Muge Samten Gyatso (1914-1993) - Buddhist scholar , educator , religious and public figure-left a significant mark on the Tibetan culture of the XX century . He received a traditional Buddhist education at the Lavran Tashikyil Monastery and never left Tibet all his life , sharing the difficult fate of his homeland . Muge Samten Gyatso is the author of religious-philosophical, historical and biographical works, works in the field of lexicography, poetics, astrology . In 1997 . a collection of his works in six volumes was published . The work of the scientist has not yet been studied in Russia and abroad . This publication highlights the facts of the creative biography and scientific heritage of Muge Samten Gyatso . The essay "A brief outline of the history of the spread of science in Tibet", which is distinguished by its genre originality, characterizes the author as a connoisseur of old and new Tibetan historiography . The second chapter of this essay presented here has been translated into European (Russian )for the first time language.

The recent history of Tibetan culture preserves the name Samten Gyatso Michjig Yanchen Gawe Lodoy. This scholar is widely known in Tibet as Muge Samten Gyatso. He was born in Muge, Sunchudzon County (Gyalron), in Eastern Tibet, and received a traditional Buddhist education. In the publishing preface to his sumbum (collected works)* says: "He devoted his entire life to the traditional sciences of his people: with love and care, he restored what had fallen into disrepair, contributed to the multiplication of what remained intact" [rJe dMu dge bsam gtan ..., 1997, p. 525-707].

In the autobiographical essay "Rang gsal Adarsha" ("A Mirror Reflecting itself", 1992) the main facts of the scientist's life and work are presented. At the age of 11, he took the getsula vows (second degree of monasticism) at the Muge Tashi Khorlo Monastery, where he completed a basic course of study. Then he continued his studies at the monastery of Lavran Tashikyil, which at that time was one of the six largest monasteries of the Gelug school. There he received a higher spiritual education and for the first time showed a penchant for studying the theory of language, Sanskrit grammar, poetry and dramatic art.

The scientist has several works on the theory of language, an essay on the history of Tibetan medicine, essays on the history of the spread of science in Tibet and a work on poetics, works on astrology, the history of monasteries, etc. He was also one of the authors of the Great Tibetan-Chinese Explanatory Dictionary ( Bod rGya tshig mdzod chen mo).

Among the many works of Muge Samten Gyatso that are of undoubted interest is " A Brief Sketch of the history of the spread of science in Tibet." This work does not belong to any of the well-known genres of Tibetan historical literature. Here the scientist made an attempt to cover all the variety of phenomena of Tibetan culture since the time of the legendary King Nyati

* Sumbum Muge Samten Gyatso in six volumes published in China [see: rJe dMu dge bsam gtan ..., 1997]. The first volume contains biographical works, including the scholar's autobiography; the second contains works on Buddhist philosophy; the third contains historical works; the fourth contains works on poetics, grammar, and astrology; the fifth contains commentaries on Sumchupa and Taggichugpa Tonmi Sambhota, as well as works on Tibetan spelling; and the sixth volume contains miscellaneous, small in volume, essays and instructions.

** The school of Tibetan Buddhism founded by Tsonghawa (1357-1419).

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Tsengpo to the present day, which indicates the researcher's exceptional knowledge of ancient and new Tibetan historiography.

It is obvious that an important source of information about the early period of the author's history was chojung (history of Buddhism)" Festival of the Wise " by Pavo Tsuglag Tenwa (1504-1566), created in the period from 1545 to 1564. The author wrote it in Samye on the basis of literary and epigraphic monuments available in this ancient monastery, including dKar chag chen to Samye Monastery*. Another source that the scientist worked with was the Dergean edition of Kagyur and Tengyur, as indicated by the references available in the text.

In the title of his work, Muge Samten Gyatso used the term rig gnas (skt. vidyasthana), literally translated as "areas of knowledge". In this paper, he considers the history of Tibetan culture primarily as a process of transmitting and mastering 10 traditional sciences.

The classification of the sciences into "five major" and "five minor" probably already existed in the pre-Buddhist tradition in the fourth century A.D. The most well-known and frequently cited texts that classify knowledge into "five major" sciences are Mahayanasutralamkara XI, 60 (tib. mDo sde rgyan) and "Yogacharabhumi" (tib. Sa sde). Sakya Pandita discusses the "Five Major" and "five Minor" sciences, as well as the writings related to them, in his "Introduction to Science" (Mkhas pa mams 'jug pa ). The classification of sastras and areas of knowledge discussed in the Yogacharabhumi is addressed by Budon in Chojung and Kedub Jae in the Complete Review of the Buddhist Tantra System (rGyud sde spyi rnam).

The description of the system of education in Buddhist monasteries and literature on the five traditional sciences was left by the I Ching, who arrived in India in 672, and the same areas of knowledge are mentioned by Siu-an-tsang, who visited many regions of India from 629 to 645 [Vorobyova-Desyatovskaya, 1988, p. 59].

In Tibet, the classification of knowledge into the "five major" and "five minor" sciences, which has been known since the" original " period of the spread of the Teaching, takes on special significance with the arrival of Atisha in 1042. I would like to point out that the Mahayanasutralamkara and Yogacharabhumi (Bodhisattvabhumi section) mentioned above are among the "Six Books of the Kadam School", they form part of the theoretical foundation of the Sutra teaching, which was laid down by the outstanding Indian scholar and religious figure Atisha (982-1054) and strengthened by his students. With the arrival of the Great Kashmiri Pandit Shakyashribhadra (1127-1225), who had a great influence on Sakya Pandit, the study of the "ten sciences" in Tibet became a mandatory element of spiritual and secular education [Krapivina, 1994, p.106].

The significance of the classification of knowledge into the "ten sciences" was extremely important: it "is the most perfect from the point of view of reflecting the religious and philosophical system of Mahayana Buddhism. And this classification of sciences influenced the formation of the structure of Danzhur" [Introduction to the study of Ganzhur and Danzhur, 1989, p. 86].

I will focus especially on the genre peculiarity of the essay "A Brief sketch...". The political history of the country, questions of chronology and philosophical polemics of schools remain outside the scope of this work. At the forefront of the story is the history of translations of Buddhist works, the history of the formation of the Tibetan Buddhist canon, Kagyur and Tengyur, the history of Tibetan medicine, the development of genres of Tibetan literature, as well as various forms of art and crafts.

Describing the" Initial " period of the spread of the Teaching, the author does not give an exact date for the first penetration of Buddhism into Tibet, but points out that, although during the reign of King Lhatotori (IV century AD), the texts of two Buddhist sutras were already known in Tibet - sPang skong Phyag rgya ba ("One Hundred Commandments") and mDo sde Za ma tog (Skt. "Avalokitesvara-guna-karandavyuha-sutra"), "their meaning was not clear, and by calling these texts" Secret Shrine", they were made an object of worship."

Muge Samten Gyatso pays great attention to the scientific and educational activities of the Tibetan kings-patrons of the Teachings. The text lists the works of Songtsen Gampo (617-698), included in the Mani Kabum, and the works of Tis'on Detsen, which are contained in the volume 'Co' Dergesky Tengyur and the Pantanm catalog**. Speaking of the code of laws adopted by King Songtsen Gampo, Muge

* The ancient historical work bSam yas dkar chag chen mo (bSam yas lo rgyus), also known as rGyal rabs dBa' bzhad ("Genealogy of Kings composed by a Minister from Ba"). A translation of this text was published in 2000 ." [dBa' bzhed .., 2000].

** 'Phang thang ma. According to some scholars, the earliest list of canonical literature compiled by translators Kava Paltsag and Choiki Nyinpo during the time of King Sanalag (IX c.) has not yet been discovered (Vostrikov, 1962, p. 123).

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Samten Gyatso notes: "If by that time society and science had not reached a certain level of development, then such legislative acts could not have appeared." The main point of this legislation was the consolidation of the status of a legal norm for the ethical principles of Buddhism.

In the first chapter of the work, a significant place is given to the era of King Chitsugdetsen (Relpachen, IX century AD), when attempts were made to unify the translation language and create a set of rules that should be followed by translators from Sanskrit. It was during this period that the Mahavyutpatti dictionary was being developed: "When the lotsavs and pandits made changes to the language, they compiled three versions-large, medium and small - of the [Sanskrit-Tibetan dictionary] Bye brag rtog byed . The large and medium versions-SgrA sbyor bam gnyis-are included in the Derges Tengyur (volume 'So', section 'miscellaneous texts')." In this essay, the Muge Samten Gyatso gives the entire text of the preface to Mahavyutpatti .

The second chapter of the work begins with a study of the terms "Initial" and "Late" periods of the spread of the Teaching. According to Sumpa Kenpo, "the main thing in the division into early and late distribution [of Buddhism in Tibet] is the principle of vowing one's own liberation, and not anything else..." [Pubaev, 1981, p.189]. In connection with this traditional division of the history of the Teaching into the "Original" and "Late" periods, Muge Samten Gyatso notes that in Amdo and Kham, the transmission and dissemination of the Teaching (and hence the pratimoksha vows ) was continuous. It was thanks to this circumstance that the institute of monasticism was successfully restored in Central Tibet and the preaching of the Doctrine was resumed. In the "Late" period, the tradition of Vinaya was simultaneously transmitted from the west - from India, Kashmir and Nepal (Western Vinaya) - and from the east (Eastern Vinaya).

Special attention is paid to the processes of the final formation of Buddhism on Tibetan soil. At the beginning of the" Late " period of the spread of the teaching, the Tibetan tradition of Pramana-vada was formed, which began with translations into Tibetan of the Pramana-Samuccaya of Dignaga and the Seven Treatises on Infallible Knowledge (Saptapramanasastra ) Dharmakirti. In Tibet, the commentary tradition of Pramana-vada is being revived and the foundations of the "new Pramana"are being laid. Developing the Tibetan commentary tradition of Pramana, Tolunwa's disciple Chava Choiki-senge (1103-1169) created a new kind of treatise - the dupra (bsdus grwa) or "collection of topics on the theory of infallible knowledge". This type of educational literature made it possible to get acquainted with the basics of ontology, epistemology, and logic.

With the arrival of Atisha in Tibet, a special direction of literature began to develop-tenrim (Tib. bstan rim) - "stages of teaching" - and lam rim - "steps of the path". Atisha's Bod-hipathapradipa marked the beginning of the formation of this class of texts in Tibet.

