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Other important collections are the multi-lingual Buddhist Kagyur and Tengyur, the Bon Kagyur, many commentaries of great masters of the four major sects of Tibetan Buddhism, and the personal collection and journals of the well-known western scholar and pioneer of Buddhism, Lama Anagarika Govinda.
There are copies of Peking Red print edition of the Tibetan Kagyur preserved outside China in Otani Univeristy, Kyoto, Japan; Harvard Yenching Institute, Boston, U.S.A.; Bibliotheque Nationale, Paris, France; National Library of Mongolia, Ulan Bator, Mongolia and Institute of Buddhist, Tibetan and Mongolian Studies, Russian Academy of Social Science, Siberian Branch, Ulan Ude, Buryatia, Russian Federation.
The Peking edition of Kagyur preserved in Otani University was reprinted by photo offset in book form by the Suzuki Foundation in between 1955-61 and made it available to the world academic communities.
In the summer of 2008, three organizations namely National Library of Mongolia, The Asian Classics Input Project and Yuishoji Buddhist Cultural Exchange Research Institute jointly completed the project of scanning the Peking edition of Kagyur preserved in National Library of Mongolia.
In the earlier edition of Yongle and Wangli, each section of the Kagyur is numbered separately starting with letter Ka.
lCyang skya Ngag dbang mchog ldan (1642-1714) writes that "although there are several manuscript copies of the Kagyur in the dGon lung byamspa gling monastery, but there is no clear and printed edition.
There were several editions of Tibetan Kagyur printed in Peking during the reign of Emperor Kh'ang-hsi (r.1662-1722) as had been elaborately discussed by Yoshiro Imaeda and others scholars.
Our primary investigation of Peking Kagyur preserved in Ulan Bator, comparing with Otani, few volumes from Ulan Ude and Harvard copy suggests that the Ulan Bator copy is a contamination of two editions.
Other editions of Kagyur such as sTog, Ulan Bator Them spang ma, Phug brag and even the Narthang xylographic edition supports this reading with omission.
These corrections and changes in support of Derge disapprove the conviction that the Tshal pa Kagyur was the primary source for Peking editions of Kagyur.
It is a simple mistake, as the reading with inclusion of these lines is not supported by Derge and Them spangs ma edition of Kagyur. In the revised edition, these lines were deleted and remade the blocks stretching the remaining texts over 8 new blocks.
and ends with 'byung ba ma lus ston par byed/ The Phug brag manuscript Kagyur rGyud-Ka, 211b5 also omits these two lines and supports the reading of Harvard copy with the omission of two lines.