RIVISTA DEGLI STUDI ORIENTALI NUOVA SERIE Rivista Studi Orientali Supplemento 1 2016.Qxp Impaginato 02/03/17 08:25 Pagina 4

Rivista Studi Orientali Supplemento 1 2016.qxp_Impaginato 02/03/17 08:25 Pagina 3

RIVISTA DEGLI STUDI ORIENTALI NUOVA SERIE Rivista Studi Orientali Supplemento 1 2016.qxp_Impaginato 02/03/17 08:25 Pagina 4

RIVISTA DEGLI STUDI ORIENTALI NUOVA SERIE

SAPIENZA UNIVERSITÀ DI ROMA ISTITUTO ITALIANO DI STUDI ORIENTALI

* Direttore responsabile Raffaele Torella

* Direttore scientiﬁco Raffaele Torella

Comitato scientiﬁco Prof. Pia Brancaccio (Drexel University) Prof. Cristina Scherrer-Schaub (Université de Lausanne, École pratique des hautes études, Paris) Prof. P hyllis Granoff (Yale University) Prof. Mohammad Ali Amir-Moezzi (École pratique des hautes études, Paris) Prof. Ghanshyam Sharma (inalco , Paris) Prof. L awrence Wang-chi Wong (Hong Kong University) Prof. Cécile Michel (cnrs , Paris) Prof. B arbara Pizziconi (soas , University of London) Prof. Carter Eckert (Harvard University) Prof. F lorian Schwarz (Österreichische Akademie der Wissenschaften, Wien)

Comitato editoriale Alessandra Brezzi, Antonetta Bruno, Vanna Calasso, Leonardo Capezzone, Federica Casalin, Mario Casari, Franco D’Agostino, Ciro Lo Muzio, Matilde Mastrangelo, Giorgio Milanetti, Luca Milasi, Lorenzo Verderame

Segretaria di redazione Carmela Mastrangelo

* Pubblicato con il contributo di Sapienza Università di Roma anvur: a Rivista Studi Orientali Supplemento 1 2016.qxp_Impaginato 02/03/17 08:25 Pagina 5

SAPI E NZA UNIVERSITÀ DI ROMA ISTITUTO ITALIANO DI STUDI ORIENTALI

STUDIES IN HONOUR OF LUCIANO PETECH. A COMMEMORATION VOLUME 1914-2014

A CURA DI ELENA DE ROSSI FILIBECK, MICHELA CLEMENTE, GIORGIO MILANETTI, OSCAR NALESINI, FEDERICA VENTURI

SUPPLEMENTO Nº 1 ALLA RIVISTA DEGLI STUDI ORIENTALI NUOVA SERIE VOLUME LXXXIX

PISA · ROMA FABRIZIO SERRA EDITORE 2016 Rivista Studi Orientali Supplemento 1 2016.qxp_Impaginato 02/03/17 08:25 Pagina 6

RIVISTA DEGLI STUDI ORIENTALI NUOVA SERIE Trimestrale

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Uffici di Pisa : Via Santa Bibbiana 28, I 56127 Pisa, tel. +39 050542332, fax +39 050574888, fse @libraweb.net Uffici di Roma : Via Carlo Emanuele I 48, I 00185 Roma, tel. +39 0670493456, fax +39 0670476605, fse.roma @libraweb.net * A norma del codice civile italiano, è vietata la riproduzione, totale o parziale (compresi estratti, ecc.), di questa pubblicazione in qualsiasi forma e versione (comprese bozze, ecc.), originale o derivata, e con qualsiasi mezzo a stampa o internet (compresi siti web personali e istituzionali, academia.edu, ecc.), elettronico, digitale, meccanico, per mezzo di fotocopie, pdf, microfilm, film, scanner o altro, senza il permesso scritto della casa editrice. Under Italian civil law this publication cannot be reproduced, wholly or in part (included offprints, etc.), in any form (included proofs, etc.), original or derived, or by any means: print, internet (included personal and institutional web sites, academia.edu, etc.), electronic, digital, mechanical, including photocopy, pdf, microfilm, film, scanner or any other medium, without permission in writing from the publisher. www.libraweb.net © Copyright 2016 by Sapienza Università di Roma and Fabrizio Serra editore , Pisa · Roma Fabrizio Serra editore incorporates the Imprints Accademia editoriale , Edizioni dell’Ateneo , Fabrizio Serra editore , Giardini editori e stampatori in Pisa , Gruppo editoriale internazionale and Istituti editoriali e poligrafici internazionali . issn 0392-4866 isbn 978-88-6227-858-4 isbn elettronico 978-88-6227-859-1 Rivista Studi Orientali Supplemento 1 2016.qxp_Impaginato 02/03/17 08:25 Pagina 7

