buddhism in the west uyghur kingdom and beyond 233
siddham,203 which is attested in colophons as well.204 Next to a highly inter-
esting genealogy of the Chagatay rulers starting with Činggiz Qan and ending
with the donor of the inscription, Nomḍaš (‘companion in the dharma’), the
text informs us about the construction of a monastery (OU säŋräm < TochA/B
saṅkrām < Skt. saṅghārāma) dedicated to Mañjuśrī. It also mentions the erec-
tion of the inscription (OU pi taš) itself.205
The Chagataid prince Nomḍaš (14th century) is credited with having
repaired and subsequently embellished the dilapidated monastery and pro-
vided the monks with all necessary provisions. He was financially assisted by
members of his family, who provided gold, silver and paper money to deco-
rate the monastery.206 The embellishment of the statue of Mañjuśrī is men-
tioned as well.207 The monks mentioned in the Chinese part of the inscription
bear Tibetan or Tangut names.208 By the burning of lamps and incense in the
shrine, a long life of the hagan han, i.e. the Yuan Emperor, is wished for.209
The wish is expressed that by virtue of these good deeds (OU buyan << Skt.
puṇya) the powers of the local protective deities (Skt. naivāsikas) may increase
and that they in turn should protect the donor, his family and his realm.210
Similar expressions can be found in early colophons from the West Uyghur
Kingdom where the protection of Buddhism is entrusted to the naivāsikas and
203 Edited by Geng Shimin 耿世民, Zhang Baoxi 張寶璽, “Yuan huihuwen ‘Zhong xiu
wenshu si bei’ chushi 元回鹘文《重修文殊寺碑》初释 [A Preliminary Interpretation
of the Uyghur Version of the Stone Inscriptions on the Rebuilding of the Mañjuśrī Temple],”
Kaogu xuebao 考古学报 [Acta Archaeologica Sinica] 2 (1986): 253–262 and 2 plates
(reedited in Geng Shimin 耿世民, “Yuan huihuwen ‘Zhong xiu wenshu si bei’ chushi 元
回鹘文《重修文殊寺碑》初释 [A Preliminary Interpretation of the Uighur Version
of the Stone Inscription About the Rebuilding of the Mañjuśrī Temple],” in Xinjiang wenshi
lunji 新疆文史论集 [English title: Collection of the Papers on Language-Literature and
History of Xinjiang] (Beijing: Zhongyang minzu daxue chubanshe, 2001), 383–399. An
improved edition would be highly desirable. Even by using the poor reproduction of the
rubbing several new readings are possible.
204 See, e.g., the block-print edited in Zieme, Buddhistische Stabreimdichtungen, text no. 46.1.
On other introductory formulas in colophons see Zieme, Religion und Gesellschaft, 48.
205 Geng, “Zhong xiu wenshu si bei,” line 5.
206 Geng, “Zhong xiu wenshu si bei,” line 20.
207 Geng, “Zhong xiu wenshu si bei,” line 21.
208 See Matsui, “Mongolian Decree,” 168 (n. 33).
209 Geng, “Zhong xiu wenshu si bei,” line 22.
210 Geng, “Zhong xiu wenshu si bei,” lines 22–23.