TARANATHA'S

HISTORY OF BUDDHISM IN INDIA

Translated /rom the Tibetan by

LAMA CHIMPA

ALAKA CHATTOPADHYAYA

Edited by
DEBIPRASAD CHATTOPADHYAYA

INDIAN INSTITUTE OF ADVANCED STUDY. SIMLA

1970
 PREFACE

Born in A.D. 1575, Kun-dga'-snin-po (= Anandagarbha),

better known as Lama Taranatha, wrote this work in 1608, i.e.
at the age of 34, according to the Tibetan mode of calculating
the age. This work is usually referred to as rGya-gar-chos-'byun.
which means "the history of Buddhism in India". But the brief
title Taranatha himself chose for it was dGos-'dod·kun-'byun,
literally "that which fulfils all desires". The corrupt Indian form
in which the name occurs in the title-page of its Potala edition
(1946), namely Kiirya-kiima-sarva-pravt:ui-nlima, is evidently
intended to convey the same idea. Thus the history of Buddhism
in India was for Taranatha something more than mere history.
It was also the miihiitmya of Buddhism: the account was
intrinsically auspicious, so much so that it led to the fulfilment
of all desires. But there is nothing extraordinary about this.
As Vasil'ev (speJt Wassiljew in German) rightly remarks.
historiography for the Buddhists had always been an important
mode of propaga ting their creed.
In Tibetan writings Taranatha is usually mentioned as
"Io-nal; Taranatha" or "rje-btsun (= bhaHaraka) Taranatha
of the Jo-nan sect". Jo-nan is the name of a place with a lofty
caitya and a convent about a hundred miles to the north-west
of the Tashi-Ihun-po. The sect of Tibetan Buddhism which had
Jo-nan as its stronghold came to be known as the Jo-nan-pa
sect. The founder of this sect was Phyogs-las-rnam-rgyal
(= Digvijayi I, born in A.D. 1306. It appears that a pro­
nounced enthusiasm for the Kalacakra Tantra constituted an
important feature of its creed. Taranatha himself, a later
leader of the sect, was famous as an author of several works
and "guide-books" (khrid-yid) on the Kalacakra doctrine, which
Roerich wanted to analyse-a project unfortunately left
unfinished by him.
The chief monastery of the Jo-nan-pa sect-rTag-brtan­
phun-tshogs-glin ( = the perfect and eternally firm island)­
had a printing establishment well-known in Tibet. The complete
viii Taranatha Preface

works of Taranatha were published by it. A copy of this is monastery of Tashi-Ihun-po. the seal
preserved in the Tsybikov Collection, Institute of the Peoples thus incurred the enmity of Lhasa
of Asia (now renamed as the Institute of Oriental Studies), [ie. the most dominant sect of'~
USSR. A. 1. Vostrikov gives us the following information referred to by the European author,
about Hiranatha's works from this collection. In the chief monastery of the (J~
The present history of Buddhism consisting of 143 folios is phun-tshogs-gliil, were preserved ~
contained in the sixteenth volume of Tiiranatha's collected works, works of Taranatha. Many of.!
the same volume also containing in 70 folios the work (written destroyed and [he monastery itself '"
in A.D. 1600) with the brief title bKa'-babs-bdun-ldan, translated phun-tshogs-gliii]." 1
into German by A. Griinwedel. The first volume of the Apparently, over two
collected works contains a detailed autobiography of HiraniHha realised that at least Taraniltha's
in 331 folios. the second volume contains a history of the was too precious to be allowed
Kalacakra system in 22 folios, the tenth volume contains a Hence in 1946 a fresh edition
history of the Yamantaka Tantra in 74 folios (its colophon Potala in 141 folios. The present
giving the date of the composition as A. D. 1631) and the this edition, though it also takes
twelfth volume contains a history of the cult of Hirli in 20 edition of the Tibetan text
folios. From these one can easily judge how voluminous a 1868 as edited by A. Schiefner.
writer Taranatha was and in what constituted his main press edition of the work
interest. edited by Chos-rje-bla·ma.
By courtesy of the Institute of the Peoples of Asia, Lenin­ to have been intended as a literal
grad, I obtained a microfilm copy of the so-called "secret" edition of 1946.
biography (gsmi-ba'i-rnam-thar) of Taranatha written by him­ Taraniitha's History is
self: though brief, it is so full of the so-called mystic or occult discussed works in
experience and a quaint vision, that we had to give up our scholars owe their information
original idea of appending its translation to the present edition. and V. P. Vasil'ev. Their
Such mystic stuff is not easy to translate and, if translated at of the work appeared from St.
all, would not make much sense for the modern reader. Inci­ mutual relation and the Clf'CUlostali
dentally, in Northern Mongolia (Urga) the incarnations of these translations, it is best to
Lama Taranatha are supposed to have resided even in recent These are to be found appended
times! are moreover likely to find the
The original printing blocks of Taranatha's works were Taranatha's History illuminating'
largely destroyed "during the persecution of the Jo-naii-pa Schiefner's German and V
sect in the time of the Fifth Dalai Lima (Nag-bdaIi.blo-bzan­ complete translation of
rgya-mtsho: A.D. 1617-1682) in the first half of the 17th Japanese language: the
century A.D. The Karma-pa and the Jo-naIi-pa sects supported moto, it contains 404 pages and
the ruler of TsaIi [i.e. a central province of Tibet of which [he 1928 by Heigo Shuppan-sha.
chief city is Shiga-tse, adjoining which stands the grand that the great Indian linguist
Preface ix

