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TULSI-PRAJNA
During the reign of glang-dar-ma the Doctrine suffered a setback for almost a decade, but revived a gain, starting from the eastern and western parts of Tibet. This marked the beginning of the later dissemination of Buddhism in Tibet. Many scholars, such as Rinchen-sang-po, met with famous Indian scholars and adepts and through hearing, thinking and meditating maintained and furthered the conqueror's teaching. Also, many Indian scholars, such as Atisa, came to Tibet and translated and disseminated many sūtras, tantras and commentaries. At this point, many of Tibet's own people became skilled in the doctrine and began writing the many Tibetan Commentaries, and after a time not many famous Indian or Nepalese scholars came to Tibet.
Thus, the Buddhist teaching that spread to Tibet is just the stainless teaching of India. The Tibetan Lamas neither changed it nor mixed it with another religion. For example, in Tibetan commentaries, even after a brief exegesis of doctrine, a source is cited, be it the speech of Buddha himself or of another Indian scholar, and the point is settled only on this basis. 5 Again, the Sanskrit texts, which are difficult to understand, entirely translated into Tibeten in a easier way, in many centuries ago. It is known from the history of Tibet that the tranlation of buddhist scriptures on large scale commence after the second half of the eight century A:D., when the king KhriSron Ide-brtson ruled over Tibet. Particularly after the founding of the first Tibetan monastery, Bsam-yas (Circa 773), and the acceptance of Buddhism as state religion the translation activities were furthered.
It would seem that the royal patronage of the translating activities has stimulated centralization and standardization of these
s. A central committee of translators, consisting of both Indian and Tibetan scholars, was installed, authorised to revise old and new translations in order to attain uniformity in terminology as well as translating techniques 6 This committee is generally referred to as Bcom-Idan- das-kyi-rin-lugs-kyi-dun-sa.?
It is known from the history and records that the compositions of the scholars like Dignāga, Nāgārjuna, Ārya Maitreya, Dharmakiritti, Dharmottara and Vasubandhu etc. were included in Tibetan translations. However, the three famous works of Visubandhu on Vāda i.e. the Vāda-vidhi (Chinese : Ronki), the Văda-mārga (Chinese : Ronshiki) and the Vada-kaušala (Chinese : Ronshin) are not popular in Tibet.
Gradually, when Buddhsm in India proper had become extinct, an indigenous independent production of works on Logic by Tibetan
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