CONTENTS

Foreword 9 Professor Luciano Petech (1914-2010). A biographical note, by Elena De Rossi Filibeck 13 Address of Vice-President of ISMEO , by Adriano V. Rossi 15

contributions Oscar Nalesin i, The Personal Fonds of Luciano Petech and the Legacy of Giuseppe Tucci: the Case of the Corpus Inscriptionum Tibeticarum 17 John Bray , Luciano Petech and the Historiography of Ladakh: Lives, Times and Academic Lineages 27 Elena De Rossi Filibeck , A Note on the Cultural Meaning of the Tradi- tional Wedding Songs from Rupshu and Other Areas of Ladakh 35 Helga Uebach, Jampa L. Panglun g, A Funeral Oﬀering for the Deceased Queen Mother: The Inscription at the Ma ni Wall of the Great Monastery of Hemis in Ladakh 45 Camillo A. Formigatti, Towards a Cultural History of Nepal, 14 th -17 th century. A Nepalese Renaissance? 51 Giorgio Milanetti, Drawing Inspiration from Petech’s Studies on Hindi Literature: Caste and Class Related Issues in Bhairav Pras ad Gupta ’s Ga nga Maiy a 67 Mauro Crocenzi , Theorizing on Tibetan National Identity in Post-Maoist China 75 Paolo Santangelo, Psychological Dynamics of Emotions in Chinese Tra- ditional Culture: The Case of Anger 85 Elliot Sperling, The Early History of the Pho lha Clan 93 Michela Clement e, The Patronage Network of lHa btsun Rin chen rnam rGyal from Brag dkar rta so to the ’Phags pa lha khang 103 Hildegard Diemberger, Tsering Dawa Sharshon , Some Remarks on an Early Print Edition of rGyal sras thogs med ’s Biography and his Collected Works 111 Alessandro Boesi, Medicinal Plants in Pre-Modern Tibet According to an Independent Traditional Doctor: An Outline of a Manuscript 119 Amy Heller , Three Ancient Manuscripts from Tholing in the Tucci Collec- tion, IsIAO, Roma. Part I: Manuscript 1329 E 125 Erbert oLoBue, A Tibetan Mah abodhi .The Main Image in the Dpa l’khor chos sde of rGyal rtse 133 Rivista Studi Orientali Supplemento 1 2016.qxp_Impaginato 02/03/17 08:25 Pagina 8

8 contents [2]

Giacomella Orofino , The Myth of Rudra’s Subjugation According to the bsGrags pa gling grags. Some Observations on the Beginning of a Histo- riographical Tradition 147 Donatella Ross i, The Three Teachings ( don gsum ) of Lady Co za Bon mo . A Bon po gter ma from the Giuseppe Tucci Tibetan Fund 155 Marta Sernesi, The Royal Chronicle of the House of the North and a Rare 15 th Century Book from La stod Byang 165 Federica Venturi , Sa skya and Gye re 179 Roberto Vitali , A Note on the Role of the Early Karma pa s at Karma’i dgon (1182 -ca. 1363) 189

appendix Paintings by Livia Liverani 195 Paintings by Nyima Dhondup 196 Alessandra Lazzari, Italian Comics on Tibet: an Exhibit 197

Program of the Symposium 199 List of Contributors 201 Plates 205 Rivista Studi Orientali Supplemento 1 2016.qxp_Impaginato 02/03/17 08:28 Pagina 147

THE MYTH OF RUDRA’S SUBJUGATION ACCORDING TO THE . SOME OBSERVATIONS ON THE BEGINNING OF A HISTORIOGRBASGPRHAI CGAS LP AT RGALDINITGI OGNRA GS

