1760:
2948:
2883:) to arrive at the right view of emptiness (the lack of intrinsic nature). Establishing the correct view of emptiness initially requires us to 'identify the object of negation', which according to Tsongkhapa (quoting Chandrakirti) is "a consciousness that superimposes an essence of things". If we do not do this correctly, we may end up either negating too much (which could lead nihilism, with negative consequences for our ethics) or negating too little (and thus leaving some subtle sense of reification untouched). Thus, for Tsongkhapa, we first need to properly identify and understand our own inner sense of reification. It is only after we have identified this in ourselves that we can refute and eliminate this error through introspective analysis, contemplation and meditation.
4164:āreify many different things. When you negate the referent of ignoranceās cognitive process, you completely stop all of these tenet-driven reifications, as though you cut a tree at its root. Therefore, those who have the faculty of wisdom should understand that the referent object of innate ignorance is the basic object of negation and should not devote themselves merely to refuting imaginary constructs that are imputed only by the advocates of philosophical tenets. What binds all living beings in cyclic existence is innate ignorance; acquired ignorance exists only among those who advocate philosophical tenets, so it cannot be the root of cyclic existence. It is extremely important to gain specific and certain knowledge of this point."
2028:(the fact that all dharmas arise based on causes and conditions) ultimately have the same intent and meaning and thus they are two ways of discussing one single reality. Tsongkhapa also cites various passages from Chandrakirti to show that even though phenomena do not arise intrinsically, they do arise conventionally. Chandrakirti is quoted by Tsongkhapa as stating "even though all things are empty, from those empty things effects are definitely produced", "because things are not produced causelessly, or from causes such as a divine creator, or from themselves, or from both self and other, they are produced dependently", and "we contend that dependently produced things are, like reflections, not produced intrinsically."
1615:
1890:). Tsongkhapa held that if one did not properly understand what is to be negated in madhyamaka, one was at risk of either negating too much (nihilism) or negating too little (essentialism), and thus one would "miss the mark" of madhyamaka. According to Jinpa, the correct object of negation for Tsongkhapa is "our innate apprehension of self-existence" which refers to how even our normal ways of perceiving the world "are effected by a belief in some kind of intrinsic existence of things and events". Jinpa also writes that the second major aspect of Tsongkhapa's philosophical project "entails developing a systematic theory of reality in the aftermath of an absolute rejection of intrinsic existence".
2172:) and another way which sees the profound ultimate truth of things, which is the sheer fact that they lack intrinsic nature. As Newland explains, each one of these epistemic points of view provides a different lens or perspective on reality, which Tsongkhapa illustrates by discussing how "we do not see sounds no matter how carefully we look." In the same way, while conventional truths are not found by an ultimate analysis that searches for their intrinsic nature, they are still functional conventionally and this is not discredited by the ultimate truth of emptiness. Tsongkhapa thinks that if we only relied on the ultimate epistemological point of view, we would not be able to distinguish between
46:
4317:. Tsongkhapa: "Buddhapalita says, "Nor do things arise from others, because then anything could arise from anything." Here, the reason why the absurd consequence of "if there was arising from another, anything could arise from anything" is presented is that the "other" in "arising from other" is not just something that is different in virtue of being the referent of a different noun, but something that is inherently existent as different. If it existed in that way, then the sprout's depending on the seed would be inconsistent; thus, their relation would be refuted. If were to arise from another unrelated object, then it would arise from anything!
1218:
2061:
rejects this as "a great philosophical error" and affirms the pragmatic importance of conventional truths. For
Tsongkhapa, the rejection of the dependent reality of the conventional undermines the very possibility of truth and falsehood, and of any epistemic authority and thus, it undermines all Buddhist teachings regarding bondage and liberation as well as undermining itself as a cogent argument. However, like Candrakīrti, Tsonkghapa also accepts that while conventional truths are truths, they also can obscure or veil the ultimate (since for most people, these truths appear as intrinsically true). This is like how a
4297:: "All things are empty by nature. Therefore, the unexcelled Tathagata taught the dependent origination of phenomena. That is the supreme meaning. The Buddha, relying on worldly conventions, states that all the various phenomena are in reality designated." Tsongkhapa goes on to say: "The ultimate mode of the existence of things is nothing but their absence of essence - that is, their being dependently originated. Hence, it is explained that all such things as arising are established as imputed through the power of convention he meaning of 'conventional existence' would not be understood to be established as
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or that the sprout causes itself (self-arising) at the material level, then everyone would be forced to agree that this event occurs at a particular time. However, because the sprout arises relative to a conscious observer who designates the term-concept "sprout" onto the continuum of slides, we find that almost no one can agree where the seed ceases and the sprout arises. This is because the cause-effect relationship cannot be found at the objective material level. The cause-effect relationship is also dependently designated, a viewpoint which is established by Lama
Tsongkhapa, Nagarjuna, and Buddapalita.
4357:: "Before the face of proper, total absorption on the actual nature of reality, there is just the severance of fantasized, impossible extremes - namely, inherent, findable existence or total non-existence - with respect to everything of samsara and nirvana. Yet, after you arise, when you inspect, you see that your mind still gives rise to the appearance of things that dependently arise, which do function and can only exist as simply what can be labeled by names. It is unmistakable that such things still naturally dawn, yet they are like dreams, mirages, reflections of the moon in water, and illusions."
2013:) which are dependent upon a relationship with a knowing and designating mind. However, all phenomena still lack existence in an independent, self-arising, or self-sustaining manner. That is to say, when one searches for the ultimate nature of any thing, "what the thing really is", nothing can be found under this "ultimate analysis" and thus nothing can withstand ultimate analysis. Unlike other Tibetan madhyamikas, Tsongkhapa argues that this does not mean things do not exist at all or that ultimate analysis undermines conventional existence. Thus for Tsongkhapa, the conventional really is a kind of
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1479:. In this dream, BuddhapÄlita placed a wrapped text on the top of Tsongkhapa's head. After waking from this dream, Tsongkhapa began to study BuddhapÄlita's commentary to Nagarjuna's Middle Way Verses. As he was reading chapter 18, his understanding became crystal clear and all his doubts vanished. According to Thupten Jinpa, "at the heart of Tsongkhapaās breakthrough experience was a profound realization of the equation of emptiness and dependent origination." He then spent the next spring and summer in deep meditation, experiencing great bliss, devotion, and gratitude to the Buddha.
2094:. Thus, for Gorampa (contra Tsongkhapa), conventional truth is "entirely false", "unreal", "a kind of nonexistence" and "truth only from the perspective of fools." But for Tsongkhapa, the two truths (conventional and ultimate) are two facts about the same reality, or "two aspects of one and the same world" according to Thupten Jinpa. Thus for Tsongkhapa, to totally negate conventional truth (at the level of ultimate truth) would be to negate dependent origination (and so, it is to negate emptiness, the ultimate truth itself). Tsongkhapa sees this as a kind of nihilism.
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a thing), or immanent objectivity. Every mental phenomenon includes something as object within itself, although they do not all do so in the same way. In presentation something is presented, in judgment, something is affirmed or denied, in love loved, in hate hated, in desire desired and so on. This intentional in-existence is characteristic exclusively of mental phenomena. No physical phenomenon exhibits anything like it. We could, therefore, define mental phenomena by saying that they are those phenomena which contain an object intentionally within themselves.
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2110:) on the conventional level and that furthermore, one could make epistemic distinctions about the conventional and know what is conventionally true and what is a falsehood. For example, one can know that a rope on the ground is not a snake (even if one has initially been fooled by it). For Tsongkhapa, it was not enough to just argue for the emptiness of all phenomena (the ultimate truth), madhyamaka also needed proper epistemic instruments or sources of knowledge (Tib.
2301:, since the svÄtantrika insistence on the use of autonomous syllogisms implies that they accept intrinsic nature conventionally (and since they think their syllogisms are established on this basis, they hold that their conclusions are certain). Tsongkhapa strongly rejects that either phenomenon or reasoning have intrinsic natures or characteristics in any way. Instead, Tsongkhapa holds that all phenomena are dependent and "simply labeled by thought construction" (Tib.
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141:
9969:
2124:) and to have a coherent sense of why something is true or false. As Jay Garfield notes, for Tsongkhapa "without an antecedent account of these instruments and their authority, there is no way to distinguish conventional truth from conventional falsity." Furthermore, Thupten Jinpa writes that Tsongkhapa "does not agree with those who claim that the use of the tetralemma in Madhyamaka implies a denial of fundamental logical principles such as the
1424:
7367:
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since he also states "the world knows objects with four valid cognitions." As such, while
Tsongkhapa reads CandrakÄ«rti as not accepting that conventional sources of knowledge know the intrinsic nature of things (since there are none), he also argues that CandrakÄ«rti affirms that pramÄį¹as can give us knowledge about conventional reality (even while our sense faculties are also deceptive, in that they also superimpose intrinsic nature).
2538:), Tsongkhapa holds that this theory is rejected by the ultimate view of prÄsaį¹
gika madhyamaka. However, he agrees that this teaching may be of provisional use for some individuals (since it was taught by the Buddha in some sutras) who hold to a lower view, are not able to fully understand emptiness and have a "fear of annihilation". Tsongkhapa relies on Chandrakirti's refutation of the storehouse consciousness, particularly in
2139:. From Tsongkhapa's perspective, in order for something to exist (conventionally, since nothing exists ultimately), it must be validly designated by a non-impaired functioning consciousness. To talk about an object that does not exist in relation to a subject is incoherent. According to Tsongkhapa, something is validly designated (i.e. it exists conventionally and dependently) if it meets all of the following three conditions:
2563:) that is dependently designated on the basis of the five aggregates. Tsongkhapa states that "we should maintain that the object of our innate I-consciousness is the mere person ā i.e., the mere I - which is the focus of our natural sense of self". This conventional and dependent sense of self or I-consciousness is a pre-linguistic and pre-conceptual instinctive process. When rebirth occurs, an individual's mental continuum (
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Tsongkhapa, the "I" or self is accepted as nominally existing in a dependent and conventional way, while the object to be negated is the inner fiction of intrinsic nature which is "erroneously reified" by our cognition. Tsongkhapa explains this mistaken inner reification which is to be negated as "a natural belief , which leads us to perceive things and events as possessing some kind of intrinsic existence and identity".
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2359:): (1) a "substantially real mode of being" (i.e. intrinsic nature) and (2) the ultimate truth or fact about the world (as opposed to the conventional truths), which is emptiness. It is due to this distinction that Tsongkhapa is able to state that even though nothing is ultimate in the first sense, madhyamakas do hold a thesis, mainly that emptiness (in the second sense) is a true fact about reality.
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2266:) conventionally. BhÄviveka (the main target of Tsongkhapa's critique) does not actually affirm the existence of intrinsic natures conventionally or that conventional reality is "established with its own identity," in any of his texts, and Tsongkhapa's interpretation of the implications of BhÄviveka's thought is a topic of much debate among Tibetan and modern western authors on madhyamaka.
1958:) negation is a negation which does not leave something in the place of what has been negated. For instance, when one says that a Buddhist should not drink alcohol, they are not affirming that a Buddhist should, in fact, drink something else. According to Tsongkhapa, in negating inherent nature, a madhyamika is not affirming any thing or quality in its place (such as some ultimate void,
1488:
1947:
transcendental independent reality and an affirmation that all things exist interdependently (even emptiness itself). Emptiness is the ultimate truth (which applies to all possible phenomena, in all possible worlds), but it is not an ultimate phenomenon, thing or a primordial substance (which has always existed, is self-created, and is self-sustaining etc.) like
2582:). As Newland writes, Tsongkhapa's madhyamaka "does assert that there is a fully functioning external world, a world that exists outside of our minds. However, in the same breath it emphasizes that this external world is utterly dependent upon consciousness." In his rejection of YogÄcÄra idealism, Tsongkhapa follows Chandrakirti's refutation of Yogacara in the
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analytical contemplation, he also understands that this knowledge is not the actual realization of emptiness itself (which is non-conceptual and non-dualistic). As such, according to
Tsongkhapa, after one has attained the correct conceptual understanding of emptiness, this insight needs to be refined through repeated calming meditation practice (and the
2309:. While Tsongkhapa holds that the insistence on the use of syllogisms (and the idea that they provide certainty) reveals a shortcoming in the thought of svÄtantrika, nevertheless, he thinks that prÄsaį¹
gikas may make use of syllogistic arguments, as long as they do not rely on (conventional) intrinsic characteristics when making use of these syllogisms.
1979:, "empty of other") held that ultimate reality is not a non-affirming negation, and that it is only empty of conventional things and is not empty of itself. This view thus holds that ultimate reality has a kind of true existence as the ultimate and absolute ground of reality. According to Tsongkhapa, this view is absurd and is not found in the
4330:: "A chariot is neither asserted to be other than its parts, nor to be non-other. It does not possess them. It does not depend on the parts and the parts do not depend on it. It is neither the mere collection of the parts, nor is it their shape. It is like this." ... a chariot is a mere imputation since it does not exist in these seven ways."
2399:) is central to the madhyamaka project, since he thinks that prÄsaį¹
gika-madhyamikas make use of reasoning in order to establish their view of the lack of intrinsic nature conventionally. However, this reasoning derives its efficacy through dependent origination, not through some intrinsic nature or power (whether conventional or otherwise).
2352:) and dependent origination which allows us to be liberated. Tsongkhapa thus affirms that prÄsaį¹
gikas may use syllogisms, make positive assertions, hold positions (which they consider to be true) and argue for them. Tsongkhapa also distinguishes between two closely related (and overlapping) but also distinct senses of the term "ultimate" (
4059:, Tsongkhapa refers to opponents who argue that it is absurd "to conduct the extensive rational analysis required for refutations and proofs is to meander among mere conventional words," because "if something exists, it cannot be refuted, and, if it does not exist, it need not be refuted." In response, Tsonghkhapa refers to Nagarjunaās
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virtue simply of the fact that they can be named within the context of mental labeling. There is no additional need for an inherent, findable, defining characteristic on the side of the basis for labeling rendering things existent and giving them their identity. Thus the existence of ultimately unfindable things is merely conventional."
1884:, one of Tsongkhapa's main concerns was "to delineate the parameters of Madhyamaka reasoning in such a way that Madhyamaka dialectics cannot be seen to negate the objects of everyday experience and, more importantly, ethics and religious activity" or as Tsongkhapa put it, one must "correctly identify the object of negation" (which is
3920:"Thus, says that those are synonyms. 'Without depending on another' does not mean not depending on causes and conditions. Instead, 'other' refers to a subject, i.e., a conventional consciousness, and something is said not to depend on another due to not being posited through the force of that conventional consciousness."
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Agent & Action, Prior Entity, Fire & Fuel, Beginning & End, Suffering, Compounded
Phenomena, Contact, Essence, Bondage, Action, Self & Phenomena, Time, Assemblage, Becoming & Destruction, the Buddha, Errors, the Four Noble Truths, Nirvana, the Twelve Links of Dependent Origination, and Views.
1656:, founding or converting numerous monasteries. The new Gelug tradition saw itself as a descendant of the Kadam school and emphasized monastic discipline and rigorous study of the Buddhist classics. According to Jinpa, by the end of the fifteenth century, the "new Ganden tradition had spread through the entire
3045:(while the lower practices of the perfections and the other tantras aid one in advancing on the path). However, Tsongkhapa also holds that non-tantric MahÄyÄna practices are indispensable the practice of Secret Mantra and that bodhicitta is the basis for the practice of both sutra MahÄyÄna and Secret Mantra.
1729:. The Buddha prophesied that the boy would one day be the reviver of the Buddha's doctrine. Hagiographies such as Khedrup Je's also depict how Tsongkhapa achieved full Buddhahood after his death. Some hagiographical sources also claim that Tsongkhapa was an emanation of MaƱjuÅrÄ« as well as a reincarnation of
2386:(existence) has a dual meaning in madhyamaka: one refers to a reified sense of intrinsic existence (which is to be negated) and a conventionally existent actuality, functional thing or event (which is not negated). Jinpa notes that Tsongkhapa interprets the madhyamaka argument called 'diamond splinters' (
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For example, if cause-effect relationships occur because the sprout itself produces the effect of being a sprout (self-arising), then this "would mean that something that already exists is being produced, production would be purposeless and endless contradictions are assembled in this way, the only
2866:), which are "meditations that engage and strengthen our capacity to focus and to stabilize the mind without distractionāculminating in perfect serenity" and insight meditations which "use and develop the capacity to discern and to analyze the qualities of an objectāculminating in meditative wisdom".
2164:
Thus, according to
Tsongkhapa, when CandrakÄ«rti states that āthe world is not valid in any wayā, he is referring to how ordinary worldly consciousnesses are not valid sources of knowledge with regard to ultimate reality. However, Tsongkhapa argues that CandrakÄ«rti does accept pramÄį¹as conventionally,
1946:
Furthermore, according to
Tsongkhapa, emptiness is itself empty of inherent existence and thus only exists nominally and conventionally as dependent arising. There is thus no "transcendental ground," and "ultimate reality" that has an existence of its own. Instead, emptiness is the negation of such a
3936:
Every mental phenomenon is characterized by what the
Scholastics of the Middle Ages called the intentional (or mental) inexistence of an object, and what we might call, though not wholly unambiguously, reference to a content, direction towards an object (which is not to be understood here as meaning
2886:
At the same time, we also must avoid the trap of a nihilistic view that invalidates the dependently arisen nature of things (i.e. mere existence or seeming reality) and confuses the lack of intrinsic nature with totally negating the existence of a relative and conventional self. This is because, for
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the major philosophical texts composed in the remaining twenty years of his life develop with great precision and sophistication the view he developed during this long retreat period and reflect his realization that while
Madhyamaka philosophy involves a relentlessly negative dialectic ā a sustained
4006:
To clarify with a more modern rendition: if 500 people were shown 100,000 slides of a seed turning into a small plant, would we expect them all to agree that on slide number 1,008 the seed causes the sprout? If one argues that the seed objectively and independently causes the sprout (other-arising)
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Tsongkhapa rejects the idea that meditation is only about throwing away all concepts, instead, we need to gradually refine our understanding until it becomes non-conceptual wisdom. While
Tsongkhapa emphasizes the importance of attaining the correct conceptual understanding of emptiness through this
1724:
According to these myths, Tsongkhapa had been a student of MaƱjuÅrÄ« for numerous past lives. In a former life, he had made the aspiration to spread VajrayÄna and the perfect view of emptiness in front of the Buddha Indraketu. Tsongkhapa then received a prophecy from numerous Buddhas which said that
1459:
Tsongkhapa would also discuss these visions and instructions with his teacher Rendawa (and some record of this correspondence has survived). During this period, Tsongkhapa is also said to have received a series of oral transmissions from MaƱjuÅrÄ«. These later came to be called the MaƱjuÅrÄ« cycle of
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They exist in a relationship of entity or identity. A relationship of entity or identity is one in which two objects are merely conceptually distinct, but not actually distinct. For example, the relationship between the mental categorization of a dog and that of an animal, with regards to the same
2377:
to mean that "we refute the reifying view that things exist ultimately; we refute the nihilistic view that things do not exist even conventionally; we refute that there is any single sense in which things both exist and do not exist; we refute that there is any single sense in which things neither
2273:
arguments (i.e. reductios) are often enough to prove the madhyamaka view of emptiness by "demonstrating the unwelcome consequences (in any given position that presupposes intrinsic existence)." Tsongkhapa does not reject that madhyamikas can make use of autonomous syllogisms, but he disagrees with
2055:
Because of this, Tsongkhapa holds that while conventional phenomena cannot withstand ultimate analysis (which searches for the true or ultimate nature of anything and is unable to find anything intrinsically), this does not mean that conventional phenomena are invalidated, undermined or negated by
2042:"Our analysis focuses only on those who search for the intrinsically real referent. What we are refuting here is that things are established by means of their own-being. We do not negate eyes and so on, which are conditioned and are dependently originated in that they are the fruits of karma."
