Search results for 'Tsoṅ-kha-pa Blo-bzaṅ-grags-pa' (try it on Scholar)

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  1. 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.score: 696.0
    Originally published under the title: Tsong Khapa's Speech of gold in the Essence of true eloquence.
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  2. Dge-ʼ & dun-blo-bzaṅ (2009). Mkha Paʼi Dbaṅ Po Rje Rta-Nag Dge-ʼdun-Blo-Bzaṅ Gis Mdzad Paʼi Thun Mon Bsdus Grwaʼi Rnam Bśad Legs Pa Bźugs So. [REVIEW]score: 291.0
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  3. Dge-ʼdun-blo-bzaṅ (2009). Mkha Paʼi Dbaṅ Po Rje Rta-Nag Dge-ʼdun-Blo-Bzaṅ Gis Mdzad Paʼi Thun Mon Bsdus Grwaʼi Rnam Bśad Legs Pa Bźugs So.score: 291.0
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  4. D. Seyfort Ruegg (2004). The Indian and the Indic in Tibetan Cultural History, and Tson Kha Pa's Achievement as a Scholar and Thinker: An Essay on the Concepts of Buddhism in Tibet and Tibetan Buddhism. [REVIEW] Journal of Indian Philosophy 32 (4):321-343.score: 252.0
  5. C. W. Huntington Jr (1983). A "Nonreferential" View of Language and Conceptual Thought in the Work of Tsoṅ-Kha-Pa. Philosophy East and West 33 (4):325-339.score: 252.0
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  6. Blo-bzaṅ-ʼ & Phrin-Las (2010). Duṅ-Dkar Grub Mthaʼ: Mkhas Dbaṅ Duṅ-Dkar Rin-Po-Che Blo-Bzaṅ-ʼphrin-Las Mchog Gi Gsuṅ ʼphags Bod Kyi Grub Mthaʼi Rnam Gźag. [REVIEW] Sera Mey Library.score: 104.0
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  7. Blo-bzaṅ-ʼphrin-las (2010). Duṅ-Dkar Grub Mthaʼ: Mkhas Dbaṅ Duṅ-Dkar Rin-Po-Che Blo-Bzaṅ-ʼphrin-Las Mchog Gi Gsuṅ ʼphags Bod Kyi Grub Mthaʼi Rnam Gźag. Sera Mey Library.score: 104.0
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  8. Sonam Thakchoe (2003). 'The Relationship Between the Two Truths': A Comparative Analysis of Two Tibetan Accounts. Contemporary Buddhism 4 (2):111-127.score: 85.5
    Introduction Na?ga?rjuna, the most well-known Buddhist thinker after the Buddha himself, points out in his famous Mu?lamadhyamakaka?rika? that ?The Buddha's teachings of the Dharma is based on the two truths: a truth of worldly conventions and an ultimate truth? (XXIV:8). This doctrine of the two truths does indeed lie at the very heart of Buddhism. More particularly, the phenomenological and soteriological discourses in the Ma?dhyamika tradition revolve around ideas concerning the two truths. Central to the doctrine is the concept that (...)
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  9. Blo-Bzaṅ-Chos-Grags (2006). Zang Chuan Yin Ming Xue Tong Lun. Qinghai Min Zu Chu Ban She.score: 84.0
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  10. Ñi-Ma-Bstan-ʼ & Dzin (2004). Thun Moṅ Sdud Grwaʼi Rnam Bśad Rig Paʼi Blo Sgo ʼbyed Paʼi Lde Mig Phas Rgol Log Lta ʼjoms Paʼi Thog Mdaʼ Gśen Bstan Pad Tshal Rgya Paʼi Ñi Ma Źes Bya Ba Bźugs So. [REVIEW] GʼYuṅ-Druṅ Bon-Gyi Bśad-Sgrub Dus-Sde.score: 78.0
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  11. Michael M. Broido (1988). Veridical and Delusive Cognition: Tsong-Kha-Pa on the Two Satyas. [REVIEW] Journal of Indian Philosophy 16 (1):29-63.score: 72.0
  12. Alex Wayman (1994). Response to Mark Tatz' Review of "Ethics of Tibet": Bodhisattva Section of Tsong-Kha-Pa's Lam Rim Chen Mo. Philosophy East and West 44 (1):145-147.score: 72.0
