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1 Mongolian and Tibetan Quarterly, Vol. 19, No.4
The Characteristics of Tibetan-Language Tripitaka and their
Values
Zhou Run Nian│Professor, Tibetology Research Center, Minzu University of China
Abstract
The world famous Tibetan-Language Tripitaka is more than just a Buddhist classics.
It is also an encyclopedia on Tibetan culture. This paper explores the history and
different versions of Tibetan Tripitaka, as well as the characteristics and values in
Tibetan Tripitaka, providing more comprehensive and solid data for further research
on Tibetan Tripitaka.
Key Words: Tripitaka, characteristics, values
Compilation of Tripitaka began soon after the death of Gautama Buddha,
when 500 people including his disciple Mahākāśyapa assembled at the Cave of
the Seven Leaves and put into writing Gautama Buddha’s teachings to be
passed down to future generations. Ananda recited the scriptures of Gautama
Buddha, Upali recited the Vinaya of Gautama Buddha, and Mahākāśyapa
recited all of the Buddhist theories. Discussions of Buddhist theories and
related studies were also added to the compilation. To preserve the teachings of
Gautama Buddha and present a single coherent version of Buddhist ideologies,
the disciples together compiled a collection of Sutras, Vinaya, and Abhidharma,
which are together called Tripitaka. The Tibetan languahe Tripitaka is a
collection of Sutras, Vinaya, and Abhidharma. It consists of Kangyur
(bkav-vgyur) and Tengyur (bstan-vgyur). Kangyur or “Translated Words”
consists of works supposed to have been said by the Buddha himself. Tengyur
or “Translated Treatises” consists of interpretations and annotated translations
of the Buddha’s teachings written by his disciples and Buddhist scholars.
Ⅰ. History and Versions of Tibetan Language Tripitaka
Compilation and translation of Tibetan language Tripitaka began in early
Tang Dynasty. According to Tibetan language historical texts, following
Buddhism’s spread from China, India, and Nepal to Tibet in the 7th century,
Songtsän Gampo sent Thonmi Sambhota and others to study Sanskrit language
at India. Upon returning to Tibet, they used their knowledge of Sanskrit
language to create Tibetan language and translated some Buddhist scriptures
The Characteristics of Tibetan-Language Tripitaka and their Values 2
into the new language. In the 8th century, Buddhism gained a strong foothold in
Tibet thanks to the strong support from Trisong Detsän. The Samye Monastery
was built, and a translation agency was created to translate Buddhist scriptures
written in Sanskrit language, Mandarin, Zhangzhung language, and Khotan
language into Tibetan language. 51 translators were involved in the task, from
Thonmi Sambhota to Nammkhrskyong in the first development period of
Tibetan Buddhism (the two hundred years from the reign of Songtsän Gampo
to the persecution of Buddhists at the hands of Langdarma). In the 718 years
from the second development period of Tibetan Buddhism to Mongol
Dzungar’s dominance over Tibet, 171 translators were involved in the task of
translating Buddhist scriptures, from the “Great Translator” Richen Zampo to
Dhsrmasri. By the time Trisong Detsän came to power, the translators had
finished translating more than 4000 volumes of Buddhist scriptures.
In 1312, Emperor Renzong of Yuan invited Vjamgagpapakshi of Natang
Monastery to come to Mongolia to preach Buddhism. Upon arriving there,
Vjamgagpapakshi gave a box full of ink sticks, paper, and writing brushes from
China as a gift to his old teacher Bcomidanrangri. Bcomidanrangri, together
with Blogsalbangchubyeshes, a native of Ü-Tsang, and the translators
Bsodnamsvodzer and Rgyangrobyangchubvbum, gathered all existing
handwritten copies of Kangyur and Tengyur found in Ü-Tsang and Ngari for
sorting and serious proofreading. Bcomidanrangri wrote the Detailed Catalog
of Kangyur and Tengyur. Later, Blogsalbangchubyeshes wrote the Simplified
Catalog of Kangyur and Tengyur. Later, Vjamgagpapakshi sent another supply
of ink sticks and paper from Mongolia. The translated texts were finally put
together in the order of the two tables of contents into one complete Tibetan
language Tripitaka and kept in Natang Monastery. It is the earliest version of
the complete Tibetan language Tripitaka. According to Introduction to Tibetan
Buddhism, “in early Yuan Dynasty, Bcomidanrangri’s disciple Hjamṅaggabśis
raised a large fund from China and gathered existing copies of Tibetan
language Buddhist scriptures and kept them in Natang Monastery. The
scriptures were then organized into the very first single volume of Tripitaka,
which was widely published and circulated. Bcomidanrangri wrote a catalog
for it. 1 Since then, many people have made copies of Natang Monastery’s
Tripitaka. Local officials hired learned monks to “perform good deeds” by
The paper was submitted for review on February 6, 2010. It was approved for publication on March 18,
2010.