4081:
Tsongkhapa then gives the following paraphrased example. If a person named Devadatta is not in the house, but someone says, āDevadatta is in the house.ā Then in order to show that Devadatta is not there, someone else will say, āDevadatta is not there.ā Those words do not cause Devadatta not to be
2068:
Tsongkhapa also argues that ultimate analysis is not merely a philosophical or intellectual matter, instead it is supposed to negate a deep internal habit that sentient beings have which experiences the world in a false and distorted way. This superimposition is a "pervasive sense that things are
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things are ultimately empty that they can be said to arise and exist at all. Some Tibetan madhyamikas hold that conventional truths are merely the relative conventions of simple everyday people, but that these conventions do not exist for advanced meditators or madhyamika philosophers. Tsongkhapa
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The 14th Dalai Lama: "When the issue of how do ultimately unfindable things actually exist becomes unbearable and we have to say something, the bottom line is that their existence is established by virtue simply of names. In other words, the existence of these things is established and proven by
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of our experience. But there is nothing about these aggregates as the basis for labeling - not any of their parts, nor the collection or network of their parts, nor their continuum over time, nor something separate and apart from them - which is a basis with the defining characteristic making it
4129:
The Indo-Tibetan rope & snake analogy explains this further. Under low light, the thought might arise that a striped rope on the ground is a snake, "but there is nothing on top of or inside this rope to which we could" validly apply the term and therefore establish a conventionally existing
3962:
Tsongkhapa and Nagarjuna spell out various analysis to the effect that phenomena cannot possibly exist without mental imputation. The list includes: "causes" including Conditions, Motion, the Senses, the Aggregates, the Elements, Desire & the Desirous One, "Arising, Enduring, & Ceasing,"
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According to Jinpa, Taktsang's critique focuses on "Tsongkhapa's insistence on the need to maintain a robust notion of conventional truth grounded in some verifiable criteria of validity". For Taktsang, epistemology is faulty and thus Tsongkhapa's attempt at a synthesis of madhyamaka and pramana
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the idea of "intrinsic existence" as a philosophical concept (equivalent to a non-existent rabbit's horn and thus trivial). Another way of saying this is that for Tsongkhapa, the most subtle object of negation is the perception that phenomena have "their own way of existing without being posited
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a view which held that conceptual analysis and correct views were unnecessary and that what mattered was to get rid of all thought or to get rid of all concepts or to just remain in single pointed concentration (as thoughts arise and pass). Tsongkhapa saw these ideas as being associated with the
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the Dalai Lama states that if we scrutinize "the abiding, deepest nature of mind itself as mere clarity and awareness, we see that its existence is established by virtue simply of the fact that is can be mentally labeled." This mental label "mind" is applied to "a continuity of former and later
3985:
According to Lama Tsongkhapa's interpretation of Nagarjuna, both causes and effects are also merely designated by mind. It is mind that determines that a cause has ceased and its effect is now in existence. It is also mind which determines that some collection of parts is now considered to be a
4119:
Tsongkhapa goes on to say: "The absence of this quality in the person is called the selflessness of the person; its absence in phenomena such as eyes, ears, and so forth is called the selflessness of objects. Hence, one may implicitly understand that the conceptions of that intrinsic nature as
4111:
Lama Tsongkhapa further explains: "Suppose that we leave aside analysis of how appearāi.e., how they appear to a conventional awarenessāand analyze the objects themselves, asking, 'What is the manner of being of these phenomena?' We find they are not established in any way. Ignorance does not
1435:
From 1390 to 1398, Tsongkhapa engaged in extended meditation retreats with a small group of attendants in various locations, the most well known of which is in the Wƶlkha Valley. He also developed a close relationship with a mystic and hermit named Umapa Pawo Dorje, known for his connection to
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is viewed to be the thought and perception which grasps the self of persons and objects to be established within their respective bases of designation. To put this in somewhat simpler terms, the thought and perception which grasps persons, things, and abstracts phenomena as existing in-and-of
3048:
Thus, for Tsongkhapa, the sutra bodhisattva path (and its three principal aspects of renunciation, bodhicitta and insight into emptiness) must precede the practice of Secret Mantra. Indeed, according to Tsongkhapa, without having ascertained emptiness, one cannot practice the tantric yogas of
4108:
It is the conception that conventional phenomena have an "ontological statusāa way of existingāin and of themselves, without being posited through the force of an awareness."Tsongkhapa goes on to say: "The referent object that is thus apprehended by that ignorant conception, the independent
2879:). As Newland explains, for Tsongkhapa, the root of suffering and samsara is an "innate tendency to hold a distorted, reifying view of ourselves" (as well as of other phenomena). To develop the wisdom to see through this habit requires using reasoned analysis or analytical investigation (
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critique both of reification and of nihilism and a rejection of all concepts of essenceāthe other side of that dialectic is an affirmation of conventional reality, of dependent origination, and of the identity of the two truths, suggesting a positive view of the nature of reality as well.
1334:
masters Bodong Chakleh Namgyal, Khyungpo Hlehpa and Chokyi Pelpa. Tsongkhapa also received the three main Kadampa lineages. He received the Lam-Rim lineage, the oral guideline lineage from the Nyingma Lama, Lhodrag Namka-gyeltsen, and lineage of textual transmission from Lama Umapa.
1813:
Tsongkhapa is also known for his emphasis on the importance of philosophical reasoning in the path to liberation. According to Tsongkhapa, meditation must be paired with rigorous reasoning in order "to push the mind and precipitate a breakthrough in cognitive fluency and insight."
4186:. These tenets, then, revolve around the unique Prasangika assertion that the root of cyclic existence is the conception of inherent existence, which is more subtle than the conception of a self described by other systems of tenets. Five assertions are elucidated in this regard:
1703:
school, where he is seen as a major authoritative figure. Their interpretation and exegesis became a major focus of Gelug scholasticism. They were also very influential on later Tibetan philosophers, who would either defend or criticize Tsongkhapa's views on numerous points.
4173:
Daniel Cozort explaining this idea in greater detail:"A second category of tenets is concerned with implications of the Mahayana and Hinayana path structures. For the most part, they are tenets propounded to demonstrate that some persons who are regarded by other schools as
4099:* Tsongkhapa: "āselfā refers to mere essential or intrinsic existence and also refers to the object of an awareness that simply thinks, āI.ā Of these two, the former is the object negated by reason, whereas the latter is accepted conventionally, so it is not refuted."
4206:
Since true cessations, the irrevocable cessation of some portion of the afflictions of desire, hatred, etc., are also emptinesses, such "Arhats" who have not realized emptiness could not have experienced true cessations, i.e., could not have overcome the afflictive
4028:
one would discover the mind-basis-of-all." The Madhyamika-Prasangika posit that beings accumulate karma and experience their effects without the mind-basis-of-all? They posit that karma is carried on the mere "I" which is dependently designated on the basis of the
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leads to serious problems. Gorampa meanwhile argued that Tsongkhapa's definition of emptiness as an absolute negation of intrinsic existence was a form of nihilism. He also took issue with Tsongkhapa's characterization of conventional truth as a kind of existence.
1720:
were written by Gelug figures such as Khedrup Je and Tokden Jampel Gyatso. These texts developed the great myths of Tsongkhapa (and included stories of his previous births). Over time, an extensive collection of myths and stories about Tsongkhapa accumulated.
1168:
Tsongkhapa emphasized the importance of philosophical reasoning in the path to liberation. According to Tsongkhapa, meditation must be paired with rigorous reasoning in order "to push the mind and precipitate a breakthrough in cognitive fluency and insight."
2567:) moves from one life to another, just like a river or stream moves along. The continuum's "mere I" carries the past life karmic imprints to the next life and there is thus no need to posit a separate kind of "storehouse" consciousness for karmic imprints.
1691:
calls Tsongkhapa "the reformer of Buddhaās doctrine", "the great charioteer of Madhyamaka philosophy in Tibet", "supreme among those who propound emptiness", and "one who had helped spread robe-wearing monastics across Tibet and from China to Kashmir".
2077:
Tsongkhapa's view that a dependent and conventional reality is not negated by madhyamaka (and that it is just intrinsic nature that is negated) was a subject of much debate among Tibetan madhyamaka philosophers and became a subject of critique for
4222:
expunges and uproots the view of the self. if someone sees a snake living in the wall of his house. To ease his concern, someone else says, 'there is no elephant there.' Alas, to others it is ridiculous that this would expel the fear of the
2829:). He also wrote a Middle Length Lamrim Treatise and a Small Lamrim Treatise. Tsongkhapa's presentation generally follows the classic Kadam Lamrim system, which is divided into three main scopes or motivations (modest, medium and higher i.e.
1451:). During these visions he would receive teachings from the bodhisattva and ask questions about the right view of emptiness and Buddhist practice. An important instruction Tsongkhapa is said to have received about the view from MaƱjuÅrÄ« is:
1943:), which is "the object of negation" or that which is to be disproved by madhyamaka reasoning. Tsongkhapa writes that "since objects do not exist through their own nature, they are established as existing through the force of convention."
3056:
for those who enter the Vajra Vehicle, it is necessary to search for an understanding of the view that has insight into the no-self emptiness and then to meditate upon its significance in order to abandon holding to reality, the root of
2725:
According to Thupten Jinpa, the main critics of Tsongkhapa's thought were Sakya scholars. The first Sakya scholar to openly critique Tsongkhapa was Rongton Shakya Gyaltsen (1367-1449) and his critiques were met by responses written by
4082:
there but allow the first person to understand that Devadatta is not in the house. Similarly, the words, āThings lack intrinsic nature,ā do not cause things to lack intrinsic nature, but help those confused by ignorance to gain a
4252:"Although both from the standpoint of reality and from that of everyday life, The sevenfold reasoning shows that a chariot cannot be established, in everyday life, without analysis it is designated in dependence on its parts."
4199:
Although some of these "Arhats" do indeed have yogic direct perception of the four noble truths, one does not have to be an Arhat or even a Superior (one who has directly realized emptiness) in order to have such yogic direct
1707:
Tsongkhapa's madhyamaka thought has become widely influential in the western scholarly understanding of madhyamaka, with the majority of books and articles (beginning in the 1980s) initially being based on Gelug explanations.
4309:
To exemplify this, Lama Tsongkhapa quotes Buddhapalita's response to an Abhidharmica's objection: "It is utterly impossible for time, and such to exist essentially, as you imagine. However, they are established as dependent
4141:
In reality, the self of persons, objects, and abstracts is like the term-concept "snake" being designated upon a rope, "the snake is merely what can be designated by a mental label." Like this, the object of negation or
3799:
According to Jay Garfield, " fundamental tenet of any Buddhist school is that all phenomena are dependently originated. In Madhyamaka Buddhist thought, following Candrakrti , this dependency is glossed in three ways":
1645:, and DĆ¼lzin Drakpa Gyaltsen. According to Jinpa, other important students of Tsongkhapa were "Tokden Jampel Gyatso; Jamyang ChƶjĆ© and Jamchen ChƶjĆ©, the founders of Drepung and Sera monasteries, respectively; and the
2682:, which for Tsongkhapa, are just an expedient way of describing the emptiness of the mind and its defilements, as well as the potential for Buddhahood which all beings have. In this he follows Indian madhyamikas like
1991:
Tsongkhapa's prÄsaį¹
gika madhyamaka affirms the "mere existence" of dependent phenomena on the conventional level. As such, Tsongkhapa argues that conventional truths are true because there is a sense in which they
4112:
apprehend phenomena in this way; it apprehends each phenomenon as having a manner of being such that it can be understood in and of itself, without being posited through the force of a conventional consciousness.
4037:)." Daniel Cozant expands by saying that since phenomena are neither inherently created nor inherently destroyed according to Prasangika, that "therefore, the possibility of a later effect is not precluded."
2004:
come into existence in a dependent and contingent way, which includes the fact that they arise co-dependently with the minds that perceive them and conceptually impute their existence. In this view, things
1329:
Tsongkhapa studied widely under numerous teachers from various Tibetan Buddhist traditions. His main teachers include: the Sakya masters Rendawa and Rinchen Dorje, the Kagyu master Chenga Rinpoche and the
2317:
Tsongkhapa also argues that prÄsaį¹
gikas do not just reject all theses or views. Instead, Tsongkhapa holds that while prÄsaį¹
gikas focus on refuting those views which presuppose or posit intrinsic natures
4138:'me,' to which we could possibly apply the name 'me.' That being the case, this 'me' is nothing more than simply what can be designated by a mental label on the basis of aggregate factors of experience.
2923:) are not negating the correct object, but are only negating "imaginary constructs" and "acquired ignorance" and thus they only realize a coarse selflessness which only suppresses, but not removes, the
2369:"four corners") meant that he rejected all philosophical views (and all existence) completely, Tsongkhapa disagrees with this interpretation. Instead, Tsongkhapa understands Nagarjuna's negation of the
4218:
Chandrakirti: "When knowing selflessness, some eliminate a permanent self, but we do not consider this to be the basis of the conception of "I." It is therefore astonishing to claim that knowing this
3885:
that if we can not correctly "recognize the nature of the false mode of existence that is being denied, we will not be able to realize the simple negation that is established through its refutation."
2046:
In this way, Tsongkhapa argues that the madhyamaka idea that dharmas do not arise or are not found is to be qualified as meaning that they do not arise intrinsically or essentially. He also cites the
4078:: "The words, āAll things lack intrinsic nature,ā do not cause things to lack intrinsic nature, but, in the absence of intrinsic nature, they do make it understood that things lack intrinsic nature."
2223:
arguments) is the superior approach to madhyamaka. This is a position which, according to JosĆ© CabezĆ³n, may be traced back to 11th century figures like the Kashmiri scholar Jayananda and the Tibetan
1904:) because they are dependently originated. For Tsongkhapa, all phenomena lack inherent existence and come into existence relative to a designating consciousness which co-arises with that phenomenon.
2180:
from samsara (since ultimate analysis only tells us that they are equally empty). Instead, Tsongkhapa holds that the emptiness must complement, rather than undermine, conventional Buddhist truths.
1802:
requires a synthesis of the epistemology and logic of Dharmakirti with the metaphysics of Nagarjuna." According to Thomas Doctor, Tsongkhapa's madhyamaka views were also influenced by 12th-century
2652:
Because of this, for Tsongkhapa, all statements and passages in the various sutras or treatises which do not express this lack of intrinsic nature are not definitive or ultimate statements (Skt.
7071:
Garfield, Jay L.; Thakchƶe, Sonam (2011), "Identifying the Object of Negation and the Status of Conventional Truth: Why the dGag Bya Matters So Much to Tibetan MÄdhyamikas", in Cowherds (ed.),
1725:
he would become the tathÄgata Siį¹hasvara (Lion's Roar). Another story tells of how during ÅÄkyamuni's life, Tsongkhapa was a Brahmin boy who offered the Buddha a crystal rosary and generated
2628:), particularly the kind of reasoning which analyzes phenomena to find their ultimate nature (which is emptiness, the lack of intrinsic nature itself). Furthermore, Tsongkhapa relies on the
4261:"Although dependent origination is generally maintained to be dependence upon conditions, from our perspective, this is not inconsistent with dependence upon mundane nominal conventions."
2168:
For Tsongkhapa, there are two valid ways of understanding the world, two levels of explanation: one way which understands conventional phenomena (which are real but also deceptive, like a
1633:. At the time of his death, he was a well-known figure in Tibet with a large following. Jinpa notes that various sources from other Tibetan Buddhist schools, like Pawo Tsuklak Trengwa and
3986:
whole. Even mind itself is empty of inherently existing in the Prasangika. The relationship between object and subject is also empty of inherent existence. In Prasangika, all things of
3041:), which is a much faster method than the practice of the six perfections alone. Tsongkhapa also argues that complete Buddhahood can ultimately only be attained through the practice of
1951:. As such, the ultimate truth of emptiness for Tsongkhapa is a negational truth, a non-affirming negation. This ultimate reality is the mere absence of intrinsic nature in all things.
2069:
real and solid and exist just as they appear" which we have become habituated and addicted to for countless lifetimes. This addiction is what is to be refuted and abandoned. It is
4203:
Although some of these "Arhats" have indeed realized the coarse aspects of the four noble truths, such a realization is not sufficient to overcome the obstructions to liberation.
2939:
which it produces) and continued familiarization with insight meditation. Over time, one's insight is transformed into a nondualistic and non-conceptual experience of emptiness.
2523:
also realize the same emptiness that Mahayanists realize, since both the emptiness of persons and the emptiness of phenomena are intertwined and one logically entails the other.
3844:
being. If it is a dog, then it must also be an animal. Additionally, this relationship applies to impermanent phenomena and products: if it's impermanent, it must be a product.
2852:. Indeed, according to Tsongkhapa, the broad study of the Buddhist texts is the āsacred life force of the path,ā which is a necessary complement to the practice of meditation.
1606:
monasteries in Tibet and also the largest monasteries in the world. These institutions became the center of a new growing school of Tibetan Buddhism, the Ganden or Gelug sect.
4545:
4114:
According to Tsongkhapa, " what exists objectively in terms of its own essence without being posited through the power of a subjective mind is called 'intrinsic nature'ā or
4596:
3976:
translation: "The definition of mind is that which is clarity and cognizes. This definition, 'clarity' refers to the nature of mind, and 'cognizes to the function of mind."
2469:) as being a means for developing arguments or establishing the truth. Instead, Tsongkhapa's madhyamaka uses a "presupposition or reason which is well known by opponents" (
2741:
Later Kagyu figures also penned critiques of some of Tsongkhapa's views, such as Mikyƶ Dorje. Gelug scholars like Lekpa Chƶjor (a.k.a. Jamyang Galo, 1429ā1503), the first
2670:
works as well as non-prÄsaį¹
gika madhyamaka philosophy (like BhÄviveka and ÅÄntarakį¹£ita). This also includes all sutras and statements regarding the important concept of
4024:
hold that the mind-basis-of-all consciousness is that which bears the karmic seeds and is findable upon analysis. That is, "if one sought the basis of the designation
2187:
and Taktsang Lotsawa, who argue that CandrakÄ«rti's prÄsaį¹
gika mÄdhyamika rejects all epistemic sources of knowledge since all conventional cognitions are flawed.
1637:, both write about how large numbers of Tibetans flocked to Tsongkhapa's new Gelug tradition during the 15th century. Tsongkhapa's three principal disciples were
3021:
For Tsongkhapa, Buddhist tantra is based on the same madhyamaka view of emptiness as sutra (non-tantric) MahÄyÄna and that they both also share the same goal (
2074:
through the force of consciousness". It is an ongoing mental process of imputing objectively independent reality and intrinsic existence to what is perceived.
1683:
of Tsongkhapa were also written by Lamas of different traditions. Tsongkhapa was also held in high regard by key figures of other Tibetan Buddhist traditions.
2860:
For Tsongkhapa, all Buddhist forms of meditation can fall into two broad categories which must be balanced and fully developed together: calming meditation (
8108:
2090:
conventional phenomena (which he calls "false appearances" and sees as conceptually produced) and so, tables and persons are no more real than dreams or
9023:
7498:
1043:
4178:
liberated beings-are only ersatz Arhats, having realized only a coarse selflessness and having thereby suppressed, but not removed from the root, the
5064:
2135:
In order to explain how conventional reality is perceived in a valid way, Tsongkhapa draw on Buddhist pramÄį¹a philosophy in order to develop his own
4196:
There is desire that either is, or is thoroughly mixed with, the conception of true existence, and so-called Arhats still have this sort of desire.
2373:
to refer to the lack of intrinsic existence, intrinsic non-existence etc. Thus, as Guy Newland explains, Tsongkhapa interprets the negation of the
1929:. According to Tsongkhapa, dependent-arising and emptiness are inseparable. Tsongkhapa's view on "ultimate reality" is condensed in the short text
3806:
or 'dependent arising.' All things arise in dependence on causes and conditions, and cease when those causes and conditions are no longer present.
2931:
from samsara. According to Tsongkhapa, only a negation which undercuts the innate perception of an inherently existing self is truly liberating.
9027:
9251:
7080:
Hopkins, Jeffrey (1994), "A Tibetan Perspective on the Nature of Spirtual Experience", in Buswell, Jr., Robert E.; Gimello, Robert M. (eds.),
5061:
Exploring the Stuff that Madhyamaka Hermeneutics are Made of: A Note on a Clear Predecessor to Tsongkhapa's Prasangika/Svatantrika Distinction
3104:. These 18 volumes contain hundreds of titles relating to all aspects of Buddhist teachings and clarify some of the most difficult topics of
2278:
use them. According to Jinpa, Tsongkhapa here is critiquing what contemporary philosophy would call "the autonomy of reason", "that is, that
4160:
Tsonghkhapa: "Based on just this , the referent object of the way that ignorance apprehends things as explained above, essentialist schoolsā
1937:
exist conventionally, but that, ultimately, everything is dependently arisen, and therefore void of inherent existence or intrinsic nature (
1759:
7468:
2502:
which says "just as the blade of a sword cannot cut itself, and just as a fingernail cannot touch itself, so too is it true of one's mind."
2492:), even conventionally. Tsongkhapa thinks that to posit a consciousness that can operate on itself introduces a kind of essentialism. Like
1455:"It is inappropriate to be partial either to emptiness or to appearance. In particular, you need to take the appearance aspect seriously."