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  13. Skip Horton-Parker (2011). Divine Contingency: Theologies of Divine Embodiment in Maximos and Tsong Kha Pa (Review). Buddhist-Christian Studies 31 (1):245-248.score: 72.0
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  14. Dge-ʼ & Dun-Bsam-Gtan (2008). Tshad Maʼi Dgoṅs Don Legs Par Bśad Pa Rigs Lam Blo Gsal ʼjug Bdeʼi Lam Bu. Mi Rigs Dpe Skrun Khaṅ.score: 72.0
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  15. Dge-ʼdun-Bsam-Gtan (2008). Tshad Maʼi Dgoṅs Don Legs Par Bśad Pa Rigs Lam Blo Gsal ʼjug Bdeʼi Lam Bu. Mi Rigs Dpe Skrun Khaṅ.score: 72.0
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  16. Sa-Skya Paṇḍi-Ta Kun-Dgaʼ-Rgyal-Mtshan (2005). Phyogs Thams Cad Las Rnam Par Rgyal Ba Chen Po ʼjam Mgon Sa-Skya Paṇḍi-Ta Kun-Dgaʼ-Rgyal-Mtshan Dpal Bzaṅ Po Źabs Kyi Gsuṅ Rab Glegs Bam Gñis Pa Las Tshag Ma Rigs Paʼi Gter Źes Bya Baʼi Bstan Bcos Bźugs So. Si-Khron Dpe Skrun Tshogs Pa, Si-Khron Mi Rigs Dpe Skrun Khaṅ.score: 72.0
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  17. Sa-Skya Paṇḍi-Ta Kun-Dgaʾ & -Rgyal-Mtshan (2005). Phyogs Thams Cad Las Rnam Par Rgyal Ba Chen Po ʾjam Mgon Sa-Skya Paṇḍi-Ta Kun-Dgaʾ-Rgyal-Mtshan Dpal Bzaṅ Po Źabs Kyi Gsuṅ Rab Glegs Bam Gñis Pa Las Tshag Ma Rigs Paʾi Gter Źes Bya Baʾi Bstan Bcos Bźugs So. [REVIEW] Si-Khron Dpe Skrun Tshogs Pa, Si-Khron Mi Rigs Dpe Skrun Khaṅ.score: 72.0
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  18. Ye-Śes-Rgya-Mtsho (2006). Tshad Min Bloʼi Rnam Gźag Bśad Pa. S.N..score: 72.0
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  19. Blo-bzaṅ-nor-bu (2006). Grub Mthaʼi Rnam Gźag Gsal Bar Bśad Pa Thub Bstan Rin Po Che Gsal Baʼi Sgron Me Bźugs So. Bod-Ljoṅs Mi Dmaṅs Dpe Skrun Khaṅ.score: 66.0
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  20. Blo-Bzaṅ-Bsod-Nams (2006). Rtags Rigs Kyi Rnam Gźag la Dpyod Pa Dogs Sloṅ Gsal Baʼi Me Loṅ Źes Bya Ba Bźugs So. Rda-Sa Rigs Lam Slob Gñer Khaṅ Yig Tshaṅ Nas Dpar Skun Źus.score: 66.0
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  21. Jay L. Garfield (2006). The Conventional Status of Reflexive Awareness: What's at Stake in a Tibetan Debate? Philosophy East and West 56 (2):201-228.score: 48.0
    ‘Ju Mipham Rinpoche, (1846-1912) an important figure in the _Ris med_, or non- sectarian movement influential in Tibet in the late 19th and early 20th Centuries, was an unusual scholar in that he was a prominent _Nying ma_ scholar and _rDzog_ _chen_ practitioner with a solid dGe lugs education. He took dGe lugs scholars like Tsong khapa and his followers seriously, appreciated their arguments and positions, but also sometimes took issue with them directly. In his commentary to Candrak¥rti’s _Madhyamakåvatåra, _Mi (...)
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  22. Blo-Bzaṅ-Bsod-Nams (2007). Blo Gsar la Ñe Bar Kho Ba Bsdus Grwaʼi Rnam Gźag Rigs Lam Mig Byed Ces Bya Ba Bźugs So. Rda-Sa Rigs Lam Slob Gñer Khaṅ Yig Tshaṅ Nas Dpar Skun Źus.score: 44.0
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  23. Dbus-Pa Blo-Gsal-Rtsod-Paʼi-Seṅ-Ge (2004). Grub Paʼi Mthaʼ Rnam Par Bśad Paʼi Mdzod. In Stag-Tshaṅ Lo-Tsā-Ba Śes-Rab-Rin-Chen (ed.), Grub Mthaʼ. Mtsho-Sṅon Mi Rigs Dpe Skrun Khaṅ.score: 44.0
     
