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

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  1. Paul J. Griffiths, Gareth Spahram & Tsong Kha Pa (1995). Ocean of Eloquence: Tsong Kha Pa's Commentary on the Yogācāra Doctrine of MindOcean of Eloquence: Tsong Kha Pa's Commentary on the Yogacara Doctrine of Mind. Journal of the American Oriental Society 115 (1):158.
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  2.  75
    Thupten Jinpa (2002). Self, Reality and Reason in Tibetan Philosophy: Tsongkhapa's Quest for the Middle Way. Routledgecurzon.
    The work explores the historical and intellectual context of Tsongkhapa's philosophy and addresses the critical issues related to questions of development and originality in Tsongkhapa's thought. It also deals extensively with one of Tsongkhapa's primary concerns, namely his attempts to demonstrate that the Middle Way philosophy's de-constructive analysis does not negate the reality of the everyday world. The study's central focus, however, is the question of the existence and the nature of self. This is explored both in terms of Tsongkhapa's (...)
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  3.  46
    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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  4. 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]
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  5. 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.
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  6. 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.
  7.  34
    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.
  8.  1
    Alex Wayman (1981). Calming the Mind and Discerning the Real: Buddhist Meditation and the Middle View. From the "Lam Rin Chen Mo" of Tsoṅ-Kha-Pa. Philosophy East and West 31 (3):380-382.
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  9.  4
    Guy Newland (2001). “Will This Potato Grow?”: Ultimate Analysis and Conventional Existence in the Madhyamika Philosophy of Tsong Kha Pa Lo Sang Drak Pa’s Lam Rim Chen Mo. The Proceedings of the Twentieth World Congress of Philosophy 12:61-72.
    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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  10. 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.
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  11. 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.
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  12.  28
    Michael M. Broido (1988). Veridical and Delusive Cognition: Tsong-Kha-Pa on the Two Satyas. [REVIEW] Journal of Indian Philosophy 16 (1):29-63.
  13.  20
    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.
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  14. Alex Wayman (1993). Ethics of Tibet: Bodhisattva Section of Tsong-Kha-Pa's Lam Rim Chen Mo. Philosophy East and West 43 (2):337-341.
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  15.  4
    Skip Horton-Parker (2011). Divine Contingency: Theologies of Divine Embodiment in Maximos and Tsong Kha Pa (Review). Buddhist-Christian Studies 31 (1):245-248.
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  16. 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.
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  17. Karen Lang & Alex Wayman (1993). Ethics of Tibet: Bodhisattva Section of Tsong-Kha-Pa's Lam Rim Chen Mo. Journal of the American Oriental Society 113 (2):319.
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  18. Michael L. Walter & Mireille Helffer (1982). Les Chants dans l'épopée tibétaine de Ge-sar d'après le livre de la course de cheval; version chantée de Blo-bzaṅ bstan-'jinLes Chants dans l'epopee tibetaine de Ge-sar d'apres le livre de la course de cheval; version chantee de Blo-bzan bstan-'jin. Journal of the American Oriental Society 102 (1):242.
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  19. 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.
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  20. 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.
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  21. 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.
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  22. 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.
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  23. Ye-Śes-Rgya-Mtsho (2006). Tshad Min Bloʼi Rnam Gźag Bśad Pa. S.N..
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  24.  17
    Sonam Thakchoe (2003). 'The Relationship Between the Two Truths': A Comparative Analysis of Two Tibetan Accounts. Contemporary Buddhism 4 (2):111-127.
    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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  25. 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.
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  26. 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.
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  27. Blo-Bzaṅ-Chos-Grags (2006). Zang Chuan Yin Ming Xue Tong Lun. Qinghai Min Zu Chu Ban She.
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  28. Małgorzta Glinicka (2014). PRAWDA I POZÓR W MUNIMATALANKARZE (Munimatālaṁkāra) ABHAJAKARAGUPTY (Abhayākaragupta). Hybris. Revista de Filosofía (24):103-118.
    Przeł. i oprac. MAŁGORZATA GLINICKA This is a selected translation drawn from Munimatālaṁkāra (The Ornament of the Sage’s Intention), authored by Abhayākaragupta (c. 1100), one of the last great masters of Buddhism in India. He wrote on most major areas of Buddhist practice and thought (Mahāyāna doctrine and the path, Tantric ritual and meditation).The text does not appear to survive in the original sanskrit. It was translated by the author’s Tibetan disciple Dpang-zho Gsal-ba-grags in Nalanda.=, and later revised by Dpang (...)
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  29.  4
    Pascale Hugon (forthcoming). Phya Pa Chos Kyi Seng Ge and His Successors on the Classification of Arguments by Consequence Based on the Type of the Logical Reason. Journal of Indian Philosophy:1-56.
    The Tibetan Buddhist logician Phya pa Chos kyi seng ge devoted a large part of his discussion on argumentation to arguments by consequence. Phya pa distinguishes in his analysis arguments by consequence that merely refute the opponent and arguments by consequence that qualify as probative. The latter induce a correct direct proof which corresponds to the reverse form of the argument by consequence. This paper deals with Phya pa’s classification of probative consequences based on the type of the logical reason (...)
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  30. 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.
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  31. 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
     
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  32. 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
     
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  33. 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.
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  34. 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
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  35. 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
     
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  36. 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
     
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  37. 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.
    ‘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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  38. 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.
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  39. 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
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  40. 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.
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  41. 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.
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  42. 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
     
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  43.  12
    Dan Wagner & Wynnewood Pa (2009). Lorentz Driven Density Increase Results in Higher Refractive Index and Greater Fresnel Drag. Apeiron 16 (3):313.
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  44.  11
    Guy Newland (2001). “Will This Potato Grow?”. The Proceedings of the Twentieth World Congress of Philosophy 2001:61-72.
    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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  45. 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
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  46.  5
    Tom J. F. Tillemans (2015). What Happened to the Third and Fourth Lemmas in Tibet? Journal of Buddhist Philosophy 1:24-38.
    The paper looks at how Tsong kha pa, mKhas grub, and Go rams pa understood the third and fourth lemmas in the tetralemma, “both A and B” and “neither A nor B,” respectively.
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  47.  5
    Paul Williams (1991). Some Dimensions of the Recent Work of Raimundo Panikkar: A Buddhist Perspective1: Paul Williams. Religious Studies 27 (4):511-521.
    The Dalai Lama is fond of quoting a statement in which the Buddha is said to have asserted that no one should accept his word out of respect for the Buddha himself, but only after testing it, analysing it ‘ as a goldsmith analyses gold, through cutting, melting, scraping and rubbing it’. The Dalai Lama is often referred to as the temporal and spiritual leader of Tibet, but in truth as a spiritual figure His Holiness, while respected, indeed revered by (...)
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  48. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (1984). A Tibetan Eye-View of Indian Philosophy. Munshiram Manoharlal.
     
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    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.
    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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  50. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma (2006). Boloryn Tol'. Admon.
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