6807:
Tsongkhapaās Coordination of SÅ«tra and Tantra: Ascetic Performance, Narrative, and Philosophy in the Creation of the Tibetan Buddhist Self
6729:
Tsongkhapaās Coordination of SÅ«tra and Tantra: Ascetic Performance, Narrative, and Philosophy in the Creation of the Tibetan Buddhist Self
5287:
1495:
In the later period of Tsongkhapa's life, he composed a series of works on Buddhist philosophy and practice. His most famous work is the
1969:
In his works, Tsongkhapa takes pains to refute an alternative interpretation of emptiness which was promoted by the Tibetan philosopher
7576:
3403:
The Cultivation of Sustained Voluntary Attention in Indo-Tibetan Buddhism ā Small Exposition of the Stages of the Path to Enlightenment
2294:
2231:
1679:
After his death, Tsongkhapa's works were also published in woodblock prints, making them much more accessible. Several biographies and
7311:
5320:
10849:
10324:
10006:
7333:
1338:
Rendawa Zhƶnnu Lodrƶ was Tsongkhapa's most important teacher. Under Rendawa, Tsongkhapa studied various classic works, including the
4713:
4539:
1221:
Painting depicting the life of Tsongkhapa, the largest image on the left showing the dream he had of the great Indian scholars like
11047:
5617:
Identifying the Object of Negation and the Status of Conventional Truth: Why the dGag Bya Matters So Much to Tibetan Madhyamikas in
2848:), Tsongkhapa emphasizes the importance of reasoning, analytical investigation as well as the close study and contemplation of the
4562:
3773:
According to Thupten Jinpa " the following elements appear to be key to his strategy in delineating the parameters of negation."
2745:, Lozang Chƶkyi Gyaltsen (1507ā1662), Jetsun Chƶkyi Gyaltsen (1469ā1544/46), Sera Jetsun Chƶkyi Gyaltsen, Panchen Delek Nyima and
2407:
The unique aspects of Tsongkhapa's prÄsaį¹
gika madhyamaka philosophy are also often outlined through the "eight difficult points" (
2052:
where the Buddha says, "Mahamati, thinking that they are not produced intrinsically, I said that all phenomena are not produced".
9843:
9295:
7154:
Ocean of Reasoning: A Great Commentary on Nagarjuna's MÅ«lamadhyamakakarika translated by Geshe Ngawang Samten and Jay L. Garfield
3018:
yogi" and saw himself as a reviver and reformer of the tradition (and thus he composed various works on this tantric tradition).
2777:
Tsongkhapa was acquainted with all Tibetan Buddhist traditions of his time, and received teachings and transmission in all major
2727:
1638:
9498:
7478:
5440:
Weighing the Butter, Levels of Explanation, and Falsification: Models of the Conventional in Tsongkhapa's Account of Madhyamaka
2947:
1750:
1036:
513:
4097:* Hopkins: "f you have understood the view of the Middle Way School, you may conceive the I as only being nominally existent."
11077:
7226:
7207:
7184:
7161:
7042:
7010:
6647:
4642:
4590:
3741:
3721:
3665:
3630:
3612:
3594:
3576:
3466:
3381:
3367:
3269:
3042:
3033:
meditation) as a foundation. Secret Mantra is only differentiated from sutra by its special method, the esoteric practice of
2269:
Regarding autonomous syllogistic arguments, Tsongkhapa (like Candrakirti) argues that they are not always necessary and that
11112:
11107:
11087:
11082:
7661:
7503:
11102:
10733:
10513:
9838:
7306:
1898:
Tsongkhapa follows Nagarjuna and Candrakirti in asserting that all phenomena are empty of inherent existence or essence (
416:
2362:
While some Tibetan thinkers argued that Nagarjuna's refutation of existence, non-existence, both or neither (called the
10508:
9735:
9285:
7380:
6891:
6873:
6855:
5172:"Madhyamakavatara-bhasya", p.259, trans. Garfield, Candrakīrti. (1992). Sarnath: Kagyud Relief and Protection Society.
2616:. According to Tsongkhapa, the main criteria for interpreting the various statements attributed to the Buddha is human
1015:
3390:(Calm Abiding Section), translated in B. Alan Wallace, Dissertation, 1995 (Wylie: byang chub lam gyi rim pa chung ba).
2643:
2578:
school and various Tibetan madhyamaka authors) and thus affirms the conventional existence of an external world (like
7581:
7143:
7061:
6979:
6945:
6927:
6909:
5914:
4762:
3700:
3679:
3644:
3558:
3544:
3523:
3505:
3487:
3452:
3438:
3424:
3362:
translated in "Balancing The Mind: A Tibetan Buddhist Approach To Refining Attention", Shambhala Publications, 2005.
3346:
3332:
3318:
3304:
3290:
2730:. The philosophical critique of Tsongkhapa was later continued by a trio of Sakya school thinkers: Taktsang Lotsawa,
1833:
reading of prasangika-madhyamaka which denigrates or undermines the everyday world of experience and the validity of
1029:
9828:
1652:
After Tsongkhapa's death, his disciples worked to spread his teachings and the Gelug school grew rapidly across the
1614:
10633:
10568:
9513:
9258:
3809:
All wholes are dependent upon their parts for existence, and all parts are dependent on their wholes for existence.
2630:
2527:
One final point concerns the result or fruit (of the path) i.e. Buddhahood. For Tsongkhapa, fully awakened Buddhas
1693:
336:
10976:
10588:
3894:" a negative object in which no further entity is implied when the mind negates the object that is related to it."
1684:
1463:
In 1397, while in intensive meditation retreat at Wƶlkha Valley, Tsongkhapa writes that he had a āmajor insightā (
10071:
9905:
9895:
7724:
2793:("Stages of the Path") teachings. Another important source for Tsongkhapa are the works of Asanga, including the
2079:
1285:
953:
167:
3112:
teachings. Tsongkhapa's main treatises and commentaries on Madhyamaka are based on the tradition descended from
9850:
9503:
9305:
9196:
9141:
7714:
2183:
This is a different interpretation of Candrakīrti's epistemic theory than that adopted by Tibetan figures like
2153:
Reason that accurately analyzes whether something intrinsically exists does not contradict that which is known.
1509:('stages of the path') text outlines the Mahayana path to enlightenment and also presents Tsongkhapa's view of
7272:
5811:
5269:
11052:
10996:
9999:
9820:
9518:
9201:
7493:
7326:
7277:
10613:
4243:"All things arise in dependence on causes and conditions, and this is the meaning of dependent origination".
3025:). As such, Tsongkhapa sees Secret Mantra as being a subset of MahÄyÄna Buddhism, and thus it also requires
2498:
2048:
1582:. He also established a 15-day prayer festival, known as the Great Prayer Festival, at Jokhang to celebrate
1467:) into the view of emptiness. Initially, Tsongkhapa had a dream of the great madhyamaka masters: Nagarjuna,
45:
10981:
9403:
9275:
9246:
8948:
2136:
1925:("thing", "phenomena") has an existence of its own, but always comes into existence in dependence on other
1821:, Tsongkhapa's thought was concerned with three main misinterpretations of madhyamaka philosophy in Tibet:
1807:
1305:
1107:
5058:
3172:
1546:
11092:
9094:
9003:
8473:
8118:
7631:
7526:
6371:
When the Clouds Part, The Uttaratantra and Its Meditative Tradition as a Bridge between Sutra and Tantra,
2642:) which states that the sutras of definitive meaning are those sutras which teach emptiness (such as the
2393:
This is also why Tsongkhapa holds that reasoning about means of knowledge or epistemological tools (Skt.
1440:
bodhisattva and his frequent visions of black MaƱjuÅrÄ«, with whom he would communicate. Umapa acted as a
1292:(1182ā1251). At the Drikung Thil Monastery he studied under Chenga Chokyi Gyalpo, the great patriarch of
991:
631:
10117:
8638:
4179:
2924:
2869:
In his Lamrim works, Tsongkhapa presents a unique way of mediation for the development of insight (Skt.
2219:, "consequentialist"). According to Tsongkhapa, the prÄsaį¹
gika-approach (which is based mainly on using
2147:) is known to a conventional unimpaired consciousness (whether this consciousness is analytical or not);
10355:
9943:
9423:
8899:
8385:
7508:
7341:
4709:
3165:
gsung rab kyi drang ba dang nges pai don rnam par phye ba gsal bar byed pa legs par bshad pai snying po
2242:) was inferior. Tsongkhapa argued that the svÄtantrika approach holds that one had to posit autonomous
17:
10319:
8833:
3812:
2086:(1429-1489). Sakya philosophers like Gorampa and his supporters held that madhyamaka analysis rejects
2000:) in some real sense. For Tsongkhapa, this conventional existence means that phenomena (i.e. dharmas)
1447:
During this period of extensive meditation retreat, Tsongkhapa had numerous visions of guru MaƱjuÅrÄ« (
10628:
9833:
9646:
9636:
9508:
8491:
8071:
7832:
7807:
6674:
It has become a stock procedure of the Gelugpa:See, for example, Jeffrey Hopkins'ontroduction to the
6334:
3815:
or 'dependent designation.' All phenomena are dependent for their existence on conceptual imputation.
2709:) is a definitive interpretation of the final intent of the Buddha. However, because of the Buddha's
2411:), which were set by Tsongkhapa in a series of lecture notes which were later edited by his disciple
2177:
122:
7857:
5409:
The Buddha from Dolpo: A Study of the Life and Thought of the Tibetan Master Dolpopa Sherab Gyaltsen
2496:, he also argues that this idea is logically incoherent. Following Shantideva, Tsongkhapa cites the
2056:
this ultimate analysis, since they still exist as dependent arisings. Indeed, for Tsongkhapa, it is
458:
10503:
10498:
10340:
10193:
10046:
9992:
9938:
9290:
9104:
9082:
9075:
8978:
8511:
8131:
7947:
7892:
7513:
7319:
6338:
4487:
4313:
According to Lama Tsongkhapa, referring to Buddhapalita, this was one of the points of Nagarjuna's
4109:
ontological status of those phenomena, is identified as hypothetical āselfā or āintrinsic nature.ā
4033:, stating that "it is a sufficient basis with which to associate the factors of disintegratedness (
2963:
2782:
2161:), and relationships between objects cannot exist without being validly designated into existence.
1803:
1594:. Two of his students, Tashi Palden (1379ā1449) and Shakya Yeshey (1354ā1435) respectively founded
1266:
589:
530:
441:
162:
10748:
10468:
5020:
The Wisdom Chapter: Jamgƶn Mipham's Commentary on the Ninth Chapter of The Way of the Bodhisattva.
4956:
The Wisdom Chapter: Jamgƶn Mipham's Commentary on the Ninth Chapter of The Way of the Bodhisattva.
3903:
Another example can be found in the debate over the use of the terms "devoid of nature itself" in
2749:(1648ā1751) penned various responses to these various critiques in defense of Tsongkhapa's views.
2656:) and are thus statements which "require further interpretation" or "need to be fully drawn out" (
1217:
10728:
10698:
10598:
10543:
10488:
9875:
9855:
9186:
9166:
8923:
8653:
7897:
4574:
2974:
2608:
in order to properly interpret the many seemingly contradictory statements found in the Buddhist
2129:
1970:
1853:
1830:
1412:
349:
318:
6806:
6728:
4515:
Garfield, Jay (2014), āMadhyamaka is Not Nihilismā, in Jeeloo Liu and Douglas L. Berger (eds.),
3907:(non-affirming negation) and "that which has voidness as its nature" in non-Gelug Mahamudra and
1716:
After his death, Tsongkhapa came to be seen as a second Buddha in the Gelug tradition. Numerous
11057:
10813:
10603:
10553:
10448:
9885:
9725:
9393:
9363:
9136:
9087:
8928:
8876:
8871:
8633:
8454:
8351:
8103:
8098:
7847:
7118:
Introduction to Emptiness: As Taught in Tsong-kha-pa's Great Treatise on the Stages of the Path
7002:
3803:
3376:
translated in "Life and Teachings of Tsongkhapa", Library of Tibetan Works and Archives, 2006.
2125:
2025:
1917:
1150:
911:
869:
750:
577:
486:
8215:
5925:(a SvÄtantrika) in the Prasanna-padÄ ('Clear Words' La VallĆ©e Poussin (1970) 28.4ā29; sDe dGe
4757:
by Źabs-dkar Tshogs-drug-raį¹
-grol, Matthieu Ricard. State University of New York Press: 1994.
3010:, a text which Tsongkhapa considered to be the "king of tantras". His close connection to the
2994:. Tsongkhapa's tantric theory draws extensively on the two main commentarial traditions of the
2757:
10950:
10753:
10723:
10266:
10143:
9890:
9860:
9441:
9373:
9206:
9121:
9116:
9040:
9035:
8953:
7483:
7286:
7176:
5158:
4632:
4353:
From the 1st Panchen Lama's Lozang Chokyi Gyeltsen, one of Tsongkhapa's five main disciples,
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In the same way, feeling, discrimination, compositional factors, and consciousness are empty.
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No other conventional cognition contradicts that which is known from being known in that way;
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6940:, translated by Hopkins, Jeffrey, with commentry by The Dalai Lama, Shambhala Publications,
6922:, translated by Hopkins, Jeffrey, with commentry by The Dalai Lama, Shambhala Publications,
6904:, translated by Hopkins, Jeffrey, with commentry by The Dalai Lama, Shambhala Publications,
4133:
The Dalai Lama expands: "Like this example, a thought of 'me' may arise on the basis of the
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Brilliant Illumination of the Lamp of the Five Stages / A Lamp to Illuminate the Five Stages
3100:
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2513:
2457:
Four other key points of Tsongkhapa's madhyamaka concern the path to enlightenment and are:
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According to Tsongkhapa and Gyaltsap, three of these main ideas relate to ontology and are:
1696:, praised Tsongkhapa as one "who swept away wrong views with the correct and perfect ones".
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distinguishing between the two senses of 'ultimate' in the context of Madhyamaka dialectics
3339:
Dependent-Arising and Emptiness: A Tibetan Buddhist Interpretation of MÄdhyamika Philosophy
3098:
Tantras. Tsongkhapa's writings comprise eighteen volumes, with the largest amount being on
2801:
2795:
2717:) ways, all of which are ultimately based in and lead to the final insight into emptiness.
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1352:
1265:) in 1357. Tsongkhapa was educated in Buddhism from an early age by his first teacher, the
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Praise of Buddha Shakyamuni for his teaching of Relativity. The Short Essence of Eloquence
4148:
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4115:
3178:
dbu ma rtsa ba'i tshig le'ur byas pa shes rab ces bya ba'i rnam bshad rigs pa'i rgya mtsho
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The process of refuting the intrinsic existence of the self is described in chapter 23 of
8:
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Freedom from Extremes: Gorampa's "Distinguishing the Views" and the Polemics of Emptiness
5301:
5149:", 2b.; trans. Garfield, Candrakīrti. (2003). Sarnath: Gelukpa Student Welfare Committee.
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For Tsongkhapa, only the madhyamaka view of Nagarjuna (as understood by prÄsaį¹
gikas like
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Journal of the International Association of Buddhist Studies, Volume 10, 1987, Number 1.
5277:. Portland, OR: Foundation for the Preservation of the Mahayana Tradition. pp. 3ā7.
3834:, the application of a conceptual image or term to a selected object of mere experience.
2662:
2353:
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For Tsongkhapa, these key differences reveal that the understanding of emptiness of the
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is a real phenomenon, but can also be deceptive (since it appears to be what it is not)
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Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
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Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
6289:
Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
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Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
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Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
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Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
6136:
Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
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Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
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Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
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Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
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Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
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Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
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Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way,
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Mipham's Beacon of Certainty: Illuminating the View of Dzogchen, the Great Perfection,
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Self, Reality and Reason in Tibetan Philosophy - Tsongkhapa's quest for the middle way
5134:
Just Another Word for Nothing Left to Lose: Freedom, Agency and Ethics for MÄdhyamikas
3788:
understanding correctly the logical form of the negation involved in these dialectics.
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Self, Reality and Reason in Tibetan Philosophy: Tsongkhapa's Quest for the Middle Way
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Stairway to NirvÄį¹a: A Study of the Twenty Saį¹ghas based on the works of Tsong-kha-pa
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The Medium Treatise On The Stages Of The Path To Enlightenment ā Calm Abiding Section
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The most popular source for Tsongkhapa's teachings on the Mahayana sutra path is his
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exist nor do not exist." As Thupten Jinpa notes, this interpretation of the negative
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During his early years, Tsongkhapa also composed a few original works, including the
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Jinpa, Thupten (2006), "negation, identyfying its object", in Leaman, Oliver (ed.),
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The Great Exposition of Secret Mantra, Volume One: Tantra in Tibet (Revised Edition)
5917:, pp 225ā275 after a very lengthy and well-referenced debate, strongly relying upon
4379:
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identifying the object of negation prior to the application of Madhyamaka dialectics
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Bronze depicting Tsongkhapa, who is known and revered by Mongolians as Bogd Zonkhova
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unproduced, unceased; stainless, not without stain; not deficient, not fulfilled."
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perceive all of conventional reality in their fullest extent (even impure things).
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The Great Exposition of Secret Mantra, Volume Three: Yoga Tantra (Revised Edition)
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1602:(1419). Together with Ganden, these three would later become the most influential
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Schijn en werkelijkheid. De twee waarheden in de vier boeddhistische leerstelsels
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Tsongkhapa's Qualms about Early Tibetan Interpretations of Madhyamaka Philosophy.
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4549:
3785:
distinguishing between that which is 'negated' and that which is 'not found'; and
3349:: this volume "considers the special insight section of" the Lam Rim (p. 8).
3325:
Calming the Mind and Discerning the Real: From the Lam rim chen mo of Tson-kha-pa
2806:
2340:
2250:) in order to defend madhyamaka and that this insistence implies that phenomena (
2121:
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Tsongkhapa held that a proper defense of madhyamaka required an understanding of
1798:, Tsongkhapa's philosophy is based on the idea that "a complete understanding of
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The Medium Treatise On The Stages Of The Path To Enlightenment ā Insight Section
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1280:, where he studied at the scholastic institutions of the Sangphu monastery, the
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Central to his philosophical and soteriological teachings is "a radical view of
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The Great Exposition of Secret Mantra, Volume Two: Deity Yoga (Revised Edition)
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themselves - with characteristics or an identity of their own - is seen to be
3693:
Ocean of Eloquence: Tsong Kha Pa's Commentary on the Yogacara Doctrine of Mind
3551:
Tantric Ethics: An Explanation of the Precepts for Buddhist Vajrayana Practice
3121:
2905:
The refutation of the position that the self is different from the aggregates;
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Cozort, Daniel. "Unique Tenets of The Middle Way Consequence School" Pg 236-7
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existent merely through the force of nominal convention." (emphasis original)
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The Great Treatise on the Stages of the Path to Enlightenment (Volume Three)
3623:
Great Treatise on the Stages of Mantra: Chapters XIāXII (The Creation Stage)
3066:
10693:
10523:
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7343:
6259:
Cozort, Daniel. "Unique Tenets of The Middle Way Consequence School" Pg 236
6250:
Cozort, Daniel. "Unique Tenets of The Middle Way Consequence School" Pg 235
6074:
Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?
5980:
Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?
5882:
Svatantrika-Prasangika Distinction: What Difference Does a Difference Make?
4189:
One must realize emptiness in order to become liberated and therefore some
3867:
Shariputra, likewise, all phenomena are emptiness; without characteristic;
3083:
3079:
2742:
2687:
2605:
2509:
2446:
the conventional acceptance of external objects (outside the mind), contra
2334:) of their own. This is the view that all phenomena lack intrinsic nature (
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1158:
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943:
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7082:
Paths to Liberation. The Marga and its Transformations in Buddhist Thought
6795:
Tsongkhapa, The Dalai Lama, Hopkins, Jeffrey (2016), pp. 189-194, 211-215.
5509:
Taking Conventional Truth Seriously: Authority regarding Deceptive Reality
4083:
3776:
distinguishing between the domains of conventional and ultimate discourses
3480:
Ocean of Reasoning: A Great Commentary on Nagarjuna's Mulamadhyamakakarika
2870:
2836:
Tsongkhapa's presentation of the Mahayana bodhisattva path focuses on the
2683:
2579:
2344:) to be rejected, but is the rare and correct understanding of emptiness (
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Crystal Mirror VI : 1971, Dharma Publishing, page 464, 0-913546-59-3
4046:
It is unclear which specific school of thought Tsongkhapa refers here to.
3431:
Golden Garland of Eloquence ā Volume 2 of 4: Second and Third Abhisamayas
2962:(i.e. Secret Mantra) Buddhism. He wrote commentaries on some of the main
2412:
2091:
1873:
1787:
1717:
1680:
1642:
1444:
for Tsongkhapa, who eventually began having his own visions of MaƱjuÅrÄ«.
1403:
from the perspective of the YogÄcÄra-svÄtantrika-madhyamaka tradition of
1115:
1085:
936:
474:
276:
112:
school, author of numerous works on Tibetan Buddhist thought and practice
9748:
8208:
4193:
who have only realized a coarse selflessness are not actually liberated.
3863:
Emptiness is not other than form; form is also not other than emptiness.