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  24. ʼjam-Dbyaṅs-Grags-Pa (2004). Grub Mthaʼ Rin Chen ʼphreṅ Ba la Brten Nas Grub Mthaʼ Smra Ba Dag Gi ʼdod Tshul Bśad Pa Grub Mthaʼi Spyi Don ʼchar Baʼi Me Loṅ Źes Bya. Kruṅ-Goʼi Bod Rig Pa Dpe Skrun Khaṅ.score: 44.0
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  25. Mdzad Pa Po & Śākya-Mchog-Ldan Dri-Med-Legs-Paʼi-Blo-Gros (2009). Tshad Maʼi Mdo Daṅ Gźuṅ Lugs Sde Bdun Gyi de Kho Na Ñid Bsdus Pa. In Yoṅs-ʼdzin Rnam-Rgyal-Grags-Pa & Śākya-Mchog-Ldan (eds.), Rigs Gźuṅ Rgya Mtshoʼi ʼjug Ṅogs Baiḍūryaʼi Them Skas. Rigpe Dorje Publications.score: 44.0
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  26. Dbus-Pa Blo-Gsal-Rtsod-Paʼ & I.-seṅ-ge (2004). Grub Paʼi Mthaʼ Rnam Par Bśad Paʼi Mdzod. In Stag-Tshaṅ Lo-Tsā-Ba Śes-Rab-Rin-Chen (ed.), Grub Mthaʼ. Mtsho-Sṅon Mi Rigs Dpe Skrun Khaṅ.score: 42.0
     
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  27. Karma-Pa Chos-Grags-Rgya-Mtshos Mdzad (2004). Tshad Ma Legs Par Bśad Pa Thams Cad Kyi Chu Bo Yoṅs Su ʼdu Ba Rigs Paʼi Gźun Lugs Kyi Rgya Mtsho (2 V.). In Chos-Grags-Rgya-Mtsho (ed.), Tshad Ma. Mtsho-Sṅon Mi Rigs Dpe Skrun Khaṅ.score: 42.0
     
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  28. Śākya-Mchog-Ldan Dri-Med-Legs-Paʼ Mdzad Pa Po & I.-Blo-Gros (2009). Tshad Maʼi Mdo Daṅ Gźuṅ Lugs Sde Bdun Gyi de Kho Na Ñid Bsdus Pa. In Yoṅs-ʼ, Dzin Rnam-Rgyal-Grags-Pa & Śākya-Mchog-Ldan (eds.), Rigs Gźuṅ Rgya Mtshoʼi ʼjug Ṅogs Baiḍūryaʼi Them Skas. Rigpe Dorje Publications.score: 42.0
     
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  29. Bsam-Gtan (2009). Rdo-Rje-ʼchaṅ Chen Po Mi Yi Rnam Par Rol Ba Rje Btsun Bsam-Gtan-Rgya-Mtsho-Dpal-Bzaṅ-Po Mchog Gi Gsuṅ ʼbum. [REVIEW] Si-Khron Dpe Skrun Tshogs Pa; Si-Khron Mi Rigs Dpe Skrun Khaṅ.score: 30.0
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  30. Mdzad Pa Po & Yoṅs-ʼdzin Rnam-Rgyal-Grags-Pa (2009). Skye Dguʼi Bdag Po la Rigs Lam Gsal Byed. In Yoṅs-ʼdzin Rnam-Rgyal-Grags-Pa & Śākya-Mchog-Ldan (eds.), Rigs Gźuṅ Rgya Mtshoʼi ʼjug Ṅogs Baiḍūryaʼi Them Skas. Rigpe Dorje Publications.score: 27.0
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  31. Blo-bzaṅ-dkon-mchog, Daniel Cozort & Craig Preston (2003). Buddhist Philosophy: Losang Gönchok's Short Commentary to Jamyang Shayba's Root Text on Tenets. Snow Lion Pubns.score: 26.0
    Skims the cream of Jamyang Shayba's intellect, providing a rare opportunity to sharpen our intellect and expand our view of Buddhist thought.
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  32. Guy Newland (2001). “Will This Potato Grow?”. The Proceedings of the Twentieth World Congress of Philosophy 2001:61-72.score: 26.0
    In this paper, I discuss the problem of how empty persons can make distinctions between right and wrong within the two-truths doctrine of the Buddhist tradition. To do so, I rely on the teachings of the fifteenth- century founder of Tibetan Buddhism, Tsong kha pa Lo sang drak pa. I summarize Tsong kha pa’s exposition of the Buddhist tradition on this question, and then show how he held that profound emptiness, the ultimate truth found under scrupulous analysis of how things (...)
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  33. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (1984). A Tibetan Eye-View of Indian Philosophy. Munshiram Manoharlal.score: 26.0
     