Another important process that characterizes the" Late " period of the spread of the Teaching is the emergence of so-called new translations of the tantras. The Indian scholar Smritijnanakirti, who mastered the Tibetan language and taught Domtonpu the art of translation, played a huge role in shaping the tradition of "new translations". Outstanding translators Dogmi-lotsava, Bari-lotsava, Chel-lotsava and many others worked in this field. The Kalachakra Tantra tradition was also widespread in Tibet, and the Abhayakaragupta lineage was particularly influential.

Exploring the "Late" period of the spread of the Teaching, the author highlights not only the development of the " science of the inner (or hidden)". meaning", but also the achievements of Tibetan scientists in the field of language science and its subdivisions, such as poetics, prosodics, lexicography. In the XI-XII centuries, the classical Tibetan language, the language of "new translations", was finally formed. It was at this time that many theoretical works appeared in the field of grammar, poetics and stylistics. The latter were based mainly on translations of the Kavyadarshi (Tib. sNyen ngag te long ) Dpag-bsam khri shing) by Kshemendra (XI c.). The work of such translators as Shon-lotsava Dorje Gyaltsen and his disciple Pan-lotsava Lodoi Tenpa (1276-1342)was of great importance, author of the commentary on "Kavyadarsha "(dPang tig). According to Bod-du rig-gnas dar-tshul , Shon-lotsava, together with Pandit Lakshashri, translated Kavyadarsha and Bodhisattva-avadana-kalpalata. Pan-lotsava studied the Prakrit texts and three grammatical treatises that were most popular among the scholars of India at that time: Kalapa-vyyakarana, Chandra-vyyakarana and Sarasvati-vyyakarana .

The development of the literary Tibetan language became an important condition for the work of Tibetan scholars on new versions of translations and the compilation of the first handwritten codes of the Tibetan canon - Kagyur and Tengyur. Completion of the" Late " period of dissemination of the Teaching, as

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the rule dates back to the end of the XIII-beginning of the XIV century, when scholars (pitakadhars )were engaged in compiling canonical codes in the Kadampa monastery of Nartan Chomden rigpe-ralti, his disciple Tsyunpa Zhampeyang, the disciple of the first two Uypa Losel and others. In the future, the systematization of the Nartan Code, the editing of texts, and the compilation of the karchag (catalog) were carried out by Budon. His famous Choijung (1322) can be considered as the result of this work.

Among the followers of the Budon tradition, the author mentions Rinchen Namgyal, Nartan lotsawa Sanghashri, Shala Choikyon Sanpo, the compiler of the famous spelling dictionary Dag yig rin chen Za ma tog (XVI century), Mendub lotsawa, the author of Li shi'i gur khang (XV century) - research in the field of comparative analysis of" old "and" new " Tibetan orthography.

About the Jae Tsonghawa period (1357-1419) Muge Samten Gyatso writes: "Especially with the advent of Jae Conghawa, the scientific commentary tradition and practice of the Teachings have flourished. At that time, all of Tibet was studying." The author considers Tsonghava's special merit to be the elimination of discrepancies between the Indian and Tibetan commentatorial traditions of Pramana. Among Tsonghava's younger contemporaries, who enriched the "five minor sciences", the author names his direct disciple Kedub Geleg Palsan (1385-1438), who was distinguished by an exceptional knowledge of poetry, and Shanshunpu Choi-wan Tagpu (1404-1469), who in 1438 created a retelling of the Ramayana in Tibetan (rGyal po Ra ma na'i gtam rgyud las brtsams pa'i snyan ngag gi bstan bcos).

Muge Samten Gyatso's later Sanskrit, poetry, and composition experts include the following scholars: Taranatha (1575-1634); Terdaglinva Gyurme Dorje, also known as Minlin Terchen (1646-1714); lotsava Dharmashri, the Great Fifth Dalai Lama (1617-1682); Desi Sangye Gyatso (1653-1653). 1705); Dar-lotsavu Agvan Pyuntsog Lundub (b. 1633), the First Zhamyang Shapu, Situ Tsuglag Choiki Nanpu and many others.

The final two short chapters of the work, which introduce us to the spread of Tibetan culture in China and Mongolia, are mainly devoted to the most important translations of Tibetan sources into Chinese and Mongolian, as well as to the study of Tibetan writing and language in these countries.

The published translation of the second chapter of Bod du rig gnas dar tshul mdor bsdus bshadpa* ("History of traditional Sciences in Tibet in the 'Late' period of the spread of the Teaching") will allow the reader to get acquainted with this interesting source and get a more complete picture of its author.

Translated from: Bod du rigs gnas dar tshul mdor bsdus bshad pa (A brief outline of the history of the spread of science in Tibet) / / rJe dMu dge bsam gtan rgya mtsho'i gsung-'bum. Pod gsum pa. mTsho sngon mi rigs dpe skrun khang (Muge Samten Gyatso. Complete collection of works Vol. 3. Silin, 1997).

translation

Chapter two. History of traditional sciences in Tibet in the Late period of the spread of the Teaching

In presenting the history of the sciences in the Late period of the spread of the Doctrine, we will explain what the terms "Original" and "Late"mean in general. The period before the suppression of the Teaching in Central Tibet by the Landarma is called the "Initial" period. This was followed by approximately seventy years1, during which no significant effort was made to study the sciences and Dharma. The time of the divine teacher Yeshe Ve 2, the ruler of Upper Ari [Western Tibet], and the subsequent period of gradual spread of the sciences and teachings of the sutras and tantras is called "Late"3 . In this regard, it should be noted that since the traditional sciences (gshis rig pa'i gnas), as well as sutras and tantras, began to spread in Amdo, Kham and all other areas remote from the Tibetan kings, the knowledge that originally existed in Central Tibet has been continuously transmitted to the present day. And since at that time the Tibetan king could not harm the Teachings in Eastern Tibet, the three Tibetan scholars 4 had the opportunity to stay [unhindered] on [Mount] Tengtig (Dan tig). In their time, 5 in the village of Tsonka Dekam, a gifted boy named Musu Sarbar was born. When, as an adult, he mastered writing, counting and other sciences, he became an educated man. From the acharya (learned mentor. - E. X.) Named Nen Jampel, he received many instructions on Dharma and other sciences. From the famous Lama Rin-

* For a commented translation of the first chapter of the essay devoted to the history of the ten sciences in the" Initial " period of the spread of the Teaching in Tibet, see: [Kharkova, 2004, pp. 258-289].

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chen Dorje of Kang (Khang)6 he took the bodhichitta vow (vow to achieve full enlightenment for the sake of saving others. He studied books on madhyamika and pramana under the guidance of the famous scholar Gyalve-Tsugtor of Kya. A shepherd once told him about three monks who came from Central Tibet and practiced contemplation (these were three scholars). Musa Sarbar went to the specified area and, meeting them, believed and took the primary monastic vows. At the dedication, he was given the name Geva Rabsel. Because he later displayed extraordinary intellectual abilities, he became known as Gonpa Rabsel (Very Clear Mind. - E. X.).

Later, he took the highest monastic vows. Tum Yeshe Gyaltsen, Noob Zhangchub Gyaltsen, and several others from Eastern Tibet took their first and later full monastic vows. They studied the vinaya and abhidharma taught to them (sections of the Buddhist canon. - E. X.). The name of the great lama Gonpa Rabsel became famous in all corners of Tibet.

Then the preaching of the Buddha's Teachings penetrated from Dom 7 to Utsang. Ten people came from several areas of Central Tibet at different times and received full monastic ordination from the Grand Lama. These were the" five from Wu "- Lume Qultim Sherab, Din Yeshe Yenteng, Ba Qultim Lodoi, Ragshi Qultim Junne, Sumpa Yeshe Lodoi; the "three from Tsang" - Loton Dorje Wangchug from Gurmo Rabkawa, Tsongqyun Sherab Senge from Shabgo A and Upatekar from Poton; the two Vegye brothers came from Ari. Lume [stayed and] took a vinaya course from Tum Yeshe Gyaltsen, while the others returned to Central Tibet. A year later, Yi Lume went to Utsan, where he founded a monastery and gradually built it; others followed suit, and the sangha began to develop. This line of spreading the tradition of studying "inner" science and "outer" science8 in Central and Western Tibet has gone down in history as the Eastern Vinaya (sMad ' dul ba).

In Thodin, Western Tibet, the Divine Master Yeshe Ve founded the Pame Lhundub Monastery. From Eastern India, Pandit Dharmapala was invited along with three disciples - Sadhupala, Gunapala and Prajnapala, who were known as the Three Palas. Then many took the highest monastic initiations. The scholar Gyalve-Sherab of Shan Shun, who was taught grammar and other sciences by many scholars, studied vinaya under Dharmapala and received the highest monastic orders from Prajnapala. He then traveled to Nepal, where he studied all the practical aspects of vinaya under the guidance of mentor Bhattakara. He also received vinaya teachings from several Kashmiri scholars - Jnanasri, Srisutisanti, known as the Great Kashmiri Pandit, Samantasrijnana, and Naramadeva. The line of vinaya that runs from it is called the Western Vinaya (sTod ' dul ba).

Divine Teacher (lha bla ma) Yeshe Ve of Ari sent twenty-one young men to India for training, including Rinchen Sanpo [Ratnabhadra] .9 Of these, only three survived - Rinchen Sanpo, Legpe Sherab and Lochun Tagjor, while the rest did not survive the conditions of this country and died.

Lotsawa Rinchen Sanpo was born in the year of the earth-horse, in the year 224 of the mekha-gyatso era (958 CE). He visited Kashmir three times, received instruction from 75 pandits, and studied many books on Lakshanayana and mantrayana . Having achieved great scholarship, he translated many sutras and tantras. All translations of Tantric texts made since this time are called "New Tantras". He built numerous monasteries and temples. Kurshin Tsondui and his other students later became scientists, and more than ten qualified pilot translators appeared. When [Rinchen Sanpo] reached the age of eighty-five, Zhao Jae Atisha arrived in Tibet11 . If we evaluate the activities of this great pilot as a whole, then he did more than all the others. He died at the age of ninety-seven.