GIACOMEL LA OROFI NO

Am ong the Bon historiogra phical tra ditions, the d eserves greater atten tion . In sev eral later Bo n tex ts, where it is refe rre d to as , or , it is consisten tly quo ted as the mosbs Gt raau gthso pria ta gtilv ine ga ngd r aagn s cie nt Bon histo rical sou rce and it has been quite influen tial in fram ing th e later Bon histo rical 1 bsG rags bya ng liteGral tiu nrge . g r Iang s19 72 Sam ten Karm ay ident ifi ed it wi th the oft en quoted , kn own also as o r a s 2 . In 1990, An ne Mari e Blondea u co nvinci ngl y dem ons trabt seGd r tahg ast rat her tha n a text , the is a historiographical trad ition byang ’Phru l tnh gag bon g yi b sgrag s b yang g.Yu ng d rung b on 3 wgyhi i cbhs g dr eavgesl opeby adn gfrom the 12 cent ., or eve n be fo re, am ong the rM a st on lineage . Blondeau also recognibzseGd r aa gvas lpida hgil sitno gr igcraal gslin k between the gt er m a and the , the history according to the Bon system , one of the three estab lish ed Tibetan hist oriograp hic trad itions on th e etio log icbasl G mytr aghs op fa tghlie nYga grlr ungag s dy nast y:Gr thaeg s p a bo n lug s , the and the (syste m of t he , t he c ht honi c dem ons of Ti bet ).4 The gS ang ba ch os lu gs pr ovidGr ages pthae b ofirn slt ugs, systematic Yrea pnrg e sb e snat natg i otnh eo’uf Ti bet an hi st ory fr om a Bon pers pect ive. It is attribut ed to the fam ous «ecum enical» rang l ugs 5 th e’u ran g or «eclecbtiscG » rag Tisb eptan gslaingeg Dgraa ngs p a Nam mkha’, w ho i s s aid t o h ave b een a B onpo mast er who conve rt ed to Budd hi sm at the time of Khri sro ng lde br tsan , wh en the Bo npo s had to choo se bet ween fleeing to ex ile or co nver tin g to Buddhi sm . The legacy of teac hi ngs at tribut ed to hi m, wher e in Bon an d Buddhist doct rines merge, represen ts a k ey issu e in th e l ater d ev elop ment of B on literatu re. 6 We k now o f sev eral wo rk s wi th th e title ( :7 1) A pri nt ed versi on, preser ved in a rare text s collect ion fo und in Dolpo in th e bSam gling monast ery and edi ted an d publsis) Gherda g sb yp aL gol pingon g Tr aeg nszi n Nam dak in . Its title is b ut i n t he colophon we find: S o u r c e s f o r a H i s t o r y o f B o n g.Yun dru ng b on gyi rgyu d ’ bum 1 See Blondeau 1990: 49s. GFor ra a g r se cpenat drii snc ucsshieon ognl tinghe gra gs by asour bace sb so ene aglsyoi Bblkeza e’r 2’ bum013: 134. d ang 2 See Kar may 1972: 17 n. 2. 3 See Blondeau 198 5 and 199 0. On the insecur e dating oGf tlhinegs eg soraugrs ces see a lso Blezer 2010: 21, n. 49. 4 Am ong the nu merous quotatio ns by wester n scholar s see Haar h 196 9: 17, and 171- 230. 5 For a discussion on ear ly Bon tendencies to syncr etis m see Ble zer 2010: 128 ff. Sam e con sider ations to be foun d in Blezer 2013: 1-1 7. 6 On the relationship between Dran pa Nam mkha’ and Vair ocana an d connected problem s, accor ding to Bon tr aditional his tor iogr aphy , see Achar d 201 3: 79 ff. See als o Blezer 2013: 134 for the hy pothesis that Dran pa Na m mkha’ is a fictive figure, indicative of an eclecti c ty pe of am bivalence which appear s clearl y calqued on the tantric Pad mas ambhava type. 7 Kvaer ne 1974: 18-56 and 96-144. In this catalogue these 3 ver si ons are classified as T222, under the title: .

