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  1. Dev Agarwal (ed.) (2012). Unheard Voices and Notes to Myself .. Public Service Broadcasting Trust.
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  2. Ẓahīruddīn Aḥmad (2007). An Introduction to Buddhist Philosophy in India and Tibet. International Academy of Indian Culture and Aditya Prakashan.
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  3. James Apple (2003). Twenty Varieties of the Samgha: A Typology of Noble Beings (ĀRya) in Indo-Tibetan Scholasticism (Part I). [REVIEW] Journal of Indian Philosophy 31 (5/6):503-592.
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  4. Aryadeva & Prabhubhai Bhikhabhai Patel (1949). Cittavisuddiprakarana. Sanskrit and Tibetan Texts. Edited by Prabhubhai Bhikhabhai Patel. With a Foreword by Vidhushekhara Bhattacharya. [REVIEW] Visva-Bharati.
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  5. Judith Barad (2007). The Understanding and Experience of Compassion: Aquinas and the Dalai Lama. Buddhist-Christian Studies 27 (1):11-29.
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  6. Rudolph Bauer (2013). Phenomenological Contributions to Dzogchen. Transmission 6.
    This paper focuses on the contributions of phenomenology to Dzogchen.
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  7. Rudolph Bauer (2013). A Commentary on the Historical Unfolding of the Dzogchen Tradition Within the Influence of the Heart Essence. Transmission 6.
    This paper focuses on the history of dzogchen within the heart essence tradition.
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  8. Rudolph Bauer (2013). Prajna: The Discernment of Direct Awareness Knowningness (Gnosis, Jnana). Transmission 6.
    This paper focuses on Prajna and the discernment of knowningness.
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  9. Rudolph Bauer (2013). Dzogchen as Presence. Transmission 6.
    This paper focuses on the essence of dzogchen as Presence.
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  10. Rudolph Bauer (2013). Dzogchen as Self Liberation Through The Ground of Wisdom Awareness. Transmission 6.
    This paper focuses on Dzogchen and self liberation.
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  11. Rudolph Bauer (2013). The Path of Everyone Which is Always Taking Place, The Path of Appearance and Awareness. Transmission 6.
    This paper focuses on the path of appearance and awareness.
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  12. Rudolph Bauer (2013). Dzogchen is Self Liberation Through The Appearing of Appearances. Transmission 6.
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  13. Rudolph Bauer (2012). The Appearance of Emptiness Through Time. Transmission 4.
    This paper focuses on the appearance of emptiness through time.
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  14. Rudolph Bauer (2012). The Phenomenology of TimelessAwareness as Vajra Kumara. Transmission 3.
    This paper focuses on the phenomenology of timeless awareness.
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  15. Rudolph Bauer (2012). Gazing as Dzogchen. Transmission 2.
    This paper describes the phenomenology of gazing within dzogchen practice.
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  16. Rudolph Bauer (2012). Meditation as Becoming Aware of the Field of Awareness. Transmission 4.
    This paper focuses in detail on the practice of meditation as becoming aware of awareness as a field vast and multidimensional.
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  17. Rudolph Bauer (2011). Meditation on Natural Luminosity 9 V1. Transmission 1.
    This paper focuses on meditation as natural luminousity.
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  18. Rudolph Bauer (2011). Deathlessness and Awareness(Rigpa). Transmission 2.
    This paper focuses on deathlessness awareness.
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  19. Paul Benedict (1976). Sino-Tibetan: Another Look. Journal of the American Oriental Society 96 (2):167-197.
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  20. Yael Bentor (2000). Interiorized Fire Rituals in India and in Tibet. Journal of the American Oriental Society 120 (4):594-613.
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  21. Yael Bentor (1995). On the Indian Origins of the Tibetan Practice of Depositing Relics and Dhâran. Îs in Stûpas and Images. Journal of the American Oriental Society 115 (2):248-261.
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  22. Anne-Sophie Bentz, Symbol and Power: The Dalai Lama as a Charismatic Leader.
    This article originated in a brief but inspiring analysis by Margaret Nowak. Nowak used Sherry Ortner's concept of ‘summarising symbol’ to imply that, much the same way as the American flag was the epitome of the United States to each and every American, the Dalai Lama encompasses everything Tibetan to the Tibetan people. What does this comparison say about the Dalai Lama? I examine the relationship between symbol, power and charisma with Tenzin Gyatso, the current Dalai Lama, as a case (...)
