Tibetan and Himalayan Library - THL

THL Title Text
Bla brang Monastery and Wutai Shan
Paul K. Nietupski, John Carroll University
JIATS, no. 6 (December 2011), THL #T5718, pp. 327-348
Notes

Notes

[1] Johan Elverskog, “Wutai Shan, Qing Cosmopolitanism, and the Mongols,” Journal of the International Association of Tibetan Studies, no. 6 (December 2011), http://www.thlib.org?tid=T5715.
[2] See Natalie Köhle, “Why Did the Kangxi Emperor Go to Wutai Shan?: Patronage, Pilgrimage, and the Place of Tibetan Buddhism at the Early Qing Court,” Late Imperial China 29, no. 1 (2008): 73-119.
[3] In her essay in this volume Isabelle Charleux documents the relative sizes of the ethnic communities (Isabelle Charleux, “Mongol Pilgrimages to Wutai Shan in the Late Qing Dynasty,” Journal of the International Association of Tibetan Studies, no. 6 [December 2011], http://www.thlib.org?tid=T5712). Several of the essays in this volume note the importance of Tibetans and the sponsorship they enjoyed at Wutai Shan. Patricia Berger shows that the Manchus promoted their vision of Tibetan lamabla mas both as religious leaders and as Chinese gentlemen; in a later era Elliot Sperling describes the self-assured attitude and political strategies of the Thirteenth Dalai Lama while at Wutai. Natalie Köhle, Gray Tuttle, Isabelle Charleux, and others show the importance of the Wutai Shan Tibetans from different perspectives.
[4] One of the key LabrangBla brang lamabla mas was the Third Detri Jamyang Tupten NyimaSde khri ’jam dbyangs thub bstan nyi ma (a close associate of Pelmang Könchok GyentsenDbal mang dkon mchog rgyal mtshan, 1764-1853), see Chari Kelzang TokméCha ris skal bzang thogs med (b. 1962), Chödé Chenpo Shitsang Gönsargyi Denrap KarchakChos sde chen po shis tshang dgon gsar gyi gdan rabs dkar chag [An Index to the Lineage of the Great Monastery of New Shitsang] (Lanzhou: Gansu People’s Publishing House, 1995), 112; see Gungtang Tenpé DrönméGung thang bstan pa’i sgron me, Pelden Rikpa Dzinpé Khorlö Gyurwa Chenpo Detri Rinpoché Lozang Döndruppé Zhelnga Nekyi Nambar Tarpa Sangchen Chökyi Zhukpé RölmoDpal ldan rig pa ’dzin pa’i ’khor los bsgyur ba chen po sde khri rin po che blo bzang don grub pa’i zhal snga nas kyi rnam bar thar pa gsang chen chos kyis bzhugs pa’i rol mo [A Song of the Establishment of the Secret Dharma, An Oral Biography of the Glorious and Wise Wheel Turning Detri Rinpoché Lozang Döndrup], vol. ca, Gungtang SungbumGung thang gsung ’bum [The Collected works of Gungtang] (Labrang Monastery, n.d.), 3b.4.
[5] Kurtis R. Schaeffer, “Tibetan Poetry on Wutai Shan,” Journal of the International Association of Tibetan Studies, no. 6 (December 2011), http://www.thlib.org?tid=T5719.
[6] Gray Tuttle, “Tibetan Buddhism at Wutai Shan in the Qing: The Chinese-language Register,” Journal of the International Association of Tibetan Studies, no. 6 [December 2011], http://www.thlib.org?tid=T5721.
[7] Köhle, “Why Did the Kangxi Emperor Go to Wutai Shan?.”