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, «The first col lect ion of Bon works, called .» It consists of 24 f ols. a nd is c omplete. po 2) A diffe re nt and shorter pri nted wo rk isnG r12a g s f opl as. ,r iprn ecsh eern v e gdli ning gt herag same col lect ion foun d in Dol po, is also co nt ai ne d in Lopon Tenz in Namd ak’s with th e title 3) A much longe r versi on, ext ant in seve ral witnesse s. As fa r as I Samour c aewsa f rore, ath Heries teox riys to tf h Bone fo llowing v ersio sns:Gr ags pa ri n chen gl ing gr ags. a) A man uscri pt co py kep t in the Oslo Library. Its title is . It is a com plete copy in 95 fols., made in 8 Sik kim in 19 19 by a Ti betan scrib e fo r t he British official MajBoor nW c.h Lo .s C damr npubbel lgi. l o rgy ub)s r Ag y vaesr spiaon r iconn cshiesnti n ggl in ofg 95gr a fgo s ls, with the title , colle cted by Sog-s de bsTa n pa ’i Nyi ma and 9 prese rved in vol . 72 o f t he B on po pub lish egd. Yin u ngLh adsrau ing 1 9b 9o8n. g yi sg ra bsgrca) g As mpa a nruins c pripo tc ch oep’ iy g, lcoinlg l egcrteadg sby No r bK ra from the N a g chu ce ntral pr ov in ce of Tib et. Th e first three fo lio s of bthirT sen manus ’ gyurc, ri pt are missin g, but in the col ophon men tio n is made of the title: 10 In 20 10 Don gr ub Lha rgy al and gZh on nu Nor bzan g pu bl ishe d it in a com pi lation of Bon 11 hi st ori cal sou rces. In thei r intrbsGord agucst io p na thr ien Tp oi b ecthae n’ i s cgholl inga rgs r sat gats e.d that they had co mpared it with th e Osl o manuscrip t and the v er sio n.12 d) The D ol an ji manuscri pt.13 14 e) T he s Ny an r on g m anusc ript. brT en ’ gyu r Th ese tex ts tran sm it v ario us v ersi ons o f th e h isto ry of th e ris e and decl ine of t he B on rel igion du ri ng the Ti bet an e mpi re, fr om its m ythi c pr oge nitor, gNya khri btsan po t o the hi st orical king Kh ri srong bde btsan. At the very be gi nning of the na rrat ion we fi nd the myth of Rudra ’s subjugat ion, whi ch is un derl ined as the catalyst for the di ff usi on of the Bon rel igion in Tibet . I woul d like to foc us on this Bon versi on of Ru dr a’ s subj ugatio n myth , which , as is well know n, is also ver y popu lar in Budd hist Ind ian and Chinese literature fro m at least th e fo urth cen tury. 15 Later on, it sprea d in Buddhist tantras, and became the classical etiological tale of the Buddhi st esoteric rev elation in Ind ia and later in Tib et. In the Buddh ist eso teric lite ratu re it is stat ed, in fact, that Rudra ’s su bjugat ion myth repre sent s the ori ginal cau se of the sec ret mantra syste m ( ) and in particu lar it ju stifies the wrathful pra ctises of comp assionate vi ol ence as ski lful met hods of Va jray āna Buddhi sm . Vari ogus sa n vge rssn ionsgag s o’byungf th is bnar’ri atr iongyu appe ar in seve ral Sans kri t Buddhi st tant ric text s. We find it in the sev en th century ā ṃ in t he l ater ā ā , in the ś in the Sar v a t a t h g a t a t a t t v asa grah a, C8 Aa ntrad nrsa cgr iuphtioyna toi f l aitk waam s ahpublitsahn etdr ia nr Doja lanji in the late G19u 9 h0ys aing tahrebhatattv for m of aa vi ni c aa ynda ,i s a vailable with the W1KG3814 (http://www.tbrc.org ). Personal com munication by Per Kvaer ne (18 March 2016) . 9 dpe cha Kar may,Ti bNeatga ann B ou (d2d0h0i1s)t :R 6e2s7o. u rce Center, 10 Th is ms is also av alaib le with th e , W1CZ2330. 11 , in gZ hon nu Nor bzang (2010) . 12 Cf. Don gr ub Lha r gyal and gZ hon nu Nor bzang, “gL eng gzhi”, in gZ hon nu Nor bzang 201 0: 6-8. 13 Tibetan B uddhist R esource Center th gC. Yf.u Bn gle dzreur n 2g0 b1o3na: g1y3i 5s.g rPae rb sKgvra ge rsn p e a ( rpienr scohneanl gcloinmmung gr agics ation of 18 Mar ch 2016) has inf orm ed me that recent ef forts to locate this manuscript have not bee n suc cessf ul. It seem s that the only witness of this ms consists in a photogr aph m ade in Dolanji in the 198 0s. 14 Quoted in Bellezza 2008: 751. 15 Cf. Dalton 2002: 70- 71. Rivista Studi Orientali Supplemento 1 2016.qxp_Impaginato 02/03/17 08:28 Pagina 149