1
Lu Cheng, Introduction to Tibetan Buddhism, p.41, the Commercial Press, 1933. It should be made
clear that Lu made a mistake here. Natang Monastery’s Tripitaka was handwritten, not wood carved as
Lu believed. At that time, there was not yet a wood carved Tripitaka.
3 Mongolian and Tibetan Quarterly, Vol. 19, No.4
making copies of the Tripitaka. The most famous of these officials is
Tshalpakundgavrdorje. He spent a lot of money to hire an authority by the
name of Buston Rinpoche to supervise proofreading of Natang Monastery’s
Tripitaka, and produced the Tshelpa Tripitaka and the Zhalu Tripitaka based on
the original Natang version. After that, many more handwritten copies of
Tripitaka were produced. And there appeared different versions of Tibetan
language Tripitaka, such as Rinpung, Zetang, Kunga, Gdansathek, and
Gyangzê. Handwritten copies of Tibetan language Tripitaka have a long history.
Wood carved Tripitaka was not formally released until Ming Dynasty. As
Buddhism became more popular, wood carving publishing business was
unprecedentedly prosperous, major monasteries in Tibet, Sichuan, Qinghai, and
Gansu all opened their own printing press to massively publish Tibetan
language Tripitaka. Therefore, there are many and varied versions of Tibetan
language Tripitaka, in different forms and different styles. The more prevalent
versions are as follows:
1. Yongle Tripitaka
In 1410, Yongle Emperor of Ming Dynasty wanted to pray for happiness in
the afterlife for his lately deceased Consort Shu, “so he dispatched a delegation
to the Western Regions to secure Tibetan language Buddhist scriptures to make
copies for publication. That way, all the spirits of the underworld would receive
incessant blessings. 2” Before then, the Emperor had commissioned Deshin
Shekpa, also known as the fifth Gyalwa Karmapa “to hold a major Buddhist
ritual in Linggu Temple of Nanking to pray for blessings for his parents
Hongwu Emperor and Empress Xiao Ci Gao… 3” Yongle Emperor also
commissioned Deshin Shekpa to supervise production of wood carved Kangyur
based on the handwritten Tshelpa Tripitaka. The resulting Kangyur has 108
volumes, and each is accompanied with an introduction and an afterword
written by Yongle Emperor. The Yongle Kangyur is not only the world’s first
wood carved Tibetan language Tripitaka, but also the most ancient existing
Tibetan language publication. Two copies of it are kept in Lhasa: the one in
Potala Palace has 106 volumes; the one in Sera Monastery has 103 volumes.
The one in Potala Palace was moved from Sakya Monastery to Potala Palace
during Cultural Revolution. Yongle Emperor presented the Kangyur as a gift to
Kundgavbkrashis, leader of Sakya School of Tibetan Buddhism. The one in
Sera Monastery was given by Yongle Emperor to Shvakyayeshes, who was
2
3
For details see the ninth issue of Antique in 1985 “The Two Volumes of Yongle Kangyur in Lhasa.”
Ming Taizong Shilu, Vol.48, Chung Hwa Book Company, 1974.
The Characteristics of Tibetan-Language Tripitaka and their Values 4
disciple of Tsongkhapa, in 1416.
2. Wanli Tripitaka
Wanli Tripitaka is a replica of Yongle Tripitaka. According to China
Buddhism, “Tibetan language Buddhist scriptures (Kangyur) were still
published in Ming Dynasty. In the reign of Yongle Emperor and Wanli
Emperor, two copies of Kangyur were released. Then in 1605, another copy of
Yongle Tripitaka in black print was produced and dubbed Wanli Tripitaka. 4”
Another 42 volumes were added to the original Yongle Tripitaka to make the
Wanli Tripitaka.
3. Lijiang Litang Tripitaka
In 1609, Mu Zeng, the governor of Lijiang in Yunnan hired Gendun Chokyi
Wangchuk, also known as the sixth Karmapa to supervise production of a new
version of Tripitaka. The new version is mostly based on the handwritten
Tshelpa Tripitaka, although some revisions were made following comparison
with other versions. This new wood carved version was made in Lijiang.
According to the introduction of this Kangyur, “this wood carved Kangyur was
made at the request of Governor Mu Zeng of Vjangsadam to shower blessings
on people. His eminence the Karmapa Gendun Chokyi Wangchuk made
possible this great feat. The Kangyur was made in the Year of Tiger. 5” The
Tibetans refer to Lijiang as “Vjangsadem,” also known as “章三睒” based on
Yuan Dynasty transliteration. Therefore, this version is also known as Lijiang
(Vjangsadem) Kangyur. In 1698, the year after Galdan Boshugtu Khan of
Dzungar Mongols lost the war and took his own life, Dorjie Boshugtu Khan
(grandson of Güshi Khan) of Khoshut Mongols and his army marched south to
Yunnan and, after discovering this copy of Kangyur at Lijiang, gave orders to
have it carried by horses to Litang Monastery. Since then, this copy of Kangyur
had earned the name Litang Kangyur. It was destroyed in the war of 1908.