2990:
tantras. He also wrote a grand summary of tantric thought and practice,
2604:
Tsongkhapa held that it was important to have a proper understanding of
2390:), which refutes the intrinsic arising of dharmas, in a similar manner.
2203:, whom Tsongkhapa takes as his major authority on Nagarjuna's madhyamaka
1149:
or a total denial of existence. Instead, it sees phenomena as existing "
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7136:
The great treatise on the stages of the path to enlightenment: Volume 3
7020:
CabezĆ³n, JosĆ© Ignacio (2005), "Tsong Kha Pa", in Jones, Lindsay (ed.),
6884:
The great treatise on the stages of the path to enlightenment: Volume 3
6866:
The great treatise on the stages of the path to enlightenment: Volume 2
6848:
The great treatise on the stages of the path to enlightenment: Volume 1
6786:
Tsongkhapa, The Dalai Lama, Hopkins, Jeffrey (2016), pp. viii, 189-194.
5823:
5821:
5040:. Boulder, CO: Shambhala Publications. pp. 329-365; ISBN 9781611806465
4004:
result is that the opponents understand them and abandon" wrong tenets.
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present in persons and objects are the conceptions of the two selves."
1665:
1528:
Tsongkhapa also wrote other major works during this period, including
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7253:
Authorized Lives: Biography and the Early Formation of Geluk Identity
6971:
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A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra
6822:
A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra
6766:
A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra
6753:
A Lamp to Illuminate the Five Stages: Teachings on Guhyasamaja Tantra
4294:
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3946:, edited by Linda L. McAlister (London: Routledge, 1995), pp. 88ā89.
2781:
schools of Tibetan Buddhism. His main source of inspiration was the
2516:
realize the emptiness of phenomena. This means that for Tsongkhapa,
2477:) in order to illustrate the errors in the views of one's opponents.
2402:
2157:
Whatever fails to meet those criteria does not exist at all (like a
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dead-ends and could potentially have negative ethical consequences.
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1076:" or "the Man from Onion Valley", c. 1357ā1419) was an influential
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3714:
The Splendor of an Autumn Moon: The Devotional Verse of Tsongkhapa
2786:
2461:
the nonacceptance of autonomous syllogisms or independent proofs (
2020:
Tsongkhapa cites numerous passages from Nagarjuna which show that
1734:
1699:
Tsongkhapa's works and teachings became central for the Ganden or
256:
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Tsongkhapa, The Dalai Lama, Hopkins, Jeffrey (2016), pp. 189-190.
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3619:
The Great Exposition of Secret Mantra - Chapter 11 & 12 of 13
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How the person appears like an illusion based on that refutation.
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5411:, p. 82. State University of New York Press, ISBN 0-7914-4191-1.
4900:, p. 103. London: Routledge & Kegan Paul; ISBN 0-7102-1370-0
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How those arguments also refute each of the remaining positions;
2855:
1841:
is one figure who Tsongkhapa sees as associated with this view).
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7413:
7196:
The Two Truths Debate: Tsongkhapa and Gorampa on the Middle Way
6999:
The Center of the Sunlit Sky: Madhyamaka in the Kagyu Tradition
6656:
6562:
5926:
5445:
5377:
5200:
4570:
4219:
3929:
A parallel in western thought can be found in the viewpoint of
3583:
The Great Exposition of Secret Mantra - Chapter 2 & 3 of 13
3537:
The Fulfillment of All Hopes: Guru Devotion in Tibetan Buddhism
2790:
2617:
2279:
2173:
2062:
2009:
in a conventional and nominal sense as conceptual imputations (
1849:
1505:
1331:
1308:, followed by all major Buddhist scholastic subjects including
1258:
1089:
1073:
849:
613:
548:
271:
266:
261:
182:
6686:
6684:
6552:
6550:
6451:
6449:
6447:
5887:
5716:
5714:
5641:
3459:
Golden Garland of Eloquence ā Volume 4 of 4: Fourth Abhisamaya
3445:
Golden Garland of Eloquence ā Volume 3 of 4: Fourth Abhisamaya
3388:
The Medium Treatise on the Stages of the Path to Enlightenment
2195:
2120:) to defend Buddhist views about conventional truths (such as
11011:
10869:
10864:
10854:
10249:
10168:
10056:
10041:
9933:
9768:
9626:
9592:
9572:
9542:
9471:
8888:
8733:
8611:
8606:
8576:
8531:
8378:
8373:
8252:
7957:
7782:
7749:
7739:
6461:
5237:
4994:
Cozort/Preston : 2003, Buddhist Philosophy, page VIII-IX
4542:
Tsongkhapa: In Praise of Relativity; The Essence of Eloquence
4271:
4034:
3417:
Golden Garland of Eloquence ā Volume 1 of 4: First Abhisamaya
3311:
The Great Treatise On The Stages Of The Path To Enlightenment
3297:
The Great Treatise On The Stages Of The Path To Enlightenment
3283:
The Great Treatise On The Stages Of The Path To Enlightenment
3137:
The Great Treatise on the Stages of the Path to Enlightenment
2898:
The refutation of the position that the self is one with the
2609:
2520:
2283:
2257:
1700:
1591:
1579:
1250:
1242:
1096:
859:
817:
807:
760:
187:
177:
109:
6742:
Tsongkhapa, The Dalai Lama, Hopkins, Jeffrey (2016), p. vii.
5663:
5661:
5659:
4864:
Journal of the International Association of Buddhist Studies
3736:, James B. Apple, State University of New York Press, 2008.
1786:. Tsongkhapa also draws on the epistemological tradition of
10219:
9803:
8596:
8262:
7759:
6708:
6681:
6612:
6577:
6547:
6444:
6036:
6024:
5711:
5257:
Mipam on Buddha-Nature: The Ground of the Nyingma Tradition
2547:
Tsongkhapa also presents an alternative view of explaining
1673:
1669:
1246:
1092:
790:
65:
6503:
6193:
6191:
5763:
5761:
5759:
5328:
5175:
2031:
He also cites a passage from Chandrakirti's commentary to
1770:
Tsongkhapa's philosophy is mainly based on that of Indian
10036:
9461:
7997:
6704:
Unique Tenets of the Middle Way Consequence School Pg 235
6537:
6535:
5656:
5323:
The Two Truths of Buddhism and The Emptiness of Emptiness
4755:
The Life of Shabkar: The Autobiography of a Tibetan yogin
2823:
Great Treatise on the Stages of the Path to Enlightenment
2190:
1487:
6522:
6520:
6518:
5744:
2207:
Like his teacher Rendawa, Tsongkhapa was a proponent of
1872:
views (which reject study and conceptual analysis) were
1574:
In 1409, Tsongkhapa worked on a project to renovate the
6496:
6494:
6437:
6435:
6353:
6351:
6188:
5990:
5988:
5756:
5225:
3601:
The Great Exposition of Secret Mantra - Chapter 4 of 13
3565:
The Great Exposition of Secret Mantra - Chapter 1 of 13
1893:
1856:, which Tsongkhapa sees as absolutist and essentialist.
7073:
Moonshadows: Conventional Truth in Buddhist Philosophy
7054:
Moonshadows: Conventional Truth in Buddhist Philosophy
6532:
5345:
5343:
4976:
4898:
The Power-places of Central Tibet: The Pilgrim's Guide
3171:
Ocean of Reasoning: A Great Commentary on Nagarjuna's
3006:(1290ā1364), both of whom passed down lineages of the
2915:
According to Tsongkhapa, Buddhist essentialists (like
1660:, with monasteries upholding the tradition located in
6515:
3658:
Brilliant Illumination of the Lamp of the Five Stages
3014:
tradition was such that he referred to himself as a "
2382:
is based on Tsongkhapa's view that the Sanskrit term
1106:
His philosophical works are a grand synthesis of the
6491:
6432:
6348:
5985:
4502:
4500:
2958:
Tsongkhapa also practised and taught extensively on
1986:
6211:
Unique Tenets of The Middle Way Consequence School,
6158:
Tsong-Kha-pa's Understanding of Prasangika Thought.
5340:
5018:Jamgon Mipham, Padmakara Translation Group (2017).
4954:Jamgon Mipham, Padmakara Translation Group (2017).
1418:
1201:, "Precious Lord"). He is also known by Chinese as
6733:pp. 283-284. Doctoral Thesis, Columbia University.
5791:
5789:
4067:if what does not exist anyway, even without words?
3512:Guided Tour Through the Seven Books of Dharmakirti
4773:
4771:
4535:
4533:
4531:
4529:
4527:
4525:
4497:
3327:, trans. Alex Wayman, Columbia University Press.
2998:. Tsongkhapa also heavily relies on the works of
2752:
2713:, he explains the teaching in a wide variety of (
2403:Eight difficult points of Tsongkhapa's madhyamaka
2234:approach to madhyamaka (defended by figures like
1296:, and received teachings on numerous topics like
11029:
7070:
6635:
6571:
6072:Dreyfus, Georges B.J.; McClintock, Sara (2015).
5978:Dreyfus, Georges B.J.; McClintock, Sara (2015).
5880:Dreyfus, Georges B.J.; McClintock, Sara (2015).
5827:
5456:
5386:
5206:
3637:The Six Yogas of Naropa: Tsongkhapa's Commentary
3341:, trans. Elizabeth Napper, Wisdom Publications.
2734:, and ShÄkya Chokden, all followers of Rongton.
1269:monk Choje Dondrub Rinchen. Tsongkhapa became a
6958:, translated by Gavin Kilty, Simon and Schuster
6820:Tsongkhapa (translated by Gavin Kilty) (2012),
6764:Tsongkhapa (translated by Gavin Kilty) (2012),
6751:Tsongkhapa (translated by Gavin Kilty) (2012),
5786:
3264:, Library of Tibetan Works and Archives, 2006.
2720:
1868:and some Tibetan Buddhists. He held that these
1095:, whose activities led to the formation of the
7029:CabezĆ³n, JosĆ© Ignacio; Dargyay, Geshe (2007).
7028:
6962:
6631:
6629:
6627:
6221:
6219:
5938:
4768:
4522:
3184:Illumination of the Meaning of the Middle Path
2422:prÄsaį¹
gika rejects intrinsic characteristics (
2305:) and thus they are empty of intrinsic nature
10000:
7327:
6811:p. 286. Doctoral Thesis, Columbia University.
5366:
5364:
5295:
5112:
5110:
2856:Insight meditation and the object of negation
2290:status as an independent, ultimate reality".
1629:In 1419, Tsongkhapa died at the age of 62 in
1165:" (which Tsongkhapa terms "mere existence").
1037:
8109:Basic points unifying TheravÄda and MahÄyÄna
7115:
6042:
6030:
5893:
5316:
5314:
5312:
5243:
5093:
5091:
5089:
4857:
4380:"Amdo Notes III: Gold and turquoise temples"
4071:Cause understanding; they do not eliminate."
3132:Some of the major works of Tsongkhapa are:
2954:mandala with MaƱjuvajra as the central deity
2942:
2660:). This includes all texts belonging to the
2505:the way in which the two obscurations exist.
2312:
1517:view (Madhyamaka). In 1405, he finished his
1276:When he was sixteen, Tsongkhapa traveled to
27:Tibetan Buddhist monk and yogi (c.1357ā1419)
7221:. Library of Tibetan Works & Archives.
7151:
7133:
7089:Hopkins, Jeffrey (1999), "Emptiness Yoga",
6881:
6863:
6845:
6714:
6690:
6662:
6624:
6618:
6583:
6556:
6467:
6455:
6373:pp. 55, 66. Boston & London: Snow Lion.
6216:
5780:
5750:
5720:
5650:
5473:. pp. 155ā157, deeper reading 155-194.
5398:Lama Tsongkhapa, Ocean of Reasoning, pg. 59
5334:
5271:The Heart of the Perfection of Wisdom Sutra
4494:(Fall 2017 Edition), Edward N. Zalta (ed.).
2772:
1586:. In 1409, Tsongkhapa also worked to found
1193:. Sumatikīrti) or simply as "Je Rinpoche" (
10007:
9993:
7334:
7320:
7170:
6996:
6953:
6935:
6917:
6899:
6509:
6420:Tsong Khapa (2014) Volume 1, Introduction.
5667:
5361:
5107:
5054:
5052:
5050:
5048:
5046:
5003:
4624:
4377:
4069:To answer that, the words ādoes not existā
2559:. These are explained through a "mere I" (
2338:), which is not a dogmatic or false view (
1921:(dependent arising), the teaching that no
1915:) of intrinsic nature as a consequence of
1689:In Praise of the Incomparable Tsong Khapa,
1497:Great Exposition of the Stages of the Path
1228:
1145:. This view of emptiness is not a kind of
1044:
1030:
7278:Tsongkhapa: A Buddha in the Land of Snows
7109:Tsongkhapa: A Buddha in the Land of Snows
5309:
5086:
5038:Tsongkhapa: A Buddha in the Land of Snows
4065:"What use is it to establish the negation
3086:studies, and instructed disciples in the
1427:A depiction of Tsongkhapa communing with
1245:family in the walled city of Tsongkha in
7193:
7051:
4404:
4402:
4400:
4371:
3082:), encouraged formal debates as part of
3065:
2946:
2756:
2534:Regarding the storehouse consciousness (
2194:
1758:
1668:, in central and southern Tibet, and in
1613:
1486:
1422:
1216:
1141:" which sees all phenomena as devoid of
9296:Banishment of Buddhist monks from Nepal
7273:Tsongkhapa Lobzang Drakpa by Joona Repo
7216:
7124:
7088:
7079:
7019:
6541:
6365:
6363:
6343:The Stanford Encyclopedia of Philosophy
6197:
6152:
6150:
6148:
6146:
6144:
6127:
6125:
5958:
5956:
5876:
5874:
5231:
5181:
5083:Vol. 24, No. 2 (Summer 1999), pp. 3-28.
5043:
5032:
5030:
5028:
4982:
4970:
4926:
4702:
4560:
4492:The Stanford Encyclopedia of Philosophy
4341:The Gelug/Kagyu Tradition of Mahamudra,
3944:Psychology from an Empirical Standpoint
3400:
3250:
14:
11030:
9499:List of Buddhist architecture in China
6639:The Gelug/Kagyu Tradition of Mahamudra
6636:Dalai Lama; Berzin, Alexander (1997).
6605:
6603:
6601:
6416:
6414:
6412:
6410:
6408:
6057:
6053:
6051:
5851:
5849:
5795:
5627:
5625:
5611:
5609:
5607:
5605:
5468:
5281:
5014:
5012:
4966:
4964:
4950:
4948:
4938:
4936:
4924:
4922:
4920:
4918:
4916:
4914:
4912:
4910:
4908:
4906:
4708:
4686:
4684:
4682:
4680:
4678:
4676:
4674:
4672:
4076:Commentary on Refutation of Objections
3695:, State University of New York Press.
2191:The prÄsaį¹
gikaāsvÄtantrika distinction
1177:He is also known by his ordained name
9988:
7315:
7106:
7097:
7091:Kalachakra Tantra. Rite of Initiation
6609:Lama Tsongkhapa, Lamrim Chenmo Pg 213
6595:Lama Tsongkhapa, Lamrim Chenmo Pg 212
6526:
5503:
5501:
5499:
5497:
5495:
5493:
5491:
5489:
5434:
5432:
5430:
5428:
5426:
4835:
4833:
4831:
4821:
4819:
4791:
4789:
4787:
4482:
4480:
4478:
4476:
4474:
4472:
4470:
4468:
4466:
4464:
4462:
4460:
4458:
4456:
4454:
4452:
4450:
4448:
4418:
4416:
4414:
4397:
4074:HTsongkhapa also quotes Nagarjuna's
3674:, Library of Tibetan Classics, 2013.
3147:The Great Exposition of Secret Mantra
3051:A Lamp to Illuminate the Five Stages:
2992:The Great Exposition of Secret Mantra
2230:Tsongkhapa held that the alternative
1064:
10014:
6780:
6589:
6360:
6141:
6122:
5953:
5871:
5774:
5708:Lama Tsongkhapa, Lamrim Chenmo Pg212
5025:
4599:from the original on 17 January 2021
4446:
4444:
4442:
4440:
4438:
4436:
4434:
4432:
4430:
4428:
4355:The Main Road of the Triumphant Ones
3672:A Lamp to Illuminate the Five Stages
3029:and insight into emptiness (through
1954:A non-affirming or non-implicative (
1894:View of ultimate truth and emptiness
1544:a commentary on Nagarjuna's classic
76:c. November 12, 1419 CE (aged 62ā63)
7307:Stanford Encyclopedia of Philosophy
7250:
6755:, pp. 11-12, 14. Simon and Schuster
6598:
6405:
6048:
5846:
5622:
5615:Garfield, Jay L.; Thakchoe, Sonam.
5602:
5009:
4961:
4945:
4933:
4903:
4669:
4630:
3861:"Form is empty. Emptiness is form.
3728:Three Principal Aspects of the Path
3660:, Columbia University Press, 2011.
3625:, Columbia University Press, 2013.
3228:Ornament for the Clear Realizations
3049:Vajrayana. As Tsongkhapa states in
2789:(982ā1054), especially the Kadampa
2024:(the lack of intrinsic nature) and
1609:
1241:mother, Tsongkhapa was born into a
24:
10509:Dzongsar Jamyang Khyentse Rinpoche
9286:Silk Road transmission of Buddhism
7237:
7022:MacMillan Encyclopedia of Religion
5866:PrÄsaį¹
gika Epistemology in Context
5813:Sevenfold Reasoning of the Chariot
5486:
5423:
4828:
4816:
4784:
4411:
4378:van Schaik, Sam (25 August 2010).
2919:) and non-Buddhist essentialists (
2690:as well as Kadam scholars such as
2600:, which is a major subject of his
1763:Tsongkapa, 15th-century painting,
1751:Prasaį¹
gika according to Tsongkhapa
1407:which also attempts to refute the
1374:), also known as Namkha Gyaltsen (
514:Svatantrika-Prasaį¹
gika distinction
25:
11124:
7260:
7219:Life and Teachings of Tsong Khapa
4621:, p. 468. Snow Lion Publications.
4561:Sparham, Gareth (13 July 2020) .
4425:
4328:Seven-Point Analysis of a Chariot
3074:Tsongkhapa promoted the study of
2894:vol. 3, and entails four steps:
2570:Tsongkhapa also rejects Buddhist
2443:), ultimately and conventionally.
2432:), ultimately and conventionally.
2274:BhÄviveka's insistence that they
1987:The existence of the conventional
1362:. Tsongkhapa also studied with a
10634:Rangjung Dorje, 3rd Karmapa Lama
10569:Khenpo Tsultrim Gyamtso Rinpoche
9967:
9957:
9956:
9514:Thai temple art and architecture
9259:Huichang persecution of Buddhism
7499:Iconography in Laos and Thailand
7365:
7352:
7342:
7100:Encyclopedia of Asian Philosophy
6838:Primary (in English Translation)
6814:
6798:
6789:
6771:
6758:
6745:
6736:
6720:
6696:
6668:
6482:
6473:
6423:
6392:
6376:
6328:
6319:
6310:
6294:
6278:
6262:
6253:
6244:
6228:
6203:
6179:
6163:
6113:
6097:
6088:
6079:
6076:pp. 259-260. Simon and Schuster.
6066:
6015:
6006:
5997:
5982:pp. 187-188. Simon and Schuster.
5972:
5944:
5929:(Kanakura 1956) 3796: Ha 9a7-b3)
5899:
5884:pp. 295-296. Simon and Schuster.
5858:
5833:
5804:
5735:
5726:
5218:Garfield, Jay & Tsongkhapa.
4813:Jinpa 2019, pp. 77, 87, 103-107.
4619:Introduction to Tibetan Buddhism
4347:
4333:
4320:
4303:
4274:text on mind and mental factors.
4212:
4167:
4154:
4123:
4102:
4089:
4049:
4040:
4010:
3997:
3979:
3966:
3952:
3923:
3607:, Shambhala Publications, 2012.
3589:, Shambhala Publications, 1987.
3571:, Shambhala Publications, 1987.
3262:Life and Teachings of Tsongkhapa
2297:philosophers is inferior to the
1694:Wangchuk Dorje, 9th Karmapa Lama
1482:
1419:Retreats and visions of MaƱjuÅrÄ«
1122:philosophy of the mind, and the
139:
44:
11048:Scholars of Buddhism from Tibet
7366:
6968:The Adornment of the Middle Way
6213:p. 436, Snow Lion Publications.
5702:
5689:
5673:
5593:
5584:
5575:
5566:
5557:
5548:
5532:
5523:
5514:
5477:
5462:
5414:
5401:
5392:
5352:
5262:
5249:
5212:
5187:
5166:
5152:
5139:
5126:
5073:
4997:
4988:
4890:
4851:
4842:
4807:
4798:
4748:
4739:
4730:
4693:
4660:
4651:
4517:Nothingness in Asian Philosophy
4422:Tsong khapa (2006), pp. ix-xii.