monastery of Tashi-Ihun-po, the seat of the Tashi Lama) and

thus incurred the enmity of Lhasa and of the dGe-lugs-pa sect
[i c. the most dominant sect of Tibetan Buddhism usually
referred to by the European authors as the Yellow Cap sect].
]n the chief monastery of the (Jo-nan-pa) sect, rTag-brtan­
phun-tshogs-gliil, were preserved the printing blocks of the
works of Taranatha. Many of the printing blocks were
destroyed and the monastery itself was renamed [as dGa'-ldan­
phun-tshogs-gl iii]."
Apparently, over two centuries later the Lhasa rulers
realised that at least Taranatha's history of Buddhism in India
was too precious to be allowed to remain out of circulation.
Hence in 1946 a fresh edition of the work was prepared in
Potala in 141 folios. The present translation follows mainly
this edition, though it also takes note of the first letter-press
edition of the Tibetan text published from St. Petersburg in
I!)68 as edited by A. Schiefner. There exists another letter­
press edition of the work published from VaraIl3si in ) 963 as
edited by Chos-rje-bla-ma. This edition, however, appears
to have been intended as a literal reproduction of the Potala
edition of 1946.
Taranatha's History is surely one of the most widely
discussed works in contemporary Indology. The modern
scholars owe their information of it mainly to A. Schiefner
and V. P. Vasil'ev. Their German and Russian translations
of the work appeared from St. Petersburg in 1869. As to their
mutual relation and the circumstances that led them to take up
these translations, it is best to follow their own statements.
These are to be found appended to the present work. Readers
are moreover likely to find the introduction of Vasil'ev to
Taranatha's History illuminating in many respects.
Schiefner's German and Vasil'ev's Russian apart, the only
complete translation of Taranatha's History exists in the
Japanese language: the translation was done by Enga Tera­
moto, it contains 404 pages and was published from Tokyo in
1928 by Heigo Shuppan-sha. From a stray reference it appears
that the great Indian linguist Harinath De started translating
 x Preface
Taranatha

Taranatha's History directly from Tibetan into English and standard Tibetan dictionaries
the purpose of pointing out
that at least some pages of this translation appeared in a
differs from that of Vasil'ev
journal called The Herald, January 1911. Any copy of this
claim greater accuracy in
journal is hard to trace and it appears that this was one of the
the contrary, our own "Yl"..r;..n~
innumerable projects left unfinished by the great linguist.
often hard to understand
Only the other day, we received the heartening news that a
sure of the exact sense he wants
few pages of this translation (? all that the great linguist
of some peculiar ambiguities
translated) have been recovered and that these are going to b~
WAlle presen(/ng (ne present
reprinted in thS fP1IJ1[OIf?it7t kS'{lfJ f5( fh hll!11t1/q/l//c/t'/l/
an alternative understanding of
fnl/an History, Calcutta University. into consideration and it has
While preparing the present translation, our main purpose mention such alternatives as
has been to make the work as intelligible as we could for the pioneers. Thirdly, our
modern reader. This means much more than the task of the form of long quotations
transferring a text from one language into another. Taranatha's modern scholars. The reason
statements could be made more intelligible only by annotating has simply been the anxiety
these extensively, and this mainly by way of collecting other own language, so that the risk
materials that have some light to throw on his statements. could be eliminated. .
The limitation of the annotations given by us is obvious and It is not for us to
answer
none can perhaps be more keenly aware of it than we are. We account of Buddhism, in

