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The Tibetan translation of 'Sanghāta' is sanctioned by the authoritative glossary used for the translation of Sanskrit terms into Tibetan, known as the Mahavyutpatti. This glossary was compiled in the 9th century in Tibet by a team of respected translators, under the royal decree of the Tibetan king Tri Ralpachen.
Later on Chinese was added to the Sanskrit and Tibetan. By the 17th century versions were being produced with Chinese, Mongolian and Manchurian equivalents. [10] The first English translation was made by the pioneering Hungarian Tibetologist Sándor Kőrösi Csoma, also known as Alexander Csoma de Kőrös (1784–1842).
Originally the robes were sewn together from rags and stained with earth or other available dyes. The color of modern robes varies from community to community: saffron is characteristic for Theravada groups; blue, grey or brown for Mahayana Sangha members in Vietnam, maroon in Tibetan Buddhism, grey in Korea, and black in Japan.
By 665 CE., the Tibetan army had conquered the city of Khotan. [10]: 348 Ironically, while the Tibetans occupied the Khotanese kingdom, it was the Khotanese who influenced the Tibetans. This was most notable in the cases of the technical vocabulary and the translation techniques used for Buddhist texts.
Wylie transliteration is a method for transliterating Tibetan script using only the letters available on a typical English-language typewriter.The system is named for the American scholar Turrell V. Wylie, who created the system and published it in a 1959 Harvard Journal of Asiatic Studies article. [1]
Longchen Nyingthig (Tibetan: ཀློང་ཆེན་སྙིང་ཐིག་, Wylie: klong chen snying thig) is a terma, revealed scripture, of the Nyingma school of Tibetan Buddhism, which gives a systematic explanation of Dzogchen. It was revealed by Jigme Lingpa (1730–1798). [a]
The Tibetan script is a segmental writing system, or abugida, derived from Brahmic scripts and Gupta script, and used to write certain Tibetic languages, including Tibetan, Dzongkha, Sikkimese, Ladakhi, Jirel and Balti. It was originally developed c. 620 by Tibetan minister Thonmi Sambhota for King Songtsen Gampo. [5] [6]
The Buddhapālita-Mūlamadhyamakavṛtti (Tibetan: dbu ma rtsa ba'i 'grel pa buddhapalita) is closely related to the earlier commentary on Nagarjuna's MMK called the Akutobhayā. Indeed, in various places (particularly the last five chapters), the Tibetan texts are very similar or identical and about a third of Buddhapālita's commentary comes ...