..續本文上一頁llections of scriptures are named after the place where they were printed and published. The complete Kangyur was first published in Beijing in 1411, the first Tibetan edition was printed at Narthang in 1742 and consists of 98 volumes. The Narthang Tangyur contains more than 3.600 texts with stories, commentaries on the tantras and sutras, discussions on Vinaya and Abhidharma, logic, rhetoric, grammar, literature, biographies, painting, medicine, chemistry, and astrology. The Derge Kangyur was edited by Situ Panchen Chokyi Jungney and was completed in 1744 by Tsultrim Rinchen. The Derge Collection was printed at both the Printing Academy and Palpung Monastery in Derge, West Sichuan, the latter treasured in most monasteries, hermitages, and temples in Tibet and Mongolia the most. It was because of these collections of Buddhist wisdom that the Mahayana tradition survived through many centuries, from the time that the translations began in the 8th century until now.

　　Why were the shastras written

　　 One reason why the shastras that are collected in the Tangyur were written is because the Buddha”s teachings are so vast and a beginner would find it very tedious to gain an understanding of a specific topic from the original texts collected in the Kangyur, which are not organized in an accessible way. The Buddha replied to inpiduals who asked questions in different places and under other circumstances, therefore the teachings are answers to specific questions. Pupils living somewhere else asked other questions and received different answers. The vast amount of teachings are therefore scattered throughout the sutras and not organized according to topics in a single volume, so it is not possible for us to learn what we wish to know from the many sutras. This is the reason why great masters composed treatises in which they collected and compiled a subject matter from the various sources into one text. A shastra deals with one subject found in many sutras. This is one reason why the shastras are important and precious - a topic is accessible.

　　Furthermore, shastras clearly explain profound subjects. Some pupils think that only knowing what the Buddha said suffices and have deep faith, while other pupils are more inquisitive. For example, in The Prajnaparamitasutra we read, There are no eyes, no ears, no tongue (…). Some students have conviction in this statement and rely upon the Buddha”s words. Others wonder and seek explanations from qualified teachers. Scholars wrote texts to explain the meaning and logically prove why such statements are true.

　　Another reason why shastras were written was to hinder a decline and distortion of the precious teachings. Some sutras may be lost or not translated into Tibetan; other sutras only contain certain answers to specific questions. In order to prevent degeneration of the Buddha”s words, a great master wrote a treatise in which the entire subject would be covered. These are three reasons why Rangjung Dorje and other great masters wrote shastras.

　　There are many different kinds of shastras. Jamgon Kongtrul Lodro Thaye the Great defined nine categories:

　　(1) Meaningless shastras are texts that, for example, go into detail to argue whether birds have teeth or not. Such literature is of no help to anyone and does not encourage spiritual practice. Studying them is of no help or benefit to anyone.

　　(2) Incorrect shastras convey wrong meanings. For instance, there are texts that try to explain that if one dies in a war, one will attain liberation, but dying in anger and rage that every war always entails is of no benefit to anyone at all.

　　(3) Meaningful shastras convey beneficial thoughts. Studying this type of treatise will definitely be good for oneself.

　　(4) Deceptive shastras mislead people. There was …

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