have dared to present this translation in spite of the obvious legendary, could also become one

inadequacy of the annotations mainly with the hope of texts for the modern
scholars
attracting the attention of the really great scholars from whom of ancient and medieval
Indian
are expected profound comments. These alone would make on the political history
of
the text more intelligible. As for our own annotations, we are take note of Tiiranatha's u ; ••• ~ ..._
anxious to be clear about a few points. the history of Indian literature
First, we have attempted to incorporate into our annota­ speak of the investigators of
tions practically all the important annotations of Vasil'ev Apparently, along with all sorts
and Schiefner. Though a hundred years old, these annotations somehow or other managed to
contain much more than mere historic interest. These have tremendous amount of solid
often vital relevance for understanding Tiiranatha properly. Indian folklore) which are
Secondly, we have, in our annotations, mentioned practically available sources. The very
all the major points on which the present translation differs account from the time of
from those of Vasil'ev and Schiefner. Thol~h ful!v aWj)J~ pf invasion-in the background o~
the rather severe comments of eminent Tibetologists like A.1. us to understand the history of BU<
Vostrikov and E.E. Obermiller on the accuracy of the transla­ us to be an amazing intellectua~
tions of both Vasil'ev and Schiefner, we are also a\vare that when we remember that it was dOll(
these translations substantially helped the later compilers of the
Preface xi

standard Tibetan dictionaries like Jaschke and Das. Therefore,

the purpose of pointing out where the present translation
d iITers from that of Vasil' ev or Schiefner is not necessarily to
claim greater accuracy in favour of the present translation. On
the contrary, our own experience is that Tfiranatha's Tibetan is
orten hard to understand and it is sometimes difficult to be
sllre of the exact sense he wants to convey. particularly because
of some peculiar ambiguities of the classical Tibetan language.
While presenting the present translation, the possibility of
an alternative understanding of some of the passages is taken
into consideration and it has been but our simple duty to
mention such alternatives as actually suggested by the great
pioneers. Thirdly, our annotations have sometimes assumed
the form of long quotations from the writings of eminent
modern scholars. The reason for quoting them at such length
has simply been the anxiety to allow them to speak in their
own language, so that the risk of misrepresenting their point
could be eliminated.
It is not for us to answer the question how Taranatha's
account of Buddhism, in spite of being so overwhelmingly
legendary, could also become one of the most widely discussed
texts for the modern scholars working on diverse aspects
of ancient and medieval Indian history and culture. Writers
on the political history of India fllld themselves obliged to
take note of Taranatha's History, no less than those writing
the history of Indian literature and Indian logic, not to
speak of the investigators of the history of Buddhism itself.
Apparently, along with all sorts of quaint stories, Taranatha
somehow or other managed to squeeze into this brief work a
tremendous amount of solid historical data (and interesting
Indian folklore) which are not easy to trace in other
available sources. The very attempt to reconstruct a connected
account from the time of Ajatahtru to that of the Turu~ka
invasion-in the background of which Taranatha wants
us to understand the history of Buddhism in India-appears to
us to be an amazing intellectual performance, particularly
when we remember that it was done in A.D. 1608 by a Tibetan
xii Taranatha Preface

