A VERY RARE AND IMPORTANT SILK DOCUMENT BY THE 5TH PANCHEN LAMA (1663 - 1737)

Description:

Tibet, dated 1721
60,5 x 140 cm (176 x 88 cm R.)
From the 17th century onwards, important edicts, proclamations and letters from the Tibetan and Mongol
world were often handwritten on silk. Like diplomatic and legal documents prepared on paper, these official
documents were authenticated by the use of seal impressions. The present document is a confirmation letter
from the Fifth Panchen Lama, issued in 1721, which reaffirms the privileges previously granted to a man
and his son from the Qalqa tribes of Mongolia. The Panchen Lamas, who resided at the Tashi Lhunpo monastery in Tibet, were revered as manifestations of Amitābha and were considered the second religious authority after the Dalai Lama. Their influence extended beyond Tibet, reaching into Mongolia and the Qing Empire, where Tibetan Buddhism had gained a significant following. The Mongol rulers, who followed the Gelukpa school of Tibetan
Buddhism, also know as the Yellow Hat tradition, considered the Panchen Lamas spiritual protectors. They
often sought the advice of the Panchen Lamas on religious and political matters, as the present document
attests. The Fifth Panchen Lama, Lozang Yeshé Pelzangpo (Tib. blo bzang ye shes dpal bzang po; 1663-
1737), played a significant role in the religious, political, and diplomatic landscape of Tibet, Mongolia, and
China during the late 17th and early 18th centuries. He maintained relations with various Mongol tribes,
acting as a bridge between Tibet and the Mongol rulers who followed the Gelukpa tradition. Likewise, the
Fifth Panchen Lama maintained a strong diplomatic relationship with the Qing court, which had extended
its influence over much of Inner Asia at the time. The Qing emperors, particularly Kangxi (1654-1722),
sought to strengthen their control over Tibet and Mongolia through religious patronage. They recognised
the Panchen Lama as an important religious leader, yet viewed him, to some extent, as a means to further
their own political ambitions. The present document serves as a letter of confirmation of privileges (Tib. rgyab gnon). It is handwritten on a piece of yellow silk, measuring about 139 by 60.5 centimetres. The text is centred on the fabric and consists of thirteen lines, elegantly written in the Tibetan cursive script known as Drutsa (Tib.
’bru tsha). This official document is authenticated by means of two red seal imprints. The first, smaller
imprint (Tib. rgya tham) appears at the conclusion of the intitulatio or title. The design of this seal shows
the Kālacakra monogram on a lotus seat, flanked on either side by the auspicious Sanskrit formula
maṅgalaṃ. A golden seal of validation (Tib. gser tham) is affixed at the end of the document. This large
red seal features a trilingual inscription in Chinese, Manchu, and Tibetan, stating: “Seal of the Panchen
Erdini carrying his authority”. The title Erdini was officially bestowed upon the Fifth Panchen Lama by the
Qing Emperor Kangxi in 1713. This silk document features portraits of Gelukpa masters in the upper register. At the centre, the image is likely a depiction of the Fifth Panchen Lama. He is flanked by Tsongkhapa (Tib. tsong kha pa; 1357-1419), the founding figure of that tradition, on the left, and by the Dalai Lama portrayed in his
Vajradhara form on the right. The lower part of the document shows a powerful representation of Palden
Lhamo, a significant protective deity in Tibetan Buddhism. She is particularly venerated as the personal
protector of the Dalai Lamas and the Tibetan government. Her role as a guardian is to protect Buddhist
teachings, maintain order, and remove obstacles for practitioners. She is often depicted riding a mule across
a sea of blood, symbolising her power to conquer evil forces. Her imagery is fierce and intimidating,
complete with a skull crown, weapons, and other symbols of destruction, reflecting her wrathful nature
aimed at defeating ignorance and enemies of the faith. The primary purpose of this document was to recognise the rights of two individuals from Qalqa Mongolia: the gong Tséwang Norbu (Mn. Cèwangnorbu; d.c.1732) and his son, the monk Yeshé Delek. Although similar procedural measures were often recorded on large sheets of paper, this exquisite silk document, adorned with intricate imagery, serves as a testament to the significance and influence held by its recipients. Information on Tséwang Norbu is scarce, despite his significant role in Sino-Mongol-Tibetan relations in the 18th century. This Qalqa prince, nephew and adopted son of Todo erdeni, was granted the title of gong or duke of the province of Sain Noyan by the Qing emperor in exchange for his services.
Following the invasion of Tibet by the Zunghar Mongols in 1717, Tséwang Norbu and his forces, along
with the Manchu northern army, were quickly deployed in Central Tibet, paving the way for the return and
enthronement of the young Seventh Dalai Lama.1 On their arrival in Lhasa in 1720, a provisional
government was set up. This government was composed of seven members, led by the Manchu general
Yensin and comprising two Tibetans, two Qoshot Mongols from Kokonor and two Qalqa princes, one of
whom was Tséwang Norbu. In 1721, the duke Tséwang Norbu assumed command of military operations
upon receiving the official seal of general from the Chinese emperor, positioning him as the head of the
Qing garrison stationed in Lhasa. In the same year, the Fifth Panchen Lama issued the present confirmation
letter of privileges.
Important German private collection of Tibetan art, assembled in the 1980s
Although it is difficult to determine the exact context surrounding the issue of this document, it is
reasonable to assume that the beneficiaries of these privileges sought the endorsement of the Fifth Panchen Lama to legitimise their prerogatives. For this reason, the present document was directed to all individuals who may have been engaged in clerical or official duties in the regions of Outer Mongolia and Manchuria. During the Qing Dynasty, many titles previously held by the Mongol nobility were replaced by Chinese and Manchu titles, which are given in italics in the translation of this document. The rights, official position, and seal bestowed upon the father and son are encompassed by the Mongolian term darqan nangso. The term darqan referred to individuals or groups granted special privileges, such as exemption from certain taxes, obligations, or duties. This status was typically awarded as recognition for service or loyalty, and those holding darqan status, whether individuals or families, occupied a respected and protected role within the social hierarchy. Over time, the term nangso appears to have evolved to refer to officials tasked with overseeing both military and civilian affairs, particularly in their capacity as managers under a prominent incarnate lama. In this context, it is not coincidental that the First Jetsün Dampa Khutuktu (1635-1723) seems to have had a close relationship with the owner of this document. Jetsün Dampa, also referred to as Zanabazar, was born among the Mongols of Qalqa, as the son of
one of the three khans or rulers of that region. In 1640, he was recognised as a reincarnate lama by the Fourth Panchen Lama and the Fifth Dalai Lama. He became the head of the Gelukpa tradition in Mongolia
and played an essential role in the advancement of Tibetan Buddhism by establishing numerous
monasteries. He also exerted considerable political influence and acted as counsellor to the Mongolian
khans, significantly shaping relations between Mongolia and Tibet in the 17th and 18th centuries.
We are grateful Dr. Yannick Laurent for the description of this important document
Signs of age, somewhat faded and with minor danmages due to age. Mounting, framed and glazed.
1 See Laurent, Yannick. 2022. “From Lithang with Love: A Travel Permit from the Seventh Dalai Lama.” Christopher Cüppers, Karl-Heinz Everding, and Peter Schwieger (eds) A Life in Tibetan Studies: Festschrift for Dieter Schuh at the Occasion of his 80th Birthday. Lumbini: Lumbini International Research Institute. 459-482.