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ṃ , a nd i n the n inth c entury T ibetan , whi ch co nt ai ns the lon gest , most det ai led an d most int eresti ng acc ou nt of this myth. 16 CTha ekyra hsaave va berea nta a nnt raal ysed over tim e by several scholars. dGongs pa ’d us pa ’i mdo Th e myth , in its basic sch eme wh ich is common to all th e variou s versions, fol lows thi s pa ttern: at the beginni ng there is a descri pt ion of th e powerfu l ob scu re forces of Ma heśvara/R udra and his entoura ge, whic h entice num er ous beings int o dem oni c pract ices, and po se a seri ous threat to the sur vival of the Buddhi st rel igion. Thi s g reat da nger i nduces t he B ud dha o f t he t hree t imes and t en di rect ions t o deci de th at in th is excep tio nal case they must reso rt to violen t, wrat hful m eans i n o rder t o ta me and conver t the evil forces. So sthe Bud dh a them selves take on the fo rm s of fero ciou s Heruk a and fight them . Having succeede d in ki lling Maheśvara and his retin ue, th e Buddh a resu sci tate and con secrate sth em as Bu ddh ist deities, giv ing them n ew B uddhists n ames a nd a llowing t hem t o s it i n t he g reat ṇḍ o f V ictory ove r t he T hree fol d Wso rl d, f or t he bene fit of all sent ient bei ng s. Thi s myth repr esent s the way medi eval Buddhi sm incl ude d man a d aasls aimila ted th e Hind u gods. Su bsequ ently, th e Tib etan civ ilisatio n ad op ted th is model of assim ilation of exoge nous element s as a paradi gmati c sy st em of in cl usion th roug h the su bjugat ion an d conve rsi on of ext rane ous cultural forc es. It is fou nd exten si vely in later Tibetan literature, in the alread y mentio ned , th e 9th cent ury f un da ment al t ext of t he Anu yog a cl ass of Tan tr a of th e rNying m a pa sc hool , th and in other later text s; as, for exam ple, in dthG eo 1n4 gs cpea n ’dust. pa ’i mdo by O r gyan gli ng pa . It is in terestin gg,t e r a tm tah is point, to analyse the Bon rewritin g Poa f dtm hias b myKat’h t haasn itg appea rs i n t he t radi tions .17 I will summarize. 18 The nar rat ion of the myth itsel f is int roduc ed by the prev ious rein carn atio ns of the dem on to bs suGb juragg ast ep,a wh g lion sge grnamg se is the practitio ner of the dha rm a «without I» 19 He is an em anat ion of Mun pa zer lda n, the Lor d of Dar kness in all Bon cos mogoni es and theo gonies whNgoa , imn i thisn ch aocsc opoun, t , is re pre sented as the last son o f San gs po . ’ bum khr i, t he L or d of E xi st ence. This f irst e lement i s a nomalous, since i n t he o ther B on narration s Mun pa zer ldan, the Lord of Da rknes s, and Sa ngs po ’bum khri , the Lor d of E xistence, a re b orn respect ivel y from the cosm ic egg of light and fr om the cosm ic egg of dar kn ess in an an tith etical way. Here, th e po in t of view is differen t. Th e Lor d of Dark ness is po rt ray ed as the last so n of the Lord of Exi st ence, with the meaning that the darkn ess derives fr om the ligh t, acco rding to th e «non dualisti c» mode that co nno tes th e en tire pers pective. The descri pt ion of the dem on is qui te int erest ing: he we ars a mantle made of hum an skibns Gan r da gws apav e sg lain g gr a gws ith a scratch ed point and a bell with a split clap per. He r epeats: « I a m a ( Buddhist) practitio ner. The g.Yung drung Bon is false. The so -cal led Awa ke ned vB aeijr nags ( ) of t he B on rel igion are i mpost ors . Al l dh ar ma s a ng s rg ya s 16 Stein 1995: 121- 160; Iyanaga 1985; Snellgr ove 1987: 136- 14 1; MacDonald 199 0: 197-208 ; Davidso n 1991: 197- 23 5; Kapstein 199 2: 51- 82 ; Mayer 1998: 271 -311; Dalto n 2011. 17 As noted by Per Kvaer ne, this myth appear s also in the , a revealed in 1108 and trans mitted in the rMa lineage. It occurs as w ell in t he , a 13th th century , and is repeated in the 15 centur y Sems lung st on pa’ i sgr on ma gter ma . Cf. Kvaerne 1989: 35. Nyi zer sgron ma 18 , in gZ hon nu Nor bzang 2010: 142- 147. 19 gter ma Bon gyi rGyal rabs by Khyung p o blo gros rgy al m tOshna tn he meaning of this epithet see Kvaer ne 1989: 36. g. Yu ng dru ng bo n gyi sgra bsgr ags p a rin chen gling gr ags Rivista Studi Orientali Supplemento 1 2016.qxp_Impaginato 02/03/17 08:28 Pagina 150