Rinchen Sanpo had many very knowledgeable students who translated numerous Buddhist books. In particular, Geve-lodoi of Ma did much to translate the Pramana-varttika (Tsad ta tat 'grel') 12, the auto-commentary on this text [Pramanavarttika-vritti], the commentaries [Pramanavarttikatika] by Devendrabuddhi [lNa dbang bio] and Shakya Yo [Shakya Yo]13 . By teaching pramana, he came to a certain system. Through his lineage, this tradition of teaching and studying pramana spread to Central Tibet. In the same period, the famous scholar Kyungpo Tagse wrote many commentaries explaining pramana's questions. The pramana tradition that existed at that time is called Old Pramana (Tshad ma rnying ma). The tradition that started lotsava Loden Sherab 14 became known as the New Pramana (Tshad ma gsar ma). The aforementioned Kyunpo is considered a contemporary of Potowa 15 .

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Also during the time of the divine Master Yeshe Ve, two scholars - Pandit Smriti 16 and Tala Rin-pa-came to Tibet at the invitation of Lotsava Palpo Padma Rutseva. But Lotsawa Palpo died of cholera. Since the two scholars did not know the Tibetan language, they went further, to the east of Utsang. Smriti was tending sheep in Tanaga. Later, he was invited by Sonam Wangyal of the dPyal se tsa 17 to Menglong to receive Dharma instruction from him. When he arrived in Kham, he began to preach Abhidharmakosha in Dan klong thang. Later, having mastered the Tibetan language, he translated many books, among which were "Denshi" (gDan bzhi) 18 and "Jampel Sunden" ('Jam dpal gsang ldan)19 . After some time, having reached the locality of Lynchu Serkab, he composed a grammatical treatise " On the categories of Speech "(sMra sgo mtshon cha)20 .

When lotsawa Rinchen Sanpo was about fifty years old, Dogmi and Taglo Shonnu Tsondui went to India. In Tibet, they had already studied a bit of the vivart script (bi war ta)21 and when they arrived in Nepal, they studied the language [Sanskrit] in depth for a year with Shantipa's disciple, the Nepalese pandit Shantibhadra. Following his advice, they went to Vikramashila 22 to meet Shantipa, one of the" six learned gatekeepers "of this monastery:" Shantipa in the east, Aggi-vanchug Tagpa [Vagishvarakirti] in the south, Sherab Junne Loda [Prajnyakaramati] in the west, Naro Panchen in the north. Rinchen Dorje [Ratnavajra] and Jnanashri were in the center." After they met Shantipa, Taglo went on a pilgrimage to Dorjeden [Vajrasana] and did not study any more, and Dogmi was trained by many pandits. After studying for thirteen years in southern Nepal, he returned to Tibet. After becoming a great scholar, Dogmi preached the Teachings in Tibet and raised numerous students, including Ken Kenchog Gyalpo, 23 the founder of the Sakya School. (Dogmi was fifty years old when Atisha came to Tibet.)

During the time of the lords Ari, the divine teacher Yeshe We and Changchub We, many scholars were invited from India, but since there was no one who could judge the purity of the teachings preached, five people were sent to India, headed by lotsava (translator. - E. H.) by Gya Tsonsen [Viryasimha] 24 to invite the great pandit of Vikramalashila Monastery, Jo-wo Jae Atisha, whose real name was Madze Pel Yeshe [Dipankarashrijnana] 25 . He was the son of the king of Sahor, a state located in the country of Bengal in eastern India, and was born in the year of the water-horse before the introduction of the Rabjuns (982 BC). When he reached the age of twenty-one, he was already proficient in the "ordinary sciences" (thun mong gi rig gnas) -grammar, logic, technical sciences, and medicine. At the age of fifteen, he defeated a learned logician in a dispute. Later, after abdicating, he began to study the sutras and tantras. At first, he took the initial monastic vows, and soon became a fully ordained monk. Atisha was trained by Surlinpa [Dharmakirti]26 and many other teachers. As his fame spread widely around the world, in the time of the divine preceptor Zhangchub-ve, a twenty-seven-year-old Nagtso-lotsava was sent to India, who invited the Teacher. At the request of Zhang Chub-ve, Atisha wrote a work called The Lamp that Illuminates the stages of the Path to Enlightenment [Byang chub lam gyi sgron ma, skt. Bodhipathapradlpa], which was a kind of guide for all Dharma practitioners. He raised numerous students, including Ku, Og, and Dom 27 . Atisha's writings are diverse: medical treatise sMan dpyad 'Tsho ba'i snying bo, Dri ma medpa' iphrin yig [Vimalaratnalekha]28, Sa dpyad las rnam 'byed [essay on geomancy], Lam sgron dka' -'grel [Bodhimargapradlpapanjika], dBu ma'i man ngag 29 . Atisha died at the age of seventy-three in Snye thang, 30 where his remains were cremated. Thanks to him, numerous senior and junior translators have translated fundamental Buddhist texts. These translators included Tagjor Sherab, Nagtso lotsava, Shakya-ve, Yolchag Dorje Vanchug and Gelo.

Atisha's most famous students were three scholars from Tsana-Gar, Goi, and Yol 31-and three scholars from Uya-Ku, Og, and Dom.

Domton deserves special mention. Upasaka 32 Domtonpa 33 was born in the year of the snake tree before the introduction of the Rabjuns (1004 CE). When he was nineteen, he went to Camdenma and stayed there for twenty years, studying various sciences under the tutelage of Jowo Seqiong Wanchug Shonnu. Pandit Datserm (SgrA'i tsher ma) - another name of Smriti, the author of sMra go-taught him vivarta and other forms of writing, as well as grammar. It is said that he was thirty-nine years old when Atisha arrived in Tibet. At the age of forty-one, he met Atisha and studied with him for about eleven years. Having filled the cup of his mind to the brim with the teachings he had received from Atisha, he mastered the knowledge passed down to him perfectly, and himself

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he became a great scientist. When he was fifty-four, he founded the Raden Monastery, and many of the students he raised became prominent scholars, such as the Three Brothers of the Kadam School. 34 Domtongpa died at the age of sixty-one, in the year of the dragon tree of the First Rabzhong (1064).

Another of Atisha's students, Kutong Tsondui Yundong, settled in Tanpoche and raised many students. Og Legpe Sherab founded the monastery of Sanpu Nautog 35 [in Nyetang]. (Og-lo Loden Sherab is his nephew.)

Atisha's student from Tanag in Lower Tsan named Goi-lotsawa, also known as Goi Kugpa Lhatse 36, first met Dogmi and Surchen 37, but was not satisfied with the training. He visited India and Nepal twelve times and spent many years there, studying with seventy-two teachers and receiving numerous oral instructions. When he returned to Tibet, he helped spread the Guhyasamaji cycle ('Dus pa). Among his students were six - Dar Sanghien and 38 others, Jinkapa from Tolunnam, three Yol brothers. In addition, relying on him as a lama, Ken Kenchog Gyalpo of Sakya himself heard from him the teachings of the Guhyasamaji cycle.

Zhangchubwe's brother Adag Vede invited Pandit Sunayashree from India . His son, Tsede, invited the Kashmiri pandit Jnanashri 40 . Kyunpo Choitsong , under the guidance of Jnana-sri , translated the Pramanavinishchaya (Tsad ma rnam nges), 41 the great commentary (tika) on this work, 42 written by the master himself, and many other works on pramana. Acharya Chandrarahula was invited to Tibet, and working with him, Lotsava Tingejin Sanpo translated the Pramanasamucchaya (Tsad makun las btus pa) 43 and other texts on pramana. Kyicho Dove-Weser translated the Kalachakra Tantra and many more.

Marpa Choiki-Lodoi of Lhotag went to India three times. He learned from such great pandits as Naropa [Nadapada], Mai-tri [Maitripada], Siva Sanpo [Shantibhadra], Pamtinva [Vagisvarakirti] and others, and after receiving many instructions from them, he translated them into Tibetan. Then he had his own disciples, the most famous of them - the "Four Great Pillars" 44 . He was born in the year of the mouse tree before the introduction of the First rabzhong (1024)45 .

Sankar-lotsava Pagpa Sherab 46, who was trained by Kashmiri Teachers such as Pandit Genpava, Teza - deva, Parahitabhadra and others, translated a lengthy commentary on the Bodhicharya Avatar and numerous yoga texts [yo ga]. Nyen Dharmathag 47 spent 12 years in India and studied under Pandit Ma-ti. He invited Pandit Sunayashri to Tibet and, with his help, translated a lengthy commentary on Bodhicharyavatara and a number of texts on Tara.

Scholars Keukepa Korlotag, Pansho Selvatag, Tsoka Minyag, and Tsami Sangyetag have translated such works of Abhayakaragupta as Dus ' - ' khor Phreng ba skor gsum [commentary on the Alachakra Rosary in Three Cycles], Thub pa dGong rGyen [Munimatalamkara]48, Man-ngag sNye-ma [Srlsamputatantrarajatikamnayamanjarinama] 49 . Tevo lotsava She-rabpal, also a disciple of Abhayakara, translated gNad kyi zla zer ["Moonlight illuminating Basic questions"] .50

Bari-lotsava Rinchentag 51 invited Pandit Donye Dorje [Amoghavajra]52 and co-translated the Amoghapasi series of tantra texts.

Logkya Sherabtag translated mTshan brjod [Manjusrljnanasattvasya paramarthanamasanglti] 53 and dBu ma ' jug pa [Madhyamakavatara] 54 .

Patsab-lotsawa Nyimatag, while staying in Kashmir for twenty-three years, studied all kinds of teachings. When he returned to Tibet, he invited Pandit Kanakavarma and co-translated a series of texts on Madhyamika. As he spread the Dharma widely, he gained many disciples, among them the "Four Spiritual Sons of Patsab." 55

Do ('Vgo)-lotsava Sherabtag went to study in Kashmir. [Then] he invited Pandit Dawa Onpo [Somanatha] 56 to Penpo, a region north of Lhasa, Kashmir, and in collaboration with him translated the Kalachakra Tantra corpus with extensive commentary [Vimalaprabha], as well as rDo rje sNying ' grel u Phyag rdor sTod 'grel 57 .

Parag Thepaga, Mapen Choybar, and Tsur-lotsava studied under an Indian named Chagnadorje [Vajrapani] and translated many Buddhist books.

