1882.] 
of Jin or Buddhism in China. 
91 
Pandit Dharma-kala and several other Pandits, well versed in Mahay an a, 
Hinayana and Vinaya Dharma (discipline), were o£ great note. 
The third batch of Indian Pandits, Ganapati, Tikhini and others, 
propagated Buddhism in Kinnan and other provinces of southern China, 
These, with the Pandits who appeared during the reign of Napo Naan, were 
the most learned translators and best linguists. Thereafter, during the reigns 
of the thirteen kings of the Han dynasty, fourteen kings of the Jin dynasty, 
several kings of Jin-Yugur Su and other dynasties, the Than dynasty of 
twenty kings, and eighteen kings of the Soong dynasty successively, Indian. 
Pandits and sages were invited to China, all of whom exerted themselves to 
increase the stock of Chinese Buddhist scriptures. There also appeared a host 
of learned Hwashan 8 (Chinese monks and S'ramanas), some of whom visited 
India to study Sanskrit and Buddhism. There were others who acquired 
great proficiency in Sanskrit without going to India. They were all pro¬ 
foundly read in Buddhism and wrote numerous elaborate works in the 
Chinese language, besides translating many volumes of Sanskrit Scriptures. 
They also'wrote the lives of eminent Pandits of China, who laboured with 
wonderful energy for the diffusion of Buddhism. These are to be found 
in the Chinese works called “ Histories of religion.” 
CHAPTER II. 
Buddhism introduced from Tibet. 
From the time of the establishment of the Tartar (Hor) supremacy in 
China, many Tibetan sages visited China and contributed more and more 
to the propagation of Buddhism. The number of translations of Buddha’s 
teachings and S'astras increased. Those that were translated after the 
reign of king Wendhu of the dynasty of Su were analyzed and 
catalogued. Twice during the reign of the Than dynasty and twice 
in that of the Soon dynasty, the scriptures were revised, and additions 
made to them. All the books that were subsequently written were 
furnished with tables of contents and indexes. Last of all during the 
reign of the Tartar Emperor, Sa-chhen, the Chinese scriptures were 
compared with the Tibetan collections of the Kahgyur and Tangur. 
Such treatises and volumes as were wanting in the Chinese were translated 
from the Tibetan scriptures. All these formed one complete collection, 
the first part of which consisted of Buddha’s teachings (Kahgyur). 
To the second part 21 volumes of translations from Tibetan, the Chinese 
S'astras, and the works of eminent Hwashan, comprising 153 volumes’ 
were added. The whole collection consisted of 740 volumes. An analytic 
catalogue of all these books was also furnished. In this collection many 
S'astras were found which did not exist in the Tibetan collections. 
8 The same as Tibetan Lamas. 
