Results for 'Bsam-Gtan-Chos-ʼphel'

35 found
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  1.  18
    La dottrina dell'atiyoga nel bSam gtan mig sgron di gNubs chen Sangs rgyas ye shes - II - Edizione critica del settimo capitolo.Giuseppe Baroetto - 2011 - Lulu.
    Il secondo volume è dedicato all'edizione critica del testo tibetano del bSam gtan mig sgron (SM). Attualmente sono reperibili due edizioni del SM: quella stampata a Leh e il volume 97 del bKa' ma shin tu rgyas pa in 110 volumi pubblicato a Chengdu. Entrambe le edizioni si basano su una stampa pubblicata nel Khams da 'Jam dbyangs Blo gros rgya mtsho, meglio conosciuto come 'Jam dbyangs Chos kyi blo gros (1893-1959). Il testo proveniva dalla biblioteca di Ka thog ed (...)
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  2.  13
    La dottrina dell'atiyoga nel bSam gtan mig sgron di gNubs chen Sangs rgyas ye shes - I - Traduzione del settimo capitolo.Giuseppe Baroetto - 2012 - Lulu.
    Il primo volume contiene l'introduzione e la traduzione integrale del settimo capitolo del bSam gtan mig sgron (SM) del maestro tibetano gNubs chen Sangs rgyas ye shes, definito da Samten Gyaltsen Karmay come "il primo grande pensatore e scrittore nella storia del buddhismo tibetano del X secolo d.C.". L'importanza e la problematicità del SM sono state così sintetizzate da Tulku Thondup: "Questa è un′opera di grande valore che fornisce molte informazioni sui differenti modi di vedere [buddhisti], sulla meditazione e la (...)
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  3. Gsaṅ-Sṅags Rñiṅ-Ma Daṅ Gʼyuṅ-Druṅ Bon Gyi Lugs Gñis Las Byuṅ Baʼi Theg Pa Rim Pa Dguʼi Rnam Gźag.Bsam-Gtan-Chos-ʼphel - 2005 - Wā-Ṇa Dbus Bod Kyi Ches Mthoʼi Gtsug Lag Slob Gñer Khaṅ.
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  4. Gsaṅ-Sṅags Rñiṅ-Ma Daṅ Gʾyuṅ-Druṅ Bon Gyi Lugs Gñis Las Byuṅ Baʾi Theg Pa Rim Pa Dguʾi Rnam Gźag. Bsam-Gtan-Chos-ʾ & Phel - 2005 - Wā-Ṇa Dbus Bod Kyi Ches MthoʾI Gtsug Lag Slob Gñer Khaṅ.
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  5. 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] Bsam-Gtan - 2009 - Si-Khron Dpe Skrun Tshogs Pa; Si-Khron Mi Rigs Dpe Skrun Khaṅ.
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  6. Tshad Maʼi Dgoṅs Don Legs Par Bśad Pa Rigs Lam Blo Gsal ʼjug Bdeʼi Lam Bu. Dge-ʼ & Dun-Bsam-Gtan - 2008 - Mi Rigs Dpe Skrun Khaṅ.
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  7. Tshad Maʼi Dgoṅs Don Legs Par Bśad Pa Rigs Lam Blo Gsal ʼjug Bdeʼi Lam Bu. Dge-ʼdun-Bsam-Gtan - 2008 - Mi Rigs Dpe Skrun Khaṅ.
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  8. Tshad Ma'i Sñiṅ Bo Bsdus Grwa'i Rnam Gźag Blo Ldan Rigs Mdzod. Dge-ʼ & Dun-Bsam-Gtan - 2006 - Mi-Rigs Dpe-Skrun-Khaṅ.
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  9. Tshad Ma'i Sñiṅ Bo Bsdus Grwa'i Rnam Gźag Blo Ldan Rigs Mdzod. Dge-ʼdun-Bsam-Gtan - 2006 - Mi-Rigs Dpe-Skrun-Khaṅ.
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  10.  22
    Arguments by Parallels in the Epistemological Works of Phya Pa Chos Kyi Seng Ge.Pascale Hugon - 2008 - Argumentation 22 (1):93-114.
