contained in the Mjusr mla tantra, became 629 A.D. Are we then to reject his chronology? No. because many dates he had calculated from the year 1476 A.D. (ME-SPRE, Fire-Ape), during which he wrote his chronicle. Thus he establishes the year of Atsha's coming to Tibet by calculating it backwards from the year 1476 A.D. P.xvi (Book V, fol. 20a), stating that the Fire-Ape year (ME SPRE--1476 A.D.) was the 435th year after the coming of Atsha to Tibet (1476-435 = 1041/2 A.D.). We have seen that according to 'GOS LO TSA-BA this 1042 A.D. (CHU-PHO-RTA, Water-Male-Horse year) was the 65th year after the Earth-Male-Tiger year (SA-PHO-STAG--978 A.D.) given by 'BROM-STON, and accepted by 'GOS LO TSA-BA as the year ot the reappearance of the Buddhist Doctrine in Tibet. This 978 A.D. is also linked to the year 1041 A.D. It seems clear that for 'GOS LO-TSA-BA the year 978 A.D. was a well-established date, made plausible by the fact that some of the monks, who took part in the Buddhist renaissance, and some of their disciples were still living at the time of Atsha's arrival in Tibet (Book II, fol. 5a: JO BO BOD-DU PHEBS-DUS MI-DRUG-PO'I SLOB-MA KHU RNGOG-LA-SOGS MANG-DU BZHUGS-SO--"At the time of the Master's (Atsha) arrival in Tibet, many disciples of the "Six Men" including KHU, RTOG and others, were still living"). How was it possible for 'GOS LO-TSA-BA not to notice that his chronology was short of sixty years? In the First Book of his chronicle, he follows the chronology of the Chinese Annals, borrowed by him from the DEB THER DMAR-PO of KUN-DGA' RDO RJE, but later dates are calcu- lated from 901 A.D., in common with other Tibetan authors, and linked to the year 1476 A.D. of his own time. There is no unanimlty anong Tibetan authors as to the Iengtb of the period which elapsed between the persecution of the Buddhist Doctrine by king GLANG DAR-MA and the subsequent propagation of the Doctrine. BU-STON (trans. by Obermiller, II, p. 211) says that "some (authors) say that 108 years had elapsed," and the same figure is given by NEL-PA PAndITA in his CHOS-'BYUNG, quoted by 'GOS LO TSA-BA. If we were to accept that the Buddhist Renaissance in Tibet took place in 978 A.D., we would have to admit that some 137 years had eIapsed since the persecution of the Doctrine in 841 A.D. (the VAIdURYA DKAR-PO of SDE-SRID SANGS-RGYAS RGYA-MSTHO gives 973 A.D as the date of the later propagation of the Doctrine in Tibet, BOD-DU BSTAN-PA PHYI-DAR THOG-MA. See A. Csoma de Koros: "GRAMMAR OF THE TIBETAN LANGUAGE", Calcutta, 1834, p. 184). Tibetan chronicles have little to say about this dark period, and usally resume their story with the arrival of Buddhist monks in Central Tibet. We know that the P.xvii eclipse of the Buddhist Doctrine in Central Tibet was by no means total, and that some Buddhist Monks must have remained in the country after the persecution of 841 A.D. The reappearance of the Doctrine can be best described as a Renaissance. 'GOS LO-TSA-BA himself admits that the Doctrine must have continued to exist in MNGA'-RIS (Western Tibet), before its Renaissance in Central Tibet (Book lI, fol. 3b). The information on the period is exceedingly scant. All we are told is that three hermits by the names of RAB-GSAL of GTSANG, GYO DGE-'BYUNG of PHO-THONG and SMAR SHAKYAMUNI of STOD-LUN had fled from DBUS to the country of HOR (the Uighur kingdom) via Western Tibet or MNGA'-RIS at the time of the persecution of the Doctrine by king GLANG DAR-MA. The three men must have followed the ancient trade route across the Northern Upland or BYANG THANG to Khotan, from where they continued their journey east-wards to the country of the Uighurs. From there they proceeded to AMDO. and met the future DGE-BA RAB GSAL, who later became known as DGONGS PA RAB GSAL. 