Ka khol ma: Difference between revisions
Jump to navigation
Jump to search
No edit summary |
mNo edit summary |
||
| Line 1: | Line 1: | ||
The '''Ka khol ma''' ([[Wyl.]] ''bka' chems ka khol ma'') is a text attributed to [[King Songtsen Gampo]], which was then concealed in a hole in a pillar at the Rasa Trul Vihara (Wyl. ''ra sa 'phrul'') and later revealed by [[Atisha]] as a '[[terma]]' in around 1049. Many of the later texts on Tibetan history, such as the ''Feast for the Learned'' (Wyl. ''mkhas pa'i dga' ston'') by | The '''Ka khol ma''' ([[Wyl.]] ''bka' chems ka khol ma'') is a text attributed to [[King Songtsen Gampo]], which was then concealed in a hole in a pillar at the Rasa Trul Vihara (Wyl. ''ra sa 'phrul'') and later revealed by [[Atisha]] as a '[[terma]]' in around 1049. Many of the later texts on Tibetan history, such as the ''Feast for the Learned'' (Wyl. ''mkhas pa'i dga' ston'') by [[Pawo Tsuglak Trengwa]], are based on it. | ||
It seems there are three different versions of the text. This is not surprising for a terma, since for several generations the transmission of these texts was often given to only one person (wyl. ''chig rgyud''). New material was added each time and it is often very difficult to find the original text. | It seems there are three different versions of the text. This is not surprising for a terma, since for several generations the transmission of these texts was often given to only one person (wyl. ''chig rgyud''). New material was added each time and it is often very difficult to find the original text. | ||
Revision as of 11:38, 28 July 2008
The Ka khol ma (Wyl. bka' chems ka khol ma) is a text attributed to King Songtsen Gampo, which was then concealed in a hole in a pillar at the Rasa Trul Vihara (Wyl. ra sa 'phrul) and later revealed by Atisha as a 'terma' in around 1049. Many of the later texts on Tibetan history, such as the Feast for the Learned (Wyl. mkhas pa'i dga' ston) by Pawo Tsuglak Trengwa, are based on it.
It seems there are three different versions of the text. This is not surprising for a terma, since for several generations the transmission of these texts was often given to only one person (wyl. chig rgyud). New material was added each time and it is often very difficult to find the original text.
Further Reading
- Leonard van der Kuijp, 'Tibetan Historiography' in Cabezón and Jackson, ed., Tibetan Literature: Studies in Genre, Snow Lion, 1996