Chel-lotsawa Kyung Dorje was trained by the Nepalese scholar Hang du dkar po. [Later] by inviting [to Tibet from Nepal] sTong nyid ting nge ' dzin 58 , he received many instructions from this teacher. Ra Dorjetag studied under the Nepalese Baro. Inviting another Nepalese teacher, Tugje Chenpo [upasaka Mahakaruna]59 , he translated gShed skor [Ratna-Yamari cycle], He ru ka mNgon-'byung [Heruka-abhyudaya], and several others with him

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There are 60 tantric cycles . His nephew Choirab invited the [Nepalese] Pandit Samantashri and together with him translated the Kalachakra Tantra and its main commentaries. Shan Sherab Lama invited Pandit Amoghavajra and translated many books in collaboration with him. Gyulotsava Myung-lamtag, after learning from Pandit Shenglapenp [Parahita], translated sDom - 'byung [Samvara-udbhava] 61 . Lotsava Shama Sangyal translated the main text of Tshad ma kun las btus pa, its commentary, and other texts on pramana, based on the instructions of Pandit Norsansunva [Vasubhadrarakshita] and others.

A nephew of Og Legpe Sherab named Og Loden Sherab was born, according to [historical sources], in 1059: at this time Nagtso-lotsawa was 49 years old, and Nagtso-lotsawa was born when the great translator Rinchen Sanpo was 54 years old. From a young age, Og Loden Sherab studied at the feet of his uncle Legpe Sherab. Since he was very good in his studies, his uncle was pleased with him, and when he was 17 years old, he sent him to Kashmir for further study. Then [for the first time] he went to Kashmir with Ralo, Nyenlo, Kyunpo Choitsong, O-ton [rN-go ston] and Tseng Kavoche [bTsan kha bo che]. When he came to Kashmir, he was trained by six pandits. After some time, his reserves were exhausted, and he sent a letter to Ari asking for gold supplies. King Tsede's son, Vande, sent him a lot of gold. The Prince asked him to translate Tshad ma rGyan 62 , and he and Pandit Kalden Gyalpo [Bhagiraja] made a good translation. After completing a thorough training course in Kashmir for 17 years, Loden Sherab returned to Tibet. There he was taught by two pandits, Bumtag Sumpa [Sthirapala] and Sumati-kirti. Then he went to Kashmir for a second time and listened to the teachings of Atulyavajra, Varendraruchi and others. Finally, he returned to Tibet and made many accurate and beautiful translations. Regarding the scope of his translation work, Tolunwa [Gro lung ba]63 wrote: "Because he was a master of translating the holy Teachings ,he translated two Great Prajnaparmitas 64 and the sastras, more than 137,000 slokas in all." He wrote many commentaries on the pramana works, the Maitreya Pentateuch, and the Madhyamika works .65 His main students were the "Four Great Sons" - Shin Tsapon Choiki Lama, Shin Tolunwa Lodoi Junnae, Kyung Rin-chentag and Di Sherab Bar.

Tolunwa's disciple Lodoi Zhongne named Chawa Choiki-Senge was born in the year of water-sheep of the Second Rabjung (1103). He was taught by many lamas, but his main teachers were Gyamarwa [Zhangchubtag of Tolong]66 , a disciple of Kyunrintag, and Tolunwa Chenpo. [Relying] on the word of the Scripture and the knowledge gained through meditation (lung rigs), he put an end to all doubt. For eighteen years, he was abbot of Nautog Monastery in Tsang. He composed commentaries on many works, including Tshad ma mam nges ["Pramanavinishchaya"]. It is claimed that the tradition of treatises on logic, based on the canonical section of the sutras, called bsdus grwa - "collection of topics on the theory of infallible knowledge" - was founded by this teacher and his students. Chava Choiseng is the author of many original works, such as Tshad ma'i bsdus pa yid kyi mun gsal ("Explanation of the essence of [the theory of] infallible cognition") - a root text and commentary. He, a scholar crowned with a white umbrella of unsurpassed fame, had eight famous disciples known as the Eight Great Lions: Tsannagpa Tsong-dui-Senge, Tenbagpa Mawe-Senge, Soul Sonam-Senge, Mapcha Tsope-Senge, Tsag Wanchug-Senge, Nyinten Choiki-Senge, Denma Kenchog-Senge, and Nyelwa Ionten-Senge. Among his students, it is said, were four young men from aristocratic families: a member of the Ken family, the second of the Three White Hierarchs of the 67th Sakya School, Sonam Tsemo, who spent eleven years in the Nautog Monastery in Tsan; and Og Ramo, Ku Netso, and Nyo Pelle. (These four aristocratic youths wore secular clothing, they did not take monastic vows.) The four disciples-Garwa Vandub, Konpo Zhagchun, Lhova Gogsen and Parpuwa-are known as the "Four Wise Ones". Among his students are Zapa Tonkyab, Dorje Veser, and Karma Tuysum Kyenpa, who stayed at Nautog Monastery for nine years. Lama Shantselva was also his disciple.

Marwa Tova Choiki-Vanchug of the Dog ('Brog) locality also translated many books. Chel-lotsawa Choiki-Sanpo stayed in India for ten years. He was a disciple of Dorjedanpa [Amoghavajra] and the Great Kashmiri Pandit [Shakyashribhadra]. He made many translations. Topu-lotsava Champa Pal invited many scholars at various times, including Sri Jagatamit-rananda, known as Mitrayogi, Pandit Buddhasrijnana, and the Great Kashmiri Pandit Shakyashribhadra [1127-1225].68 Together with them, he translated many books. The great Kashmiri pandita Shakyashribhadra arrived accompanied by nine junior translators, including Vibhutichandra, Danashila, Nepalese scholars Samghashri and Sugatashri. Vibhuti and

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The Danashila stayed in Tibet for a long time. Having mastered the Tibetan language, they began to translate independently. Two scientists, Chasha Chompa and his nephew, Chagchoi Jepal, went to India. They were trained by many teachers and subsequently translated and edited many texts.

Yuthog Sarma Yonten Genpo has visited India six times. In addition to [this] essay on the history of the development of science, including medicine, I hope to write a separate book in the future about how Zhang and Sur (Byang Zur gnyis)69 increased medical knowledge in Tibet.

Sakya Panchen was born in the year of the water tiger of the Third Rabjun (1189). After learning grammar and logic from a Kashmiri pandit [Shakyasribhadra] and Danashila, he edited the Prama-navarttika, and when he became a great scholar, he rejected all erroneous views. As for his training in traditional sciences, we know from his biography* that "sDeb sbyor rin chen' byung gnas " [Shantipa's treatise on Sanskrit orthography 70], as well as [books on prosody] Pingala and Jayadeva 71 he learned from Sugatashri, [theory of poetic composition] from the alamkarashastras of Pandit Dandin 72 and from [commentary on Kavyadarsha] dByangs can mGul rgyan was taught by Sang-hashri, and the dictionary mNgon brjod bStan bcos ' Chis med [Amarakosha], a detailed commentary on it and other explanations. He studied under the guidance of three scholars [ - Sugatashri, Sanghashri and Shakyashri]. Three of Kalidasa's poems were commented on for him by Sugatashri. He studied the birth history of the Bodhisattva, jataka 73, under the guidance of two great personalities. At the time of Sakya Pandit, the aforementioned books were not translated into Tibetan and were taught in Sanskrit. Although they gradually became more well-known, all these texts were never translated.

In sumbuma Sakya Pandita, the following works are devoted to traditional sciences: Dam pa'i chos kyi lam stonpa ["Guide to the Path of Holy Dharma"], Sa sky a legs bshad ["Collection of Wise Sayings of Sakya Pandita"], SgrA- ' jug ["Introduction to Grammar"], SgrA NYE bar bsDuspa ["A Brief Guide to Grammar"], sDeb sbyor me tog chungpo [a treatise on Sanskrit prosody based on a work on Ratnakarashanti metrics], Tshig gter [a lexicographic work based on Amarakosha], Rol mo'i bstan bcos [a treatise on theory music, singing and prosody], [works on prajnaparamita], Shes rab 'phro ba and Shes rab la' jugpa, mKhas 'jug ["Introduction to Science"] 74, [work on poetry theory] sNyen ngag mkhaspa'i kha rgyan, [work on theater arts] Zlos gar rab dga'i ' jug pa, sKu gzugs kyi bstan bcos, BZO'i bStan bcos [shastras on visual arts and technical sciences], [work on geomancy] Sa brtagpa ['i rab tu byedpa ], [chronology study] bsTan rtsis, sMan dpyad bsdus don [The Essence of the Science of Healing], [commentary on Smriti's work] sMra sgo'i bsdus don, [grammatical treatise] Yi ge'i sbyor ba , By is 'jug 'grel ba 75 , Rigs gter [Tshad ma rigs pa'i gter - a treatise on Buddhist epistemology]76 . In addition, Sakya Pandit composed many commentaries on the sutras and tantras .77

Shong-lotsawa Dorje Gyaltsen spent five years studying the five minor sciences in Nepal under the guidance of Pandit Mahendrabhadra, and especially grammar. Inviting Pandit Lakshashri to [Tibet], he translated with him sNyen ngag Me long [Dandin's Kavyadarsha], dPag bsam ' khri shing [Kshemendra's Bodhisattvadanakalpalata], kLu kip tu dga ba'i zlo gar [Sriharshadeva's Naga-nanda-nataka], bsTodpa brGya ba [Lokeshvara- shataka stotra of Vajradeva, as well as the Kalachakra Tantra with important commentaries. Shon-lotsawa's translation and editorial work contributed to the further spread of the sciences in Tibet. His younger brother Sean Lodoy Tenpa also worked as a translator and editor.

Budon's teacher, Rinpoche Lama Nyima Gyaltsen Sanpo, spent fourteen years studying in Nepal. Having invited Pandit Ananda to Tibet, he translated Ri'i Kun dga ba'i mdo ["Giryananda"] and other texts with him over a period of about thirteen years.

Shon-lotsawa's disciple Pan-lotsawa Lodoi Tenpa was born in the year of the fire mouse of the Fifth Rabjung (1276) in the south of Lato (La stod). From a young age, he studied the Kalachakra Tantra system and other sciences under the guidance of Tagdapa and other kalyanamitras. At the age of nineteen, he received instruction in Sanskrit grammar , Kalapa - vyakarane and Chandrapa-vyakarane, 78 as well as in Kavyadarsha from Lotsava Chogden. He studied the spoken languages of India by meeting Indian scholars. Soon enough, he became an experienced editor of Sanskrit translations. He visited Nepal three times. Pan-lotsava translated and edited many texts of the ["external"] sciences, as well as mantrayana and Lakshanayana . He is also known as the author of numerous commentaries.