4. Beijing Tripitaka
Beijing Tripitaka is also known as the Songzhu Monastery Tripitaka.
Production of Kangyur section of it began in 1683 and was finished in 1700. It
is based on the handwritten copy kept in Shalu Monastry (some believed it to
be Yongle Tripitaka). The Tengyur section of it was made in 1724 based on the
handwritten copy by Sdesridsangsrgyasrgyamtsho. As it was the official
4
5
The Buddhist Association of China, China Buddhism, p.120, Knowledge Press, August 1982.
See introduction in Lijiang Litang Tripitaka’s Kangyur section.
5 Mongolian and Tibetan Quarterly, Vol. 19, No.4
Tripitaka used by the royalties of Qing Dynasty, it was manufactured and
bound exquisitely. The print was larger than the average Tibetan language
scriptures. The illustrations in Beijing Tripitaka were all hand-drawn with
exquisite touches and bright colors. They were mostly drawn by Tibetan or
Mongol painters. Beijing Tripitaka was once forcibly taken to Japan and
Europe.
5. Jonê Tripitaka
Jonê Tripitaka was first made in Chanding Monastery in Jonê County of
Gannan Tibetan Autonomous Prefecture. The Kangyur section was made in
1721 to 1731 under the supervision of the 11th Governor of Jonê, Moso Gonpo
(also known as Yang Rusong). The Tengyur section was made in 1753 to 1772
under the supervision of Denzin Tsering (also known as Yang Sheng), the 14th
Governor of Jonê. All parts of Jonê Kangyur, with the exception of the parts
that extol the virtue of the various Bodhisattvas, were replicated based on the
Dege Kangyur. Therefore, Jonê Kangyur does not contain the four
miscellaneous volumes in Dege Kangyur (which were added later). On
December 1, 1928, Ma Zhongying of Hezhou led an invasion against Xinjiang.
His subordinate Ma Tingxian torched Jonê Tripitaka.
6. Dege Tripitaka
This copy was made in 1729 to 1737 under the supervision of
Brtanpatshering, the 42nd Govenor of Dege. The Kangyur section required five
years of hard work from some 500 woodcarving artists. At the time when seven
volumes of Kangyur were completed, Brtanpatshering passed away. His son
Gonkar Tsering Gyaltso took over and supervised the making of Tengyur,
which was not finished until 1737. While the Kangyur section was based on
Lijiang Litang copy, the Tengyur section was based on the handwritten copy of
Shalu Monastery and also other versions, and contains a catalog written by
Buton Rinpoche. Dege Tripitaka is a collection of scriptures of various schools
of Buddhism. The content is extensive, the editing and proofreading
professional, and the woodcarving and printing precise and exquisite. It is one
of the best-preserved copies of Tripitaka, being intact and undestroyed.
7. Natang Tripitaka
Natang Tripitaka is also known as “the official copy.” It was made at the
order of Tsangyang Gyatso, the sixth Dalai Lama, under the supervision of
Sanggye Gyatso. However, problems such as public funding shortage and lack
The Characteristics of Tibetan-Language Tripitaka and their Values 6
of skilled workers seriously hindered the process. Production of merely 28
volumes of Kangyur took more than seven years. Soon after that, Tsangyang
Gyatso was deposed and Sanggye Gyatso was murdered by the consort of
Lha-bzang Khan after falling out with Lha-bzang Khan, causing production to
come to a complete stop. It was not until early 18th century that
Pholhanassodnamsstobsrgyas picked up where Sanggye Gyatso had left off and
complete the whole thing. The 102-volume Kangyur was made in less than a
year, from March 26, 1731 to January 26, 1732. The 215-volume Tengyur was
made in nearly a year and a half from March 27, 1741 to October 25, 1742. The
finished Tripitaka received blessings from the Panchen Lama and was kept in
Natang Monastery, hence the name Natang Tripitaka. This wood carved copy
was made swiftly, yet the quality was good. The layout was sophisticated and
the print was beautiful to look at. It is by all means a delicate work of art.
Cejuelin Monastery of Tibet once had a copy of Natang Kangyur. The cover is
in violet color and the print in gold color. It is also finely decorated, but it was
destroyed in the days of Cultural Revolution.
8. Lajia Tripitaka
This copy was made in 1814 in Lajia Monastery of Qinghai’s Maqên County
by Shingsa Rinpoche Blobzangdarrgyas, the first abbot of Lajia Monastery. It
is a replica of Dege Tripitaka. This copy of Kangyur is rather famous, since
back then a copy of Lajia Kangyur was worth a horse load of tealeaves. Hence
this copy is also known as “Teabag Kangyur.”
9. Kulun Tripitaka
This copy was made in 1908 under the supervision of the eighth
Jebtsundamba Khutuktu and Erdeni in Ulan Bator, now capital of Mongolian
People’s Republic. This 105-volume copy is based on Yongle Kangyur and
also Dege Kangyur. It contains one more volume of newly translated sutra
compared to other versions of Kangyur.