    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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  11.  18
    Phya Pa Chos Kyi Seng Ge on Argumentation by Consequence (Thal ʼgyur): The Nature, Function, and Form of Consequence Statements.Pascale Hugon - 2013 - Journal of Indian Philosophy 41 (6):671-702.
    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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  12.  9
    Phya Pa Chos Kyi Seng Ge and His Successors on the Classification of Arguments by Consequence Based on the Type of the Logical Reason.Pascale Hugon - 2016 - Journal of Indian Philosophy 44 (5):883-938.
    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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  13.  26
    Phya-Pa Chos-Kyi Seng-Ge's Impact on Tibetan Epistemological Theory.L. W. J. van der Kuijp - 1977 - Journal of Indian Philosophy 5 (4):355-369.
  14.  6
    Phya-Pa Chos-Kyi Seng-Ge's Impact on Tibetan Epistemological Theory.L. W. J. Kuijp - 1978 - Journal of Indian Philosophy 5 (4):355-369.
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  15.  13
    The Holy Trinity in Ippolito Desideri's Ke Ri Se Ste Aṇ Kyi Chos Lugs Kyi Snying Po.Trent Pomplun - 2009 - Buddhist-Christian Studies 29:117-130.
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  16.  10
    The Debate at Bsam Yas: A Study in Religious Contrast and Correspondence.Joseph F. Roccasalvo - 1980 - Philosophy East and West 30 (4):505-520.
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  17. Saṅs Rgyas Chos Lugs Daṅ Bod Kyi Rig Gnas Las ʼphros Paʼi Gnad Don Skor Gleṅ Ba Bden Gtam Yid Kyi Mun Sel Źes Bya Ba Bźugs So. [REVIEW] Khu-Byug - 2009 - Bod-Ljoṅs Mi Dmaṅs Dpe Skrun Khaṅ.
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  18. Chos: The Unique Dharma Of Tibet.S. Rao - 1976 - Journal of Dharma 1 (1):137-151.
     
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  19. Gnaʼ Rabs Bod Kyi Gtan Tshigs Rig Pa Ste Ldeʼu Rnam Dpyad. Tshe-Riṅ-Mgon - 2009 - Kan-SuʼU Mi Rigs Dpe Skrun Khaṅ.
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  20.  27
    Is Dharmakīrti Grabbing the Rabbit by the Horns? A Reassessment of the Scope of Prameya in Dharmakīrtian Epistemology.Pascale Hugon - 2011 - Journal of Indian Philosophy 39 (4-5):367-389.
    This paper attempts to make sense of Dharmakīrti’s conflicting statements regarding the object of valid cognition ( prameya ) in various parts of his works, considering in particular the claims that (i) there are two kinds of prameyas (particulars and universals), (ii) the particular alone is prameya , and (iii) what is non-existent also qualifies as prameya . It inquires into the relationship between validity ( prāmāṇya ), reliability ( avisaṃvāda ) and causal efficacy ( arthakriyā ) and suggests that (...)
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  21. Phywa Pa's Argumentative Analogy Between Factive Assessment (Yid Dpyod) and Conceptual Thought (Rtog Pa).Jonathan Stoltz - 2009 - Journal of the International Association of Buddhist Studies 32:369-386.
    This paper delves into one particular topic within this Buddhist theory of cognition. I examine a single argument by Phywa pa Chos kyi seṅ ge (1109–1169) contained within his famous epistemology text, the Tshad ma yid kyi mun sel, drawing out the philosophical implications that this argument has on his theory of cognition and his account of ontological dependence. I make the case that Phywa pa’s argument fails to explain adequately the nature of the relation between certain cognitive episodes and (...)
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  22.  10
    Sa Skya Paṇḍita’s Classification of Arguments by Consequence Based on the Type of the Logical Reason: Editorial Conundrum and Mathematics for Commentators.Pascale Hugon - 2018 - Journal of Indian Philosophy 46 (5):845-887.
    This paper examines a passage of the eleventh chapter of the Rigs gter of Sa skya Paṇḍita on the division of arguments by consequence of the form “Because S is P, it follows that it is Q” with respect to the type of relation between P and Q. This passage appears in quite different versions in several available recensions of the Rigs gter, all of which are problematic to some extent. The different interpretations of the commentators can be shown to (...)