scholar in his early thirties. Of course, as Vasil'ev rightly Buddha himself had expressed
remarks, it is not to be taken as a finished history, but rather Thus, e.g., the VikramasiJa-vihara,
as a draft demanding a great deal of further investigation and Buddhism established in India,
that the importance of the work lies more particularly in its a Bali-1:icarya and a
chapters covering the period intervening between the visit of Taranatha further tells us, pelrSUllQl
Yuan-chuang and the virtual extinction of Buddhism in India. perform a llama for many years,
Of the varied suggestions given by Taranatha regarding spent over nine lakh and two t
this period, we may mention here only one. He left for us, these were designed to make his
though in his own way, clear indications of the factors that Evidently, the memory of the human
contributed to the decline and fall of Buddhism in India. even the vestige of his essentially
Buddhism in its latest phase, as Taranatha so vividly lost to the Buddhists and their
described it, almost completely surrendered precisely to those such a queer form. The .
beliefs and practices, as a direct rejection of which the opposite, and being left with no
Buddha himself had preached his original creed. For a1\ we as a distinct creed, the only thing on
know, it was a creed concerned above all with the fact of suffering was the fad of some big patron, the
and with the way out of suffering. As Stcherbatsky puts it, of them. With the withdrawal or.
"It can hardly be said to represent a religion. Its more Buddhism as a religion had to go .
religious side, the teaching of a path, is utterly human. Man Sharing fully the creed in its
reaches salvation by his own efforts, through moral and is of course not expected to have
intellectual perfection. Nor was there, for aught we know, he understood, therefore, the end
very much of a worship in the Buddhism of that time. The Odantapuri meant the end of
community consisted of recluses possessing neither family nor
property, assembling twice a month for open confession of and thither, seeking shelter in
their sins and engaged in the practice of austerity, meditation countries. He does not ask
and philosophic discussions." The Buddha preached all these as it possesses any inner vitality,
precisely because he had realised the futility of worshipping God sllch a vast country only with the
or a host of demi-gods, offering sacrifices to them or trying somewhere in Bihar.
to coerce them with magical rituals. For the Buddha himself, The causes that contributed
these beliefs and practices were characteristics of the tirtllika-s Budd hism in [nd ia constitute ind
or outsiders. By contrast, Buddhism in its latest phase-if subject for investigation. Our
we are to trust Taranatha-bowed down to all these beliefs out fully.
and practices and thus became practically indistinguishable important causes of this was
from popular Hinduism so-called. It assumed the form of merchants, feudal chiefs and
being an elaborate worship of all sorts of gods and goddesses Buddhism thrived for centuries?
of the popular pantheon-often under new names, but some­ Buddhist, Taranatba dilated much
times caring not even to invent any new name for them-and patronage. His enthusiasm for
of indulging in all sorts of ritual practices for which the was hardly less than that for its a
Preface xiii

Buddha himself had expressed his unambiguous repulsion.

Thus, e.g., the Vikramasila-vihara, the last grand centre of
Buddhism established in India, had even the provision for
a Bali-acarya and a Homa-acarya! Buddhajr1i!inapada,
Taranatha further tells us, persuaded king Dharmapala to
perform a homa for many years, during which period the king
spent over nine lakh and two thousand tolii-s of silver-and all
these were designed to make his dynasty last longer! And so on.
Evidently, the memory of the human founder of the creed and
even the vestige of his essentially human teachings were fully
lost to the Buddhists and their patrons when Buddhism assumed
such a queer form. The ideology, in short, passed into its
opposite, and being left with no internal justification to survive
as a distinct creed, the only thing on which it could then thrive
was the fad of some big patron, the Pa las being about the last
of them. With the withdrawal or collapse of this patronage,
Buddhism as a religion had to go into pieces.
Sharing fully the creed in its latest phase, Taranatha
is of course not expected to have realised all these. As far as
he understood, therefore, the end of the Vikramasila and the
Odantapuri meant the end of Buddhism in India: with the
fall of these two monasteries the Buddhist adirya-s ran hither
and thither, seeking shelter in Kashmir, Nepal and the Ko-ki
countries. He does not ask himself how can a creed, so long
as it possesses any inner vitality, become virtually extinct from
slIch a vast country only with the fall of two centres' situated
somewhere in Bihar.
The causes that contributed to the internal decay of
Buddhism in India constitute indeed an extremely important
subject for investigation. Our historians are yet to work these
out fully. Could it, however, be that at least one of the
important causes of this was the continued patronage of
merchants, feudal ch iefs and monarchs, primarily on which
Buddhism thrived for centuries? Being himself a devout
Buddhist, Taranatha dilated much on the account of such
patronage. His enthusiasm for the financiers of Buddhism
was hardly less than that for its actual exponents. What he
 Tiiraniitha ACKNOWLE