10. Potala Tripitaka
In 1920, Drigung Kagyu Rinpoche presented many gifts to the 13th Dalai
Lama Thubten Gyatso, and asked for the making of a wood carved Tibetan
language Tripitaka. The 13th Dalai Lama then ordered the government of Tibet
to assemble a group of craftsmen for the task. The new copy was made in the
period from 1926 to 1936, based on the handwritten Natang Tripitaka, with
slight changes, in Kelsang Podrang in Norbulingka, summer residence of the
7 Mongolian and Tibetan Quarterly, Vol. 19, No.4
successive Dalai Lamas. It contains an introduction written by Master Sherab
Gyatso. Since then, this copy has been kept in the printing press under Potala
Palace (namely Xuebaerkang of Lhasa), hence the name Potala Tripitaka.
11. Photocopied Tripitaka in Japan
In the 1830s, Japan stole from Beijing a copy of Tibetan language Tripitaka
and kept it in Tokyo. In the 1950s, Ōtani University of Japan and the Tibetan
Tripitaka Research Institute made a photocopy of the 150 volumes of the
Tripitaka. In 1961, a photocopy of the Catalog was made, and added to make it
151 volumes. The packaging was magnificent, and the book back, end paper,
title page, layout, graphics, binding, materials, and photocopying high-quality.
Book title and the cover are all gilded, and the print is neat and beautiful to
look at. This photocopied version is widely circulated around the world, and a
copy is placed in each of the following places: National Library of China, the
Cultural Palace of Nationalities Library, Buddhist Association of China, and
Minzu University of China Library.
12. Chinese Tripitaka (Tibetan language sections)
The Tibetan language Tripitaka is a section of the Chinese Tripitaka,
therefore it is also known as Tibetan language sections of the Chinese Tripitaka,
to avoid confusion with Pali language, Mandarin, Mongol language, and
Mancgu language sections of Chinese Tripitaka. In May 1987, the China
Tibetology Research Center opened a Tripitaka Collation Bureau in Chengdu
of Sichuan and hired a group of learned scholars to conduct the first large scale
collation and publication of Tibetan language Tripitaka in history. The idea was
to collate for any differences and errors, without adding any comments or
judgments. Scriptures that were in the collated version but not in the original
version would be added to the original version. A collation note and a collation
table were added to the end of each volume. The collated Tengyur has 124
volumes including Catalog, and has already been released. Collation and
editing for Kangyur is about to be finished, and the new Kangyur would soon
be released.
In addition to these more well-known versions, there are also Qianlong
Tripitaka, Lhasa Tripitaka, Changdu Tripitaka, and Taer Monastery Tripitaka.
These versions come in different sizes and different volumes. Kangyur contains
an average of 102-108 volumes; Tengyur contains an average of 213-226
volumes.
The Characteristics of Tibetan-Language Tripitaka and their Values 8
Ⅱ. Characteristics of Tibetan Language Tripitaka
1. Unique Packaging
With the exception of the recently released photocopied version of Japan and
the Chinese Tripitaka (Tibetan language sections), the other versions of
Tibetan language Tripitaka are either in left-handed or right-handed format.
The pages were piled together unbound. This kind of packaging is special
compared to books in other languages. Unlike the scroll used by the Han
Chinese, the Tibetan language Tripitaka is rectangular shaped. The texts are
arranged in page number order. This style is called Fanjiazhuang (narrow
traverse paper sheets). The pages are not framed with one thick black line, but
two separate thin lines. Between the two lines are various decorative designs,
the most common one being a lotus emerging from clouds. To the Tibetans, the
lotus is a symbol of purity, elegance, good luck, and holiness. In addition,
carved images of Buddha and Buddhist paintings are often found on the top of
each volume, the most common images are the “Cintamani in flames” and the
Ashtamangala (conch, knot, fish, lotus, parasol, urn, wheel, victory banner).
Printing uses black ink and also cinnabar and Tibetan ink. The more exquisite
versions of Tripitaka used inks made of gold, silver, and gem stones like agate.
The printed books are placed between two pieces of wood, on which were
exquisite hand-drawn designs painted in red and traced in gold. Some copies of
Tripitaka are even wrapped around with layers of dark yellow brocade, placed
between pieces of sandalwood, and bound with thin strips of cowhide and silk
bands, to be presented as a tribute to the gods.