4287:
4277:
4264:
4255:
4246:
4237:
3914:
3897:
3888:
3875:
3847:
3837:
3820:
3793:
3767:
3498:The Central Philosophy of Tibet
3161:drang nges legs bshad snying po
2591:
2574:(which was associated with the
2137:Buddhist epistemological theory
2097:
1973:(1292ā1361). This view (called
1366:teacher, Drupchen Lekyi Dorje (
10514:Dzongsar Khyentse Chƶkyi Lodrƶ
9504:Japanese Buddhist architecture
9306:Sinhalese Buddhist nationalism
8386:Seven Factors of Enlightenment
7577:Places where the Buddha stayed
5921:'s (a Prasaį¹
gika) analysis of
5290:In Praise of Dependent Arising
5022:p. 31. Shambhala Publications.
4958:p. 30. Shambhala Publications.
4611:
4583:10.1093/obo/9780195393521-0169
4554:
4509:
3516:A Millennium of Buddhist Logic
3500:, Princeton University Press.
3208:gsang 'dus rim lnga gsal sgron
3194:a commentary on Candrakirti's
3127:
2753:Teachings on Buddhist practice
2631:Teachings of Akshayamati Sutra
2260:itself, has intrinsic nature (
1933:, which states that phenomena
1931:In Praise of Dependent Arising
1711:
13:
1:
10589:Mikyƶ Dorje, 8th Karmapa Lama
9519:Tibetan Buddhist architecture
7287:Biography of Lama Tsong Khapa
6389:pp. 139-140. RoutledgeCurzon.
6307:pp. 135-138. RoutledgeCurzon.
6291:pp. 119-125. RoutledgeCurzon.
6241:pp. 109-110. RoutledgeCurzon.
5686:, pp. 37-38. RoutledgeCurzon.
4519:(New York: Routledge), 44-54.
4408:Tsong khapa (2006), pp. ix-x.
4364:
3826:Designation is, according to
3518:, Motilal Barnasidass, 1999.
1744:
11078:Tibetan Buddhists from Tibet
9276:Buddhism and the Roman world
9252:Decline of Buddhism in India
9247:History of Buddhism in India
7347: Topics in
6824:, pp. 98. Simon and Schuster
6768:, p. 12. Simon and Schuster.
6572:Garfield & Thakchƶe 2011
5828:Dalai Lama & Berzin 1997
5529:Newland 2009, pp. 37, 53-54.
5457:Dalai Lama & Berzin 1997
5387:Dalai Lama & Berzin 1997
5207:Dalai Lama & Berzin 1997
4860:"Tsongkhapa as a mahÄsiddha"
4567:www.oxfordbibliographies.com
3881:Pabongka Rinpoche states in
2721:Critiques against Tsongkhapa
2640:blo gros mi zad pas bstan pa
2215:philosophy (which he termed
1590:, located 25 miles north of
1312:, ethics, epistemology (Sk.
1212:
38:Je Tsongkhapa Lobsang Drakpa
7:
11113:15th-century Buddhist monks
11108:14th-century Buddhist monks
11088:15th-century Tibetan people
11083:14th-century Tibetan people
8474:Twenty-two vows of Ambedkar
8214:
7156:. Oxford University Press.
7056:. Oxford University Press.
6402:p. 136. Simon and Schuster.
6110:pp. 46-47. RoutledgeCurzon.
5969:pp. 63-64. RoutledgeCurzon.
5104:pp. 37-38. RoutledgeCurzon.
4063:, among other texts, :
3748:
3482:, Oxford University Press.
3411:Golden Garland of Eloquence
3220:Golden Garland of Eloquence
1578:Temple, the main temple in
1562:), his last major writing.
460:
35:ą½¢ą¾ą½ŗą¼ą½ą½¼ą½ą¼ą½ą¼ą½ą¼ą½ą¾³ą½¼ą¼ą½ą½ą½ą¼ą½ą¾²ą½ą½¦ą¼ą½ą¼
10:
11129:
11103:Founders of Buddhist sects
9424:The unanswerable questions
7138:, Snow Lion Publications,
7116:Newland, Guy (2008ā2009),
6886:, Snow Lion Publications,
6868:, Snow Lion Publications,
6850:, Snow Lion Publications,
6831:
6804:Arnold, Edward A. (2021).
6726:Arnold, Edward A. (2021).
6642:. Shambhala. p. 323.
5161:, VI:159", trans. Garfield
4876:10.2143/JIABS.45.0.3291577
4795:Tsong khapa (2006), p. xi.
3639:, Snow Lion Publications.
2130:principle of contradiction
2126:law of the excluded middle
1748:
1519:Great Exposition of Tantra
1304:. Tsongkhapa also studied
50:Tsongkhapa, 16th century,
10959:
10878:
10822:
10786:
10629:Phagmo Drupa Dorje Gyalpo
10416:
10390:
10364:
10333:
10282:
10275:
10212:
10131:
10080:
10024:
9952:
9904:
9819:
9734:
9509:Buddhist temples in Korea
9432:
9334:
9217:
8914:
8842:
8669:
8542:
8482:
8117:
8072:Chinese Esoteric Buddhism
7983:
7975:Three planes of existence
7923:
7768:
7660:
7590:
7582:Buddha in world religions
7444:
7389:
7361:
7075:, Oxford University Press
6997:Brunnhƶlzl, Karl (2004).
6974:, Padmakara Translation,
6369:Brunnholzl, Karl (2014).
4777:Ngawang Samten/Garfield.
4162:Buddhist and non-Buddhist
3494:Essence of True Eloquence
3401:Wallace, B. Alan (1995),
3188:dbu ma dgongs pa rab gsal
3157:Essence of True Eloquence
2943:Vajrayana (Secret Mantra)
2596:Tsongkhapa also wrote on
2313:PrÄsaį¹
gikas have a thesis
2211:'s interpretation of the
1556:Elucidation of the Intent
104:
86:
72:
58:
43:
32:
10504:Dzogchen Ponlop Rinpoche
10499:Dzigar Kongtrul Rinpoche
10194:Tibetan tantric practice
9291:Persecution of Buddhists
8512:Four stages of awakening
7893:Three marks of existence
7479:Physical characteristics
7217:Thurman, Robert (2009).
7194:Thakchoe, Sonam (2004).
7171:van Schaik, Sam (2011).
7111:, Shambhala Publications
6479:Newland 2009, pp. 23-24.
6398:Pettit, John W. (2013).
6345:, Edward N. Zalta (ed.).
6275:p. 117. RoutledgeCurzon.
6176:p. 127. RoutledgeCurzon.
6021:Newland 2009, pp. 77-78.
5855:Newland 2009, pp. 49-50.
5732:Newland 2009, pp. 45-48.
5638:p. 158. RoutledgeCurzon.
5599:Newland 2009, pp. 70-71.
5581:Newland 2009, p. 44, 57.
4930:Jinpa 2019, pp. 329-365.
4848:Jinpa 2019, pp. 237-257.
4825:Jinpa 2019, pp. 103-107.
4804:Jinpa 2019, pp. 117-137.
4714:"The Life of Tsongkhapa"
4637:. äŗę“²ä¼ ęåŗēē¤¾. pp. 6ā.
4061:Refutation of Objections
3911:(an affirming negation).
3857:states this as follows:
3760:
3240:The Praise of Relativity
3061:
2773:Mahayana Sutra Teachings
2694:and Chaba Chokyi Senge.
2508:the acceptance that the
2437:storehouse consciousness
1848:madhyamaka" view of the
1685:Mikyƶ Dorje, 8th Karmapa
1618:Statue of Tsongkhapa at
1372:grub chen las kyi rdo je
1322:and various lineages of
1172:
1108:Buddhist epistemological
543:Practices and attainment
531:Pointing-out instruction
442:Three marks of existence
10729:Traleg Kyabgon Rinpoche
10699:Tenzin Wangyal Rinpoche
10599:Nyoshul Khenpo Rinpoche
10544:Jamyang Khyentse Wangpo
10489:Dolpopa Sherab Gyaltsen
8654:Ten principal disciples
7537:(aunt, adoptive mother)
7107:Jinpa, Thupten (2019),
6429:Newland 2009, pp. 10-14
6209:Cozort, Daniel (1998).
6138:p. 40. RoutledgeCurzon.
5783:, pp. 152ā3, 156ā8
5545:p. 45. RoutledgeCurzon.
5407:Stearns, Cyrus (1999),
5372:Liberation in Our Hands
5123:p. 49. RoutledgeCurzon.
5036:Jinpa, Thupten (2019).
4839:Jinpa 2019, pp. 157-187
4575:Oxford University Press
3883:Liberation in Our Hands
3716:, Wisdom Publications.
3652:Lamp of the Five Stages
3553:, Wisdom Publications.
3539:, Wisdom Publications.
3226:), a commentary to the
2966:tantras, including the
2426:) or intrinsic nature (
2199:The Indian philosopher
2017:, a way of being real.
1971:Dolpopa Sherab Gyaltsen
1852:school and its founder
1808:Mabja Changchub TsƶndrĆ¼
1491:Ganden Monastery, Tibet
1397:), a commentary on the
1278:Central Tibet (Ć-Tsang)
1229:Early years and studies
1072:meaning: "the man from
10604:Orgyen Chokgyur Lingpa
10554:Karma Thinley Rinpoche
10449:Chagdud Tulku Rinpoche
9364:Buddhism and democracy
8877:Tibetan Buddhist canon
8872:Chinese Buddhist canon
8104:Pre-sectarian Buddhism
8099:Early Buddhist schools
7243:Thupten Jinpa (2013),
7003:Snow Lion Publications
5841:Understanding the Mind
5697:Understanding the Mind
5695:Geshe Kelsang Gyatso,
5195:Understanding the Mind
5193:Geshe Kelsang Gyatso,
4896:Dowman, Keith (1988).
4745:Jinpa 2019, pp. 41-45.
4666:Jinpa 2019, pp. 27-32.
4657:Jinpa 2019, pp. 23-25.
4344:moments of cognition."
3994:are merely designated.
3949:
3872:
3730:, Tharpa Publications.
3071:
3059:
2955:
2769:
2761:Statue of Tsongkhapa,
2204:
2044:
1790:in his explanation of
1767:
1643:Gyaltsap Darma Rinchen
1626:
1572:
1565:According to Garfield:
1492:
1457:
1432:
1395:legs bshad gser phreng
1380:nam mkha' rgyal mtshan
1225:
1203:Zongkapa Lobsang Zhaba
912:Tibetan Buddhist canon
10951:Tashilhunpo Monastery
10754:Tulku Urgyen Rinpoche
10749:Tsele Natsok Rangdrƶl
10724:Thubten Zopa Rinpoche
10469:Chƶkyi Nyima Rinpoche
10356:Drogƶn Chƶgyal Phagpa
10174:Preparatory practices
9374:Eight Consciousnesses
7484:Life of Buddha in art
7177:Yale University Press
7125:Newland, Guy (1999),
7084:, Motilal Banarsidass
5438:Newland, Guy Martin.
5255:Duckworth, Douglass.
5132:Jay Garfield (2013),
4858:IUM, Michael (2022).
4326:Chandrakirti, in the
3934:
3858:
3461:, Jain Pub Co, 2013.
3447:, Jain Pub Co, 2010.
3433:, Jain Pub Co, 2008.
3419:, Jain Pub Co, 2008.
3313:, Vol. 3, Snow Lion.
3299:, Vol. 2, Snow Lion.
3285:, Vol. 1, Snow Lion.
3069:
3054:
2950:
2760:
2602:Essence of Eloquence.
2598:Buddhist hermeneutics
2198:
2040:
2026:dependent origination
1762:
1658:Tibetan cultural area
1639:Khedrup Gelek Palsang
1617:
1567:
1542:Rigs pa'i rgya mtsho,
1490:
1453:
1426:
1302:Six Dharmas of Naropa
1220:
487:Dependent origination
11053:Tibetan philosophers
10916:Namdroling Monastery
10659:Second Beru Khyentse
10644:Rechung Dorje Drakpa
10529:Gorampa Sonam Sengye
10132:Individual practices
9851:East Asian religions
9281:Buddhism in the West
8852:Early Buddhist texts
8467:Four Right Exertions
7933:Ten spiritual realms
7426:Noble Eightfold Path
7255:, Simon and Schuster
7251:Ary, Elijah (2015),
7152:Tsong Khapa (2006).
7134:Tsong Khapa (2002),
7129:, KunchabPublicaties
7093:, Wisom Publications
6970:, with commentry by
6882:Tsong Khapa (2014),
6864:Tsong Khapa (2014),
6846:Tsong Khapa (2014),
6500:Newland 2009, p. 17.
6488:Newland 2009, p. 29.
6357:Newland 2009, p. 20.
6325:Newland 2009, p. 74.
6185:Newland 2009, p. 25.
6119:Newland 2009, p. 61.
6094:Newland 2009, p. 83.
6085:Newland 2009, p. 59.
6012:Newland 2009, p. 81.
6003:Newland 2009, p. 80.
5994:Newland 2009, p. 22.
5950:Newland 2009, p. 82.
5741:Newland 2009, p. 47.
5590:Newland 2009, p. 70.
5572:Newland 2009, p. 43.
5563:Newland 2009, p. 40.
5554:Newland 2009, p. 54.
5520:Newland 2009, p. 32.
5483:Newland 2009, p. 31.
5420:Newland 2009, p. 65.
5358:Newland 2009, p. 63.
5349:Newland 2009, p. 58.
4617:Powers, John (2007)
3972:In Kelsang Gyatso's
3251:English translations
3173:Mulamadhyamakakarika
2842:perfection of wisdom
2811:Stages of Meditation
2802:Abhidharma-samuccaya
2614:scholastic treatises
2326:have a thesis (Skt.
2286:, possesses its own
2221:reductio ad absurdum
2176:from non-virtue, or
2082:school figures like
1552:Medium-Length Lamrim
1547:MÅ«lamadhyamakakÄrikÄ
1534:Legs bshad snying po
1530:Essence of Eloquence
1066:[tsoÅĖkŹ°apa]
986:History and overview
385:Samding Dorje Phagmo
250:Second dissemination
10341:Khƶn Kƶnchok Gyalpo
10213:Institutional roles
9974:Religion portal
9721:Temple of the Tooth
9600:Jaya Sri Maha Bodhi
8639:UpÄsaka and UpÄsikÄ
8132:BodhipakkhiyÄdhammÄ
7915:Two truths doctrine
7735:Mahapajapati Gotamī
7535:Mahapajapati Gotamī
7200:Wisdom Publications
7035:Wisdom Publications
6954:Tsongkhapa (2012),
6936:Tsongkhapa (2017),
6918:Tsongkhapa (2017),
6900:Tsongkhapa (2016),
6441:Newland 2009, p. 14
6316:Newland 2009, p. 22
5939:Shantarakshita 2005
5868:in Cowherds (2010).
5511:in Cowherds (2010).
5442:in Cowherds (2010).
5370:Pabongka Rinpoche "
4506:Newland 2009, p. 8.
4293:Tsongkhapa quoting
3960:Ocean of Reasoning,
3244:rten 'brel bstod pa
3210:), a commentary on
3043:Highest Yoga Tantra
2850:Buddhist scriptures
2805:. He also draws on
2307:even conventionally
2303:rtog pas btags tsam
2084:Gorampa Sonam Senge
2011:rtog pas btags tsam
1981:Buddhist scriptures
1800:Buddhist philosophy
1765:Rubin Museum of Art
1687:, in a poem called
1353:Abhidharmasamuccaya
1273:at the age of six.
773:Institutional roles
212:First dissemination
62:c. October, 1357 CE
52:Rubin Museum of Art
11093:Buddhist reformers
10896:Dzongsar Monastery
10891:Dzogchen Monastery
9896:Western philosophy
9494:Dzong architecture
9316:Vipassana movement
9311:Buddhist modernism
8739:Emperor Wen of Sui
8507:PratyekabuddhayÄna
8440:Threefold Training
8242:Vipassana movement
7958:Hungry Ghost realm
7778:AvidyÄ (Ignorance)
7725:Puį¹į¹a MantÄnÄ«putta
7474:Great Renunciation
7469:Eight Great Events
7351:
6665:, p. 291-307.
5941:, p. 131ā141.
5830:, p. 152-153.
5769:Ocean of Reasoning
5653:, p. 274-275.
5288:Alexander Berzin,
5220:Ocean of Reasoning
5184:, p. 103-108.
5067:2015-03-24 at the
4942:Jinpa 2019, p 365.
4781:. OUP 2006, page x
4779:Ocean of Reasoning
4736:Jinpa 2019, p. 41.
4699:Jinpa 2019, p. 32.
4548:2015-05-18 at the
4540:Patrick Jennings,
3830:'s translation of
3813:PrajƱaptir upÄdÄya
3151:sngags rim chen mo
3101:GuhyasamÄja tantra
3072:
3008:GuhyasamÄja tantra
2996:GuhyasamÄja Tantra
2956:
2770:
2705:, Candrakīrti and
2435:the rejection the
2205:
1806:school madhyamaka
1792:conventional truth
1774:philosophers like
1768:
1627:
1560:dGongs pa rab gsal
1538:Ocean of Reasoning
1523:Sngags rim chen mo
1493:
1433:
1226:
1187:blo bzang grags pa
964:Tree of physiology
504:Four Tenets system
11025:
11024:
10946:Shechen Monastery
10906:Jokhang Monastery
10886:Drepung Monastery
10782:
10781:
10739:Trulshik Rinpoche
10639:Ratna Vajra Sakya
10559:Khamtrul Rinpoche
10459:Chetsang Rinpoche
10434:Anagarika Govinda
10382:Thang Tong Gyalpo
10199:Transfer of merit
9982:
9981:
9620:Om mani padme hum
9326:Women in Buddhism
9242:Buddhist councils
9112:Western countries
8900:MadhyamakÄlaį¹kÄra
8661:Shaolin Monastery
8238:Samatha-vipassanÄ
7848:PratÄ«tyasamutpÄda
7652:Metteyya/Maitreya
7570:
7562:
7554:
7546:
7538:
7530:
7522:
7399:Four Noble Truths
7228:978-81-86470-44-2
7209:978-0-86171-501-5
7186:978-0-300-15404-7
7163:978-0-19-514732-2
7052:Cowherds (2010).
7044:978-0-86171-523-7
7012:978-1-55939-955-5
6676:Kalachakra Tantra
6649:978-1-55939-930-2
6156:Lobsang Dargyay.
6043:Newland 2008ā2009
6031:Newland 2008ā2009
5894:Newland 2008ā2009
5864:Thakchƶe, Sonam.
5767:Lama Tsongkhapa,
5507:Garfield, Jay L.
5246:, pp. 32ā33.
5244:Newland 2008ā2009
4712:(December 2003).
4710:Berzin, Alexander
4644:978-7-5085-0745-3
4592:978-0-19-539352-1
4486:Sparham, Gareth,
4135:aggregate factors
4016:According to the
3804:PratÄ«tyasamutpÄda
3742:978-0-7914-7376-4
3722:978-0-86171-192-5
3666:978-1-935011-00-2
3631:978-1-935011-01-9
3613:978-1-55939-898-5
3595:978-0-937938-50-8
3577:978-0-937938-49-2
3467:978-0-89581-868-3
3382:978-81-86470-44-2
3368:978-1-55939-230-3
3270:978-81-86470-44-2
3233:AbhisamayÄlaį¹kÄra
3116:as elucidated by
3004:Butƶn Rinchendrub
2692:Ngog Loden Sherab
2636:Akį¹£ayamatinirdeÅa
2549:personal identity
2480:the rejection of
2143:The thing known (
2049:Laį¹
kÄvatÄra SÅ«tra
1918:pratÄ«tyasamutpÄda
1596:Drepung monastery
1400:AbhisamayÄlaį¹kÄra
1054:
1053:
1016:Index of articles
632:Major monasteries
590:Tantra techniques
509:Rangtong-Shentong
417:10th Panchen Lama
206:Key personalities
116:
115:
16:(Redirected from
11120:
10982:Himachal Pradesh
10921:Palyul Monastery
10911:Kathok Monastery
10901:Ganden Monastery
10744:Tsangnyƶn Heruka
10734:Trijang Rinpoche
10714:Thrangu Rinpoche
10704:Tenzin Ćsel Hita
10574:Lama Jampa Thaye
10564:Khandro Rinpoche
10479:Dezhung Rinpoche
10454:Chatral Rinpoche
10280:
10279:
10081:Practice systems
10018:
10017:Tibetan Buddhism
10009:
10002:
9995:
9986:
9985:
9972:
9971:
9960:
9959:
9799:Sacred languages
9647:Maya Devi Temple
9610:Mahabodhi Temple
9414:Secular Buddhism
9379:Engaged Buddhism
8219:
8067:Tibetan Buddhism
8018:Vietnamese Thiį»n
7617:MahÄsthÄmaprÄpta
7568:
7560:
7552:
7544:
7536:
7528:
7520:
7369:
7368:
7356:
7346:
7336:
7329:
7322:
7313:
7312:
7256:
7232:
7213:
7190:
7173:Tibet: a History
7167:
7148:
7130:
7121:
7112:
7103:
7094:
7085:
7076:
7067:
7048:
7025:
7016:
6984:
6959:
6950:
6932:
6914:
6896:
6878:
6860:
6825:
6818:
6812:
6802:
6796:
6793:
6787:
6784:
6778:
6775:
6769:
6762:
6756:
6749:
6743:
6740:
6734:
6724:
6718:
6715:Tsong Khapa 2002
6712:
6706:
6700:
6694:
6691:Tsong Khapa 2002
6688:
6679:
6672:
6666:
6663:Tsong Khapa 2002
6660:
6654:
6653:
6633:
6622:
6619:Tsong Khapa 2002
6616:
6610:
6607:
6596:
6593:
6587:
6584:Tsong Khapa 2002
6581:
6575:
6569:
6560:
6557:Tsong Khapa 2002
6554:
6545:
6539:
6530:
6524:
6513:
6507:
6501:
6498:
6489:
6486:
6480:
6477:
6471:
6470:, p. 204-5.
