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TULSI-PRAJNĀ
was met by 'Brom while residing at a place named rgyal. shin. However, while returning towards Bal-po-rdzon, he stayed at skyid-gron for a year and there, he found that the road was closed due to internal feuds and thus, he was unable to proceed there.3 The place skyid-grn is the Tibetan town on the border of Nepal (Tib. Bal-po).. Thus, the master cancelled his decision to return to India due to the troubles on the route back.
Among the achievements of Dipamkara during the first three years of his stay, special mention needs to be made of the composition of the Bodhipāthapradipa, because it proved crucial not only for the success of his entire Tibetap career but moreover, in an important sense, for the subsequent history of Tibetan Buddhism 5
As a Mahāyāna Buddhist, the great Master could not have believed in any ideal other than that of universal emancipation. As a Mādhyamika Philosopher, again, he could not have preached any doctrine other than that of universal pothingness, ie. Šunyavāda. These two, taken together, from the fundamental theme of the Bodhi-pāțhapradīpa.
From mŃa-ris, Atisa and his associates proceeded to dpal-than, sNe-than, Lhasa, Yer-pa and Lan-pa, where the master was received warmly and preached extensively the Doctrine. Again, towards the last time of his age, he returned to sñe-than and spent last part of his llfe. Thus, Atisa, again revived Buddhism in Tibet during his thirteen years of staying there (i.e. from 1042-1054 A.D.).
Thus the cultural linkage between India and Tibet was started during 7th century A,D. and it continued till the end of the 18th century A.D.; but India's relations with China began much earlier than that of Tibet; from 1st century A.D.
Indians went to China, both by sea-route in the South and by hill-tracks in the North. They learnt the difficult language, translated Indian works sometimes alone and
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