2. Sophisticatedly manufactured
The size of a wood carved copy of Tibetan language Tripitaka is determined
by the measurements of Buddhist scriptures. Generally speaking, a long copy is
about 110 centimeters long, 70 centimeters wide, and 3 centimeters thick. A
middle-sized copy is about 60 centimeters long, 10 centimeters wide, and 3
centimeters thick. A small-sized copy is about 10 centimeters long, 10
centimeters wide, and 3 centimeters thick. Wood carved versions are often
made of birch wood in autumn (whose leaves had just fallen). The woods are
dried in slow fire, dipped in goat excrements, then boiled in water, dried, and
leveled to make the surface smooth enough to be carved. Before carving begins,
a piece of paper is made to fit the size of wood plate. The texts are written on
the paper, and then pasted on the wood plate. To make sure the texts would
9 Mongolian and Tibetan Quarterly, Vol. 19, No.4
show, a wet cloth is used to soak the paper wet (if a Tibetan paper is used), or a
layer of grease is added onto the paper (if other types of paper are used) before
attaching the paper to the wood plate. After carving begins, sections of the
wood that are about to be carved are wetted to show the text and make the
wood softer and less likely to suffer damage. The text is arranged in horizontal
lines that read from left to right. One line of text contains a lot of words, and
the lines have wide gaps between them that make them easy to read. The
finished work is dipped in liquid butter for a day then sundried, and a liquid
made of the roots of a kind of grass named “suba” is used to wash the finished
work. After dried, the finished work would never decay and would remain
forever clean and shiny. Printing is made by brushing ink to the carved plate,
put a paper onto it, and use a palm brush to print the text on the paper. A
poisonous and pliable paper made of grassroots is used because it is resistant to
bugs and rats and can be preserved for a long time.
3. Accurate and precise translation
Generations of the kings of Tibetan Empire since the 7th century attached
much importance to the translation of Buddhist scriptures, having sent more
than a hundred Tibetan youngsters to study Sanskrit language and Buddhist
scriptures in India and other countries. Tibetan translators who went to study
Buddhist scriptures in India, Nepal, and China brought back a large group of
translators to work with them on the translation of Buddhist scriptures.
According to The History of Buddhism by Bu-ston, 93 Buddhist teachers came
to Tibet from India, Nepal, and China, and as many as 192 Tibetan translators
were involved in the translation of Buddhist scriptures. 6 In the hundreds of
years spanning across the first and second development periods of Buddhism,
hundreds of Tibetan translators and other Buddhist teachers from India, Nepal,
and China worked together to translate the Gautama Buddha’s preaching on
Mantrayana and Vajrayana scriptures, theories of Buddhism, and the major and
minor Pañcavidyās from Sanskrit and Mandarin languages into Tibetan
language. The translated texts were gathered and compiled into the Tibetan
language Tripitaka. A translation agency assembling a large group of Indian,
Tibetan, and Han Chinese translators was created for this project. The
translators set up standard translations for special terms, made rules for
translation, proofread old translations of scriptures, and made new rules for the
translation of Mantrayana and Vajrayana scriptures. It was their efforts that set
6
Bu-ston, translated by GuoHeqing, The History of Buddhism by Bu-ston, p.195, Ethnic Press of China,
March 1986.
The Characteristics of Tibetan-Language Tripitaka and their Values 10
a universal standard for Buddhist scripture translation.
Historically, there have been collations between various versions of Tibetan
language Tripitaka, and there have been collations between Tibetan language
Tripitaka, Mandarin Tripitaka and Tripitaka of other languages. For example,
Kublai Khan in 1285 assembled a group of 29 learned Tibetan, Han Chinese,
Uyghur, and Indian translators to conduct collation of various versions of
Tibetan language Tripitaka. 7 These translators had good command of
Buddhism as well as Sanskrit, Tibetan, and Mandarin languages. They learned
from each other the art of translation, checked each other’s translations, and
revised and amended the translations. In addition, many of the contents in
Tibetan language Tripitaka were revised and retranslated during the second
development period of Tibetan Buddhism. Therefore, Tibetan language
translation of Tripitaka is high-quality and accurate.
4. Rich content
The Tibetan language Tripitaka is a historical text that resembles an
encyclopedia. It is the most important source material for the study of
Buddhism and Tibetology, a cultural treasure of the Chinese people, and also a
world cultural treasure. In addition to Buddhist sutra, the Tibetan language
Tripitaka also contains discussions of philosophy, literature, art, language,
logic, astronomy, calendar system, medicine, craft, and architecture. The
existing Tibetan language Tripitaka contains 4,570 types of texts, about one
third more than Mandarin language Tripitaka. It has 100% more translations by
Indian masters than Mandarin language Tripitaka. Most versions of Mandarin
language Tripitaka lack discussions of Vajrayana rituals and theories as
appeared in Tibetan language Tripitaka. The Tibetan language Tripitaka
provides useful information for the development of Tibetan medicine, calendar
system, and crafts, and also enriches Tibetan literature.
Ⅲ. The Values of Tibetan Language Tripitaka
The world famous Tripitaka is valuable not only as an anthology of
Buddhism, but also as an encyclopedia on Tibetan culture. It is a treasure box
containing the wisdom of the Tibetan people, and also records the history of
economic activities of the Tibetan people. It carries immeasurable values to the
development of society, religion, culture, science, bibliography, and translation.