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living bei ngs need the Buddhist teaching ( ). I kno w the method for becom ing a B udd ha i n ni ne days» . The n, whe n he succeeds in attracti ng ddish cai pr mleas,, hceh oisnvite s them int o hi s bl ack medi tation ro om, where he procee ds to devo ur them and thro ws their skins and bo nes into a hiding sp ot , say ing that they have bec om e Buddha without lea vi ng thei r bodi es . At thi s poi nt sTo n pa gShe n rab, feel ing great compassi on for thos e sent ient bei ng s, deci de s to tam e the evi l dem on by taki ng the fsorm of a terri bl e th un der, of a vaj ra ro ck , of a burning fire and of iced water, but he does not succee d in tamin g th e ev il sp irit, who is ex trem ely powerfu l. sTo n pa gShen rab unde rst ands that onl y a bei ng who is not born from the wom b can ove rcom e that might y dem on, an d he goes to the Parad ise of the 33 deities wh ere he meets th e deity Dam pa Tog dka r, whom he be gs to come dow n from heave n and defeat the dan gerous dem on. Dam pa Tog dkar accepts the task and ta kes on the appea rance of a son of th e king of the Śākya li neage . Th en , th e youn g king and sTon pa gSh en rab form an allian ce an d s et o ff t o sub due the de mon. Weari ng a mant le of yellow antelope ski n, the you ng Śāk ya king goe s to Nga min chos po, pre tendi ng he wa nt s to bec om e hi s di sc ip le and learn his doct rines. The dem on gi ves the young pri nc e a poisonous pot ion, whi ch , rat her tha n poi soni ng t he pri nce, t ast es t o him like a ne ctar. The dem on tries in vai n to wound hi m wi th his sword, whe reupon th e prin ce gi ves the dem on the fol lowi ng advi ce: «Heed me wel l, Rud ra, bl ack fury , son of demons, you say you are a dh arm a practitio ner, but in fact you perform evil actio ns, you eat hum an flesh , an d commit heresi es and vi le pra ct ises. No w you must act according to the real or I will perform th e lib eration ( ) rite of ritu al killin g». Wh ereu pon the demo n, in a fit of rag e and sh am e, rep lies: «Take heed , you so n of the Śākya lin edahg aer, m I aw ill never obey yo u». And sayin gsg sr oo,l hbea s wallows t he young prince , wh o, insi de the dem on’ s st om ach, takes on the appeara nce of dBal gyi Khro b o, w ith t he h orns o f a ḍ surm ount ed with a horse ’s hea d. From there, he utters a terrify in g eag le cry an d the neigh ing of a battle stee d, a nd a fter h aving sm ashed the demon’s bo dy ignat or u foau r part s, issues from hi s head, once again in the fo rm of the pr ince of the Śākya linea ge. The dem on, now tam ed, says: «O nob le prince of the Śāk ya dyn asty, now I will obey an d fo llow yo u». The tam ed dem on is gi ve n the nam e of ( ā ) Thar pa zhon nu, and the victori ous pri nce is award ed th e title o f Śāk yam uni Budd ha. Su bseq ue nt ly, dDgaem s npyae nT ougp dskaak ra/ Śā ky am uni Buddha, tra nsf orm s the na me of into th at of th e ex cellent (Bu ddh ist) , and transf orm s a large num ber of cate gories of teachi ngs: the forty-two cat egori es of ū s, t he s ix g.Y ung tdrer autn isge sB, o thne fo ur classes of , an d th e fDo uhra rcmalasses of tan tr as fro m ā t o tant ras. These doctrines , thus transformed, weres dtirs a seminated evvi neary awhe re. abhidharm a kriy In t he afinaln ut ta prarta o f t he s tory w e f ind t he f ollowing v ery i nterestin g, emble matic state ment:

