h treatises comprised
in the Chinese Tripitaka and perhaps further examination might greatly
increase the number, for the titles of these books are often long and
capable of modification. Still it is probable that the major part of
this literature was either deliberately rejected by the Chinese or was
composed at a period when religious intercourse had become languid
between India and China but was still active between India and Tibet.
From the titles it appears that many of these works are Brahmanic in
spirit rather than Buddhist; thus we have the Mahaganapati-tantra,
the Mahakala-tantra, and many others. Among the better known Tantras
may be mentioned the Arya-manjusri-mula-tantra and the Sri-Guhya
Samaja,[988] both highly praised by Csoma de Koros: but perhaps more
important is the Tantra on which the Kalacakra system is founded.
It is styled Paramadibuddha-uddhrita-sri-kalacakra and there is
also a compendium giving its essence or Hridaya.

The Tanjur is a considerably larger collection than the Kanjur for it
consists of 225 volumes but its contents are imperfectly known. A
portion has been catalogued by Palmyr Cordier. It is known to contain
a great deal of relatively late Indian theology such as the works of
Asvaghosha, Nagarjuna, Asanga, Vasubandhu, and other Mahayanist
doctors, and also secular literature such as the Meghaduta of
Kalidasa, together with a multitude of works on logic, rhetoric,
grammar and medicine.[989] Some treatises, such as the Udana[990]
occur in both collections but on the whole the Tanjur is clearly
intended as a thesaurus of exegetical and scientific literature,
science being considered, as in the middle ages of Europe, to be the
handmaid of the Church. Grammar and lexicography help the
understanding of scripture: medicine has been of great use in
establishing the influence of the Lamas: secular law is or should be
an amplification of the Church's code: history compiled by sound
theologians shows how the true faith is progressive and triumphant:
art and ritual are so near together that their boundaries can hardly
be delimitated. Taking this view of the world, we find in the Tanjur
all that a learned man need know.[991]

It is divided into two parts, mDo (Sutra) and rGyud (Tantra), besides
a volume of hymns and an index. The same method of division is really
applicable to the Kanjur, for the Tibetan Dulva is little more than a
combination of Sutras and Jatakas and sections two, three, fo