7
For details see A Record of Tripitaka Collation.
11 Mongolian and Tibetan Quarterly, Vol. 19, No.4
(1) Social Values
The fundamental meaning of studying Tibetan language Tripitaka not only
lies in understanding a religion that exists in a certain period of time and space,
but more importantly, to understand the true essence of Buddhism from
existing scriptures and literature and the Buddhist idea of cause and effect in
order to make people know more clearly about the essence of Buddhism and
solve social issues with the help of Buddhism. People’s belief in Buddhism is
an informed choice, an acknowledgement of reliability and supreme value of
Buddhism. The Tibetan Tripitaka promotes the spirit of “giving and offering,
steadfastly keeping the holy precepts, forbearance, supreme diligence, zen and
meditation, and wisdom,” advising people to practice the virtues of “credibility,
fairness, charity, temperance, and tolerance” against the vices of “avarice,
hatred, ignorance, and fear.” These vices are still considered the ills of society
today, despised by many. The secular world’s intolerance against the ills of
today’s society, for example corruption and discord within families and society,
can be used to tackle these issues. Besides resorting to law and morality, it is
also helpful to use Buddhist ideals to limit the damage caused by the ills of
society. No doubt that is what many people would like to see. In addition, the
Vinaya in Tibetan language Tripitaka is applicable to today’s society, not only
as a moral code, but also as the origin of the rule of law. It is useful in as a
moral compass, keeping people from doing evil deeds. The Buddhist precepts
of “abstain from killing, abstain from taking what is not given, avoid sexual
misconduct” could help enhance social security by urging people not to commit
criminal acts. The other Buddhist precepts of “abstain from wrong speech:
telling lies, deceiving others, manipulating others, using hurtful words, abstain
from being greedy, abstain from being angry, and abstain from having
erroneous views” forge a stabilizing force by urging people to practice every
good deed and avoid every evil deed. These precepts are useful for the
development of modern society.
(2) Religious values
Tibetan language Tripitaka differs in content from Mandarin Tripitaka.
Mandarin Tripitaka consists of the “three baskets”: Sūtra Piṭaka, Vinaya Piṭaka,
and Abhidharma Piṭaka. Tibetan language Tripitaka, while also containing
these three sections, is divided into Tengyur and Kangyur. Kangyur contains
Sutras and a section of Vinaya, and Tengyur contains Abhidharma and a
section of Vinaya. Therefore, Tibetan language Tripitaka also has the “three
baskets,” though under different names. There was a comparison between
The Characteristics of Tibetan-Language Tripitaka and their Values 12
Tibetan language Tripitaka and Mandarin Tripitaka in the reign of Kublai
Khan, which resulted in amendments and revisions in both versions. The
Kangyur Catalog in Tibetan language Tripitaka was made by
Tshalpakundgavrdorje. The Tengyur Catalog was written by Buston Rinpoche.
With regard to the content of Tibetan language Tripitaka, take the Dege version
for example, the book has a total of 326 volumes (4569 serial numbers,
Kangyur has 1108 serial numbers, and Tengyur 3461). Kangyur and Tengyur
have the following divisions:
Kangyur has six divisions: (1) Vinaya, (2) Prajñāpāramitā, (3)
Buddhāvataṃsaka, (4) Ratnakūṭa, (5) Sūtra, and (6) Tantra: A. A hundred
thousand Tantras, B. Ancient Tantras, C. Kālacakrasūtra, and D. Dhāraṇī.
Tengyur had eighteen divisions: (1) Collected Hymns, (2) Tantra, (3)
Perfection of Wisdom, (4) The Central Way, (5) The Sūtra Section, (6) Mind
Only Philosophy, (7) Metaphysics (abhidharma), (8) Monastic Discipline, (9)
Rebirth Tales, (10) Epistles, (11) Logic and Epistemology, (12) Sūtras on the
Language Arts, (13) Medical Arts, (14) Arts and Technologies, (15) The Inner
Arts, (16) Miscellaneous, (17) Atiśa Dīpaṃkara Śrījñāna, (18) Catalogs. 8
Tibetan language Tripitaka contains the full “Sūtra Piṭaka, Vinaya Piṭaka,
and Abhidharma Piṭaka” of Buddhism. It is an important source material for
the study of Buddhism not just for Buddhism believers, but also for
non-Buddhist scholars. The study of Tibetan language Tripitaka has become an
important field in the world of Buddhist studies. And Tibetan language
Tripitaka has become a highly sought after material in the world of Buddhist
studies.
