TANTRIC BUDDHISM (INCLUDING CHINA AND JAPAN)XVI. Long-wa A-drung
A. Gshin Ije chos kyi rgyal po gsung phrin, in Two Obscure Texts of the
Avalokitsvara cult from Spiti, New Delhi, 1975.
B. K.hama pa a khrung, in Three 'das-/og Stories ...
A-drung comes from Snyag-mda' Phug in Zil-yul in Smar-khams.
Local informants could not identify the place and suggested it no
longer existed. The colophon (A: 261-2) tells us that the text was
written at the behest of Gung-thang chos-rgyal go(ng)-ma chen-po
Khri Bdud-'dul-mgon-po-lde also known as Khri Kun-bzang-nyi-
zla-grags-pa, whose reign dates are in the first half of the sixteenth
century, in Water-Snake Year (1533). The name of the scribe who
wrote the text and the scribe who took down A-drung's story are
both named Rnam-rgyal. If they are the same person, A-drung's
"illness" takes place at the age of twenty-five in a Water-Dragon
Year. This might put his birth as late as 1508. I am much indebted
to Mr. David Jackson for checking these dates in his copy of Rig-
'dzin Tshe-dbang-nor-bu's Bod Ije lha btsan po'i gdung rabs mnga'
ri smad mang yul gung thang du ji !tar byung ba'i tshul deb gter
dwangs she! 'phrul gyi me long (Burmiok A thing Ms.), ff. I 7b-18b.
XVII. Sangs-rgyas-chos-' dzom
Rje btsun spyan ras gzigs kyi sprul pa 'das log sangs rgyas chos 'dzom
gyis zhag bdun mar dmyal khams dang yar zhing khams bcas mjal ba'i
lo rgyus mam thar khyad par can. New Delhi, n.d.
Her birth place is Lho-ljongs Bkra-shis-sgang (Bhutan). She is the
rebirth of Karma-dbang-'dzin and her birth date is given as a Dog Year,
probably the late seventeenth or early nineteenth century.
2 For comparative material, see, e.g., Boswell, 1972; Brandon, 1967; Eliade, 1977;
Hyde, n.d.; Owen, 1970; Patch, 1950. For sources relating specifically to the Tibetan,
see Lauf, 1977; Poucha, 1952; Scherman, 1892.
3 For an excellent statement of the relationship of charisma to sacred biography, see
Keyes, 1982. On sacred biographies in general, see Reynolds and Capp, 1976. See
Paul, 1977, for an interesting case in which an attempt was made to gain charismati-
cally derived benefits by falsely claiming 'das-log status.
4 See Ardussi and Epstein, 1978.
5 See Bacot, 1921; Duncan, 1955; Paul, 1982 for translations and analysis.
6 Bya bra! pa kun dga' rang grol dang sprang byang chub seng ges gcos chos kyi rgyal
pos bka'i phrin Ion pa skya bo pho mo'i mam thar. Referred to in Note I as Univer-
sity of Washington xylograph. It was printed on the Gser-leog estate of the Ka-shod-
pa family, probably in the early twentieth century.
7 See, e.g., Crapanzano and Garrison, 1977; Wallace, 1963; Zaretsky and Leone,
1974.
8 Za rna tog bkod pa and btsan bcos, Delhi, 1978.
9 See Vostrikov, 1970. The Za rna tog bkod pa was compiled in 1514 and the Ma IJi
bka' 'bum in the fifteenth century.
I 0 Zhig-po-gling-pa Gar-gyi-dbang-phyug-rtsal, Thugs rje chen po 'khor ba las sgrol gyi
chos skor, Gangtok, 1976, pp. 20 ff.
II See Snellgrove and Richardson, 1968, chap. 3. For a short biography of Guru Chosd-
bang, see Dargyay, 1977. The injunction to teach in the marketplace is found in his
Mal}i bka' 'bum, version A, p. 224. See also p. 423 ff. where he composes a na-rag
gdong-sprugs text out of pity for those in hell. Cf. also Padma-mam-rgyal, Khrom Ia
mal}i bskul ba 'i thabs sbyor dngos rjes gsum tshang ba thugs rje 'i lcags kyu.
12 See Note 1. It should also be noted that Maudgalyayana went to hell many times for