In the future, at least once, some would say that the g.Yung dr ung Bon was er roneous and others would maintain that th e Buddhist dhar ma was wrong. Bon and Dhar ma are not differen t, and th eir u ltim at e m eaning is that th ey are on e.20

Dus phyi ma lan cig tsam na / gan g zag la l a zhi g gis na re / g. yun g dru ng bon gyi bst an p a ni mi bden te log pa’ o zer b a dang / yan g la l a z hig gis na re dam pa’ i chos ‘ di mi bd en te log pa’ o zhes zer ba byun g Rivista Studi Orientali Supplemento 1 2016.qxp_Impaginato 02/03/17 08:29 Pagina 151

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I fi nd t hi s e ndi ng w ort hy of n ote. T he m yth di sintegrat es a nd , as whe n a curtain rises aft er a pe rf ormance, the actors appea r without thei r masks, showi ng the hi dde n, assi mila tiv e strateg y of th is narrativ e: the Buddh ist do ctrines a re a « transformation» of the ancie nt g.Yung drung Bon teachi ngs . Śākyam uni Buddha him se lf is a «transf orm at ion» of a Bon deity, Dam pa Tog dka r. Buddhi st doct rines are nothing but Bon doct rines in di sgui se and, , Bon doctrines are nothing but Bu ddh ist do ctrin es, si nce «Bon an d Budd hism ar e o ne». 21 As we have already seen, the vice versa i s o ne o f t he m ost a ncient Bo n histo riograp hic trad itio ns, and in all probability was compiled by a mem ber of the rMa fam ily into the ea rly cebnstuG rragies so gf l tinhge pa gr ags . The di st inct pol arizat ion between Bon an d Buddhism had not yet tak en on th e clear outlin es of the Yüa n era and later peri ods, whe n al l the Ti bet an sch ool s phh a ydi toda assr um e and co ns truct wel l- defi ned iden tities lin ked to the econ omic and so cial policies that led to the form ation of th e m onasti c in stitu tio ns t hat ch aracterized th e later h isto ry o f Tib et. The model ing of an anci ent pre -Buddhi st rel igion, the so-cal led g.Yun g drung Bon, unc ontaminat ed by Bud dhi sm , devoi d of any syncret istic element , whos e pl ace of ori gi n was set in the west ern regi ons of Zhan g zhung, with its own langua ge and even its own anci ent wri ting, does not appear in the ear liest Bon sources like the , t he sho rt hagi ography of gS hen rab M i bo, or i n t he As has been remarked ve ry recently by Sa m van Schai k, in one of t he e arly r are TmiD beot a’dnu sos urce s am ong the Dun Huan g do cument s that makesK elux’pbl uicm it. referen ce to Tib etan no n Bu ddh ist practices, th e wo rd does not appear. During the imperial peri od , no n Budd hi st doct rines were defi ned ei ther as ‘t he bad relig ion’ ( ) or ‘th e littl e relig ion ’ ( ) wbh o inle Bud dh ism was defined the Buddh a’ s relig ion , or ( ), the good relig ion ( ch os n gan ), t he c orrect r eligion ( ), the grea t rel igion ( ) pa cho s ch u ngu 22 and also theb eut ed rdnhaa l/dhaārma rceh loig si o’b n’ u( dh a ). chos bz ang p o / c hos leg sL pika ewise, th e oldest impericahl-o p se yria ond g Buthadgd h piast reco rd , th e fu ll text cvh eorsi oc nh eon f ptheo bSam yas inscrip tionsv, trsatin ksa m itted in theg.y ung dr un g gyi c hos , does not cont ai n the wo rd , wh ereas ment ion is made of the fol k rel igion ( ) pre ceding the 23 in trodu ctio n of Buddh ism in Tib et. mTK hhear se p a is’ i ad g a’gr o s witon g consen sus am ong contem bpo nora ry academ ic researche rs that there was no orgamnyizi e cdh ores l igion goi ng by th e name of in Ti bet an im peri al tim es. In the oldest sou rces the term i s found with refere nce to the prac tice of specific funera ry, apot ropai c or ra ns om ritu als wh ile btheon term s , , or were use d to indi cabt oen the officiants of t hose ce rem onies. As we ha ve seen in tbho en etiolo po lhgiac abl o mytn p oh of thsek u gsh en discusse d here , in the earl y cent uri es of the sec ond millenni um there are clear traces of a trad itio n th at could be con sidered pro to , abt s lG earsatg ams paon g gl icn egr tg ainra g m s em bers of

