Tubo Period To Tibet And India Monk Exploration

India was one of the four civilized nations in the ancient times, she has enjoyed a high level of civilization, and Buddhism is one precious legacy the nation has brought to the human existence. Tibet, as in the neighborhood, has long been in the cultural communication with India. Amongst a myriad of this mutual communication occasions, the infusion of Buddhism into Tibetan areas was a case-history of ultimate importance, for it not only transformed the personalities of the people dwelling in the highland, but also made the territory a crucial center for Buddhism to radiate the rest part of the world, again. During the Tubo dynasty and the consequent couple of centuries, great populations of Indian monks entered Tibetan areas, making Buddhism the mainstream cognition of the Tubo territory. As for the concrete census of that population, the author repeatedly investigated into literatures and materials. With comparisons, the author discovered the corresponding name, the translation works of these monks within the translational postscript and notes of Bka-agyur and Bstan-agyur. The final conclusion is that there were estimated 400 people (391 Indian monks along with 6 Sino-monks, for deta(?) see in the text as well as the appendix). The in-travel of Indian monks to Tibet for one thing promoted the spread of Buddhism in the area, and for another indirectly led to the introduction of a diverse of Indian cultural elements. As for today, there still are vestiges and traces of Indian culture in Tibetan civilization.The following text focused on analyzing 3 following questions, based on the reference of former works.1. To resolve the Indian and Tibetan social background when those Indian monks traveled to Tibet, and further analyze the developmental status of Indian Buddhism of the corresponding time2. To divide and investigate in three stages of the process of the in-travel of Indian monks, which covered temporal distances from the time of neo-construction of Tubo Dynasty to the time of alternate domination by different sects; according to the development of the Indian and Tubo social development, and the similarities of Buddhism in both territories.3. Among the manually divided three stages, to reveal the characteristics of Indian monks of different times in the way they travel and the influence they brought to Tibetan Buddhism and cultural communication, through the investigation of their identity, their translation of sutras, and their deeds within Tibet, in correlation with societal and buddhistical development of different stages in either territory.The text is divided into five chapters. Chapter one is the introd discussing the intention and significance of choosing the subject, the present research development of the subject, the overall category the text is to cover, the material and method used in the investigation, as well as brief notes to the relevant concepts. Chapter two, three, and four are the body part of the text, investigating within each of the three manually divided stages of the social and temporal background, the developmental status of Indian Buddhism, the condition and activity of the monks after their travel into Tibet; as well as the analysis and evaluation given to those travel monks of different time stages. Chapter five was epilogue, as the final conclusion of the text, it focuses on the simultaneous standardization of grammatical and lingual features of Tibetan language when Indian monks traveled in and rooted Buddhism in Tibet; the rules and principles of translation and organization of Buddhism sutras; the establishment of the Tibetan style of artistic endeavors as architecture, literature, operas, and painting; the buddhistical behavioral standard of Tibetans; the principle used in Tibetan naming of people; and the tremendous impact of the case-history upon the formation of religious atmosphere in Tibetan areas.