6468:Tsong Khapa 2002
6465:
6459:
6456:Tsong Khapa 2002
6453:
6442:
6439:
6430:
6427:
6421:
6418:
6403:
6396:
6390:
6380:
6374:
6367:
6358:
6355:
6346:
6332:
6326:
6323:
6317:
6314:
6308:
6298:
6292:
6282:
6276:
6266:
6260:
6257:
6251:
6248:
6242:
6232:
6226:
6223:
6214:
6207:
6201:
6195:
6186:
6183:
6177:
6167:
6161:
6154:
6139:
6129:
6120:
6117:
6111:
6101:
6095:
6092:
6086:
6083:
6077:
6070:
6064:
6063:
6055:
6046:
6040:
6034:
6028:
6022:
6019:
6013:
6010:
6004:
6001:
5995:
5992:
5983:
5976:
5970:
5960:
5951:
5948:
5942:
5936:
5930:
5903:
5897:
5896:, p. 77ā78.
5891:
5885:
5878:
5869:
5862:
5856:
5853:
5844:
5839:Kelsang Gyatso,
5837:
5831:
5825:
5816:
5808:
5802:
5801:
5793:
5784:
5781:Tsong Khapa 2002
5778:
5772:
5765:
5754:
5751:Tsong Khapa 2006
5748:
5742:
5739:
5733:
5730:
5724:
5721:Tsong Khapa 2002
5718:
5709:
5706:
5700:
5693:
5687:
5677:
5671:
5665:
5654:
5651:Tsong Khapa 2002
5648:
5639:
5629:
5620:
5619:Cowherds (2010).
5613:
5600:
5597:
5591:
5588:
5582:
5579:
5573:
5570:
5564:
5561:
5555:
5552:
5546:
5536:
5530:
5527:
5521:
5518:
5512:
5505:
5484:
5481:
5475:
5474:
5466:
5460:
5454:
5443:
5436:
5421:
5418:
5412:
5405:
5399:
5396:
5390:
5384:
5375:
5368:
5359:
5356:
5350:
5347:
5338:
5335:Tsong Khapa 2002
5332:
5326:
5318:
5307:
5302:Robert Thurman,
5299:
5293:
5285:
5279:
5278:
5276:
5266:
5260:
5253:
5247:
5241:
5235:
5229:
5223:
5216:
5210:
5204:
5198:
5191:
5185:
5179:
5173:
5170:
5164:
5159:MadhyamakÄvatÄra
5156:
5150:
5143:
5137:
5130:
5124:
5114:
5105:
5095:
5084:
5077:
5071:
5056:
5041:
5034:
5023:
5016:
5007:
5001:
4995:
4992:
4986:
4980:
4974:
4968:
4959:
4952:
4943:
4940:
4931:
4928:
4901:
4894:
4888:
4887:
4855:
4849:
4846:
4840:
4837:
4826:
4823:
4814:
4811:
4805:
4802:
4796:
4793:
4782:
4775:
4766:
4752:
4746:
4743:
4737:
4734:
4728:
4727:
4725:
4724:
4706:
4700:
4697:
4691:
4688:
4667:
4664:
4658:
4655:
4649:
4648:
4628:
4622:
4615:
4609:
4608:
4606:
4604:
4558:
4552:
4537:
4520:
4513:
4507:
4504:
4495:
4484:
4423:
4420:
4409:
4406:
4395:
4394:
4392:
4390:
4375:
4358:
4351:
4345:
4337:
4331:
4324:
4318:
4307:
4301:
4291:
4285:
4281:
4275:
4268:
4262:
4259:
4253:
4250:
4244:
4241:
4224:
4216:
4210:
4171:
4165:
4158:
4152:
4127:
4121:
4106:
4100:
4093:
4087:
4053:
4047:
4044:
4038:
4014:
4008:
4001:
3995:
3983:
3977:
3970:
3964:
3956:
3950:
3947:
3942:Franz Brentano,
3927:
3921:
3918:
3912:
3901:
3895:
3892:
3886:
3879:
3873:
3851:
3845:
3841:
3835:
3824:
3818:
3797:
3791:
3771:
3621:, translated in
3603:, translated in
3585:, translated in
3567:, translated in
3514:, translated in
3496:, translated in
3405:
3197:Madhyamakavatara
3039:lha'i rnal 'byor
3002:(1012ā1097) and
2840:. Regarding the
2585:MadhyamakÄvatÄra
2541:MadhyamakÄvatÄra
2514:solitary Buddhas
2409:dka' gnad brgyad
2388:rdo rje gzegs ma
1649:, GendĆ¼n Drup."
1647:First Dalai Lama
1631:Ganden Monastery
1610:Death and legacy
1588:Ganden monastery
1584:Sakyamuni Buddha
1501:Lam rim chen mo,
1359:Madhyamakavatara
1306:Tibetan medicine
1151:interdependently
1143:intrinsic nature
1101:Tibetan Buddhism
1068:
1046:
1039:
1032:
969:Festival thangka
463:
436:General Buddhist
143:
133:
132:Tibetan Buddhism
118:
117:
91:Tibetan Buddhist
80:Ganden Monastery
48:
30:
29:
21:
11128:
11127:
11123:
11122:
11121:
11119:
11118:
11117:
11028:
11027:
11026:
11021:
10955:
10936:Sanga Monastery
10931:Sakya Monastery
10874:
10818:
10778:
10669:Sogyal Rinpoche
10649:Reting Rinpoche
10539:Jamgon Kongtrul
10534:Gyalwang Drukpa
10464:Chƶgyam Trungpa
10412:
10386:
10360:
10329:
10325:Dudjom Rinpoche
10310:Patrul Rinpoche
10271:
10208:
10127:
10076:
10020:
10016:
10013:
9983:
9978:
9966:
9948:
9900:
9815:
9730:
9467:Ordination hall
9428:
9330:
9301:Buddhist crisis
9213:
8910:
8862:Mahayana sutras
8838:
8834:ThĆch Nhįŗ„t Hįŗ”nh
8665:
8538:
8478:
8428:Bodhisattva vow
8113:
7979:
7919:
7878:Taį¹hÄ (Craving)
7813:Five hindrances
7764:
7656:
7586:
7440:
7385:
7357:
7340:
7263:
7240:
7238:Further reading
7235:
7229:
7210:
7187:
7164:
7146:
7064:
7045:
7013:
6982:
6948:
6930:
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6819:
6815:
6803:
6799:
6794:
6790:
6785:
6781:
6776:
6772:
6763:
6759:
6750:
6746:
6741:
6737:
6725:
6721:
6713:
6709:
6702:Cozort, Daniel
6701:
6697:
6689:
6682:
6673:
6669:
6661:
6657:
6650:
6634:
6625:
6617:
6613:
6608:
6599:
6594:
6590:
6582:
6578:
6570:
6563:
6555:
6548:
6540:
6533:
6525:
6516:
6510:Brunnhƶlzl 2004
6508:
6504:
6499:
6492:
6487:
6483:
6478:
6474:
6466:
6462:
6454:
6445:
6440:
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6428:
6424:
6419:
6406:
6397:
6393:
6381:
6377:
6368:
6361:
6356:
6349:
6333:
6329:
6324:
6320:
6315:
6311:
6299:
6295:
6283:
6279:
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6224:
6217:
6208:
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6142:
6130:
6123:
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6102:
6098:
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6071:
6067:
6056:
6049:
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6029:
6025:
6020:
6016:
6011:
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6002:
5998:
5993:
5986:
5977:
5973:
5961:
5954:
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5933:
5904:
5900:
5892:
5888:
5879:
5872:
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5854:
5847:
5838:
5834:
5826:
5819:
5809:
5805:
5794:
5787:
5779:
5775:
5766:
5757:
5749:
5745:
5740:
5736:
5731:
5727:
5719:
5712:
5707:
5703:
5694:
5690:
5678:
5674:
5668:Brunnhƶlzl 2004
5666:
5657:
5649:
5642:
5630:
5623:
5614:
5603:
5598:
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5589:
5585:
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5519:
5515:
5506:
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5467:
5463:
5455:
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5437:
5424:
5419:
5415:
5406:
5402:
5397:
5393:
5385:
5378:
5369:
5362:
5357:
5353:
5348:
5341:
5333:
5329:
5319:
5310:
5300:
5296:
5286:
5282:
5274:
5268:
5267:
5263:
5254:
5250:
5242:
5238:
5234:, p. 9387.
5230:
5226:
5217:
5213:
5205:
5201:
5192:
5188:
5180:
5176:
5171:
5167:
5157:
5153:
5144:
5140:
5131:
5127:
5115:
5108:
5096:
5087:
5079:Thupten Jinpa.
5078:
5074:
5069:Wayback Machine
5059:Thomas Doctor,
5057:
5044:
5035:
5026:
5017:
5010:
5004:Brunnhƶlzl 2004
5002:
4998:
4993:
4989:
4981:
4977:
4969:
4962:
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4929:
4904:
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4891:
4856:
4852:
4847:
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4829:
4824:
4817:
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4808:
4803:
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4794:
4785:
4776:
4769:
4753:
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4744:
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4735:
4731:
4722:
4720:
4707:
4703:
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4689:
4670:
4665:
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4656:
4652:
4645:
4629:
4625:
4616:
4612:
4602:
4600:
4593:
4559:
4555:
4550:Wayback Machine
4538:
4523:
4514:
4510:
4505:
4498:
4485:
4426:
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4325:
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4311:
4308:
4304:
4292:
4288:
4282:
4278:
4269:
4265:
4260:
4256:
4251:
4247:
4242:
4238:
4228:
4227:
4217:
4213:
4172:
4168:
4159:
4155:
4151:in this system.
4140:
4139:
4132:
4131:
4128:
4124:
4118:
4113:
4110:
4107:
4103:
4098:
4096:
4094:
4090:
4084:valid cognition
4080:
4079:
4073:
4072:
4070:
4068:
4066:
4064:
4054:
4050:
4045:
4041:
4015:
4011:
4005:
4002:
3998:
3984:
3980:
3971:
3967:
3957:
3953:
3948:
3941:
3928:
3924:
3919:
3915:
3905:Gelug Mahamudra
3902:
3898:
3893:
3889:
3880:
3876:
3871:
3868:
3866:
3864:
3862:
3852:
3848:
3842:
3838:
3825:
3821:
3798:
3794:
3772:
3768:
3763:
3751:
3569:Tantra in Tibet
3253:
3141:lam rim chen mo
3130:
3064:
2945:
2858:
2838:six perfections
2775:
2755:
2723:
2672:tathÄgatagarbha
2594:
2405:
2336:niįø„svabhÄvavÄda
2315:
2248:svatantrÄnumÄna
2193:
2122:Buddhist ethics
2100:
1989:
1964:ground of being
1907:Tsongkhapa saw
1896:
1844:the so-called "
1794:. According to
1757:
1749:Main articles:
1747:
1714:
1654:Tibetan plateau
1612:
1503:c. 1402). This
1485:
1421:
1347:Abhidharmakosha
1341:Pramanavarttika
1324:Buddhist tantra
1231:
1215:
1210:
1175:
1050:
1021:
1020:
987:
979:
978:
939:
929:
928:
919:Mahayana sutras
895:
885:
884:
840:
830:
829:
774:
766:
765:
634:
624:
623:
544:
536:
535:
432:
422:
421:
412:14th Dalai Lama
407:13th Dalai Lama
391:
380:
362:
344:
326:
309:Patrul Rinpoche
251:
213:
208:
198:
197:
153:
131:
108:Founder of the
82:
77:
68:
63:
54:
39:
37:
28:
23:
22:
15:
12:
11:
5:
11126:
11116:
11115:
11110:
11105:
11100:
11095:
11090:
11085:
11080:
11075:
11070:
11065:
11060:
11055:
11050:
11045:
11040:
11023:
11022:
11020:
11019:
11014:
11009:
11004:
10999:
10994:
10989:
10984:
10979:
10974:
10969:
10963:
10961:
10957:
10956:
10954:
10953:
10948:
10943:
10941:Sera Monastery
10938:
10933:
10928:
10926:Ramoche Temple
10923:
10918:
10913:
10908:
10903:
10898:
10893:
10888:
10882:
10880:
10876:
10875:
10873:
10872:
10867:
10862:
10857:
10852:
10847:
10842:
10837:
10832:
10826:
10824:
10823:Ritual objects
10820:
10819:
10817:
10816:
10811:
10806:
10801:
10796:
10790:
10788:
10784:
10783:
10780:
10779:
10777:
10776:
10771:
10766:
10761:
10756:
10751:
10746:
10741:
10736:
10731:
10726:
10721:
10716:
10711:
10706:
10701:
10696:
10691:
10689:Tenga Rinpoche
10686:
10684:Tarthang Tulku
10681:
10676:
10671:
10666:
10661:
10656:
10651:
10646:
10641:
10636:
10631:
10626:
10624:Penor Rinpoche
10621:
10616:
10611:
10609:Orgyen Tobgyal
10606:
10601:
10596:
10591:
10586:
10581:
10576:
10571:
10566:
10561:
10556:
10551:
10546:
10541:
10536:
10531:
10526:
10521:
10516:
10511:
10506:
10501:
10496:
10491:
10486:
10484:Dilgo Khyentse
10481:
10476:
10471:
10466:
10461:
10456:
10451:
10446:
10441:
10439:Arija Rinpoche
10436:
10431:
10429:Akong Rinpoche
10426:
10424:Trisong Detsen
10420:
10418:
10414:
10413:
10411:
10410:
10405:
10400:
10394:
10392:
10388:
10387:
10385:
10384:
10379:
10374:
10368:
10366:
10362:
10361:
10359:
10358:
10353:
10348:
10343:
10337:
10335:
10331:
10330:
10328:
10327:
10322:
10317:
10312:
10307:
10302:
10297:
10292:
10286:
10284:
10277:
10273:
10272:
10270:
10269:
10264:
10259:
10258:
10257:
10247:
10242:
10237:
10232:
10227:
10222:
10216:
10214:
10210:
10209:
10207:
10206:
10201:
10196:
10191:
10186:
10181:
10176:
10171:
10166:
10161:
10156:
10151:
10146:
10141:
10135:
10133:
10129:
10128:
10126:
10125:
10120:
10115:
10110:
10105:
10100:
10095:
10090:
10084:
10082:
10078:
10077:
10075:
10074:
10069:
10064:
10059:
10054:
10049:
10044:
10039:
10034:
10028:
10026:
10022:
10021:
10012:
10011:
10004:
9997:
9989:
9980:
9979:
9977:
9976:
9964:
9953:
9950:
9949:
9947:
9946:
9941:
9936:
9931:
9926:
9921:
9916:
9910:
9908:
9902:
9901:
9899:
9898:
9893:
9888:
9883:
9878:
9873:
9868:
9863:
9858:
9853:
9848:
9847:
9846:
9841:
9831:
9825:
9823:
9817:
9816:
9814:
9813:
9812:
9811:
9806:
9796:
9791:
9786:
9781:
9776:
9771:
9766:
9761:
9756:
9751:
9746:
9740:
9738:
9732:
9731:
9729:
9728:
9723:
9718:
9717:
9716:
9711:
9706:
9701:
9696:
9686:
9681:
9676:
9671:
9666:
9665:
9664:
9659:
9654:
9649:
9644:
9634:
9629:
9624:
9623:
9622:
9612:
9607:
9602:
9597:
9596:
9595:
9590:
9585:
9580:
9575:
9565:
9560:
9555:
9550:
9545:
9540:
9535:
9534:
9533:
9531:Greco-Buddhist
9523:
9522:
9521:
9516:
9511:
9506:
9501:
9496:
9491:
9486:
9485:
9484:
9482:Burmese pagoda
9474:
9469:
9464:
9459:
9454:
9449:
9438:
9436:
9430:
9429:
9427:
9426:
9421:
9416:
9411:
9406:
9401:
9396:
9391:
9386:
9381:
9376:
9371:
9366:
9361:
9356:
9351:
9346:
9340:
9338:
9332:
9331:
9329:
9328:
9323:
9318:
9313:
9308:
9303:
9298:
9293:
9288:
9283:
9278:
9273:
9272:
9271:
9264:Greco-Buddhism
9261:
9256:
9255:
9254:
9244:
9239:
9234:
9229:
9223:
9221:
9215:
9214:
9212:
9211:
9210:
9209:
9204:
9199:
9197:United Kingdom
9194:
9189:
9184:
9179:
9174:
9169:
9164:
9159:
9154:
9149:
9144:
9142:Czech Republic
9139:
9134:
9129:
9124:
9119:
9109:
9108:
9107:
9102:
9092:
9091:
9090:
9080:
9079:
9078:
9073:
9063:
9058:
9053:
9048:
9043:
9038:
9033:
9032:
9031:
9021:
9016:
9006:
9001:
8996:
8991:
8986:
8981:
8976:
8971:
8966:
8961:
8956:
8951:
8946:
8941:
8936:
8931:
8926:
8920:
8918:
8912:
8911:
8909:
8908:
8906:Abhidharmadīpa
8903:
8896:
8891:
8886:
8879:
8874:
8869:
8864:
8859:
8854:
8848:
8846:
8840:
8839:
8837:
8836:
8831:
8826:
8824:B. R. Ambedkar
8821:
8816:
8811:
8806:
8801:
8796:
8791:
8786:
8781:
8776:
8771:
8766:
8761:
8756:
8751:
8746:
8744:Songtsen Gampo
8741:
8736:
8731:
8726:
8721:
8716:
8711:
8706:
8701:
8696:
8691:
8686:
8681:
8675:
8673:
8667:
8666:
8664:
8663:
8658:
8657:
8656:
8646:
8641:
8636:
8631:
8626:
8621:
8620:
8619:
8609:
8604:
8599:
8594:
8589:
8584:
8579:
8574:
8569:
8564:
8559:
8554:
8548:
8546:
8540:
8539:
8537:
8536:
8535:
8534:
8529:
8524:
8519:
8509:
8504:
8499:
8494:
8488:
8486:
8480:
8479:
8477:
8476:
8471:
8470:
8469:
8459:
8458:
8457:
8452:
8447:
8437:
8436:
8435:
8430:
8425:
8423:Eight precepts
8420:
8410:
8409:
8408:
8403:
8398:
8393:
8383:
8382:
8381:
8371:
8366:
8361:
8360:
8359:
8354:
8349:
8339:
8334:
8329:
8324:
8319:
8318:
8317:
8312:
8302:
8297:
8296:
8295:
8290:
8285:
8280:
8275:
8270:
8265:
8260:
8255:
8250:
8245:
8235:
8230:
8225:
8220:
8211:
8201:
8196:
8194:Five Strengths
8191:
8186:
8181:
8176:
8171:
8166:
8161:
8160:
8159:
8154:
8149:
8144:
8134:
8129:
8123:
8121:
8115:
8114:
8112:
8111:
8106:
8101:
8096:
8091:
8086:
8085:
8084:
8079:
8074:
8069:
8059:
8058:
8057:
8052:
8047:
8042:
8037:
8032:
8027:
8022:
8021:
8020:
8015:
8010:
8005:
7989:
7987:
7981:
7980:
7978:
7977:
7972:
7971:
7970:
7965:
7960:
7955:
7950:
7945:
7935:
7929:
7927:
7921:
7920:
7918:
7917:
7912:
7911:
7910:
7905:
7900:
7890:
7885:
7880:
7875:
7870:
7865:
7860:
7855:
7850:
7845:
7840:
7835:
7833:Mental factors
7830:
7825:
7820:
7815:
7810:
7805:
7800:
7795:
7790:
7785:
7780:
7774:
7772:
7766:
7765:
7763:
7762:
7757:
7752:
7747:
7742:
7737:
7732:
7727:
7722:
7717:
7712:
7707:
7702:
7697:
7692:
7687:
7685:MahamoggallÄna
7682:
7677:
7672:
7666:
7664:
7658:
7657:
7655:
7654:
7649:
7644:
7639:
7634:
7629:
7624:
7619:
7614:
7609:
7608:
7607:
7600:AvalokiteÅvara
7596:
7594:
7588:
7587:
7585:
7584:
7579:
7574:
7573:
7572:
7564:
7556:
7548:
7540:
7532:
7524:
7511:
7506:
7501:
7496:
7491:
7486:
7481:
7476:
7471:
7466:
7461:
7456:
7450:
7448:
7442:
7441:
7439:
7438:
7433:
7428:
7423:
7422:
7421:
7416:
7411:
7401:
7395:
7393:
7387:
7386:
7384:
7383:
7378:
7373:
7362:
7359:
7358:
7339:
7338:
7331:
7324:
7316:
7310:
7309:
7299:
7298:
7294:
7293:
7284:
7275:
7268:
7267:
7262:
7261:External links
7259:
7258:
7257:
7248:
7239:
7236:
7234:
7233:
7227:
7214:
7208:
7191:
7185:
7168:
7162:
7149:
7144:
7131:
7122:
7113:
7104:
7095:
7086:
7077:
7068:
7062:
7049:
7043:
7026:
7017:
7011:
6993:
6992:
6990:
6986:
6985:
6980:
6964:Shantarakshita
6960:
6951:
6946:
6933:
6928:
6915:
6910:
6897:
6893:978-1559394444
6892:
6879:
6875:978-1559394437
6874:
6861:
6857:978-1559394420
6856:
6842:
6841:
6839:
6835:
6833:
6830:
6827:
6826:
6813:
6797:
6788:
6779:
6770:
6757:
6744:
6735:
6719:
6717:, p. 197.
