As narrated in the historical section Buddhism suffered a severe reverse with the death of Ralpachan and it was nearly a century before a revival began. This revival was distinctly tantric and the most celebrated name connected with it is Atîśa. According to Csoma de Körös's chronology the Kâlacakra system was introduced in 1025 and the eminent translator bLo-ldan-shes-rab[1003], a follower of Atîśa, was born in 1057. It is thus easy to understand how during the eleventh century a great number of tantric works were translated and the published catalogues of the Kanjur and Tanjur confirm the fact, although the authors of the translations are not mentioned so often as in the other divisions. To Atîśa is ascribed the revision of many works in the Tantra section of the Kanjur and twenty others composed by him are found in the Tanjur[1004]. It is said that the definitive arrangement of the two collections as we know them was made by Bu-ston early in the thirteenth century[1005]. The Kanjur (but not the Tanjur) was translated into Mongol by order of Khutuktu Khagan (1604-1634) the last prince of the Chakhar Mongols but a printed edition was first published by the Emperor K'ang-Hsi. Though it is said that the Tanjur was translated and printed by order of Ch'ien-Lung, the statement is doubtful. If such a translation was made it was probably partial and in manuscript[1006].
Manuscripts are still extensively copied and used in Tibet but the Kanjur has been printed from wooden blocks for the last 200 years. There are said to be two printing presses, the older at Narthang near Tashilhunpo where an edition in 100 volumes is produced and another at Derge in the eastern province. This edition is in 108 volumes. An edition was also printed at Peking by order of K'ang-Hsi in red type and with a preface by the Emperor himself[1007].
Besides the canon the Tibetans possess many religious or edifying works composed in their own language[1008]. Such are the Padma-than-yig, or life of Padma-Sambhava, the works of Tsong-kha-pa, and several histories such as those of Bu-ston, Târanâtha, Sum-pa, and hJigs-med-nam-mkha[1009], biographies of Lamas without number, accounts of holy places, works of private devotion, medical treatises and grammars.
There are also numerous works called Terma which profess to be revelations composed by Padma-Sambhava. They are said to be popular, though apparently not accepted by the Yellow Church.
Although it hardly comes within the scope of the present study, I may mention that there is also some non-Buddhist literature in Tibet, sometimes described as scriptures of the Bön religion and sometimes as folklore. As samples may be cited Laufer's edition and translation of the Hundred Thousand Nâgas[1010] and Francke's of parts of the Kesar-saga[1011].
FOOTNOTES:
[973] The Tibetan orthography is bKah-hgyur (the translated command) and bsTan-ḥgyur (the translated explanation). Various spellings are used by European writers such as Kah-gyur, Kandjour, Bkahgyur, etc. Waddell writes Kah-gyur and Tän-gyur.
[974] Though this distinction seems to hold good on the whole, yet it is not strictly observed. Thus the work called Udâna and corresponding to the Dhammapada is found in both the Kanjur and Tanjur.
[975] Nanjio's catalogue states that a great many Abhidhaṛma works in Chinese agree with Tibetan, but their titles are not to be found in Csoma's analysis of the Kanjur. They may however be in the Tanjur, which is less fully analyzed.