did not note-and what we do not surely expect him to note­

Without the encouragement and ~
is that nothing could be more ruinous for an ideology than to
of Professor Niharranjan Ray, D'
have drawn its sanction only from such patronage. That is the
Advanced Study, Simla, it would
surest way of getting alienated from the heart of the people,
me to complete this work. I canno
of becoming completely parasitical and of being left with no
my indebtedness to him.
vitality of its own.
It is because of the kindness of
The account of any genuine popular enthusiasm for
vich, Head of the Indian Departme
Buddhism-particularly in its later phase-is conspicuous by
of Asia (now renamed Institute of ,',
its absence from Taranatha's History. What could be the real
of Sciences, USSR, that I received'
implication of this? Did the later leaders of Indian Buddhism­
of the Potala (1946) edition of Tiira
dreaming in their all-found monasteries mainly of the easy
in the Roerich Collection of the I
ways of attaining miraculous powers-really ceased to think of
complete microfilm copy of Vasil' .
the relevance of any genuine popular support for their creed? Or
Taranatha's History from Dr. I. D.
was it only the historian's blindness to notice their care for such
Institute. I take this opportunity
popular support? The chances in favour of the latter alter­
gratitude to Professor Balabushevi ,
native are somewhat remote, for Taranatha was much too
these precious gifts.
saturated with the tradition of the later Indian Buddhists to
The present work embodies the
overlook anything considered important by them.
of Professor Lama Chimpa of
It is obviously not the place for us to try to go into this
and Dr. Alaka Chattopadhyaya 0
question in greater detail. What is relevant instead is simply
Women, Calcutta. They had to re
to note that the decline of Buddhism in India is too important
times. Entrusted with the work of
a subjeet to remain unsettled, and in order to settle it we can­
exacting. If they have not felt
not afford to ignore Taranatha: he was about the only
because of their devotion to the'
historian to have compiled for us-in his own way though-a
also because of their personal rdati
vast amount of relevant data concerning Indian Buddhism in its
Chimpa happens to be one of my
latest phase, which are not easy to trace elsewhere. .
my wife.
This work also embodies a g .
other friends of mine, without w
would have been impossible. They a .
May 26, 1970. Debiprasad C hattopadhyaya
ment of Sanskrit, Central Calc
Chandra Gupta of the National
Sinharay helped me to compare t
Schiefner's German and every se
incorporated into the present w
Exactly in the same way, Harish C
compare the present translation wi
of Vasil'ev and every scrap of Vasil'
 CONTENTS

Preface vii

Acknowledgement xv

On Typography and abbreviations, etc

TARAN)\THA'S HISTORY OF BUDDHJSM IN INDIA

Jntroductory 5

Benedictory Verse 5

Aim of the Work 5

Table of Contents 6

The Sources 19

Ch. l.

Account of the Period of King Ajatasatru 20

Ch.2.

ACCOUIH of the Period of King Subahu 26

Ch. 3.

Account of the Period of King Sudhanu 29

Ch.4.

Account of the Period of Arya Upagupta 34

Ch.5.

Account of the Period of Arya Dhitika 45

Ch. 6.

Account of the Period of King Asoka 50

Ch.7.

Account of the Incidents During the Period of King Asoka 68

Ch.8.

Account of the Period of King Vigatasoka 76

Ch. 9.

Account of the Period of Kasyapa, the Second 79

Ch.10.

Account of the Period of Arya MaMloma and Others 82

 1I iii

Ch. 11.

Account of the Period of King Mahapadma 85

Account of the Period of the
Ch. 12.

Account of the Period of the Third Council 91

Ch. 13. Account of the Period of
Account of the Period of the Beginning of the Extensive Ch.
Propagation of the Mahayana 96 Account of the Period of King
Ch.14. Ch.
Account of the Period of BrahmaryJ Rahula 102 Account of the Period
Ch. 15. Ch.
Account of the Period of the Doctrine Under the Leadership Account of the Period of King
of Arya Nagarjuna 106 Ch.
Account of the Period of
Ch.16.
Ch.3
Account of the Period of the First Hostility to the Law and of
Account of the Period of King
its Restoration 120
and the Great King
Ch. 17.
Ch.
Account of the Period of Adirya Aryadeva and Others 123
Account of the Period of
Ch. 18.
Samupala
Account of the Period of Acarya Matrce!a and Others 130 Ch.
Ch.19. Account of the Period of
Account of the Period of the Renewed Hostility to the Doctrine Ch.

and of its Restoration 137 Account of the Period of Kings

Ch.