6707:
6695:
6693:, p. 211.
6680:
6667:
6655:
6648:
6623:
6621:, p. 213.
6611:
6597:
6588:
6586:, p. 212.
6576:
6561:
6559:, p. 215.
6546:
6531:
6529:, p. 374.
6514:
6512:, p. 567.
6502:
6490:
6481:
6472:
6460:
6458:, p. 205.
6443:
6431:
6422:
6404:
6391:
6375:
6359:
6347:
6335:Hayes, Richard
6327:
6318:
6309:
6293:
6277:
6261:
6252:
6243:
6227:
6215:
6202:
6200:, p. 245.
6187:
6178:
6162:
6140:
6121:
6112:
6096:
6087:
6078:
6065:
6062:. p. 229.
6047:
6035:
6023:
6014:
6005:
5996:
5984:
5971:
5952:
5943:
5931:
5898:
5886:
5870:
5857:
5845:
5832:
5817:
5803:
5800:. p. 279.
5785:
5773:
5755:
5743:
5734:
5725:
5723:, p. 178.
5710:
5701:
5688:
5672:
5670:, p. 560.
5655:
5640:
5621:
5601:
5592:
5583:
5574:
5565:
5556:
5547:
5531:
5522:
5513:
5485:
5476:
5461:
5459:, p. 101.
5444:
5422:
5413:
5400:
5391:
5389:, p. 235.
5376:
5360:
5351:
5339:
5337:, p. 191.
5327:
5308:
5294:
5280:
5261:
5248:
5236:
5224:
5211:
5209:, p. 148.
5199:
5186:
5174:
5165:
5151:
5138:
5125:
5106:
5085:
5072:
5042:
5024:
5008:
4996:
4987:
4985:, p. 243.
4975:
4960:
4944:
4932:
4902:
4889:
4850:
4841:
4827:
4815:
4806:
4797:
4783:
4767:
4747:
4738:
4729:
4718:Study Buddhism
4701:
4692:
4668:
4659:
4650:
4643:
4623:
4610:
4591:
4553:
4521:
4508:
4496:
4424:
4410:
4396:
4369:
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4360:
4359:
4346:
4332:
4319:
4302:
4286:
4276:
4263:
4254:
4245:
4235:
4234:
4233:
4232:
4226:
4225:
4211:
4209:
4208:
4207:obstructions."
4204:
4201:
4197:
4194:
4166:
4153:
4122:
4101:
4088:
4048:
4039:
4009:
3996:
3978:
3965:
3951:
3939:
3931:intentionality
3922:
3913:
3896:
3887:
3874:
3859:
3846:
3836:
3828:Kelsang Gyatso
3819:
3817:
3816:
3810:
3807:
3792:
3790:
3789:
3786:
3783:
3780:
3777:
3765:
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3762:
3759:
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3755:Galdan Namchot
3750:
3747:
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3731:
3725:
3710:
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3689:
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3491:
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3470:
3456:
3442:
3428:
3413:
3412:
3408:
3407:
3397:
3396:
3392:
3391:
3385:
3371:
3356:
3355:
3354:Medium Lam Rim
3351:
3350:
3336:
3322:
3308:
3294:
3279:
3278:
3277:Lam Rim Chenmo
3274:
3273:
3258:
3257:
3252:
3249:
3248:
3247:
3237:
3217:
3201:
3181:
3168:
3163:; full title:
3154:
3144:
3129:
3126:
3063:
3060:
2944:
2941:
2913:
2912:
2909:
2906:
2903:
2881:so sor rtog pa
2857:
2854:
2846:prajƱÄpÄramitÄ
2774:
2771:
2754:
2751:
2722:
2719:
2645:PrajƱÄpÄramitÄ
2593:
2590:
2525:
2524:
2506:
2503:
2482:self-awareness
2478:
2455:
2454:
2444:
2433:
2404:
2401:
2314:
2311:
2256:) or at least
2192:
2189:
2155:
2154:
2151:
2148:
2099:
2096:
2038:which states:
1988:
1985:
1895:
1892:
1878:
1877:
1874:soteriological
1857:
1842:
1746:
1743:
1713:
1710:
1676:in the east."
1635:ShÄkya Chokden
1611:
1608:
1600:Sera Monastery
1484:
1481:
1420:
1417:
1387:Golden Garland
1382:, 1326ā1401).
1230:
1227:
1214:
1211:
1199:rje rin po che
1176:
1174:
1171:
1163:conventionally
1126:philosophy of
1052:
1051:
1049:
1048:
1041:
1034:
1026:
1023:
1022:
1019:
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1012:
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994:
988:
985:
984:
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977:
976:
971:
966:
961:
956:
954:Wall paintings
951:
946:
940:
935:
934:
931:
930:
927:
926:
924:Nyingma Gyubum
921:
915:
914:
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902:
896:
891:
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855:Galdan Namchot
852:
847:
845:Chotrul Duchen
841:
836:
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832:
831:
828:
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709:
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697:
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621:
616:
610:
609:
604:
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587:
581:
580:
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569:
568:
566:AvalokiteÅvara
563:
557:
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545:
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541:
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409:
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402:5th Dalai Lama
399:
393:
392:
382:
381:
376:
375:
370:
364:
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358:
357:
352:
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337:Rangjung Dorje
334:
328:
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106:
105:Known for
102:
101:
88:
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78:
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60:
56:
55:
49:
41:
40:
33:
26:
9:
6:
4:
3:
2:
11125:
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10958:
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10927:
10924:
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10919:
10917:
10914:
10912:
10909:
10907:
10904:
10902:
10899:
10897:
10894:
10892:
10889:
10887:
10884:
10883:
10881:
10877:
10871:
10868:
10866:
10863:
10861:
10858:
10856:
10853:
10851:
10848:
10846:
10843:
10841:
10838:
10836:
10833:
10831:
10828:
10827:
10825:
10821:
10815:
10814:Tibetan canon
10812:
10810:
10807:
10805:
10802:
10800:
10797:
10795:
10792:
10791:
10789:
10785:
10775:
10774:Zong Rinpoche
10772:
10770:
10769:Yudra Nyingpo
10767:
10765:
10762:
10760:
10757:
10755:
10752:
10750:
10747:
10745:
10742:
10740:
10737:
10735:
10732:
10730:
10727:
10725:
10722:
10720:
10719:Thubten Yeshe
10717:
10715:
10712:
10710:
10709:Thinley Norbu
10707:
10705:
10702:
10700:
10697:
10695:
10692:
10690:
10687:
10685:
10682:
10680:
10677:
10675:
10672:
10670:
10667:
10665:
10662:
10660:
10657:
10655:
10654:Sakya Chokden
10652:
10650:
10647:
10645:
10642:
10640:
10637:
10635:
10632:
10630:
10627:
10625:
10622:
10620:
10617:
10615:
10612:
10610:
10607:
10605:
10602:
10600:
10597:
10595:
10594:Namkhai Norbu
10592:
10590:
10587:
10585:
10584:Marpa Lotsawa
10582:
10580:
10579:Ling Rinpoche
10577:
10575:
10572:
10570:
10567:
10565:
10562:
10560:
10557:
10555:
10552:
10550:
10549:Kalu Rinpoche
10547:
10545:
10542:
10540:
10537:
10535:
10532:
10530:
10527:
10525:
10522:
10520:
10517:
10515:
10512:
10510:
10507:
10505:
10502:
10500:
10497:
10495:
10494:Drukpa Kunley
10492:
10490:
10487:
10485:
10482:
10480:
10477:
10475:
10472:
10470:
10467:
10465:
10462:
10460:
10457:
10455:
10452:
10450:
10447:
10445:
10442:
10440:
10437:
10435:
10432:
10430:
10427:
10425:
10422:
10421:
10419:
10415:
10409:
10406:
10404:
10401:
10399:
10398:Je Tsongkhapa
10396:
10395:
10393:
10389:
10383:
10380:
10378:
10375:
10373:
10370:
10369:
10367:
10363:
10357:
10354:
10352:
10351:Sakya Pandita
10349:
10347:
10344:
10342:
10339:
10338:
10336:
10332:
10326:
10323:
10321:
10318:
10316:
10315:Dudjom Lingpa
10313:
10311:
10308:
10306:
10303:
10301:
10298:
10296:
10295:Yeshe Tsogyal
10293:
10291:
10290:Padmasambhava
10288:
10287:
10285:
10281:
10278:
10274:
10268:
10265:
10263:
10260:
10256:
10255:Western tulku
10253:
10252:
10251:
10248:
10246:
10243:
10241:
10238:
10236:
10233:
10231:
10228:
10226:
10223:
10221:
10218:
10217:
10215:
10211:
10205:
10202:
10200:
10197:
10195:
10192:
10190:
10187:
10185:
10182:
10180:
10177:
10175:
10172:
10170:
10167:
10165:
10162:
10160:
10157:
10155:
10152:
10150:
10147:
10145:
10142:
10140:
10137:
10136:
10134:
10130:
10124:
10121:
10119:
10116:
10114:
10111:
10109:
10106:
10104:
10101:
10099:
10096:
10094:
10091:
10089:
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10085:
10083:
10079:
10073:
10070:
10068:
10065:
10063:
10060:
10058:
10055:
10053:
10050:
10048:
10045:
10043:
10040:
10038:
10035:
10033:
10030:
10029:
10027:
10023:
10019:
10010:
10005:
10003:
9998:
9996:
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9990:
9987:
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9970:
9965:
9963:
9955:
9954:
9951:
9945:
9942:
9940:
9937:
9935:
9932:
9930:
9927:
9925:
9922:
9920:
9917:
9915:
9912:
9911:
9909:
9907:
9903:
9897:
9894:
9892:
9889:
9887:
9884:
9882:
9879:
9877:
9874:
9872:
9869:
9867:
9864:
9862:
9859:
9857:
9854:
9852:
9849:
9845:
9842:
9840:
9837:
9836:
9835:
9832:
9830:
9827:
9826:
9824:
9822:
9818:
9810:
9807:
9805:
9802:
9801:
9800:
9797:
9795:
9792:
9790:
9787:
9785:
9782:
9780:
9777:
9775:
9772:
9770:
9767:
9765:
9762:
9760:
9757:
9755:
9752:
9750:
9747:
9745:
9742:
9741:
9739:
9737:
9736:Miscellaneous
9733:
9727:
9726:Vegetarianism
9724:
9722:
9719:
9715:
9712:
9710:
9707:
9705:
9702:
9700:
9697:
9695:
9692:
9691:
9690:
9687:
9685:
9682:
9680:
9677:
9675:
9672:
9670:
9667:
9663:
9660:
9658:
9655:
9653:
9650:
9648:
9645:
9643:
9640:
9639:
9638:
9635:
9633:
9630:
9628:
9625:
9621:
9618:
9617:
9616:
9613:
9611:
9608:
9606:
9603:
9601:
9598:
9594:
9591:
9589:
9586:
9584:
9581:
9579:
9576:
9574:
9571:
9570:
9569:
9566:
9564:
9561:
9559:
9556:
9554:
9551:
9549:
9548:Buddha in art
9546:
9544:
9541:
9539:
9536:
9532:
9529:
9528:
9527:
9524:
9520:
9517:
9515:
9512:
9510:
9507:
9505:
9502:
9500:
9497:
9495:
9492:
9490:
9487:
9483:
9480:
9479:
9478:
9475:
9473:
9470:
9468:
9465:
9463:
9460:
9458:
9455:
9453:
9450:
9448:
9445:
9444:
9443:
9440:
9439:
9437:
9435:
9431:
9425:
9422:
9420:
9417:
9415:
9412:
9410:
9407:
9405:
9402:
9400:
9397:
9395:
9392:
9390:
9387:
9385:
9382:
9380:
9377:
9375:
9372:
9370:
9367:
9365:
9362:
9360:
9357:
9355:
9352:
9350:
9347:
9345:
9342:
9341:
9339:
9337:
9333:
9327:
9324:
9322:
9319:
9317:
9314:
9312:
9309:
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9302:
9299:
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9289:
9287:
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9282:
9279:
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9274:
9270:
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9266:
9265:
9262:
9260:
9257:
9253:
9250:
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9248:
9245:
9243:
9240:
9238:
9235:
9233:
9230:
9228:
9225:
9224:
9222:
9220:
9216:
9208:
9205:
9203:
9202:United States
9200:
9198:
9195:
9193:
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9188:
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9180:
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9175:
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9143:
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9138:
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9128:
9125:
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9120:
9118:
9115:
9114:
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9110:
9106:
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9101:
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9077:
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9059:
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9044:
9042:
9039:
9037:
9034:
9029:
9025:
9022:
9020:
9017:
9015:
9012:
9011:
9010:
9007:
9005:
9002:
9000:
8997:
8995:
8992:
8990:
8987:
8985:
8982:
8980:
8977:
8975:
8972:
8970:
8967:
8965:
8962:
8960:
8957:
8955:
8952:
8950:
8947:
8945:
8942:
8940:
8937:
8935:
8932:
8930:
8927:
8925:
8922:
8921:
8919:
8917:
8913:
8907:
8904:
8902:
8901:
8897:
8895:
8892:
8890:
8887:
8885:
8884:
8880:
8878:
8875:
8873:
8870:
8868:
8865:
8863:
8860:
8858:
8855:
8853:
8850:
8849:
8847:
8845:
8841:
8835:
8832:
8830:
8827:
8825:
8822:
8820:
8817:
8815:
8812:
8810:
8807:
8805:
8802:
8800:
8797:
8795:
8792:
8790:
8787:
8785:
8782:
8780:
8777:
8775:
8772:
8770:
8767:
8765:
8762:
8760:
8759:Padmasambhava
8757:
8755:
8752:
8750:
8747:
8745:
8742:
8740:
8737:
8735:
8732:
8730:
8727:
8725:
8722:
8720:
8717:
8715:
8712:
8710:
8707:
8705:
8702:
8700:
8697:
8695:
8692:
8690:
8687:
8685:
8682:
8680:
8677:
8676:
8674:
8672:
8671:Major figures
8668:
8662:
8659:
8655:
8652:
8651:
8650:
8647:
8645:
8642:
8640:
8637:
8635:
8632:
8630:
8627:
8625:
8622:
8618:
8617:Western tulku
8615:
8614:
8613:
8610:
8608:
8605:
8603:
8600:
8598:
8595:
8593:
8590:
8588:
8585:
8583:
8580:
8578:
8575:
8573:
8570:
8568:
8565:
8563:
8560:
8558:
8555:
8553:
8550:
8549:
8547:
8545:
8541:
8533:
8530:
8528:
8525:
8523:
8520:
8518:
8515:
8514:
8513:
8510:
8508:
8505:
8503:
8500:
8498:
8495:
8493:
8490:
8489:
8487:
8485:
8481:
8475:
8472:
8468:
8465:
8464:
8463:
8460:
8456:
8453:
8451:
8448:
8446:
8443:
8442:
8441:
8438:
8434:
8431:
8429:
8426:
8424:
8421:
8419:
8418:Five precepts
8416:
8415:
8414:
8411:
8407:
8404:
8402:
8399:
8397:
8396:Dhamma vicaya
8394:
8392:
8389:
8388:
8387:
8384:
8380:
8377:
8376:
8375:
8372:
8370:
8367:
8365:
8362:
8358:
8355:
8353:
8350:
8348:
8345:
8344:
8343:
8340:
8338:
8335:
8333:
8330:
8328:
8325:
8323:
8320:
8316:
8313:
8311:
8308:
8307:
8306:
8303:
8301:
8298:
8294:
8291:
8289:
8286:
8284:
8281:
8279:
8276:
8274:
8271:
8269:
8266:
8264:
8261:
8259:
8256:
8254:
8251:
8249:
8246:
8243:
8239:
8236:
8234:
8231:
8229:
8226:
8224:
8221:
8218:
8217:
8212:
8210:
8207:
8206:
8205:
8202:
8200:
8197:
8195:
8192:
8190:
8187:
8185:
8182:
8180:
8177:
8175:
8172:
8170:
8167:
8165:
8164:BuddhÄbhiį¹£eka
8162:
8158:
8155:
8153:
8150:
8148:
8145:
8143:
8140:
8139:
8138:
8135:
8133:
8130:
8128:
8125:
8124:
8122:
8120:
8116:
8110:
8107:
8105:
8102:
8100:
8097:
8095:
8092:
8090:
8087:
8083:
8080:
8078:
8075:
8073:
8070:
8068:
8065:
8064:
8063:
8060:
8056:
8053:
8051:
8048:
8046:
8043:
8041:
8038:
8036:
8033:
8031:
8028:
8026:
8023:
8019:
8016:
8014:
8011:
8009:
8006:
8004:
8001:
8000:
7999:
7996:
7995:
7994:
7991:
7990:
7988:
7986:
7982:
7976:
7973:
7969:
7966:
7964:
7961:
7959:
7956:
7954:
7951:
7949:
7946:
7944:
7941:
7940:
7939:
7936:
7934:
7931:
7930:
7928:
7926:
7922:
7916:
7913:
7909:
7906:
7904:
7901:
7899:
7896:
7895:
7894:
7891:
7889:
7886:
7884:
7881:
7879:
7876:
7874:
7871:
7869:
7866:
7864:
7861:
7859:
7856:
7854:
7851:
7849:
7846:
7844:
7841:
7839:
7836:
7834:
7831:
7829:
7826:
7824:
7821:
7819:
7816:
7814:
7811:
7809:
7808:Enlightenment
7806:
7804:
7801:
7799:
7798:Dhamma theory
7796:
7794:
7793:Buddha-nature
7791:
7789:
7786:
7784:
7781:
7779:
7776:
7775:
7773:
7771:
7767:
7761:
7758:
7756:
7753:
7751:
7748:
7746:
7743:
7741:
7738:
7736:
7733:
7731:
7728:
7726:
7723:
7721:
7718:
7716:
7713:
7711:
7708:
7706:
7703:
7701:
7698:
7696:
7693:
7691:
7688:
7686:
7683:
7681:
7678:
7676:
7673:
7671:
7668:
7667:
7665:
7663:
7659:
7653:
7650:
7648:
7645:
7643:
7640:
7638:
7635:
7633:
7632:Samantabhadra
7630:
7628:
7625:
7623:
7620:
7618:
7615:
7613:
7610:
7606:
7603:
7602:
7601:
7598:
7597:
7595:
7593:
7589:
7583:
7580:
7578:
7575:
7571:
7565:
7563:
7557:
7555:
7549:
7547:
7541:
7539:
7533:
7531:
7525:
7523:
7517:
7516:
7515:
7512:
7510:
7507:
7505:
7502:
7500:
7497:
7495:
7492:
7490:
7487:
7485:
7482:
7480:
7477:
7475:
7472:
7470:
7467:
7465:
7462:
7460:
7457:
7455:
7452:
7451:
7449:
7447:
7443:
7437:
7434:
7432:
7429:
7427:
7424:
7420:
7417:
7415:
7412:
7410:
7407:
7406:
7405:
7402:
7400:
7397:
7396:
7394:
7392:
7388:
7382:
7379:
7377:
7374:
7372:
7364:
7363:
7360:
7355:
7350:
7345:
7337:
7332:
7330:
7325:
7323:
7318:
7317:
7314:
7308:
7304:
7301:
7300:
7296:
7295:
7292:
7291:Sonam Rinchen
7288:
7285:
7283:
7282:Thupten Jinpa
7279:
7276:
7274:
7271:Biography of
7270:
7269:
7265:
7264:
7254:
7249:
7246:
7242:
7241:
7230:
7224:
7220:
7215:
7211:
7205:
7201:
7197:
7192:
7188:
7182:
7178:
7174:
7169:
7165:
7159:
7155:
7150:
7147:
7145:1-55939-166-9
7141:
7137:
7132:
7128:
7123:
7119:
7114:
7110:
7105:
7101:
7096:
7092:
7087:
7083:
7078:
7074:
7069:
7065:
7063:9780199826506
7059:
7055:
7050:
7046:
7040:
7036:
7032:
7027:
7023:
7018:
7014:
7008:
7004:
7000:
6995:
6994:
6991:
6988:
6987:
6983:
6981:1-59030-241-9
6977:
6973:
6969:
6965:
6961:
6957:
6952:
6949:
6947:9781611803600
6943:
6939:
6934:
6931:
6929:9781611803600
6925:
6921:
6916:
6913:
6911:9781611803600
6907:
6903:
6898:
6895:
6889:
6885:
6880:
6877:
6871:
6867:
6862:
6859:
6853:
6849:
6844:
6843:
6840:
6837:
6836:
6823:
6817:
6810:
6808:
6801:
6792:
6783:
6774:
6767:
6761:
6754:
6748:
6739:
6732:
6730:
6723:
6716:
6711:
6705:
6699:
6692:
6687:
6685:
6677:
6671:
6664:
6659:
6651:
6645:
6641:
6640:
6632:
6630:
6628:
6620:
6615:
6606:
6604:
6602:
6592:
6585:
6580:
6574:, p. 77.