[8] Compare for example the significant influence of Qing cosmopolitanism in Mongol culture, their acknowledgement of membership in, fighting, and dying for “Our Great Qing,” the Qing-brokered Chinese impact on Mongol literature, their recognition of the Chinese Buddhist canon, Chinese historiography, visual culture, and literature, all documented in Elverskog’s essay in this volume and yet not as extensive in LabrangBla brang’s Tibetan culture.
[9] See Alexander Horstmann and Reed L. Wadley, “Introduction: Centering the Margin in Southeast Asia,” in Centering the Margin: Agency and Narrative in Southeast Asian Borderlands, ed. Alexander Horstmann and Reed L. Wadley (New York: Berghahn Books, 2006), 1-24. In her essay in this volume Charleux notes the problems related to language use in religious activities at Wutai Shan; was it Tibetan, Mongol, Manchu, or Chinese; Gray Tuttle develops an argument for the use of Chinese language.
[10] Gray Tuttle, “Tibetan Buddhism at Wutai Shan in the Qing: The Chinese-language Register.”
[11] Elliot Sperling, “The Thirteenth Dalai Lama at Wutai Shan: Exile and Diplomacy,” Journal of the International Association of Tibetan Studies, no. 6 (December 2011), http://www.thlib.org?tid=T5720.
[12] Gungtang Tenpé DrönméGung thang bstan pa’i sgron me, Künkhyen Jamyang Zhepa Kutreng Nyipa Jé Jikmé Wangpö NamtarKun mkhyen ’jam dbyangs bzhad pa sku ’phreng gnyis pa rje ’jigs med dbang po’i rnam thar [A Biography of the Lord Jikmé Wangpo, The Second Omniscient Jamyang Zhepa] (Lanzhou: Gansu People’s Publishing House, 1990), 184-91.
[13] Künkhyen Jikmé WangpoKun mkhyen ’jigs med dbang po, Choné Tengyurgyi Karchak Yizhin Norbü TrengwaCo ne’i bstan ’gyur gyi dkar chag yid bzhin nor bu’i phreng ba [A Rosary of Wish-fulfilling Jewels, Index to the Choné Tengyur] (Lanzhou: Gansu People’s Publishing House [1773] 1990), 231.
[14] Susan Andrews, “Tales of Conjured Temples (huasi) in Qing Period Mountain Gazetteers,” Journal of the International Association of Tibetan Studies, no. 6 (December 2011), http://www.thlib.org?tid=T5710.
[15] His achievements included explanation of the ideas in the Tawé KyeparLta ba’i khyad par. These data are in Könchok Tenpa RapgyéDkon mchog bstan pa rab rgyas (1801-1866), Yül Domekyi Jongsu Tupten Rinpoché Jitar Darwé Tsül Selwar Jöpa Depter GyamtsoYul mdo smad kyi ljongs su thub bstan rin po che ji ltar dar ba’i tshul gsal bar brjod pa deb ther rgya mtsho [The Ocean Annals, A Clear Explanation of How the Buddhist Teaching Spread in the Land of Domé], 174.
[16] Könchok Tenpa RapgyéDkon mchog bstan pa rab rgyas, Depter GyamtsoDeb ther rgya mtsho [Ocean Annals], 203.
[17] A disciple of both the Second Jamyang Zhepa’Jam dbyangs bzhad pa and Changja Rölpé DorjéLcang skya rol pa’i rdo rje, recognized by the Qing authorities, who passed away at a relatively young age.
[18] Chari Kelzang TokméCha ris skal bzang thogs med, Shitsang KarchakShis tshang dkar chag, 92-93, 102-103, 113-15. See Könchok Tenpa RapgyéDkon mchog bstan pa rab rgyas, Ocean Annals, 204-207.
[19] Chari Kelzang TokméCha ris skal bzang thogs med, Shitsang KarchakShis tshang dkar chag, 113: dad pa’i gnas gcig tu zlum par mdzad/.