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  23. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (1984). A Tibetan Eye-View of Indian Philosophy. Munshiram Manoharlal.
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  24. Tsoṅ-kha-pa Blo-bzaṅ-grags-pa (1991). The Central Philosophy of Tibet: A Study and Translation of Jey Tsong Khapa's Essence of True Eloquence. Princeton Univ Pr.
    Originally published under the title: Tsong Khapa's Speech of gold in the Essence of true eloquence.
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  25. Paul Bloom (2008). Psychological Essentialism in Selecting the 14th Dalai Lama. Trends in Cognitive Sciences 12 (7):243.
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  26. James Blumenthal (2009). Dynamic and Syncretic Dimensions to Ntarak Ita's Presentation of the Two Truths. Asian Philosophy 19 (1):51 – 62.
    It is common for philosophers from the Madhyamaka school of Indian Buddhist thought to offer a presentation of the two truths, ultimate truth ( param rthasatya ) and conventional truth ( sa v tisatya ), as a vehicle for presenting their views on the ontological status of entities. Though there is some degree of variance, generally ultimate truths are described as objects known by an awareness of knowing things as they are. Conventional truths are objects as conceived by a mistaken (...)
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  27. James Alan Blumenthal (1999). Interpreting Mahayana Syncretism: A Comparative Study of Santarakista's "the Ornament for the Middle Way" in Indian and Tibetan Contexts. Dissertation, The University of Wisconsin - Madison
    Santaraks&dotbelow;ita's text, The Ornament For The Middle Way is commonly considered as the foundational or root text of the final major development in Indian Buddhist thought, a philosophical system known in Tibet as Yogacara-Svatantrika-Madhyamika. This system of thought offered a unique synthesis of major trends in Mahayana discourse by presenting the Yogacara framework as a viable presentation of conventional truth while maintaining a Madhyamika perspective for ultimate analysis, and all the while stressing the necessity of incorporating recently formalized systems of (...)
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  28. Nicolas Bommarito (2011). Bile & Bodhisattvas: Śāntideva on Justified Anger. Journal of Buddhist Ethics 18:357-81.
    In his famous text the Bodhicaryāvatāra, the 8th century Buddhist philosopher Śāntideva argues that anger towards people who harm us is never justified. The usual reading of this argument rests on drawing similarities between harms caused by persons and those caused by non-persons. After laying out my own interpretation of Śāntideva's reasoning, I offer some objections to Śāntideva's claim about the similarity between animate and inanimate causes of harm inspired by contemporary philosophical literature in the West. Following this, I argue (...)
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  29. Michael M. Broido (1988). Veridical and Delusive Cognition: Tsong-Kha-Pa on the Two Satyas. [REVIEW] Journal of Indian Philosophy 16 (1):29-63.
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  30. Michael M. Broido (1984). Abhiprāya and Implication in Tibetan Linguistics. Journal of Indian Philosophy 12 (1):1-33.
  31. Paul Brownell (2008). Review of Jeffrey Hopkins', Mountain Doctrine: Tibet's Fundamental Treatise on Other-Emptiness and the Buddha Matrix. [REVIEW] Sophia 47 (1):71-74.
    Keywords Tibetan Buddhism - Gzhan stong - Dolpopa.
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  32. Boris H. J. M. Brummans (2008). Preliminary Insights Into the Constitution of a Tibetan Buddhist Monastery Through Autoethnographic Reflections on the Dual/Nondual Mind Duality. Anthropology of Consciousness 19 (2):134-154.
    In this autoethnographic essay, I reflect on my brief personal experiences of conducting field research on ways in which way a small group of Tibetan Buddhist monks enact a monastic total institution in Ladakh, India. More specifically, I analyze my experiences in view of the relationship between dual and nondual mind, as discussed by Henry Vyner (2002) in Anthropology of Consciousness, and use this analysis to develop preliminary insights into the ways in which a Tibetan Buddhist monastery is constituted.
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  33. Bstan-ʼ & Dzin-Rgya-Mtsho (2007). His Holiness the Xiv Dalai Lama on Environment: Collected Statements. Environment and Development Desk, Dept. Of Information and International Relations, Central Tibetan Administration.
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  34. Mdo-Sṅags Bstan-Paʼ & I.-Ñi-Ma (2011). Distinguishing the Views and Philosophies: Illuminating Emptiness in a Twentieth-Century Tibetan Buddhist Classic. State University of New York Press.