* The author does not specify which biography of Sakya Pandit he is quoting.

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I have gained great wisdom. As he himself testifies: "By virtue of the merits gained from teaching in past births, in this life I studied books easily, playfully. Having obtained the key of Shonton's instructions, I opened the treasury of Sanskrit. Having embraced all the various traditions of book learning, I was able to enjoy their further dissemination." It is said that in his time there was no one who surpassed him in knowledge of the Teachings. His nephew Zhangchub Tsemo, known as a translator and preacher of the Teachings, continued the tradition of his uncle with dignity.

Budon Rinpoche was born in the year of the Iron Tiger of the Fifth Rabjung (1290). First of all, after studying the Chandra-vyakarana under the guidance of Tarva-lotsava, he mastered the art of translation. He then listened to commentary on the Kalachakra system and studied many sutras and tantras at the feet of Lama Dorje Gyaltsen and other teachers. He also studied astrology and other "minor" sciences. He translated the 360-verse commentary on dBang mdor bstan ["Sekoddasha-panjika"]. He carefully edited the translation of the Kalachakra Tantra previously made by Shon-lotsava. He researched and organized all the texts previously translated into Tibetan, and composed about thirty volumes of original works, including the History of Buddhism and the treatise [on Astrology and Chronology] rTsis gzhung mkhaspa dga ' bskyed . The works of Budon Rinpoche were not published as a single collection of works (gsungs 'bum) until the time of the Dalai Lama XIII, when the entire body of his works was printed in a printing house located in the "lower settlement" at the foot of the Potala. This publication was prepared for publication by Geshe Rinpoche Sherab Gyatso of the Gomang Datsan of Dep'ung Monastery.

Budon student Rinchen Namgyal 79, also called " grammar expert "(sgra tsadpa ) Rinchen Namgyal, translated, edited, and preached, and thus continued the Budon Rinpoche lineage. Among the successors of Budon's work were Nartan-lotsawa Samghashri, the Great lotsawa of Shalu Choikyon Sanpo [1444-1529], the compiler of the spelling dictionary Dag yig Rin chen za ma tog [compiled between 1514 and 1529], Kyogton-lotsawa Agwan Rinchen Tashi, also known as Mindub-lotsawa, and the author of the treatise Li shi'i gur khang 80, senior translator Kyabchog Pel, Taglo Sherab Rinchen. Here I cannot give the names of all the scientists who continued the line of transmission of traditional sciences, a line as endless as the ocean.

Especially with the advent of Je Tsonghava Lobsan Tagpa, the teaching and practice of the science of sutras and tantras flourished. At that time, all of Tibet was studying. Jae Tsonghawa was born in the Tsongha district of Eastern Tibet in the year of Fire-chicken of the Sixth Rabzhong (1357). At the age of three, he took the lay Buddhist vows from the [Fourth] Karmapa Rolpe Dorje and was ordained as Kyung Nyinpo. When he was eight years old, he received the primary monastic vows and then the Getsula vows from the great [Kadampa] scholar Choije Dondub Rinchen, known as the Eastern Titan of Knowledge. At this time, he was given the name Lobsan Tagpa. From the same lama, he also received instructions in reading, ["external"] sciences, sutras, and tantras. At the age of sixteen, he traveled to Central Tibet. Being a holy, exalted person, he decided that he should study all the sciences for the benefit of others. He was trained in medicine by Kenchogkyab, a physician from Tselguntan, and learned Yan lag brgyadpa 81 by heart . Under Lotsawa Namka Sanpo, he studied Kavyadarsha and other works [on the theory of poetry]. A senior translator from Poton, Shamsanwa, taught him Sanskrit grammar from the Kalapa and Chandrapa books, as well as the art of composition. One of his teachers was Sabsan Mati Panchen. Under the guidance of Tselp Togden Yeshe Gyaltsen, he studied astrology and achieved perfection.

Logic, one of the five major sciences, he studied as follows. First, he listened to the commentaries on the texts from the great Lama Randawa 82 and Lotsawa Dongsan, then he carefully studied the "Seven Treatises on the Theory of Infallible knowledge" [sDe bdun mdo, skt. Saptapramanashastra Dharmakirti] and their commentaries. Tsonghawa researched, organized, and approved the final version of the texts. Finding that the Tibetan commentary tradition did not agree with most [Indian] commentaries, he compared the following treatises: the auto-commentary and sub-commentary on Dignaga's Pramanasamucchaya, the two commentaries - Devendrabudhi and Shakyabudhi-on Dharmakirti's Pramanavarttika, the commentaries of the two brahmanas, 83 the commentary and sub-commentary of [Gina] on [Tshad ma mam ' grel gyi] rGyan [Prajnyakara-gupta], Dharmakirti's auto-commentary on Pramanavinishchaya and Dharmottara's sub-commentary on this work (Chos mchog), Dharmakirti's Nyayabindu commentary written by Dharmottara, and many other texts. He brought all the main and auxiliary commentaries into line and gained a complete understanding of [the subject of Pramana].

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Now let's talk about how Tsonghava listened to the teachings of paramita, one of the branches of adhyatmavidya (nang don rig pa), the "inner" science. When he came to the big Devachen monastery [in Nyetana]84, he took a course on Abhisamayalamkara (main text and commentary) from Nyetanva Tashi Senge, Acarya Yonten Gyatso, and Lama Urgyenpa. From Lama Jamrinpa, he received instructions on the rest of Maitreya's books-Uttaratantra, Mahayanasutralamkara, Madhyantavibhanga, and Dharmadharmatavibhanga. One day he listened to a detailed course of Paramita at the feet of Nyapen Kyung Palwa, and his mind was filled with knowledge. Later, he studied many commentaries and sub-commentaries on the Abhisamayalamkara, fully mastered the subject [of the Paramita], and composed the treatise Legs bshad gser gyi phreng ba - "Golden Rosary of Good Explanations".

As for his studies in Madhyamika, another branch of adhyatmavidya, at the feet of Lama Randava he studied Nagarjuna's Six Treatises (root Texts and Commentaries), Aryadeva's Four Hundred Stanzas (root Text and Commentaries), and Chandrakirti's Madhyamakavatara (root text and commentary). After studying all the texts in the Nagarjuna tradition, he reached a complete understanding of [the subject of Madhyamika] and composed dBu ma ' jug pa'i mam bshad dgongspa rab gsal ("Explanation of intent. Commentary on the Madhyamakavatara), a large commentary on the Prajnamula (rTsa shes ti ka)85 and Drang nges legs bshad snyingpo ("The essence of good explanations of direct and conditional [meaning of texts]").

Tsonghava also studied and practiced sections of adhyatmavidya such as vinaya-pitaka, abhidharma-pitaka and tantra. He gained an ocean of wisdom and practical knowledge. His fame spread all over the world. In the earth-bull year of the Seventh Rabjung (1409), he founded the Ganden Namgyallin Monastery.

About Jae Tsonghawa's residence, Ganden Monastery, it should be said that it is connected with a line of abbots - Ganden-type-the first of which was Gyaltsab Darma Rinchen. However, the tradition of redeeming Jae Tsonghawa's rebirths never emerged in this monastery. Jae Tsonghawa's disciple, Jamyang Choije, founded the Paldeng Deppong Monastery in the year of Fire Monkey of the Seventh Rabjung (1416); in the year of earth Pig of the Seventh Rabjung (1419), Jamchen Choije founded Sera Monastery; in the year of Fire Hare of the Eighth Rabjung (1447), Panchen Gendundubai founded Tashilunpo. These four monasteries are called "the four main monastic abodes" 87 .

Since at that time Tashilunpo, the seat of Panchen Gendundub, did not have the tradition of redeeming rebirths, the monastery was headed by a line of panchen lamas: Panchen Sanpo Tashi, Panchen Lunrig Gyatso, Panchen Yeshe Tsemo.

At the time of panchen Yeshe Tsemo, in the year of the fire-monkey of the Eighth Rabjung (1476), Gyalwa Gendun Gyatso was born, and as he was a rebirth of Jae Gendundub, he settled in Tashilunpo. Panchen Yeshe Tsemo expressed jealousy, and then Gendun Gyatso left the monastery and went to Daepung. There he increased his wisdom. He was called the Omniscient One of Dep'ung Monastery, and word of him spread everywhere. When after a while he founded the Choi Horgyal monastery and his activities for the benefit of sentient beings became very extensive, Panchen Yeshe Tsemo began to insist on his coming to Tashilunpo, he went there and lived there for several years. He then returned to Dep'ung. He is said to be the first reborn lama in the Gelug tradition.

The Tashilunpo throne was taken by Choi Lhatsiung Tenpae-Nyima of Ari, followed by a line of ten abbots up to the panchen Lobsan Choigien. Panchen Lobsan Choiki-Gyaltsen stayed in Tashilunpo until his death, and from that time on the monastery's throne was occupied by a line of reborn lamas-Panchen Lamas.

Panchen Lobsan Choigyeon was born in the year of Iron Horse of the Tenth Rabjung (1570). After being recognized as the rebirth of Vance Lobsan Dondub, he studied at Tashilunpo and became quite a scholar in his youth. The all-knowing Vance Puncheon, as he was known, was very famous. He is also known for being the second great rebirth in the Gelug school. In Tibet, the tradition of redeeming reborn lamas began after Karma Ranjung Dorje [1284-1339]88 ; the first reborn in the Gelug tradition was Gyalwa Gendun Gyatso, the second, no doubt, was Panchen Lobsan Choigyen. However, both of them were not found as a result of a long search or the ritual of the "golden urn" 89 , just as tulkus (incarnations of famous lamas) are recognized. - E. X.) these days. Gyalwa Gendun Gyatso discovered from childhood two types of knowledge-knowledge based on canonical literature and knowledge gained as a result of higher spiritual practices .90 That is why everyone believed that he was the rebirth of Gyalva Gendundub. Similarly, Panchen Lobsan Choigyeon discovered two kinds of knowledge from an early age, and so Vansapa Sangye Yeshe recognized

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His rebirth is Vance Lobsan Dondub. After completing all the necessary training program, he eventually became a famous scientist, as I mentioned above.

