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11 Sperling 1983. 34 For a translation of Palden Tashi’s biography see Debreczeny 2007,
12 Sperling 2004. Appendix II, 399–414. For an image see Clunas and Harrison-Hall
13 Sperling 1983, 140. 2014, 245, fig. 211.
14 See Clunas and Harrison-Hall 2014, 54, fig. 29 and 239, fig. 208. 35 It seems likely that the eunuch Yuan Qi on Qutan Monastery’s
15 For example Clunas and Harrison-Hall 2014, 227, fig. 195, and 229, 1427 Wansui Tablet is the same Chinese official to whom Palden
fig. 199. Tashi gave full ordination vows (see p. 161 and Debreczeny 2007,
16 ‘Standing Buddha’, Xuande reign mark (1426–35), gilt bronze. 151 and 181).
Height 64cm, Musée Cernuschi, M.C.686. See Clunas and 36 Qutan Monastery’s abbots also played an important role in the
Harrison-Hall 2014, 207, fig. 175. The statue was believed to have formulation of early Ming policies towards Tibet. See Sperling
been commissioned by the Indian king Udayana of Kosambi/ 2001.
Kausambi. The sandalwood statue was believed to have been 37 Tuttle 2011.
brought to China in the 4th century by way of Khotan and inspired 38 Sadly space constraints here prevent me from delving into the
many copies. See Tanaka 1999, 52; Jackson 1996, fig. 42; Jackson beautiful wall paintings in the surrounding covered gallery which
2012, 175, fig. 8.19. depict the life of the Buddha. Suffice it to say, there are only a few
17 See Jackson 2012, 173–6. subtle hints of a Tibetan context in the surviving 11 panels of Ming
18 See Debreczeny 2007, 104–7; and Jackson 2009, 96–7. paintings, but more overt Tibetan elements do appear in the later
19 See Patricia Berger 2001; and Clunas and Harrison-Hall 2014, 239, Qing restorations (c. 1837–8). On the covered gallery see Xie
fig. 208. Jisheng and Liao Yang 2006b.
20 For example, Fong Wen and Watt 1996, 329. 39 However, his ‘appointment’ may be nothing more than nominal
21 The scroll is now among the holdings of the Board of Management recognition of Palden Tashi’s abbotship at Qutan Monastery, as
for Cultural Relics of the Autonomous Region of Tibet, described this was true for many of the largely ceremonial appointments and
in Xizang zizhiqu wenwu guanli weiyuan hui 1981, which titles bestowed on Tibetan patriarchs and local rulers by the Ming
reproduces the Chinese text. The Tibetan text is not published. court, following the traditional uncle-nephew system of succession.
Sperling 2011. 40 dKon mchog bstan pa rab rgyas 1987, 171–2.
22 Sperling 2011. 41 Palden Zangpo (dPal ldan bzang po) is another name for Palden
23 Mao Qiling 1982. Tashi. See Debreczeny 2007, 150, 218.
24 The Wuzong wai ji confuses fan 番 (Tibetan) with the homophone fan 42 dKon mchog bstan pa rab rgyas 1987, 172. This would correspond
梵 (Sanskrit), a common mistake in Chinese sources. to the construction of Baoguang Hall and the bestowal of its main
25 See Richardson 1959, 6–8, and Appendix B, 16–17; and Sperling image, a golden Buddha, as recorded in a pair of bilingual stele: the
1980a. ‘Yongle Imperial Decree Stele of 1418’ (永樂十六年瞿曇寺皇帝敕
26 Translated by Richardson 1959, 6–8, and transliterated in 諭碑; Tib: rGyal po’i lung gis) dated to the twenty-second day of
Appendix B, 16–17. the first month of the sixteenth year of the Yongle period (1418), and
27 dPa’ bo gTsug lag phreng ba 1986, mKhas pa’i dga ston, 1241; the ‘Imperial Bestowal of Qutan Monastery’s Golden Buddha
Richardson 1958, 151–3. Image Stele’ (御制瞿曇寺金佛像碑; Tib: rGyal pos gser sku la bstod pa’i
28 Sperling 1980a. rdo ring) dated to the first day of the third month of the sixteenth
29 Richardson 1975. year of Yongle (1418) located in front of the temple (see Xie Zuo
30 Weidner 2009a. 1982, 83–9). The stele gives the name of the hall in Chinese as
31 See Debreczeny 1997, 2003, and 2007. For an image of the exterior Baoguang Hall (Tib: B’u gwong sde), while the mDo smad chos ’byung
see Clunas and Harrison-Hall 2014, 36, fig. 14. gives the Tibetan name Jo khang Rin chen ’od ’bar, both meaning
32 Debreczeny 2003, 51; and Debreczeny 2007, 97–148 (especially ‘Blazing Jewel Light’, and clearly describing the same hall.
134–6). These maṇḍala are also described in detail in Toyka-Fuong 43 ‘Imperial Bestowal of Qutan Monastery’s Golden Buddha Image
2010, though their function and how they fit into the overall Stele’ reproduced in Xie Zuo 1998, 86–9.
programme of the temple are not discussed. 44 dKon mchog bstan pa rab rgyas 1987, 172.
33 For a translation of Śākya Yeshé’s biography see Debreczeny 1997, 45 Both Tibetan and Chinese texts are reproduced in Xie Zuo 1998,
50–58. On Śākya Yeshé at the Ming court and his possible 96–100.
involvement with the founding of Fahai Monastery see Debreczeny 46 dKon mchog bstan pa rab rgyas 1987, 681. See also Debreczeny
2007, 138–42. For an image see Clunas and Harrison-Hall 2014, 2007, 151 and 181.
242, fig. 209. 47 Xie Zuo 1998, 61.

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