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  35. Mdo-sṅags Bstan-paʼi-ñi-ma (2011). Distinguishing the Views and Philosophies: Illuminating Emptiness in a Twentieth-Century Tibetan Buddhist Classic. State University of New York Press.
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  36. José Ignacio Cabezón (forthcoming). Liberation: An Indo-Tibetan Perspective. Buddhist-Christian Studies.
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  37. José Ignacio Cabezón (2008). Buddhist Narratives of the Great Debates. Argumentation 22 (1):71-92.
    Western scholars have written on the theory of Buddhist argumentation. They have also analyzed examples of arguments found in philosophical and polemical writing. However, little has been written to date about what might have transpired when Buddhists and their opponents met in face-to-face debates in classical India. Drawing on Chinese and Tibetan historical and biographical writings about famous Indian debates, this essay analyzes the structure and conventions of these accounts as a literary form. While it is difficult to assess the (...)
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  38. José Ignacio Cabezón (1988). The Prasa Dot Ndot Ngikas' Views on Logic: Tibetan Dge Lugs Pa Exegesis on the Question of Svatantras. [REVIEW] Journal of Indian Philosophy 16 (3):217-224.
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  39. Kenneth Ch'en (1958). Transformations in Buddhism in Tibet. Philosophy East and West 7 (3/4):117-125.
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  40. Kun Chang & Betty Shefts (1965). A Morphophonemic Problem In The Spoken Tibetan Of Lhasa. Journal of the American Oriental Society 85 (1):34-39.
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  41. Cao Changching (1997). Independence: The Tibetan People's Right. Chinese Studies in History 30 (3):8-28.
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  42. Geoff H. Childs (2004). Tibetan Diary From Birth to Death and Beyond in a Himalayan Valley of Nepal. Monograph Collection (Matt - Pseudo).
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  43. Maurice Cohen (1976). Dying as Supreme Opportunity: A Comparison of Plato's "Phaedo" and "the Tibetan Book of the Dead". Philosophy East and West 26 (3):317-327.
  44. Diane Collinson, Kathryn Plant & Robert Wilkinson (2000). Fifty Eastern Thinkers. Routledge.
    Close analysis of the work of fifty major thinkers in the field of Eastern philosophy make this an excellent introduction to a fascinating area of study. The authors have drawn together thinkers from all the major Eastern philosophical traditions from the earliest times to the present day. The philosophers covered range from founder figures such as Zoroaster and Confucius to modern thinkers such as Fung Youlan and the present Dalai Lama. Introductions to major traditions and a glossary of key philosophical (...)
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  45. Diané Collinson, Dr Robert Wilkinson & Robert Wilkinson (1994). Thirty-Five Oriental Philosophers. Routledge.
    These are questions to which oriental thinkers have given a wide range of philosophical answers that are intellectually and imaginatively stimulating. Thirty-Five Oriental Philosophers is a succinctly informative introduction to the thought of thirty-five important figures in the Chinese, Indian, Arab, Japanese and Tibetan philosophical traditions. Thinkers covered include founders such as Zoroaster, Confucius, Buddha and Muhammed, as well as influential modern figures such as Gandhi, Mao Tse-Tung, Suzuki and Nishida. The book is divided into sections, in which an introduction (...)
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  46. Rory J. Conces (2000). Review of The Dalai Lama, Ethics for the New Millennium. [REVIEW] International Third World Studies Journal and Review 11:49-51.
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  47. E. J. D. Conze (1960). GOVINDA, Foundations of Tibetan Mysticism. [REVIEW] Hibbert Journal 59:202.
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  48. E. J. D. Conze (1959). GORDON, The Iconography of Tibetan Lamaism. [REVIEW] Hibbert Journal 58:94.
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  49. Kevin Corrigan (2012). A Story Waiting to Pierce You: Mongolia, Tibet and the Destiny of the Western World (Review). Philosophy East and West 62 (2):281-286.
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  50. Christian Coseru (2004). A Review Essay of Destructive Emotions: How Can We Overcome Them? A Scientific Dialogue with the Dalai Lama. [REVIEW] Journal of Buddhist Ethics 11 (1):98-102.
    Destructive Emotions is part of a new wave of works seeking to enlarge the scope of cognitive science by joining together scientific and contemplative approaches to the study of consciousness and cognition. While some still regard this rapprochement with suspicion, a growing number of scholars and researchers in the sciences of the mind are persuaded that contemplative practices such as we find, for instance, in Buddhism resemble a vast and potentially useful introspective laboratory.
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