In a book published by the People's Publishing House in 1980 under the title "Tibet Autonomous Region as Part of Greater Tibet" 91, page 100 states: "The lineage of the Dalai Lamas was founded by Tsonghava. Since the Gelug tradition, of which Tsonghava was the founder, prescribes celibacy as a monk and prohibits procreation, he instructed his two main disciples to be reborn in this world and preach Mahayana teachings to ensure the continuity of the tradition." This is a mistake. There have never been any such instructions. During the time of Tsonghawa and his students, the Gelug school did not have a tradition of redeeming rebirths. From the time of Tsonghawa's Nirvana to the birth of Gyalwa Gendun Gyatso [1475-1542], 56 years passed, and 150 years passed before the birth of Panchen Lobsan Choigyeon. If we follow the statement given in the above book, namely that "the lineage of the Dalai Lamas was founded by Tsonghava," we should consider the Dalai Lama and the Panchen Lama to be the rebirths of Tsonghava's two main disciples, Gyaltsab Je and Kedub Je. As I have heard, this kind of misjudgment has long been common in Chinese literature.

Among the numerous disciples of Mahatman Jae Tsonghava were four who were connected with the Master by the spiritual bond of hearing the Teachings; four who came before the others; eight disciples who formed the Master's pure retinue; two main disciples; four who attained special sanctity; one who was honored with the transmission of the deepest Teachings; four great sons whose benevolent activities were boundless as space; ten lights of the Teachings of Wu and Tsang; six heroes who spontaneously bring about the good of others; two imperial preceptors (ti shri); two noble youths who listened to a broad-based teaching (rgya chen, udaracarya) 92; two scholars with discerning wisdom; six great preachers who spread the Teaching in all directions; two translators-pilots who speak two languages; there were many other students-famous scientists who have mastered two types of knowledge.

Of all Tsonghawa's students, two should be noted - Kedub Geleg Palsan [1385-1438] and Shanshunwu Choiwan Tagpu [1404-1469] - who became famous for their knowledge of the theory of poetry. In his Praise of the Lion-Voiced Manjughosha, Kedub Jae says:

Pearl necklaces of poetry fall from your lips,
The rosary of Sugata's artful elucidation
is the perfect decoration for the tip of your tongue.
Buddhist monk Gelag Palsan,
Who has reached the limit of intellectual knowledge,
I was delighted to learn from the lotus feet of Manjuvajra [Tsonghava].

And more:

Gelag Palsanpo, adept at composing poetry,
I spoke to the chief scientist of the Land of Snows,
Leaving out all the composition rules.
As is clear from the above, Gelag Palsan was the author of numerous poems. Shanshunwa Choiwan Tagh wrote the translation of Ramayana 93 and many other books into Tibetan. Thus, Tsonghawa's students and followers contributed to the study of not only "inner" science, but also other traditional sciences.

Rebirth of Kyung Dolchog, a scholar of the Jeonan school, Taranatha, was born in the year of the pig tree of the Tenth Rabjung (1575). He wrote many treatises on traditional sciences. He studied under several scholars who came from India, mastered Sanskrit and grammar perfectly, and translated the Saraswati-Vyakarana (dByang can ma). and he composed a commentary on it called" A Very Clear Explanation "(Mchog tu gsal ba ), better known as"Taranatha's Great Grammatical Commentary".

Terdaglinwa, or Gyurme Dorje [1646-1714], 94 also referred to as the "Treasury of the Minlin Monastery", was a mentor in traditional sciences to the Fifth Dalai Lama. 95 He composed a great praise entitled " The prayer of Teachers and students for following the tradition of studying sciences as vast as the ocean." Terchen's younger brother, a senior translator of Dharmashri, who was well versed in the old and new sutras and tantras, other major and minor sciences, and was the author of numerous works, is also worthy of mention.

The Great Fifth Dalai Lama was born in the year of the fire-snake of the Tenth Rabzhong [1617]. After studying the old and new sutras and tantras, as well as the "external" sciences, he composed many sastras. One of

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his most important works on the "minor" sciences are a verse commentary on [Dandin's "Mirror of Poetry"] called " Hymn to Poetry "(dByang can dGyes glu) [1647]. Desi Sangye Gyatso [1653-1705] composed many works on various sciences, including [astrological treatise 1685] "White Beryl" (Bai dkar), [choijung Gelug traditions 1698] "Yellow Beryl" (Bai ser), [medical treatise] "Blue Beryl" (Bai sngon). He became particularly famous for his knowledge of medicine.

During the time of the Great Fifth Dalai Lama Dar Lotsav, Agwan Pyuntsog Lundub studied translation under the guidance of Pandit Balabhadra and his younger brother, Pandit Kokulanath Mishra. When he was 25 years old, in the year of the earth-dog of the Eleventh Rabjung (1658), at Dep'ung Monastery, he composed an extensive commentary on the Panini Vyakarana called "A Cart Full of Riches" (Nor gyi shing rta ). Subsequently, on the orders of the Great Fifth Dalai Lama, three translators-Indian scholars (brothers) and Dar Lotsava - while in the Potala translated the grammatical sutra "Saraswati" and a commentary on it called "Clear Explanation" (gSal ldan ).

The all-knowing Zhamyang Shepa [1648-1721], who studied directly with the Great Fifth Dalai Lama, came to this world in the earth-hen year of the Eleventh Rabzhong (1648). He has written many books on the sutras, tantras, and "external" sciences. In the south of Amdo, he founded a large, now well-known monastery-Lavran Tashikyil University . The monastery grew, developed, and eventually became the main center for the study of the ten sciences in the Land of Snows. Thanks to the power of this large monastery, I also had the happy opportunity to develop a certain predisposition to the study of "external" and "internal" sciences.

During the time of the Seventh Dalai Lama, Situ Tsuglag Choiki-Nanwa [1700-1774] arrived in Daerg, Kham, and founded a monastery in Palpung .97 He translated and edited many books on linguistics, poetry theory, metrics, and other sciences. He had many students who later became scientists.

The omniscient Zhigme Wangpo, the second rebirth of Zhamyang Shepa [1728-1791], studied with teachers from Eastern and Central Tibet and became a renowned scholar. After listening to the teachings of such teachers as Yiggya Pandit (direct disciple of the Omniscient Jamyang Shepa the First), Geshe Lobsan Geleg (direct disciple of Tati Rinchen Dondub) and Kyung Sangye (direct disciple of Situ [Choiki-junne]), he promoted the development of traditional sciences. In the north and south of Dome, and elsewhere in Tibet, we still smell the fragrance of the noble flower of knowledge, which grew out of his commentaries on texts (Tib. khrid rgyun, skt. nltadhara) and oral instructions (Tib. zhal rgyun , skt. vacanadhara ).

Later, several other major scientists appeared in Derg, in Kama. These are Dzogchen Pal-tul, Zhamyang Kyentse Wangpo, Kontul Yonten Gyatso, Zhu Mipam 98 . They sated the minds of the lucky ones with the nectar of their skillful explanations, teaching "inner" and "outer" sciences. I have only mentioned them, but if you need more information, you can find them in historical chronicles, chronicles and autobiographies.

comment

1 Tibetan scholars have variously estimated the length of Landarma's reign: Sakya Pandit, the Fifth Dalai Lama, and Desi Sangye Gyatso estimated the length of Landarma's reign to be about six months, while Goi lotsawa Shonnupel and Sumba Hambo estimated the length of his reign to be six years. According to Boudon, Landarma's reign lasted 60 years , from 841 to 901. Issues of early Tibetan chronology are studied in the works of Yu. N. Roerich and Aoki Bunke. This problem was considered in detail by Pubaev [Pubaev, 1981, pp. 107-120].

Korde 2 ('Khor Me) is a king of Western Tibet, descended from the kings of the Yarlun dynasty (fifth generation after Landarma). The Buddhist name is Jnanaprabha, tib. Yeshe Be (Jnanaprabha, tib. Ye shes 'Od). He patronized Buddhism and thus contributed to the revival of the translation tradition.

3 The end of the" Late " period of the spread of the Teaching is usually attributed to the end of the XIII-beginning of the XIV century, when the first sets of the Tibetan Canon - Kagyur and Tengyur-were formed and recorded. At that time, in the Kadampa monastery of Nartan, scholars (pitakadhars )were engaged in compiling canonical codes Chomden rigpe-ralti, his disciple Tsyunpa Zhampeyang, the disciple of the first two Uypa Losel, and others (Goi-lotsawa Shonnipel, 2001, pp. 192-193-hereinafter referred to as the Blue Chronicle ).

4 I.e. Tsang Rabsel, Yeghaejun, and Mar Shakyamune.

5 According to Goy-lotsava, Musu Sarbar was born in the year of the water mouse (892) [SL, 2001, p. 57].

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6 According to the Blue Chronicle, Rinchen Dorje came from Pan (Band) [SL, 2001, p. 57].

7 The current meaning of the place name Dome (mDo smad) is Amdo, northeast Tibet; its historical meaning is Kham, southeast Tibet.

8 Phyi nang gyi rig pa'i gnas. One of the most important classification divisions of knowledge in Tibetan culture. It originates in Indian religious and philosophical thought, which has separated sacred knowledge from profane since Vedic times. The" inner " science, adhyatmavidya, in Buddhism is divided into lakshanayana (philosophy) and mantrayana or tantra. "External "sciences, which were also called "ordinary" (thun mong gi rig gnas), because they dealt with issues that were not directly related to the teachings of Buddhism. These sciences include grammar and its aspects, logic, medicine, and technology.

9 Rinchen Sanpo (958-1055) - the first great scholar and translator after the suppression of Buddhism by the Landarma, spiritual mentor of King Yeshe Ve. He is known as the founder of the tradition of new translations of tantras, the author of numerous commentaries on the texts of Prajnaparamita and Vajrayana.

10 Tib. Me mkha' rgya mtsho. According to the Kalachakra Tantra tradition, this is a period of 403 years: the beginning of the Mekha gyatso era - the year of the monkey tree (624 AD), the date of the ascension to the throne of the tenth king of Shambhala, Rigden (Kuliki) Gyatso Namgyal, the first year of the Hijra and the beginning of the Muslim ascendancy; the end of this period is the year of Fire-tiger (1026). The beginning of the First Rabjung is 1027. See Chapter 5 (History of the Kalachakra Tantra ) [Dalai Lama, 1989]. The Tibetan text of the Muge Samten Gyatso is probably a typo, since the earth-horse year (958) is 334, not 224 of the Mekha gyatso era.