Ch.20.
Account of the Period of the Third Hostility to the Doctrine
and of its Restoration 140
Ch.21.
Account of the Period of the Final Activities of King
Buddhapak~a and of the period of King Karmacandra 144
Account of the Period of the
Ch.22.

Account of the Period of 'Brothers Arya ASaJiga' [Asanga and

Vasubandhu] 149

Ch.23.

Account of the Period of Acarya Dignaga and Others 176

Account of the Succession of
Ch.24.
Ch.
Account of the Period of King Sila 196
Account of the Spread of the
 iii

Ch.25.

Account of the Period of the Kings Cala, Pancamasitpha and

Others 210

Ch.26.

Account of the Period of Sri Dharmakirti 224

Ch.27.

Account of the Period of King Govicandra and Others 249

Ch.28.

Account of the Period of King Gopala 257

Ch.29.

Account of the Period of King DevapaJa and His Son 265

Ch.30.

Account of the Period of King Sri Dharmapala 274

Ch.31.

Account of the Period of King Masurak~ita, King Vanapala

and the Great King Mahipala 284

Ch.32.

Account of the Period of the Kings Mahapala and

Samupala 2ts9

Ch.33.

Account of the Period of King Canaka 294

Ch.34.

Account of the Period of Kings Bheyapala and NeyapiHa 304

CIl.35.

Account of the Period of Amrapala, Hastipala and

K~antipala 310
Ch. 36.·
Account of the Period of King Ramapala 313
Ch.37.
Account of the Period of the Four Sena Kings and Others 3 I 6

TARANATHA'S SUPPLEMENT TO THE HlSTORY OF

BUDDHISM IN INDIA

eh.38.

Account of the Succession of Teachers at Vikramasila 325

Ch.39.

Account of the Spread of the Doctrine in Ko-ki in the East 330

 iv v

Ch.40. 31. Dharmapala 403

Account of the Introduction of the Law into the Smaller 32. Virii-pa 404

,
Islands and of its Revival in the South 332 33. Santideva 405
Ch.41. 34. Dombi Heruka 405

Account of the Spread of the Doctrine in the South

35. VajraghaQ~a 406
as Related in The Garland of Flowers 334 36. Ratnakirti 406
Ch.42. 37. Dharmakirti 407
Some Discussion on the Four Sects 339
38. Kambala 408
Ch.43.
39. Indrabhiiti 409
A Brief Discourse on the Origin of the Mantrayana 343
40. Kukuri-pa 410
Ch.44.
The History of (mage-makers 347 41. Saroruhavajra 410
42. Lalitavajra 411
43. Jalandhari-pa 412
On the Sources etc 350
Epilogue 351 44. Krgliicari 412
Colophon 352 45. Sahajalalita 413
Colophon of the Potala edition 352 46. Vinitadeva 414
47. Jnanagarbha 414
48. Buddhajiiiina 4[5
f
SUPPLEMENTARY NOTES 49. Santarak~ ita 415
50. Haribhadra 416
L The Patriarchs 355 13. Nagabodhi
, 389 51. Yasomitra 416
2. The Asoka Legends 361 14. Sakvamitra 389 ,
52. Sakyamitra 417
3. Ten Prohibitions and the 15. Sab;rapada 390
Second Council 367 16. Matrce~a 39;)
53. Ka1yiiQamitra 417
4. Ti~yarak*ita & KUQala 17. Asvaghosa
I .
& Matrceta
•.
391 54. DarpHriisena 417
Legend 373 18. Sura 392 55. Manjusrikirti 418 90.
5 Mahadeva and his Five 19. Asvagho;;a 392
56. Lilavajra 418 91.
Principles 375 20. Uii-pa 393
6. Kani~ka's Council : 21. Asatiga 393 57. PaQQita Riihula 418 92,
Yuan-Chuang & Bu-ston 377 22. Maitreya 394 58. KalyiiI}agupta 419 93.
7. Vararuci 381 23. Vasubandhu 395 59. Prabhakara 419 94.
8. Saraha 382 24. Vasirev on the Two
9. Nagarjuna: Biographical 383 Vibhatigas 398 60. Buddhgguhya 419 95.
10. Nagarjuna: Works 385 25. Darika-pa 398 61. Vairocanabhadra 421 96.
11. Aryadeva 387 26. Sthiramati 399 62. Kamalasila 421 97.
12. Obermiller's Note on the 27. Dignaga 400
63. Dharmottara 422 98.
Madhyamika Acarya-s and 28. Bhavya or Bhavaviveka 401
their different points of 29. Candrak irti 401
64. Vimalamitra 422
view 388 30. Candragomi 402 65. Dharmiikara 423 99.