(3) Cultural Values
The Tibetan culture, as an integral part of Chinese culture, has profound
effect on not just the Chinese culture, but also the cultures of neighboring
countries. The essence of Tibetan culture determines the basic characteristics of
the Tibetan culture. Some believe that Tibetan culture incorporates a thinking
that centers on Buddhist philosophy. The Tibetan people believe in the system
of religious rule, Tibetan monasteries and monks believe in reincarnations of
the Buddha, and many of Tibetan art and literary works focus on extoling the
Buddha and interpreting Buddhist doctrine. Tibetan folk culture centers a lot on
Buddhist rituals. And no other Tibetan Buddhist scripture can better represent
Tibetan culture like the Tibetan language Tripitaka. 9 The Tibetan language
8
9
Translated from Dege Tripitaka.
Lunzhuwangmu, Divinity and Poetry, p. 19, Ethnic Press of China, August 2003.
13 Mongolian and Tibetan Quarterly, Vol. 19, No.4
Tripitaka puts together many Tibetan Buddhist scriptures as well as scriptures
exploring the major and the minor Pañcavidyās. The major Pañcavidyās are
science of language (śabdavidyā), science of logic (hetuvidyā), science of
medicine (cikitsāvidyā), science of fine arts and crafts (śilakarmasthānavidyā),
and science of spirituality (adhyātmavidyā). The minor Pañcavidyās are
astronomy and calendar system, linguistics, grammar, poetics, and theater.
Every aspect of ancient Tibetan culture is associated with the subjects explored
in Tibetan language Tripitaka. Tibetan language Tripitaka covers a wide range
of traditional Tibetan culture, offering extensive knowledge on philosophy,
literature, art, morality, medicine, painting, sculpture, linguistics, and crafts.
Even seen purely as a Tibetan literary work, the Tibetan language Tripitaka is
like an encyclopedia of Buddhist works, for example Jnanaprasthana,
Collected Hymns, The Hundred Hymns, Code of Personal Conduct, and The
Way of Life. Under the influence of these Buddhist literary works, Tibetan
writers penned new masterpieces such as The Words of Sakya, The Words of
Ganden, The Words of Shuishu, and Code of Personal Conduct for Kings, to
spread Buddhist ideals of right and wrong and the personal conduct. Such
literary works are unique both in artistic style and in ideas, and had a profound
and long-lasting influence on Tibetan literature.
Tibetan language Tripitaka enables survival and continuation of traditional
Chinese culture. It also plays a critical role in the formation and development
of Tibetan culture. In recent years, the Chinese government has financed
compilation and publication of Tibetan language Tripitaka, which has greatly
promoted Tibetan culture and boosted local cultural tourism.
(4) Scientific Values
Although much of the Tibetan language Tripitaka is about religion, there is
also a lot of science knowledge in it. In the words of Mr. Hou Wailu, “ancient
science can never be quite separated from religion. 10” The science and
technologies in Tibetan language Tripitaka are lessons drawn from the
experience of the Tibetan people as well as from the experience of other ethnic
groups.
Texts related to medical arts in Tibetan Language Tripitaka’s Tengyur
include the following five volumes, 1,771 pages: The Buddha’s Tips on Good
Health, Remedies for A Hundred Diseases, Nagarjuna’s Medical Rituals, A
Brief Interpretation of Eight Branches of Medicine, A Brief Discussion of Eight
10
Mou Zhong-Jian and Zhang Jian, History of Religions in China, p.206, Social Science Academic Press,
January 2000.
The Characteristics of Tibetan-Language Tripitaka and their Values 14
Branches of Medicine, Remedies in the Eight Branches of Medicine, and Yi
Yue-guang’s Interpretations of the Eight Branches of Medicine. 11 The
Buddha’s Tips on Good Health consists of 207 sentences, and each sentence is
formed by 43 Tibetan characters into a hymn-like verse. This is typical style of
writing in ancient Tibetan literature. The entire book only consists of some
2,600 Tibetan characters. The relatively short book provides a systematic
introduction to Tibetan views on how to stay healthy, which provides useful
information for future generations. 12
The volumes related to arts and technologies include On the Art of Portrayal,
On the Measurement in Statue Making, and On Portraying the Mahasiddha.
The volumes related to astrology and divination are On the Academic
Authenticity of Nidānas, The Eight Methods of Divination Using Buddha’s
Relics, Śāntideva Divination, Heavenly Bodies and Divination, An
Encyclopedia of Heavenly Bodies and Divination, Maheśvara’s Eight Methods
of Pratītyasamutpāda Divination, and Tirthika-Defeating Buddhist Divinations.
The volumes related to “Tibetan incense, physiognomy, mercury-making, and
alchemy” include Introduction to Tibetan Incense Making, Physiognomy,
Introduction to Mercury Making, On Alchemy, and On Fulfillment of Wishes. 13
“Arts and technologies” is one of the minor Pañcavidyās. It refers to
workmanship, including but not limited to the art of being a carpenter, mason,
goldsmith, silversmith, blacksmith, clay carpenter, ceramicist, painter, as well
as skilled work such as architecture, engraving, printing, astronomy, and
calendar system. By spreading knowledge in these fields, the Tibetan language
Tripitaka has enhanced development of science and technology of the Tibetan
people. For example, the Tibetan people have long observed changes of the sun,
the moon, the stars, the animals, and the plants, and come up with the
“Calculations of the Five Elements,” “Annuls of the Chinese Zodiac,” “The
Cycle of Sixty Years of Age,” Bagua and Nine Palaces,” “24 Solar Terms,” and
“Cattle Count” which became quite popular among the Tibetans. The Tibetan
calendar has become a useful guide for agricultural and animal husbandry
activities among the Tibetan people, and is also very popular among Tibetan
farmers and herdsmen. The books about astronomy and calendar system
written by early Tibetans play a vital role in the spread of knowledge about
astronomy, meteorology, and agricultural calendar.