11 Zhovo Je Atisha (Deepamkarashrijnana) left India in 1040 [SL, 2001, p. 147], when Buddhism in eastern India was experiencing a severe crisis. The Pala dynasty, which supported Buddhism, was nearing its end, and the monasteries, which lost their patronage, gradually fell into disrepair. By the time Atisha left for Tibet, there were 53 monks left in Odantapuri, and no more than 100 in Vikramashila. Muslim conquests also contributed to the extinction of Buddhist cultural centers. About two hundred years after Atisha's arrival in Tibet, Bodhgaya and Nalanda were destroyed. Alaka Chattopadhyaya Alaka (1981) gives a detailed description of these events.

Pramanavarttika-karika 12 (тиб. Tshad ma mam 'grel gyi tshig le'ur byas pa ) - A famous commentary by Dhar-makirti (seventh century) on Dignaga's Pramanasamucchaya (Tib. Tshad ma kun las btuspa). It is one of the" Seven Treatises on the Theory of Infallible Knowledge " by Dharmakirti (Sapta-pramanasastra, Tshad ma sde bdun).

13 See: SL, 2001, p. 61.

14 rNgog bLo ldan shes rab (1059-1109)-nephew and disciple of Og-lotsawa Legpe Sherab.

15 Potowa Rinchensal (1031-1105)- one of Domtonpa's students, an outstanding teacher of the Kadam school-his sermon was heard by thousands of students; an expert on the six basic books of the Kadam school. He founded the Poto Monastery in Peng-yul.

16 Smritijnanakirti, tib. Dran pa'i Ye shes grags pa. This Indian scholar, who mastered the Tibetan language, played a huge role in shaping the tradition of new tantra translations, taught the art of translation to Domtonpu ('Brom ston pa). Goy-lotsava wrote about him as follows: "In the period preceding the arrival of pandita Smriti in Tibet, the tantras were called old (sang sngags rnying ma)" [SL, 2001 , p.76].

17 According to the Blue Chronicle: "Chel Junne Gyaltsen collected a lot of gold, presented it to the owners and bought Smriti, who became a shepherd" [S / 7, 2001, p. 223].

18 Skt. Sricatuhpitha-mahayogini-tantrarajanama. It is included in the Kagyur, in the section of Tantra [SL, 2001, p. 126].

19 Skt. Manjusri-nama-sangiti [see: SL, 2001, p. 126].

20 Skt. Vacanamukhyayudhopama. A grammatical treatise explaining the main categories of grammar, such as" name " nama-kaya (ming)," phrase "pada-kaya (tshig), "syllable" vyanjana-kaya (yi ge).

21 Another name for this type of writing is vartula .

22 In the text: Bi kra ma la shi la. This spelling of the name of the famous Indian monastery Vikramashila (Vikramaslla) is found in some Tibetan authors.

23 Khon dKon mchog rgyal po (1034-1102), founded the Sakya Monastery in 1073. His son, Sachen Kyung Nyingpo, became the first of the five hierarchs of the Sakya school.

24 Viryasimha of Gya and Nagtso-lotsava, who followed him, were forced to keep the purpose of their visit secret and studied for some time in Vikramashila, since the sthavira (elder) Shilakara would most likely refuse the request to let Atisha go to Tibet. According to the Goi-lotsava, during Atisha's departure, the abbot said angrily to Nagzo: "I thought, O long-lived one, that you had come here to study, and you were abducting our pundit! And it seems that the pundit himself is happy to leave! I will not prevent his departure, but he must not remain in Tibet for more than three years. After that, the pandit should be escorted back to India" [S / 7, 2001, p. 147].

25 Information about Atisha's early life and training is quite contradictory. In one of Atisha's Tibetan biographies, attributed to Nagtso-lotsawa, it is said that the prince studied the "Five Minor Sciences" under the guidance of Avadhutipa Jetari and thus prepared for the development of Buddhist philosophy. Biography translated by Das [Chattopadhyaya Alaka, 1981, p. 67].

SL 26, 2001, p. 145.

27 In the original Khu, rNgog and ' Brog - Ku, Og and Dog. Of all Atisha's numerous disciples, the first two are mentioned by the author as being descendants of the Eastern Vinaya lineage: these were the direct disciples of those "ten people".-

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century from Central Tibet", who received monastic ordinations from Gonpa Rabsel. There is a typo in the text: instead of 'Brog', read ' Brom (House).

28 Dri ma med pa'i rin po che'i phrin yig (Vimalaratnalekha) - a didactic letter written by sthavira mahapandita Atisha on his way to Tibet to the Nepalese King Nayapala (Nirapala). It is preserved only in a translation into Tibetan, contained in the Tengyur. The genre of Buddhist didactic messages goes back to Ngarjuna, who is considered the author of such works as" Suhrillekha "and"Ratna-avali raja-parikatha".

Madhyamaka-upadesa-nama 29 (tib. dBu ma'i man ngag ), Atisha's commentary on Bhavaviveka's work (500-570) "The Flame of Reasoning: A Commentary on the Essence of the Middle Path" - Madhyamaka-hrdayavrtti-tarkajvala (found in the Tengyur under Madhyamika). A short essay (17 lines). At the request of Og Legpe Sherba, this text explaining the three purusha system has been translated into Tibetan by the author, Atisha, and Jayashila (Nagtso-lotsava) [SL, 2001, p. 186; Chattopadhyaya Alaka, 1981, p. 455, 487].

30 See: SL, 2001, p. 156.

Gar dge ba 31 , 'Gos lotsawa Khugpa lHa btses, Yol Chos dwang.

Upasaka 32 (tib. dge bsnyen) - a layman who has taken five basic vows: not to kill, not to lie, not to commit adultery, not to steal, and not to cloud his mind with intoxicating substances.

33 'Brom ston pa rgyal ba'i 'Jung gnas (Jayakara). Domtonpa Gyalwe Zhongne (1005-1064) - Atisha's chief Tibetan disciple, headed the Kadam School and founded the Raden Monastery. He was considered an incarnation of Avalokiteshvara, about whom Atisha received a prediction from Arya Tara.

34 Potowa Rinchensal (1027-1105), Chenawa Qultimbar (1033-1103) and Puchunwa Shonnu Gyaltsen (1031-1106).

35 gSang-phu Ne'u thog. Founded in the year of the water-cow (1073). Wiley gives one explanation for the name of the monastery: the first part of the name, gSang phu, is explained by the fact that the request for the construction of the monastery was made secretly. Ne'u le is derived from the Sanskrit nakula-mongoose, an attribute of Kubera, the deity of wealth (Wylie, 1962, p. 148).

36 The Blue Chronicle [SL , 2001, p. 204] explains all parts of his name: "His name was Lhatse, which means protected by the gods . His family name is Goi. His father and mother belonged to the Goi family, so he was called Goi Kugpa-Goi from a related marriage."

37 Zurpo che Shakya 'byung gnas (1002 - 1062).

38 mDar seng rgyen sogs drag. According to the Blue Chronicle, "his main students were Mang ra Seng ge rGyal mtshan, Or Uypa Gesar, Abmi Zhangchub Gyaltsen, Lhopa Dorje Nyingpo, Nyelpa Gar Choiki-Dorje, and Uypa Gasen, known as the six" (SL, 2001, p. 207). Dar Sengyen is probably another name for Manr Sange Gyaltsen.

39 Sunayashri was a renowned scholar of tantra. He preached in Tibet [SL, 2001, p. 137, 138].

40 Goy-lotsava states otherwise [SL, 2001, p. 61]: "The great Pandit Jnanashri came to Tibet uninvited." Jnanashri is one of the great scholars of the Vikramashila Monastery.

41 Pramanavinishchaya, a seventh-century work by Dharmakirti (Chos kyi grags pa), one of the "Seven Treatises on the Theory of Infallible Knowledge" (Sapta-pramanasastra).

42 "Pramanavinishchaya-tika".

43 " Pramanasamucchaya "(Tsad ma kun las btuspa ) - composition of Dignaga (Phyogs glang), V century. An incomplete translation of this text into English was published by M. Hattori (1968).

44.Choiki-Dorje (b. 1023), Tsurton Vangi-Dorje , Maton Tsongpo and Milarepa.

45 Date of birth of Marpa-lotsava according to Dudjom-chojung - 1012 (water-mice).

46 Zangs dkar lo tsa wa. An expert in tantra, he received Samvara initiation from the Kashmiri pandit Genpapa. Translated "Nyayaalamkara" (Tshad ma rgyan ).

47 In the text gNyen darma grags; according to the Blue Chronicle - gNyen dharma grags [SL, 2001, p. 436, 447].

48 This essay is included in the Tengyur, Madhyamika section.

49 This essay is included in the Tantra section of Tengyur.

50 "Marmakaumudi" by Abhayakaragupta.

51 was born in the same year as Milarepa (1040). He played a major role in the formation of the Sakya school. He was mentored by his nephew Sachen Kyung Nyingpo. After his death, Ken Gyeongchog Gyalpo was the head of the Sakya School while Sachen Kyung Nyingpo was still a young man.

52 Pandit Amoghavajra, known as Dorjedenpa the Elder, was one of the key figures in transmitting the teachings of Amoghapasha. Preached in Bari-lotsava [SL, 2001, p. 536].

53 This text is included in the Kagyur, Tantra section.

54 The seventh-century work of Chandrakirti is one of three treatises collectively known as dBu ma shar gsum: Nagarjuna's Prajnanama-mulamadhyamakakarika, Chandrakirti's Madhyamakavatara, and Aryadeva's Catuhshataka. It is included in Tengyur, in the Madhyamika section [SL, 2001, p. 262].

55 Tsangpa Sarpe (gTsang pa Sar spos), Mapcha Zhangchub Yeshe (rMa bya Byang chub Ye shes), Ar Yontentag (Ngar Yon tan grags), Shan Tansagpa Yeshe Junne (SL, 2001, p. 195).

56 Somanatha is a disciple of Nadapada (Naropa). The latter also introduced Atisha to the Kalachakra system [Tenzin Gyatso, the Dalai Lama, 1989, p. 61-62].

