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  1. Ẓahīruddīn Aḥmad (2007). An Introduction to Buddhist Philosophy in India and Tibet. International Academy of Indian Culture and Aditya Prakashan.
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  2. 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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  3. Rudolph Bauer (2013). Phenomenological Contributions to Dzogchen. Transmission 6.
    This paper focuses on the contributions of phenomenology to Dzogchen.
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  4. 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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  5. 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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  6. Rudolph Bauer (2013). Dzogchen as Presence. Transmission 6.
    This paper focuses on the essence of dzogchen as Presence.
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  7. 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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  8. Rudolph Bauer (2013). Dzogchen is Self Liberation Through The Appearing of Appearances. Transmission 6.
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  9. 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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  10. 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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  11. 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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  12. 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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  13. Rudolph Bauer (2012). Gazing as Dzogchen. Transmission 2.
    This paper describes the phenomenology of gazing within dzogchen practice.
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  14. Rudolph Bauer (2011). Meditation on Natural Luminosity 9 V1. Transmission 1.
    This paper focuses on meditation as natural luminousity.
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  15. Rudolph Bauer (2011). Deathlessness and Awareness(Rigpa). Transmission 2.
    This paper focuses on deathlessness awareness.
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  16. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (1984). A Tibetan Eye-View of Indian Philosophy. Munshiram Manoharlal.
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  17. 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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  18. Paul Bloom (2008). Psychological Essentialism in Selecting the 14th Dalai Lama. Trends in Cognitive Sciences 12 (7):243.
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  19. 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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  20. 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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  21. 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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  22. Michael M. Broido (1984). Abhiprāya and Implication in Tibetan Linguistics. Journal of Indian Philosophy 12 (1):1-33.
  23. 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.
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  24. 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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  25. 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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  26. 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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  27. 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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  28. 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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  29. Kenneth Ch'en (1958). Transformations in Buddhism in Tibet. Philosophy East and West 7 (3/4):117-125.
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  30. 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.
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  31. 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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  32. 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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  33. 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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  34. 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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  35. 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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  36. Richard J. Davidson & Anne Harrington (eds.) (2002). Visions of Compassion: Western Scientists and Tibetan Buddhists Examine Human Nature. OUP USA.
    This book examines how Western behavioral science--which has generally focused on negative aspects of human nature--holds up to cross-cultural scrutiny, in particular the Tibetan Buddhist celebration of the human potential for altruism, empathy, and compassion. Resulting from a meeting between the Dalai Lama, leading Western scholars, and a group of Tibetan monks, this volume includes excerpts from these extraordinary dialogues as well as engaging essays exploring points of difference and overlap between the two perspectives.
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  37. D. S. Duckworth (2010). Mipam's Middle Way Through Yogācāra and Prāsaṅgika. Journal of Indian Philosophy 38 (4):431-439.
    In Tibet, the negative dialectics of Madhyamaka are typically identified with Candrakīrti’s interpretation of Nāgārjuna, and systematic epistemology is associated with Dharmakīrti. These two figures are also held to be authoritative commentators on a univocal doctrine of Buddhism. Despite Candrakīrti’s explicit criticism of Buddhist epistemologists in his Prasannapadā, Buddhists in Tibet have integrated the theories of Candrakīrti and Dharmakīrti in unique ways. Within this integration, there is a tension between the epistemological system-building on the one hand, and “deconstructive” negative dialectics (...)
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  38. Douglas S. Duckworth (2010). De/Limiting Emptiness and the Boundaries of the Ineffable. Journal of Indian Philosophy 38 (1):97-105.
    Emptiness ( śūnyatā ) is one of the most important topics in Buddhist thought and also is one of the most perplexing. Buddhists in Tibet have developed a sophisticated tradition of philosophical discourse on emptiness and ineffability. This paper discusses the meaning(s) of emptiness within three prominent traditions in Tibet: the Geluk ( dge lugs ), Jonang ( jo nang ), and Nyingma ( rnying ma ). I give a concise presentation of each tradition’s interpretation of emptiness and show how (...)
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  39. James Duerlinger (2008). Candrakīrti on the Theories of Persons of the Sāṃmitīyas and Āryasāṃmitīyas. Philosophy East and West 58 (4):pp. 446-469.
    Here it is argued, with the help of Tsongkhapa's interpretation of Candrakīrti's theory of persons, and on the basis of the character of Vasubandhu's encounter with the Pudgalavādins in the "Refutation of the Theory of Self," that in his Madhyamakāvatārabhāṣya . Candrakīrti most likely identifies the theory of persons he attributes to the Sāṃmitīyas with the theory of persons Vasubandhu presents in the "Refutation," and the theory of persons he attributes to the Āryasāṃmitīyas with the Pudgalavādins' theory of persons, to (...)
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  40. John D. Dunne (2006). Realizing the Unreal: Dharmakīrti's Theory of Yogic Perception. [REVIEW] Journal of Indian Philosophy 34 (6):497-519.
    The Buddhist epistemologist Dharmakīrti (fl. ca. 7th century C.E.) developed a theory of yogic perception that achieved much influence among Buddhist thinkers in India and Tibet. His theory includes an odd problem: on Dharmakīrti’s view, many of the paradigmatic objects of the adept’s meditations do not really exist. How can one cultivate a meditative perception of the nonexistent? This ontological difficulty stems from Dharmakīrti’s decision to construe the Four Noble Truths as the paradigmatic objects of yogic perception. For him, this (...)