31. Dharmapala 403 66. Anandagarbha 423

32. Virii-pa 404 67. Parahita 424

I
33. Santideva 405 68. Jinamitra 425

34. Dombi Heruka 405 69. Sarvaji'iadeva 425

35. VajraghaQ~a 406 70. Tilli-pa 426

36. Ratnakirti 406 71. PrajnapaJita 426

37. Dharmakirti 407 72. Jetari 426

38. Kambala 408 73. Kalacakrapada 427

39. Indrabhuti 409 74. Santi.pa 428

40. Kukuri-pa 410 75. Vagisvarakirti 428

41. Saroruhavajra 410 76. Naro-pa 429

42. Lalitavajra 411 77. Bodhibhadra 429

43. Jalandhari-pa 412 78. Ratnavajra 430

44. Kr~Qacari 412 79. Mahajana 430

45. Sahnjalalita 413 80. Ji'iiina~ri 430

46. Vinitadeva 414 81. Amoghavajra 431

47. Jnanagarbha 414 82. Viryabhadra 431

48. Buddhaji'iana 415 83. MaQikasri 432

49. Santarak~ita 415 84. Ji'ianavajra 432

50. Haribhadra 416 85. Bharata PaQi 433

51. Yasomilra 416 86. Abhayakaragupta 433

52. Siikyamitra 417 87. Sakyasri 434

53. KalyaQamitra 417 88. Ratnarak~ita 435

54. Darp*~rasena 417 89. Diparpkarabhadra 436

55. Manjusrikirti 418 90. Sridhara 436

56. Lilavajra 418 91. Bhavabhadra 436

57. PaQQita Rahula 418 92. Durjayacandra 437

58. Kalyatpgupta 419 93. Tathagatarak~ita 437

59. Prabhlikara 419 94. Kamalarak~ita 438

60. Buddh3guhya 419 95. Khyun-po-rna1- 'byor 438

61. Vairocanabhadra 421 95. Vanaratna 440

62. Kamala ~ila 421 97. Sahajasiddhi 441

63. Dharmottara 422 98. The Turu~ka king 'Moon'

64. Vimalamitra 422 (FoI125B) 442

65. Dharmakara 423 99. History of Image-makers 445

 vi

APPENDIX

A. Schiefner, Foreword to the Introduction of the Russian Translation PREFACE

of Tarana/IIO's History of Buddhism in India by Professor
Wassiljew (Vasil'ev) 449 Born in A.D. 1575, Kun-dga'-sii
V. P. Vasil'ev, Introc/uctiol1 to the Russian translation of Taranatlta's better known as Lama Taranatha, WI
History of Buddhism ill Illdia 453
at the age of 34, according to the Tib
Bibliography 471
the age. This work is usually referred
Index which means "the history of Buddhis
Errata title Taranatha himself chose for it
literally "that which fulfils all desires l
in which the name occurs in the titl~
(1946), namely Kiirya-klima-sarva-PI
intended to convey the same idea. Th,
in India was for Taranatha somethi~
It was also the miihiitmya of Bu~
intrinsically auspicious, so much so.
of all desires. But there is nothing;
As Vasil'ev (spelt Wassiljew in
click here to order online historiography for the Buddhists had
mode of propagating their creed.
In Tibetall writings Taranatha c•
"Jo-nan Taranatha" or "rje-btsun
of the lo-nan sect". lo-nail is the
caifya and a convent about a hund
of the Tashi-Ihun-po. The sect of T
Jo-nan as its stronghold came to be.
sect. The founder of this sect
Digvijayi I, born in A.D. 130
nounced enthusiasm for the K1i.laca
important feature of its creed.
leader of the sect, was famous as
and "guide-books" (khrid-yid) on t
Rocrich wanted to analyse-a
unfinished by h i m . J
The chief monastery of the 14
phun-tshogs-glin ( = the perfect J
had a printing establishment well.kn~