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57 The Tengyur contains three texts collectively known as Sems ' grel skor gsum-three commentaries on the Kalachakra Tantra, said to have been written by bodhisattvas in Shambhala. Это Phyag rdor sTod-'grel (Vajrapanistutitika), rDo rje sNying 'grel (Hevajrapindarthatika) и 'Grel chen dri med 'od (Vimalaprabha). According to the Kalachakra tradition, the author of Vimalaprabha, the most extensive and well-known commentary on Kalachakra Tantra (part of the Tengyur), was the ninth king of Shambhala, Kulika Pundarika (Tib. Rigden Pama Karpo). This text became the basis for the development of the Kalachakra commentary tradition. rDo rje sNying ' grel-commentary on Hevajra Tantra from the point of view of the Kalachakra system. Attributed to Vajrapani (tib. Chagnadorje) [Bod rgya tshig mdzod chen mo, Mi rigs dpe skran khang, Pe cin, 1993 (Large Tibetan-Chinese Explanatory Dictionary, Beijing, 1993. Further - BGTC ), p. 2939;. SL, 2001, pp. 275,401, 430].

58 The Blue Chronicle [SL , 2001, p.222] states: "At that time, five people were gathered in Nepal: four disciples - Tonyi Tindzin (Devakarachandra), Mahebaro, Hamu karpo (Punyakarabhadra), Buddhadatta - and the teacher Sonyompa (Jinadatta)."

59 Goy-lotsava mentions the Great upasaka of Yeran, Mahakaruna of Nepal, among the seventy teachers of Goy Kugpa Lhetse.

SL 60, 2001, p. 213.

61 Text is included in the Tantra section of Tengyur [SL, 2001, p. 430].

62 Pramanavarttikalamkara - the work of Prajnyakaragupta (Tib. Shes rab 'byung gnas sbas pa), a representative of the "religious school" of commentators of Pramanavarttiki, whose work dates back to the tenth century. It is a part of Tengyur [Shcherbatskoy, 1988, p. 95; SL, 2001, p. 186].

63 Gro lung ba bLo gros 'Byung gnas (second floor) XI-early XII c.) - a disciple of Og-lotsava; in his youth he listened to the instructions of Atisha and Domtonpa in the Kadam tradition. One of the founders of the genre of tenrim (bsTan rim), "stages of Learning", preceding the literature of Lamrim.

64 rGyal yum gnyis. rGyal yum, according to the BGTC, is Sher phyin ' bum, i.e. Shatasahasrika-prajnaparmita.

65 According to Tolunwa in his biography of Og-lotsawa, he wrote an essay called dBu ma bsdus pa [Onoda, 1996, p. 196].

66 Goy-lotsava writes that "Acharya Chava studied the madhyamika and nyaya systems from him" [SL, 2001, p. 190].

67 Sa skya dkar po rnam gsum - three hierarchs of the Sakya school who did not take monastic vows: Sachen Kyung Nyinpo (1092-1158), Sonam Tsemo (1142-1184), Tagpa Gyaltsen (1147-1216).

He was the last abbot of Vikramashila Vihara and left the monastery shortly before its demise in 1203. One of the most influential Indian scholars in Tibet, where he arrived at the age of 77 in 1204, returned to Kashmir 10 years later. The Tengyur contains 34 works under the name Shakyashribhadra.

69 Ta'i Situ Zhangpa Namgyal Tagsan (b. 1395) and Surhar Namny Dorje, known as Dharmaswasti (b. 1439) [BGTC, b. 1873]. Major Tibetan scientists, experts in traditional sciences, authors of commentaries on Gyushi (rGyud bzhi) and original writings on medicine. The founders of the Zhang and Sur schools, based on their commentary tradition.

70 A treatise on how the characters of the Briton and Jatila letters are combined .

71 tib. dMar ser u rGyal ba'i lha . The prosody manuals of these authors have never been translated into Tibetan.

72 Dandin-a famous Indian poet (VI-VII centuries AD), author of the fundamental work on Sanskrit poetics "Mirror of Poetry" (skt. Kavyadarsa, Tib. sNyan ngag me long ), which gave an impetus to the development of Tibetan poetry. He also wrote a prose novel, The Adventures of the Ten Princes (Dashakumaracharita).

73 This may include Kshemendra's eleventh-century Bodhisattvavadanakalpalata.

mKhas pa rnam ' jug pa'i sgo is a theoretical work that sets out the basic principles of composition and examines in detail the three main tasks of a Buddhist scholar: preaching, the art of disputation, and composing essays (Tib. 'chad rtsod rtsom gsum) [Jackson, 1987].

75 Byis pa bde blag tu ' jug pa'i rnam bshad-commentary on Sodnam-Tsemo By is pa bde blag tu 'jug pa, which is a textbook on Tibetan spelling for children.

Pramana-nyaya-nidhi 76 .

77 D. P. Jackson gives the most important lists of Sakya Pandit's works [Jackson, 1987, pp. 505-527].

78 Tibetan scholars considered Indra-vyakarana, Visala-vyakarana, Shakutayana-vyakarana, Pani-vyakarana, Samanabhadra-vyakarana, Patanjali-vyakarana, Manujnedra-vyakarana, and Sarasvati-vyakarana to be the most important grammatical sastras of India. However, the Kalapa-vyakarana and Chandrapa-vyakarana were most often studied in Tibet, since they were somewhat simpler than the Panini system (IV century BC), had a good thematic organization of the material, and did not resort to examples from Vedic Sanskrit. On the influence of Indian grammar on Tibetan language science [Verhagen, 1996, p. 422-237].

79 Lotsawa Rinchen Namgyal was Budon's successor and a great scholar of Kalachakra Tantra [SL, 2001, p. 416].

Li shi'i gur khang is a study that provides a comparative analysis of the" old "and" new " Tibetan orthography, written by Mindub-lotsava in the 15th century.

Yan lag brgyadpa'i snyingpo bsdus pa 81, Skt. Astangahrdayasamhita-a treatise on Ayurvedic medicine by the Kashmiri scholar Vagbhata (VI century), which played a huge role in the formation of the Tibetan medical tradition. First translated into Tibetan by Rinchen-Sanpo and Pandit Janardana. Enters the Tangyur building.

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82 Red mda wa gZhon nu bLo gros (1349-1412)-Sakya lama, follower of Madhyamika-prasangika. Tsonghawa's teacher and friend. Tsonghava's homage to this teacher was paraphrased by Randava, which became part of the text of Guru Yoga Tsonghava, and is known as Dmigs brtse ma.

83 Probably, this refers to representatives of the Kashmiri (philosophical) commentary school-the Brahmin scholars Jnanashri and Shankarananda (XI century) [Shcherbatskoy, 1988, p. 94].

84 Tsonghawa studied in Nyetang from the age of 17 (1374-1376). His teacher Dondub Rinchen instructed him to study the Abhisamayalamkara above all other books of Maitreya.

85 The full title of the commentary is rTsa ba shes rab kyi dka 'gnas chen po brgyad kyi bshad pa," Explanation of the Eight difficult points of Prajnamula [Nagarjuna]".

86 Gendundub (1391-1474) - one of the two main disciples of Jae Conghawa. After his death, he was considered the First Dalai Lama. Here panchen - tib. pandita chenpo, i.e. "great scholar" is an academic title, and not an indication of belonging to the Panchen Lama Institute, the origin of which will be discussed below.

87 I.e. those that had branches.

88 His disciple Tagpa Senge is the first Shamarpa.

89 Tib. gSer bum - a golden urn in which tickets with the names of candidates for the Dalai Lama are placed [Tsybikov, 1991, vol. 1, p. 144, 145].

There are two types of teaching: agama-dharma, (tib. lung gi chos) - these are 12 classes of canonical literature; adhigama-dharma, (Tib. rtogs pa'i chos) - the highest spiritual achievements obtained during the three stages of Mahayana path practice - the path of preparation, the path of vision and the path of contemplation.

Bod ljongs ni Bod kyi cha shes shig yin 91 . Mi rigs dpe skrun khang, 1980.

92 The "broad-based line" is a theoretical and practical teaching dominated by the "method" aspect; it is said to have been received from Maitreya and passed down through Asanga, Vasubandha, and others to Atisha and spread from him to Tibet. The second tradition is the " deep view line "(zab mo lta brgyud, skt. The gambhiradarsana tantra is a teaching that is dominated by the "wisdom" aspect. It spread from Manjughosha through Nagarjuna, Buddhapalita, Chandrakirti, and others to Atisha, and through him it penetrated into Tibet.

93 The work was written in 1438. Its full name is "rGyal po Ra ma na'i gtam rgyud las brtsam pa'i snyan ngag gi bstan bcos dri za'i bu mo'i rgyud mang gi sgra dbyangs".

94 Pad ma gar dwang 'gyur med rdo rje, Nyinma School representative. In 1676 Gyurme Dorje founded the monastery of Ogyen Mintollin (O rGyen smin grol gling).

95 Under the Fifth Dalai Lama, an expert and patron of traditional sciences, a school was opened where applicants for positions in religious and secular administration had to master the art of composition.

96 Lavran Tashikyil Monastery (bLa brang bkra shis 'khyil), founded in 1710. The first is Zhamyang Shepoy Aghvan Tsondui. This monastery eventually became the largest scientific center in Eastern Tibet and played an extremely important role in the development of Buddhism in Transbaikalia. In 1800, abbot Palman Kenchog Gyaltsen (1764-1853) wrote a chronicle (gdan rabs) of the Lavran Monastery (Vostrikov, 1962, p. 71).

97 In the year of the fire-sheep of the Twelfth Rabjung (1727), Situ Tsuglag Choiki-Nanwa (Si tu gtsug lag chos kyi snang ba or Si tu chos kyi 'byung gnas) founded the Thubten Choihorlin Monastery in Palpung (dPal spung), which later became the main monastery of the Kagyu school. The founder of the monastery, also known as Situ Mahapandita , is one of the greatest scholars of his time, the author of the famous grammar known under the abbreviated name Situ'i gsum rtags, which is still included in the curriculum of Tibetan monasteries and higher educational institutions.

98 rZogs chen dpal sprul 'Jigs med Chos kyi dbang po (1808-1887), Kong sprul yon tan rgya mtsho (1813-1899) - Kagyupin scholar;' Jam dbyang mkhyen brtses dbang po (1811-1892); Mi pham ' Jam dbyang rnam rgyal rgya mtsho (1846-1912) "a famous Nyinma scholar.

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