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  34. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (2006). Boloryn Tol'. Admon.score: 26.0
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  35. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (2009). The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought. Wisdom Publicatiaons.score: 26.0
    Indian schools -- Introduction to Tibetan Buddhism -- The Nyingma tradition -- The Kadam tradition -- The Kagyü tradition -- The Shijé tradition -- The Sakya tradition -- The Jonang and minor traditions -- The Geluk tradition 1: Tsongkhapa -- The Geluk tradition 2: Tsongkhapa's successors -- The Geluk tradition 3: the distinctiveness of Geluk -- The Bon tradition -- Chinese traditions 1: non-Buddhist -- Chinese traditions 2: Buddhist -- Central Asian traditions.
     
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  36. Yoṅs-ʼ Mdzad Pa Po & Dzin Rnam-Rgyal-Grags-Pa (2009). Skye Dguʼi Bdag Po la Rigs Lam Gsal Byed. In Yoṅs-ʼ, Dzin Rnam-Rgyal-Grags-Pa & Śākya-Mchog-Ldan (eds.), Rigs Gźuṅ Rgya Mtshoʼi ʼjug Ṅogs Baiḍūryaʼi Them Skas. Rigpe Dorje Publications.score: 26.0
     
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  37. Yoṅs-ʼdzin Rnam-Rgyal-Grags-Pa & Śākya-Mchog-Ldan (eds.) (2009). Rigs Gźuṅ Rgya Mtshoʼi ʼjug Ṅogs Baiḍūryaʼi Them Skas. Rigpe Dorje Publications.score: 26.0
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  38. Yoṅs-ʼdzin Rnam-Rgyal-Grags-Pa (2006). Rigs Lam Gsal Byed. Wā-Ṇa Badzra-Bidyā Dpe-Mdzod-Khaṅ.score: 26.0
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  39. Yoṅs-ʼ, Dzin Rnam-Rgyal-Grags-Pa & Śākya-Mchog-Ldan (eds.) (2009). Rigs Gźuṅ Rgya Mtshoʼi ʼjug Ṅogs Baiḍūryaʼi Them Skas. Rigpe Dorje Publications.score: 26.0
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  40. Yoṅs-ʼ & Dzin Rnam-Rgyal-Grags-Pa (2006). Rigs Lam Gsal Byed. Wā-Ṇa Badzra-Bidyā Dpe-Mdzod-Khaṅ.score: 26.0
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  41. Joe Bransford Wilson (1996). The Monk as Bodhisattva: A Tibetan Integration of Buddhist Moral Points of View. Journal of Religious Ethics 24 (2):377 - 402.score: 24.0
    Tsong kha pa's Stages of the Path to Enlightenment (Lam rim chen mo), completed in 1402, set the agenda in regard to the nature of and role for morality, meditation, and a correct understanding of ultimate reality for many Tibetan Buddhist thinkers and practitioners. The arguments move from reliance on scriptural authority to reliance on personal investigation, in the beginning by logic, but in the end by meditative insight. However, the model of the ascetic monastic remains basic, providing little justification (...)
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  42. Rdo-Grub ʼjigs-Med-ʼphrin-Las-ʼod-Zer Sogs Kyis Mdzad (2006). Blo sbyoṅ (stod cha [daṅ] smad cha). In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las . Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.score: 24.0
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  43. Tshul-Khrims-Blo-Gros (2011). ʼdzam Gliṅ Śar Nub Kyi Gnaʼ Deṅ Rig Paʼi Rnam Gźag Daṅ ʼdzam Gliṅ Skad Yig Gi Skye ʼchiʼi Lo Rgyus Bźugs. [REVIEW] Kan-SuʼU Mi Rigs Dpe Skrun Khaṅ.score: 24.0
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  44. Tshul-Khrims-Blo-Gros (2007). ʼdzam Gliṅ Śar Nub Kyi Gnaʼ Deṅ Rig Paʼi Rnam Gźag Mdor Tsam Brjod Pa Bźugs So. Gser-Thaṅ Bla-Ruṅ Lṅa Rig Snaṅ Bstan Slob Gliṅ.score: 24.0
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  45. Rdo-Grub ʼ, Jigs-med-ʼ, Phrin-Las-ʼ & Od-Zer Sogs Kyis Mdzad (2006). Blo Sbyoṅ (Stod Cha [Daṅ] Smad Cha). In Rdo-Rje-Tshe-Riṅ (ed.), Gsaṅ Chen Sṅa-ʼgyur Rñiṅ-Ma-Paʼi Gsuṅ Rab Phyogs Bsgrigs Dri Med Legs Bśad Kun ʼdus nor Buʼi Baṅ Mdzod Las . Mtsho-Sṅon Mi-Rigs Dpe-Skrun-Khaṅ.score: 24.0
     