[20] Chari Kelzang TokméCha ris skal bzang thogs med, Shitsang KarchakShis tshang dkar chag, 117-18.
[21] Könchok Tenpa RapgyéDkon mchog bstan pa rab rgyas, Ocean Annals, 209-210.
[22] Könchok Tenpa RapgyéDkon mchog bstan pa rab rgyas, Ocean Annals, 216: ri bo rtse lngar khrang zhis kyi ltad mo gzigs pa’i rkyen gyis stong nyid rtogs par grags/, “he understood emptiness after seeing a vision of Kangxi on Wutai Shan.”
[23] Könchok Tenpa RapgyéDkon mchog bstan pa rab rgyas, Ocean Annals, 216: rdo rje ’dzin pa dang khri mdzad de lugs gnyis zung ’brel gyis bskyangs/.
[24] See Paul Nietupski, “The ‘Reverend’ Chinese (Gyanakpa tsang) at Labrang Monastery,” in Buddhism between Tibet and China, ed. Matthew Kapstein (Boston: Wisdom Publications, 2009), 181-213. For this GyanakpaRgya nag pa, see Pelmang Könchok GyentsenDbal mang dkon mchog rgyal mtshan, Labrang Trashi Khyilgyi Denrap Lhé NgachenBla brang bkra shis ’khyil gyi gdan rabs lha’i rnga chen [The Divine Drum, the Lineage of Labrang Trashi Khyil] (Lanzhou: Gansu People’s Publishing House, 1987), 530-31.
[25] See the discussion of Jamyang Tenpé Nyima’Jam dbyangs bstan pa’i nyi ma’s 1806-1858 dates in Paul K. Nietupski, Labrang Monastery: A Tibetan Buddhist Community on the Inner Asian Borderlands, 1709-1958 (Lanham, MD: Lexington Books, 2011).
[26] Amang Banzhi Da, Maqin Nuowu Gengzhi and Dao Zhou, Labuleng si zhi [The Annals of Labrang Monastery] (Lanzhou: Gansu People’s Publishing House, 1997), 518-19.
[27] Könchok Tenpa RapgyéDkon mchog bstan pa rab rgyas, Ocean Annals, 219-21.
[28] Gyazhap Drungtsang Jikmé Trinlé GyamtsoRgya zhabs drung tshang ’jigs med ’phrin las rgya mtsho (1866-1948), Zhaser Ringlukpa Kelzang Tupten Wangchukgi Tokpa Jöpa Rinchen TrengwaZhwa ser ring lugs pa skal bzang thub bstan dbang phyug gi rtogs pa brjod pa rin chen phreng ba [A Rosary of Jewels, Biography of Kelzang Tupten Wangchuk of the Yellow Hat Order], 2 vols. (Labrang Monastery, 1916), 215b.5.
[29] Gyazhap Drungtsang Jikmé Trinlé GyamtsoRgya zhabs drung tshang ’jigs med ’phrin las rgya mtsho, Biography of Kelzang Tupten Wangchuk, 216a.1-227b.3 ff.
[30] See Zhouta and Qiaogao Cairang, eds., Gansu zangzu tongshi (Xining: Qinghai ren min chu ban she, 2004).
[31] The data on the Fourth Jamyang Zhepa’Jam dbyangs bzhad pa is from Gyazhap Drungtsang Jikmé Trinlé GyamtsoRgya zhabs drung tshang ’jigs med ’phrin las rgya mtsho, Biography of Kelzang Tupten Wangchuk, 216a.3-226a.3.

Note Citation for Page

Paul K. Nietupski, “Bla brang Monastery and Wutai Shan,” Journal of the International Association of Tibetan Studies, no. 6 (December 2011): , http://www.thlib.org?tid=T5718 (accessed ).

Note Citation for Whole Article

Paul K. Nietupski, “Bla brang Monastery and Wutai Shan,” Journal of the International Association of Tibetan Studies, no. 6 (December 2011): 327-348, http://www.thlib.org?tid=T5718 (accessed ).

Bibliography Citation

Nietupski, Paul K. “Bla brang Monastery and Wutai Shan.” Journal of the International Association of Tibetan Studies, no. 6 (December 2011): 327-348. http://www.thlib.org?tid=T5718 (accessed ).