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  41. L. Q. English (2007). On the 'Emptiness' of Particles in Condensed-Matter Physics. Foundations of Science 12 (2):155-171.
    In recent years, the ontological similarities between the foundations of quantum mechanics and the emptiness teachings in Madhyamika–Prasangika Buddhism of the Tibetan lineage have attracted some attention. After briefly reviewing this unlikely connection, I examine ideas encountered in condensed-matter physics that resonate with this view on emptiness. Focusing on the particle concept and emergence in condensed-matter physics, I highlight a qualitative correspondence to the major analytical approaches to emptiness.
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  42. W. Y. Evans-Wentz (1968). Tibetan Yoga and Secret Doctrines. New York [Etc.],Oxford U.P..
    General introduction.--The supreme path of discipleship: the precepts of the gurus.--The nirvānic path: the yoga of the great symbol.--The path of knowledge: the yoga of the six doctrines.--The path of transference: the yoga of consciousness-transference.--The path of the mystic sacrifice: the yoga of subduing the lower self.--The path of the five wisdoms: the yoga of the long hūm.--The path of the transcendental wisdom: the yoga of the voidness.
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  43. Peter G. Fenner (1983). Candrakīrti's Refutation of Buddhist Idealism. Philosophy East and West 33 (3):251-261.
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  44. Alan Fox, Book Review: In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian and Tibetan Buddhism. [REVIEW]
    This book is the outgrowth of a panel of papers on the theme of "memory," presented at the 1987 Annual Meeting of the Buddhism Section of the American Academy of Religion. Four of the contributors to this volume, including Western phenomenologist Edward Casey from SUNY Stony Brook, participated in that panel, though the papers were obviously further developed since that inceptional presentation. The book focusses on the crucial but heretofore almost entirely overlooked topic of memory and remembrance as it appears (...)
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  45. Frederick Franck, Janis A. Roze & Richard Connolly (eds.) (2000). What Does It Mean to Be Human?: Reverence for Life Reaffirmed by Responses From Around the World. St. Martin's Press.
    In an inspirational act of faith and hope, nearly one hundred contributors--social activists, thinkers, artists and spiritual leaders--reflect with poignant candor on our shared human condition and attempt to define a core set of human values in our rapidly changing socity. Contributors include: * The Dalai Lama * Wilma Mankiller * Oscar Arias * Jimmy Carter * Cornel West * Jack Miles * Mother Teresa * Nancy Willard * Elie Wiesel * James Earl Jones * Joan Chittister * Mary Evelyn (...)
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  46. Jay Garfield, What is It Like to Be a Bodhisattva? Moral Phenomenology in Íåntideva's Bodhicaryåvatåra.
    Bodhicaryåvatåra was composed by the Buddhist monk scholar Íåntideva at Nalandå University in India sometime during the 8th Century CE. It stands as one the great classics of world philosophy and of Buddhist literature, and is enormously influential in Tibet, where it is regarded as the principal source for the ethical thought of Mahåyåna Buddhism. The title is variously translated, most often as A Guide to the Bodhisattva’s Way of Life or Engaging in the Bodhisattva Deeds, translations that follow the (...)
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  47. Jay Garfield, Buddhist Ethics.
    There are two temptations to be resisted when approaching Buddhist moral theory. The first is to assimilate Buddhist ethics to some system of Western ethics, usually either some form of Utilitarianism or some form of virtue ethics. The second is to portray Buddhist ethical thought as constituting some grand system resembling those that populate Western metaethics. The first temptation, of course, can be avoided simply by avoiding the second. In Buddhist philosophical and religious literature we find many texts that address (...)
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  48. Jay Garfield, Buddhist Studies, Buddhist Practice and the Trope of Authenticity.
    In conversation, in the lecture hall, in the Dharma centre and in the public teaching, Buddhists and students of Buddhism worry about authenticity. Is the doctrine defended in a particular text or is a particular textual interpretation authentic? Is a particular teacher authentic? Is a particular practice authentic? Is a phenomenon under examination in a scholarly research project authentically Buddhist? If the doctrine, teacher, practice or phenomenon is not authentically Buddhist, we worry that it is a fraud, that our scholarship, (...)
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  49. Jay Garfield (2010). Taking Conventional Truth Seriously: Authority Regarding Deceptive Reality. Philosophy East and West 60 (3):341 - 354.
    Mädhyamika philosophers in India and Tibet distinguish between two truths: the conventional and the ultimate. It is difficult, however, to say in what sense conventional truth is indeed a truth, as opposed to falsehood. Indeed, many passages in prominent texts suggest that it is entirely false. It is explained here in the sense in which, for Candrakïrti and Tsong khapa, conventional truth is truth.
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  50. Jay Garfield (1995). The Fundamental Wisdom of the Middle Way: Nāgārjuna's Mūlamadhyamakakārikā. Oxford University Press.
    For nearly two thousand years Buddhism has mystified and captivated both lay people and scholars alike. Seen alternately as a path to spiritual enlightenment, an system of ethical and moral rubrics, a cultural tradition, or simply a graceful philosophy of life, Buddhism has produced impassioned followers the world over. The Buddhist saint Nagarjuna, who lived in South India in approximately the first century CE, is undoubtedly the most important, influential, and widely studied Mahayana Buddhist philosopher. His many works include texts (...)
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