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  46. Erez Shochat (2008). Automorphisms of Countable Short Recursively Saturated Models of PA. Notre Dame Journal of Formal Logic 49 (4):345-360.score: 18.0
    A model of Peano Arithmetic is short recursively saturated if it realizes all its bounded finitely realized recursive types. Short recursively saturated models of $\PA$ are exactly the elementary initial segments of recursively saturated models of $\PA$. In this paper, we survey and prove results on short recursively saturated models of $\PA$ and their automorphisms. In particular, we investigate a certain subgroup of the automorphism group of such models. This subgroup, denoted $G|_{M(a)}$, contains all the automorphisms of a countable short (...)
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  47. Pascale Hugon (2013). Phya Pa Chos Kyi Seng Ge on Argumentation by Consequence (Thal ʼgyur): The Nature, Function, and Form of Consequence Statements. Journal of Indian Philosophy 41 (6):671-702.score: 18.0
    This paper presents the main aspects of the views of the Tibetan logician Phya pa Chos kyi seng ge (1109–1169) on argumentation “by consequence” (thal ʼgyur, Skt. prasaṅga) based on his exposition of the topic in the fifth chapter of his Tshad ma yid kyi mun sel and on a parallel excursus in his commentary on Dharmakīrti’s Pramānaviniścaya. It aims at circumscribing primarily the nature and function of consequences (thal ʼgyur/thal ba) for this author—in particular the distinction between “proving consequences” (...)
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  48. Victor Pambuccian (2008). The Sum of Irreducible Fractions with Consecutive Denominators Is Never an Integer in PA -. Notre Dame Journal of Formal Logic 49 (4):425-429.score: 18.0
    Two results of elementary number theory, going back to Kürschák and Nagell, stating that the sums $\sum_{i=1}^k \frac{m_i}{n+i}$ (with $k\geq 1$, $(m_i, n+i)=1$, $m_i\lessthan n+i$) and $\sum_{i=0}^k \frac{1}{m+in}$ (with $n, m, k$ positive integers) are never integers, are shown to hold in $\mathrm{PA}^{-}$, a very weak arithmetic, whose axiom system has no induction axiom.
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  49. Guṅ-Thaṅ Dkon-Mchog-Bstan-Paʼi-Sgron-Me (2003). Guṅ-Thaṅ Bstan-Paʼi-Sgron-Meʼi Gsuṅ ʼbum. Mi Rigs Dpe Skrun Khaṅ.score: 18.0
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  50. Pascale Hugon (2008). Arguments by Parallels in the Epistemological Works of Phya Pa Chos Kyi Seng Ge. Argumentation 22 (1):93-114.score: 18.0
    The works of the Tibetan logician Phya pa Chos kyi seng ge (1109–1169) make abundant use of a particular type of argument that I term ‘argument by parallels’. Their main characteristic is that the instigator of the argument, addressing a thesis in a domain A, introduces a parallel thesis in an unrelated domain B. And in the ensuing dialogue, each of the instigator’s statements consists in replicating his interlocutor’s previous assertion, mutatis mutandis, in the other domain (A or B). I (...)
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