'GOS LO-TSA-BA in Book II. fol. 1a of his "BLUE ANNALS" gives a brief account of the life of DGE-BA GSAL (also called MU-ZU DGE-BA GSAL) according to the writings of DBON BI-CI. According to this version DGE-BA GSAL was born in 892 A.D. (CHU-PHO-BYI, Water-Male- Mouse) in TSONG-KHA BDE-KHAMS (North AMDO; according to a local tradition his native village was JYA-ZHUR, situated on the northern bank of the RMA-CHU, Huang-ho, north of Hsun-hua). He was ordained by GTSANG RAB GSAL, one of the three fugitive hermits, also called the "Three Learned Men of Tibet" (BOD-KYI MKHAS-PA MI GSUM). If we assume that DGE-BA GSAL received ordination at the age of eighteen, the ordination ceremony must have taken place about 910 A.D., and, if so, the hermits must have arrived in AMDO prior to that. We are not told how many years were spent by them in HOR or AMDO, but it seems clear that the three could not have started in 841 A.D., and that their journey belongs to a later date, perhaps the last quarter of the IXth century. After his ordination, DGE-BA GSAL proceeded to CANG-IN RTSE (Chang-yi chiung. i.e. Kan-chou in Kan-su) in the MI-NYAG (Hsi-hsia Tanguts) country, and studied there the Vinaya with SENG GE GRAGS of GO RONG. After that he had intended to go to DBUS (Central Tibet). but was prevented by famine. This last state- P.xviii ment is interesting, for it shows that in spite of the persecution. people were still going to DBUS to pursue their studies. Then for twelve years he studied the Abhi dharma with KWA-'ONG MCHOG-GRAGS-PA. In his forty-ninth year, DGE-BA GSAL came to Mount DAN-TIG (on the bank of the RMA-CHU or Huang-ho, north of Hsun-hua), and stayed there for thirty-five years. He must have come to DAN-TIG in 940 A-D. and stayed there till his death in 975 A.D. (SHING-PHAG. Wood-Hog year). which, according to 'GOS LO-TSA-BA, has been the seventy- fifth year since the year Iron-Hen (LCAGS-BYA--901 A.D.) of the suppression of the Doctrine (Book II, fol.3a: SHING-PHAG-'DI BSTAN-PA SNUBS PA'I LCAGS-BYA-NAS BDUN-BCU-RTSA-LNGA-PA YIN). 'GOS LO-TSA-BA adds (Book II, fol.3a) that the "Six Men from DBUS and GTSANG" had met BLA-CHEN-PO or DGE-BA GSAL. and that their ordination ceremony was presided over by GRUM YE-SHES RGYAL-MTSHAN, a disciple of BLA CHEN-PO (See BU-STON, trans. by Obermiller, II, p.211). About 978 A.D. the "Six Men from DBUS and GTSANG" inaugurated the revival of Buddhism in Central Tibet. We are thus led to conjecture that the period which elapsed between the persecution of the Doctrine and the revivalist movement of 978 A.D., was longer by about sixty years, and this "loss" of sixty years caused all dates prior to 978 A.D. to be advanced by sixty years. From 978 A.D. onwards dates are linked with the years 1042 A.D. [7] and 1476 A.D., and much of the chronology is synchronized with outside events. Differences of opinion with regard to the Iength of the period between the persecution of the Doctrine and the Buddhist revivalist movement, and the fact that 841 A.D. and 901 A.D. were both Iron-Hen years (LCAGS-BYA) must have led to the loss of sixty years in the calculations of Tibetan historians. The list of Tibetan kings of the early period (VII-IX centuries A.D. given by 'GOS LO TSA-BA is substantially the same as the one found in the T'ang Annals. 'GOS LO-TSA-BA borrowed the list from KUN-DGA' RDO-RJE's DEB THER DMAR-PO, based on the RGYA'I YIG-TSHAN. The namd 7. Atsha was a contemporaty of king Nayapla of the Pla dynasty (c.1040 A.D.) See Ray: "DYNASTIC HISTORY OF NORTHERN INDIA" Calcutta, 1931, vol. I, p.327 ff. P.xix of the Tibetan kings in the "BLUE ANNALS" correspond to those given in the Tibetan chronicles from Tun-huang (IXth century; see J. Hackin: "FORMULAIRE SANSCRIT-TIBETAIN", Paris, 1924, p.71. Bacot, Thomas, Toussaint: "DOCUMENTS DE TOUEN-HOUANG", p.10, 30ff, 88ff.) T'ang Annals. "BLUE ANNALS". Tun-huang chronicles. 1. Ch'i-tsung-lung-tsan. (KHRI-SRONG-BTSAN, KHRI-SRONG-RTSAN SRONG-BTSAN SGAM-PO. 649 A.D. d. 650 A.D. 569/629-650 A.D. 2. name not given MAN-SRONG-MANG BTSAN KHRI MANG-SLON MANG- 650-679 A.D. 650-679 A.D. RTSAN (650-676 A.D.) 3. Ch'i-nu-si-lung 'DU-SRONG MANG-PO-RJE KHRI 'DUS-SRONG (