6 
Sarat Chandra Das— Co?itrilutions on Tibet. 
[No. 1, 
San-nag Ninma, 23 and those that were translated by Rinchhen-Ssan-po 
and other later writers are known by the name of San-nag-Sarma. 24 
But although this distinction of Ninma and Sarma Tantras is recoo*- 
nized by many authors, yet there exist some irregularities in the appli¬ 
cation of the terms. For instance the Manjusri-mula Tantras which 
were translated during the reign of king Thi-sron are also accepted as 
Sarma Tantras. In the face of such irregularities Rinchhen Ssanpo has 
been universally admitted as the founder of the Sarma Tantras. Dogmi 
Gos and Marpa Lochava are credited as Sarma teachers. The first revival 
of Buddhism after the death of Landarma, known as the Later period, 
commenced with Loton-dorje Wan chhyug when Thi-Tashi-tseg-pa, son 
of Pal-khor-tsan, ruled the kingdom of Rulag. His three sons Pal-de, 
Hod-de, and Kyi-de requested Loton to send two learned Lamas who 
could revive the Buddhist religion in Tibet. Accordingly S'akya Shon-nu 
and Yese-tsondu were sent, who re-established the clerical congregation 
in Tibet. Again that great sage, in consultation with those princes, sent 
Dogmi and Tag-Lochava to India to study Dulva, S'er-chhyin 25 and 
Tantras which are respectively the basis, essence and pith of Buddhism. 
Tag Lochava, having devoted his time chiefly to pilgrimage, failed to be¬ 
come a learned teacher, but Dogmi succeeded in his mission and became 
a great scholar of Buddhism. He introduced the system of Tantras called 
Matri Tantras and thereby diffused the teaching of Buddhism. Lochava 
Binchhen-Ssanpo elucidated Prajna, Paramita, Matri and Pitri Tantras 
and above all made the Yoga Tantras accessible to the Tibetans. 
Gos had introduced the Samaja Guhya and spread the system of Nagarjuna. 
The great Tantrik sage Marpa taught the Guhya Samaja according to 
Pitri Tantras, the ritual of M ah am ay a according to Matri Tantras, 
the ritual of Yajraharsha and Sambhara. By imparting instructions 
in several kinds of mysticism, he filled Tibet with learned men. These 
great Lochavas having charged themselves with these works, Tantrik 
Buddhism opened a new era in the religious history of Tibet, known as 
the Sarma system of the later period or Sarmatanpa or Gyu, the same as 
Navya Tantra. 
CHAPTER II. 
Rise and Progress or Ninmapa School. 
In the beginning king Sron-tsan-gampo, himself a professor of Bud¬ 
dhism, taught his people the series of scriptures known as “ Kyerim” 
and “ Dsog-rim” delivered by Chenressig. All Tibet paid homage and 
prayed to that merciful Bodhisatva for protection. Sron-tsan, in whom 
was an emanation of Chenressig’s spirit, first taught the six mystic sylla- 
23 ^San-sNag-rNin-ma. 24 ySarwNag-ySarma. 23 Prajna-paramita. 
