By E. Gene Smith
Between Tibetan Texts is a part of Wisdom‘s acclaimed stories in Indian and Tibetan Buddhism sequence. for 3 many years, E. Gene Smith ran the Library of Congress‘s Tibetan textual content e-book venture (PL480)-an attempt to salvage and reprint the Tibetan literature that have been accumulated via groups and exiles of Sikkim, Bhutan, India, and Nepal. Smith wrote prefaces to those reprinted books to aid make clear and contextualize the actual Tibetan texts: the prefaces served as tough orientations to a poorly understood physique of international literature. initially produced in print amounts of 20, those prefaces speedy turned mythical, and shortly photocopied collections have been passed from pupil to pupil, reaching a virtually cult prestige. those essays are amassed the following for the 1st time. The impression of Smith‘s examine at the educational research of Tibetan literature has been large, either for his striking skill to synthesize varied fabrics into coherent bills of Tibetan literature, heritage, and spiritual notion, and for the exemplary severe scholarship he dropped at this box.
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Extra info for Among Tibetan Texts: History and Literature of the Himalayan Plateau
With the help of the Si tu of Kal:t thog, he founded a Th~ Autobiography ofMkhan po Ngag Jga' temple at Ljon pa lung that was to become his favorite retreat. 57 He also served at the newly established teaching college (bshad grwa) at Opal yul. 58 About 1925, Si tu felt his life drawing to close and asked Ngag dga' to return to Kal] thog. During the late 1920s Khams was restive. Ngag dga' worked incessantly, urging the bandit chiefs to desist from their attacks on merchant caravans and pilgrim parties.
Yam' bzang) Bka' brgyud pa Zwa ra ba Skalldan ye shes seng ge (d. 1207) founded the monastic establishment 45 46 AMONG TIBETAN TEXTS ofZwa rain Central Tibet. ya' bzang Bka' brgyud pa, a school that enjoyed a period of greatness as the sect predominated in the myriarchy (khri skor) of the same name. ya' bzang sect into a process of gradual decline. Nevertheless, the monastery itself remained a major religious center until at least the sixteenth century. H.
It had a monastic population of about eight hundred monks and seven lamas on the eve of the Chinese troubles. The monastery propagated the Rnying rna pa tantras and the Snying thigcycles, especially the Klong gsal gter ma. The son of Rig 'dzin Klong gsal snying po and the immediate reembodiment ofBdud 'dul rdo rje, Rgyal sras Bsod nams lde'u btsan (1673-1723) perpetuated the KaJ:t thog tradition. The chief incarnation of KaJ:t thog is the Zhing skyong line, the rebirths ofBdud 'dul rdo rje, Bsod nams lde'u btsan, and Dri med zhing skyong mgon po.