Tibetan Mountain Deities, Their Cults and Representations: by Anne-Marie Blondeau (Ed.)

By Anne-Marie Blondeau (Ed.)

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Extra info for Tibetan Mountain Deities, Their Cults and Representations: Proceedings of the 7th Seminar of the International Association for Tibetan Studies, Graz 1995

Sample text

Malheureusement, a ce jour, je n'ai pas pu savoir a queUe date remonte la construction du lnonastere. Le role principal est joue par les eaux, celles du lac ou de la source quIa fait jaillir Padmasambhava; les recits ne sont pas toujours tres explicites. La tradition orale ne releve pas un bienfait clairement mentionne dans les deux guides et qui conduit souvent de nombreux Tibetains a se rendre en pelerinage: l'obtention d'un enfant. M. Blondeau: si un couple sans enfant fait la circumambulation (du lac?

Local oral accounts point to this having been accomplished by Pha dam pa sangs rgyas, the Indian yogin, who resided in Ding ri in the 11 th century and became a religious hero throughout the area. They narrate that this god used to be a cruel lord who looked like a demon and carried fire on his shoulders. It is said that Pha dam pa sangs rgyas converted him and transformed him into a king of religion (elws rgyal). Subsequently, he became a llza Sl'llllg ma, who protected the area, having ministers in the four cardinal directions and a huge retinue.

Shel dkar cllOS 'bYllllg 12a,5-13b,4). In fact he was sent back as administrator of La stod Iho under the control of the Byang bdag and later he was made autonomous again with the title of ruler of the tHo khri skor given him by the Yfian em peror. The favour of the local gods was therefore an important factor which led the lord of La stod byang to a political marriage alliance and to the recognition of the political prestige of his prisoner. Si til Chos kyi rin chen built the famous fortress of Shel dkar in La stod Iho and, in 1385 together with the great translator Grags pa rgyaI mtshan, he founded the monastery of Shel dkar chos sde.

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