11
Translated from Dege Tripitaka’s Tengyur.
Tsai Chingfeng, “On the Tibetan Way of Keeping in Good Health Based on The Buddha’s Tips on
Good Health,” China Tibetology, 1997, No.4.
13
Bu-ston, translated by GuoHeqing, The History of Buddhism by Bu-ston, p.301, Ethnic Press of
China, March 1986.
12
15 Mongolian and Tibetan Quarterly, Vol. 19, No.4
(5) Bibliographical Values
The Tibetan style catalog and bibliography originated from the Tibetan
language Tripitaka. Therefore, the catalog in Tibetan language Tripitaka has a
major effect on Tibetan bibliography. The Tibetan language Tripitaka was
gradually compiled based on the three pieces of Tibetan language catalogs. In
8th century A.D., two translators by the name of Kabadpalbrtsegs and
Vkhonkluvidbangposrung collected all volumes of Tibetan language Kangyur
in Dengjia Palace and compiled the Dengjia Catalog, in order to avoid the
problem of redundancy in translation. The translators Kabadpalbrtsegs,
Choskyisnyingpo, Dewentra, and Dpalgyilhunpo collected volumes of Tibetan
language Kangyur and Tengyur in Qinpu Palace and compiled the Qinpu
Catalog. Then they collected volumes of Tibetan language Tengyur in
Pangtang Palace and compiled the Pangtang Catalog. These are the earliest
three Tibetan language catalogs of Tripitaka. Those in the academic circle used
to believe that only Dengjia Catalog still existed, and Qinpu Catalog and
Pangtang Catalog were lost. 14 However, the Library of Tibet found in 2008 that
Pangtang Catalog was intact and among its collections. By compiling the three
catalogs, the translators also sorted and organized the volumes. Master Buston
(1290-1364) took the three catalogs as a reference when compiling his catalog
for Tripitaka, because these three catalogs are not only the earliest catalogs of
Tibetans, but also the main catalogs of the Tibetan language Tripitaka. The
catalogs are also an important tool for research. They are like keys to the world
of Tripitaka for beginners, and also an in-depth guide for researchers. They are
also a must-have tool for sorting the volumes, and an important material for the
study of Tibetan language bibliography.
(6) Linguistic Values
Most of the contents in Tibetan language Tripitaka are translated texts.
According to The History of Buddhism by Bu-ston, Tibetan language Tripitaka
contains as many as 2,330 volumes of translated Vajrayana and Mantrayana
scriptures. To ensure consistency in translation of Tibetan language Tripitaka,
the Tibetans launched three large-scale standardization of the Tibetan language.
The first time took place in the reign of Trisong Detsän, emperor of Tibet, and
involved standardization of many Tibetan language Buddhist terms to be used
in the translation of Buddhist scriptures. The second time took place in the
14
Minzu University of China History of Tibetan Literature Compilation Committee, History of Tibetan
Literature, p.97, Sichuan Nationalities Press, 1985.
The Characteristics of Tibetan-Language Tripitaka and their Values 16
reign of emperor of Tibet Khrigtsugldebtsan (815-836), during which the
translators standardized translation of Buddhist terms and simplified Tibetan
orthography to make the translated texts easier to understand for commoners
and to take into account changes in spelling and wording. The translators even
wrote books such as the two-part work entitled Word Combination as well as
Mahāvyutpatti, which became part of the Tibetan language Tripitaka and also
guiding principles for writers. 15 The second wave of standardization was
enforced by the rule of law and therefore yielded greater results than the first
wave. The third wave happened after the fall of Tibetan Empire, in the reign of
King Yeshesvod of Guge, when a Tibetan translator by the name of
Rinchenbzangpo and co revised and standardized old translations of Buddhist
scriptures, substituting rare and difficult old Tibetan terms into modern,
easy-to-understand terms. The three waves of standardization of Tibetan
alphabet, simplification of Tibetan orthography, and standardization of
translated terms all made the translation of Tibetan language Tripitaka more
accurate, more intact, and easier to understand. Through the introduction of
standardized Tibetan language translation, the now standardized Tibetan
language became more common and the Tibetan culture was able to grow and
prosper.
15
Tibetan-Mandarin Dictionary of Tengyur Buddhist Terms, p.6, Ethnic Press of China, 1992.