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  23.  15
    Tibetan Texts Concerning Khotan. [REVIEW]P. H. J. - 1970 - Review of Metaphysics 24 (2):338-339.
    This book consists of two Tibetan, Buddhistically-oriented texts about Khotan. The texts are given in what now is an archaic transliteration, Li Yul Lun-bstan-pa for seventy-five pages with translation as The Prophecy of the Li Country and Li Yul Chos-kyi Lo-Rgyus for fourteen pages with no translation. The latter is mostly included within the former. There also are an index of proper names and a word index.--J. P. H.
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  24.  23
    Shakya Chokden’s Interpretation of the Ratnagotravibhāga: “Contemplative” or “Dialectical”? [REVIEW]Yaroslav Komarovski - 2010 - Journal of Indian Philosophy 38 (4):441-452.
    This reconciliation of the dialectical and contemplative approaches to the buddha-essence is related to and closely resembles Shakchok’s reconciliation of the two approaches to ultimate reality advocated respectively by Niḥsvabhāvavāda (ngo bo nyid med par smra ba, “Proponents of Entitylessness”) system of Madhyamaka and Alīkākāravāda (rnam rdzun pa, “False Aspectarians”) system of Yogācāra. These approaches in turn are connected respectively to the explicit teachings (dngos bstan) of the second dharmacakra (chos ’khor, “Wheel of Dharma”) and the definitive teachings (nges don, (...)
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  25.  7
    dBu Ma Shar Gsum Gyi Stoṅ thundBu Ma Shar Gsum Gyi Ston Thun.Mark Tatz, Phya pa Chos kyi seṅ ge, Helmut Tauscher & Phya pa Chos kyi sen ge - 2001 - Journal of the American Oriental Society 121 (3):536.
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  26. Dus Gsum Gyi Rgyal Ba Sras Daṅ Bcas Paʼi Bstan Pa Mthaʼ Dag Daṅ Khyad Par Rdo Rje ʼchan Karma-Paʼi Dgoṅs Pa Gsal Bar Byed Paʼi Bstan Bcos Thar Paʼi Lam Chen Bgrod Paʼi Śiṅ Rta Źes Bya Ba Bźugs So. [REVIEW]Dpal-Khaṅ Ṅag-Dbaṅ-Chos-Kyi-Rgya-Mtsho - 2011 - Bod-Ljoṅs Mi Dmaṅs Dpe Skrun Khaṅ.
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  27. A Tibetan Eye-View of Indian Philosophy. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma - 1984 - Munshiram Manoharlal Publishers.
     
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  28. Boloryn Tol'. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma - 2006 - Admon.
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  29. The Crystal Mirror of Philosophical Systems: A Tibetan Study of Asian Religious Thought. Blo-Bzaṅ-Chos-Kyi-Ñi-Ma - 2009 - Wisdom Publicatiaons.
    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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  30. Zang Chuan Yin Ming Xue Tong Lun. Blo-Bzaṅ-Chos-Grags - 2006 - Qinghai Min Zu Chu Ban She.
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  31. Bsdus Grwaʼi Skor Bźugs So. Chos-ʼ & Byor-Dpal-Bzang - 2009
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  32. Bsdus Grwaʼi Skor Bźugs So. Chos-ʼbyor-Dpal-Bzang - 2009
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  33. Tshad Ma. Chos-Grags-Rgya-Mtsho - 2004 - Mtsho-Sṅon Mi Rigs Dpe Skrun Khaṅ.
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  34. Mdo Sṅags Spyiʼi Dgoṅs ʼgrel.Roṅ-Zom Chos-Bzaṅ Sogs Kyis Mdzad - 2006 - 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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  35. Tshad Ma Legs Par Bśad Pa Thams Cad Kyi Chu Bo Yoṅs Su ʼdu Ba Rigs Paʼi Gźun Lugs Kyi Rgya Mtsho (2 V.).Karma-Pa Chos-Grags-Rgya-Mtshos Mdzad - 2004 - In Chos-Grags-Rgya-Mtsho (ed.), Tshad Ma. Mtsho-Sṅon Mi Rigs Dpe Skrun Khaṅ.
     
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