Bo n gs ar

» in , in gZ hon nu Nor bzang 201 0: 146. 21 / b Loant ecrh osn , s wo is toh mthae yrisne d ionn im lap gocr tiagn /c/e of gm. Yonuansgt idcr iunnsgti tbuotino ngsy ia sngdr ath beisrg cr angos npiac arli n chen g lfroi ngm g rthea gs mi d 14 th century onwards, this syncre tistic mode was further developed in the tradition, in opposition to the g.Yung drun g Bon. See Achard 2013 a nd Blezer 2013b. 22 corpor a Cf. van Schaik 2013: 236. Bon g sar 23 Cf. Beckwith 2003. Rivista Studi Orientali Supplemento 1 2016.qxp_Impaginato 02/03/17 08:29 Pagina 152

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the rMa fam ily, accordi ng t o whom the B on-Buddhism relations hip wa2s4 fa r fro m havi ng t ake n t he di ch ot om ou s, p olari ze d fo rms t hat evol ve d i n l ater t imes. The re prese ntation of a nat ive, « purteh » , g. Yu ng dr un g B on r eligion seem s to ha ve tak en sh ap e on ly later , ar oun d th e 14 cen tury, co rrespo nd ing t o a cl ear political agenda and a strong reacti on to the gSar ma pa hegemony. T he ques tion of the origin s and histo ry of th e B on trad ition is a hig hly co mplex o ne, an d it is beyo nd the scop e of th is pap er t o ex am in e it in d epth. It fund am en tally in vo lv es th e co nstruction of reli giou s and po litical id en tity, an d ev en t oday th e sign ifican ce o f t his pro cess h as not di mini shed , especi al ly si nce i t has been refo rm ul at ed and re ne got iated by seve ral promin en t Tibetan in tellectuals, bo th secu lar an d relig ious, to con note and forg e th eir eth nic iden tity, at a mo ment in wh ich Tib etan peop le are stru gg ling for th e su rv iv al of th ei r o wn cu ltu re.

IBLI OGRAP HY B

Pri mar y s our ces bsGrags pa rin chen g ling grag s, in Ten zin N amdak (ed.) , Sou rces for a Histo ry of Bon , Tibetan Bonpo Monastic C entre, Dolan ji,1972, f f. 49-72 . Bon gyi brten ’g yur chen mo , vol. 72 , Cheng du and Lhasa (1996- 1999). Bon chos dar nub kyi lo rgyus rgyas pa rin chen gling grags MS kept in the Universit y o f Oslo Librar y, 95 ff. g.Y ung drung b on gyi rgyud ’b um in Ten zin N amdak (ed.) , So urces for a History of Bon , Tibetan Bonpo Monastic C entre, Dolan ji, 1972 , ff. 1-47 .

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Blez er, H. (2010 ) “William of O ckham , Jan v an Gorp and T ibet an Studies. Meth odological

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Blondeau , A.M. (1971) “Le Lha ’dre bKa’ thang”, in A. Macdonald et al ii , (eds), Étud es tibéta ines d édié es à la m émoire d e Marce lle Lalo u, Paris , 29-126 .

24 O n t h e p r o t o - h is t o r y o f t h e «n e w B o n » p h e no menon, s ee Achar d 2013: 78 ff. Rivista Studi Orientali Supplemento 1 2016.qxp_Impaginato 02/03/17 08:29 Pagina 153

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stampato e rilegato nella tipografia di agnano, agnano pisano (pisa).

* Finito di stampare nel mese di Dicembre -+,.

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* Periodico iscritto alla Cancelleria del Tribunale di Roma in data  marzo 6 n. 11 /6 Raffaele Torella , Direttore responsabile Periodico già registrato in data 3 aprile 1958 n. 699