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दिङ्नागकृतवैशेषिकमतविचारप्रसङ्गे भोटग्रन्थानां परिचयः ।
and published in sixty volumes between the years 1937 and 1941. In this way, Japan, was able to make a modest contribution to a clearer understanding of Primitive or Theravada Buddhism.
In the case of the Tripitaka in Chinese the situation is not so simple. In 5 fact, quite a number of different Canons existed in China, Korea aud Japan
and all in antiquated forms, until some years ago, they were thoroughly collated, brought up-to-date and published under the title of "Taisho Sinshu Daizokyo" by the joint efforts of the late Drs. Takakusu and Watanabe Kaikyoku. The work, it seems, has since its publication been used with profit as a work ef 10 reference in many parts of the world.
To turn now to the Tibetan Tripitaka, it is necessary first to say a few words on how it came to be written.
1. Compilation of the Tibetan Tripitaka.
Buddhism was first introduced into the country in the first half of seventh 15 century, when Tibet was under the rule of King Sron-bstan sgam-po. Realising the pressing need for a written language if the country were to adopt Buddhism, the King decided to send Thon-mi-san-bho-ta to India to learn both the Indian language and its literature. In the course of time Thon-misan-bho-ta mastered the Indian language sufficiently well to be in a position to compile both a Tibetan grammar and a written language according to the system and construction of phrases then prevaling in India.
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This having been accomplished the Tibetans were able to translate the Sanskrit texts into their own language. When a short while later in the second half of eighth century, King Khri-sron-lde-btsan came to the throne, Tibet became a most powerful nation, so much so that its army was able to capture Ch'ang-An, the capital of the Tang dynasty at the time. This period coincided with a great cultural activity and with it the translation of Sanskrit works came to be undertaken in real earnest and on a larger scale than before. However, it was in the reign of King Ral-pa-can in the first half of the 9th century that it reached its peak. During this period those scriptures which had been translated in a slipshod fashion were freely revised and those which had not been rendered into Tibetan were at once properly translated. More than half the books composing the present Tibetan Tripitaka were translated about this time; they were, undoubtedly, done with meticulous care, for one notices 35 uniformity both in the use of technical terms and in mode of expression. Unfortunately, however, some of the influential subjects of King Ral-pa-can entertained a dislike for the King's overzealous protection of Buddhism and decided to get rid of him. He was eventually assassinated. The next King Glan-dar-ma, was a rabid anti-Buddhist and, during his reign, Buddhist
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