6573:
6568:
6566:
6558:
6553:
6551:
6544:, p. 49.
6543:
6538:
6536:
6528:
6523:
6521:
6519:
6511:
6506:
6497:
6495:
6485:
6476:
6469:
6464:
6457:
6452:
6450:
6448:
6438:
6436:
6426:
6417:
6415:
6413:
6411:
6409:
6401:
6395:
6388:
6384:
6383:Thupten Jinpa
6379:
6372:
6366:
6364:
6354:
6352:
6344:
6340:
6336:
6331:
6322:
6313:
6306:
6302:
6301:Thupten Jinpa
6297:
6290:
6286:
6285:Thupten Jinpa
6281:
6274:
6270:
6269:Thupten Jinpa
6265:
6256:
6247:
6240:
6236:
6235:Thupten Jinpa
6231:
6222:
6220:
6212:
6206:
6199:
6194:
6192:
6182:
6175:
6171:
6170:Thupten Jinpa
6166:
6159:
6153:
6151:
6149:
6147:
6145:
6137:
6133:
6132:Thupten Jinpa
6128:
6126:
6116:
6109:
6105:
6104:Thupten Jinpa
6100:
6091:
6082:
6075:
6069:
6061:
6060:Lamrim Chenmo
6054:
6052:
6045:, p. 78.
6044:
6039:
6033:, p. 77.
6032:
6027:
6018:
6009:
6000:
5991:
5989:
5981:
5975:
5968:
5964:
5963:Thupten Jinpa
5959:
5957:
5947:
5940:
5935:
5928:
5924:
5920:
5916:
5915:1-55939-166-9
5912:
5908:
5902:
5895:
5890:
5883:
5877:
5875:
5867:
5861:
5852:
5850:
5842:
5836:
5829:
5824:
5822:
5815:
5814:
5807:
5799:
5798:Lamrim Chenmo
5792:
5790:
5782:
5777:
5770:
5764:
5762:
5760:
5752:
5747:
5738:
5729:
5722:
5717:
5715:
5705:
5698:
5692:
5685:
5681:
5680:Thupten Jinpa
5676:
5669:
5664:
5662:
5660:
5652:
5647:
5645:
5637:
5633:
5632:Thupten Jinpa
5628:
5626:
5618:
5612:
5610:
5608:
5606:
5596:
5587:
5578:
5569:
5560:
5551:
5544:
5540:
5539:Thupten Jinpa
5535:
5526:
5517:
5510:
5504:
5502:
5500:
5498:
5496:
5494:
5492:
5490:
5480:
5472:
5471:Lamrim Chenmo
5465:
5458:
5453:
5451:
5449:
5441:
5435:
5433:
5431:
5429:
5427:
5417:
5410:
5404:
5395:
5388:
5383:
5381:
5373:
5367:
5365:
5355:
5346:
5344:
5336:
5331:
5325:
5324:
5317:
5315:
5313:
5306:
5305:
5298:
5292:
5291:
5284:
5273:
5272:
5265:
5258:
5252:
5245:
5240:
5233:
5228:
5221:
5215:
5208:
5203:
5196:
5190:
5183:
5178:
5169:
5163:
5160:
5155:
5148:
5142:
5135:
5129:
5122:
5118:
5117:Thupten Jinpa
5113:
5111:
5103:
5099:
5098:Thupten Jinpa
5094:
5092:
5090:
5082:
5076:
5070:
5066:
5063:
5062:
5055:
5053:
5051:
5049:
5047:
5039:
5033:
5031:
5029:
5021:
5015:
5013:
5005:
5000:
4991:
4984:
4979:
4972:
4967:
4965:
4957:
4951:
4949:
4939:
4937:
4927:
4925:
4923:
4921:
4919:
4917:
4915:
4913:
4911:
4909:
4907:
4899:
4893:
4885:
4881:
4877:
4873:
4869:
4865:
4861:
4854:
4845:
4836:
4834:
4832:
4822:
4820:
4810:
4801:
4792:
4790:
4788:
4780:
4774:
4772:
4764:
4763:0-7914-1835-9
4760:
4756:
4751:
4742:
4733:
4719:
4715:
4711:
4705:
4696:
4687:
4685:
4683:
4681:
4679:
4677:
4675:
4673:
4663:
4654:
4646:
4640:
4636:
4635:
4627:
4620:
4614:
4598:
4594:
4588:
4584:
4580:
4576:
4572:
4568:
4564:
4557:
4551:
4547:
4544:
4543:
4536:
4534:
4532:
4530:
4528:
4526:
4518:
4512:
4503:
4501:
4493:
4489:
4483:
4481:
4479:
4477:
4475:
4473:
4471:
4469:
4467:
4465:
4463:
4461:
4459:
4457:
4455:
4453:
4451:
4449:
4447:
4445:
4443:
4441:
4439:
4437:
4435:
4433:
4431:
4429:
4419:
4417:
4415:
4405:
4403:
4401:
4385:
4381:
4374:
4370:
4356:
4350:
4342:
4336:
4329:
4323:
4316:
4310:designation."
4306:
4300:
4296:
4290:
4280:
4273:
4267:
4258:
4249:
4240:
4236:
4230:
4229:
4221:
4215:
4205:
4202:
4198:
4195:
4192:
4188:
4187:
4185:
4181:
4177:
4170:
4163:
4157:
4150:
4145:
4136:
4126:
4117:
4105:
4092:
4085:
4077:
4062:
4058:
4057:Lamrim Chenmo
4052:
4043:
4036:
4032:
4027:
4026:of the person
4023:
4019:
4013:
4000:
3993:
3989:
3982:
3975:
3969:
3961:
3955:
3945:
3938:
3932:
3926:
3917:
3910:
3906:
3900:
3891:
3884:
3878:
3870:
3856:
3850:
3840:
3833:
3829:
3823:
3814:
3811:
3808:
3805:
3802:
3801:
3796:
3787:
3784:
3781:
3778:
3775:
3774:
3770:
3766:
3756:
3753:
3752:
3743:
3739:
3735:
3732:
3729:
3726:
3723:
3719:
3715:
3712:
3711:
3707:
3706:
3702:
3701:0-7914-1479-5
3698:
3694:
3691:
3690:
3686:
3685:
3681:
3680:0-86171-454-7
3677:
3673:
3670:
3667:
3663:
3659:
3656:
3655:
3651:
3650:
3646:
3645:1-55939-234-7
3642:
3638:
3635:
3632:
3628:
3624:
3620:
3617:
3614:
3610:
3606:
3602:
3599:
3596:
3592:
3588:
3584:
3581:
3578:
3574:
3570:
3566:
3563:
3560:
3559:0-86171-290-0
3556:
3552:
3549:
3546:
3545:0-86171-153-X
3542:
3538:
3535:
3534:
3530:
3529:
3525:
3524:81-208-1646-3
3521:
3517:
3513:
3510:
3507:
3506:0-691-02067-1
3503:
3499:
3495:
3492:
3489:
3488:0-19-514733-2
3485:
3481:
3478:
3477:
3473:
3472:
3468:
3464:
3460:
3457:
3454:
3453:0-89581-867-1
3450:
3446:
3443:
3440:
3439:0-89581-866-3
3436:
3432:
3429:
3426:
3425:0-89581-865-5
3422:
3418:
3415:
3414:
3410:
3409:
3404:
3399:
3398:
3395:Small Lam Rim
3394:
3393:
3389:
3386:
3383:
3379:
3375:
3372:
3369:
3365:
3361:
3358:
3357:
3353:
3352:
3348:
3347:0-86171-364-8
3344:
3340:
3337:
3334:
3333:0-23104-404-6
3330:
3326:
3323:
3320:
3319:1-55939-166-9
3316:
3312:
3309:
3306:
3305:1-55939-168-5
3302:
3298:
3295:
3292:
3291:1-55939-152-9
3288:
3284:
3281:
3280:
3276:
3275:
3271:
3267:
3263:
3260:
3259:
3255:
3254:
3245:
3241:
3238:
3235:
3234:
3229:
3225:
3221:
3218:
3215:
3214:
3209:
3205:
3202:
3199:
3198:
3193:
3189:
3185:
3182:
3179:
3175:
3174:
3169:
3166:
3162:
3158:
3155:
3152:
3148:
3145:
3142:
3138:
3135:
3134:
3133:
3125:
3123:
3119:
3115:
3111:
3107:
3103:
3102:
3097:
3093:
3089:
3085:
3081:
3077:
3068:
3058:
3053:
3052:
3046:
3044:
3040:
3036:
3032:
3028:
3024:
3019:
3017:
3013:
3009:
3005:
3001:
3000:Marpa Lotsawa
2997:
2993:
2989:
2988:
2983:
2982:
2977:
2976:
2971:
2970:
2969:Vajrabhairava
2965:
2961:
2953:
2949:
2940:
2938:
2932:
2930:
2926:
2922:
2918:
2910:
2907:
2904:
2901:
2897:
2896:
2895:
2893:
2892:Lamrim Chenmo
2888:
2884:
2882:
2878:
2874:
2873:
2867:
2865:
2864:
2853:
2851:
2847:
2843:
2839:
2834:
2832:
2828:
2827:Lamrim Chenmo
2824:
2819:
2817:
2813:
2812:
2808:
2807:Kamalashila's
2804:
2803:
2798:
2797:
2796:Yogacarabhumi
2792:
2788:
2784:
2780:
2768:
2764:
2763:Linden-Museum
2759:
2750:
2748:
2747:Jamyang Zhepa
2744:
2739:
2735:
2733:
2729:
2718:
2716:
2712:
2708:
2704:
2700:
2695:
2693:
2689:
2685:
2681:
2680:luminous mind
2677:
2676:Buddha-nature
2673:
2669:
2666:schools, all
2665:
2664:
2659:
2655:
2650:
2648:
2646:
2641:
2637:
2633:
2632:
2627:
2623:
2619:
2615:
2611:
2607:
2603:
2599:
2589:
2587:
2586:
2581:
2577:
2573:
2568:
2566:
2562:
2558:
2554:
2550:
2545:
2543:
2542:
2537:
2532:
2530:
2522:
2519:
2515:
2511:
2507:
2504:
2501:
2500:
2495:
2491:
2490:sva-saį¹vedana
2487:
2483:
2479:
2476:
2475:paraprasiddha
2472:
2468:
2464:
2460:
2459:
2458:
2452:
2449:
2445:
2442:
2438:
2434:
2431:
2430:
2425:
2421:
2420:
2419:
2416:
2414:
2410:
2400:
2398:
2397:
2391:
2389:
2385:
2381:
2376:
2372:
2368:
2366:
2360:
2358:
2357:
2351:
2347:
2343:
2342:
2337:
2333:
2329:
2325:
2321:
2310:
2308:
2304:
2300:
2296:
2291:
2289:
2285:
2281:
2277:
2272:
2267:
2265:
2264:
2259:
2255:
2254:
2249:
2245:
2241:
2237:
2233:
2228:
2226:
2222:
2218:
2214:
2210:
2202:
2197:
2188:
2186:
2181:
2179:
2178:enlightenment
2175:
2171:
2166:
2162:
2160:
2152:
2149:
2146:
2142:
2141:
2140:
2138:
2133:
2131:
2127:
2123:
2119:
2118:
2113:
2109:
2105:
2095:
2093:
2089:
2085:
2081:
2075:
2072:
2066:
2064:
2059:
2053:
2051:
2050:
2043:
2039:
2037:
2034:
2029:
2027:
2023:
2018:
2016:
2012:
2008:
2003:
1999:
1995:
1984:
1982:
1978:
1977:
1972:
1967:
1965:
1961:
1957:
1952:
1950:
1944:
1942:
1941:
1936:
1932:
1928:
1924:
1920:
1919:
1914:
1910:
1905:
1903:
1902:
1891:
1889:
1888:
1883:
1882:Thupten Jinpa
1880:According to
1875:
1871:
1867:
1863:
1858:
1855:
1851:
1847:
1843:
1840:
1836:
1832:
1828:
1824:
1823:
1822:
1820:
1819:Thupten Jinpa
1817:According to
1815:
1811:
1809:
1805:
1801:
1797:
1793:
1789:
1785:
1781:
1777:
1773:
1766:
1761:
1756:
1752:
1742:
1740:
1739:Padmasambhava
1736:
1732:
1728:
1722:
1719:
1718:hagiographies
1709:
1705:
1702:
1697:
1695:
1690:
1686:
1682:
1681:hagiographies
1677:
1675:
1671:
1667:
1663:
1662:western Tibet
1659:
1655:
1650:
1648:
1644:
1640:
1636:
1632:
1625:
1621:
1620:Yonghe Temple
1616:
1607:
1605:
1601:
1597:
1593:
1589:
1585:
1581:
1577:
1571:
1566:
1563:
1561:
1557:
1553:
1549:
1548:
1543:
1539:
1535:
1531:
1526:
1524:
1520:
1516:
1512:
1508:
1507:
1502:
1498:
1489:
1483:Mature Period
1480:
1478:
1474:
1470:
1466:
1465:ngeshƩ chenpo
1461:
1456:
1452:
1450:
1445:
1443:
1439:
1430:
1425:
1416:
1415:(1292ā1361).
1414:
1410:
1406:
1402:
1401:
1396:
1392:
1388:
1383:
1381:
1377:
1373:
1369:
1365:
1361:
1360:
1355:
1354:
1349:
1348:
1343:
1342:
1336:
1333:
1327:
1325:
1321:
1317:
1316:
1311:
1307:
1303:
1299:
1295:
1294:Drikung Kagyu
1291:
1290:Sakya paį¹įøita
1288:tradition of
1287:
1283:
1282:Drikung Kagyu
1279:
1274:
1272:
1268:
1264:
1260:
1256:
1253:(present-day
1252:
1248:
1244:
1240:
1237:father and a
1236:
1224:
1219:
1208:
1204:
1200:
1196:
1192:
1188:
1184:
1180:
1179:Losang Drakpa
1170:
1166:
1164:
1160:
1156:
1152:
1148:
1144:
1140:
1135:
1133:
1129:
1125:
1121:
1117:
1113:
1110:tradition of
1109:
1104:
1102:
1098:
1094:
1091:
1087:
1083:
1079:
1075:
1071:
1067:
1062:
1058:
1047:
1042:
1040:
1035:
1033:
1028:
1027:
1025:
1024:
1017:
1014:
1013:
1010:
1007:
1005:
1002:
1001:
998:
995:
993:
990:
989:
983:
982:
975:
972:
970:
967:
965:
962:
960:
957:
955:
952:
950:
947:
945:
942:
941:
938:
933:
932:
925:
922:
920:
917:
916:
913:
910:
909:
906:
903:
901:
898:
897:
894:
889:
888:
881:
878:
876:
873:
871:
868:
866:
863:
861:
858:
856:
853:
851:
848:
846:
843:
842:
839:
834:
833:
824:
823:Western tulku
821:
820:
819:
816:
814:
811:
809:
806:
805:
802:
799:
797:
794:
792:
789:
788:
785:
782:
780:
777:
776:
770:
769:
762:
759:
757:
754:
752:
749:
748:
745:
742:
740:
737:
735:
732:
730:
727:
726:
723:
720:
718:
715:
713:
710:
708:
705:
704:
701:
698:
696:
693:
691:
688:
687:
684:
681:
679:
676:
674:
671:
670:
667:
664:
662:
659:
657:
654:
653:
650:
647:
645:
642:
640:
637:
636:
633:
628:
627:
620:
617:
615:
612:
611:
608:
605:
603:
600:
598:
595:
594:
591:
588:
586:
583:
582:
579:
576:
574:
571:
570:
567:
564:
562:
559:
558:
555:
552:
550:
547:
546:
540:
539:
532:
529:
527:
524:
523:
519:
518:
515:
512:
510:
507:
505:
502:
501:
497:
496:
493:
490:
488:
485:
484:
481:
478:
476:
473:
471:
468:
467:
464:
462:
457:
455:
452:
450:
447:
446:
443:
440:
439:
435:
434:
431:
426:
425:
418:
415:
413:
410:
408:
405:
403:
400:
398:
397:Je Tsongkhapa
395:
394:
389:
388:
387:
386:
378:
377:
374:
371:
369:
368:Sakya Pandita
366:
365:
360:
359:
356:
353:
351:
348:
347:
342:
341:
338:
335:
333:
330:
329:
324:
323:
320:
317:
315:
314:Dudjom Lingpa
312:
310:
307:
305:
302:
300:
297:
295:
294:Yeshe Tsogyal
292:
291:
287:
286:
283:
280:
278:
275:
273:
270:
268:
265:
263:
260:
258:
255:
254:
249:
248:
245:
242:
240:
237:
235:
232:
230:
227:
225:
222:
220:
219:PadmasambhÄva
217:
216:
211:
210:
207:
202:
201:
194:
191:
189:
186:
184:
181:
179:
176:
174:
171:
169:
166:
164:
161:
159:
156:
155:
152:
147:
146:
142:
138:
137:
134:
129:
128:
124:
120:
119:
111:
107:
103:
100:
96:
92:
89:
87:Occupation(s)
85:
81:
75:
71:
67:
61:
57:
53:
47:
42:
36:
31:
19:
10694:Tenzin Palmo
10524:Ganden Tripa
10474:Dampa Sangye
10408:Panchen Lama
10397:
10346:Sakya Trizin
10305:Jigme Lingpa
9914:Bodhisattvas
9834:Christianity
9829:BahĆ”Ź¼Ć Faith
9694:Dharmachakra
9684:Prayer wheel
9674:Prayer beads
9442:Architecture
9321:969 Movement
9105:Saudi Arabia
9083:Central Asia
9076:South Africa
8898:
8881:
8814:Panchen Lama
8719:BuddhapÄlita
8315:Satipatthana
8310:Mindful Yoga
8223:Recollection
8137:Brahmavihara
8008:Japanese Zen
8003:Chinese Chan
7963:Animal realm
7770:Key concepts
7592:Bodhisattvas
7404:Three Jewels
7252:
7244:
7218:
7195:
7172:
7153:
7135:
7126:
7117:
7108:
7099:
7090:
7081:
7072:
7053:
7030:
7021:
6998:
6967:
6955:
6937:
6919:
6901:
6883:
6865:
6847:
6821:
6816:
6805:
6800:
6791:
6782:
6773:
6765:
6760:
6752:
6747:
6738:
6727:
6722:
6710:
6703:
6698:
6675:
6670:
6658:
6638:
6614:
6591:
6579:
6542:Hopkins 1999
6505:
6484:
6475:
6463:
6425:
6399:
6394:
6386:
6378:
6370:
6342:
6330:
6321:
6312:
6304:
6296:
6288:
6280:
6272:
6264:
6255:
6246:
6238:
6230:
6210:
6205:
6198:Hopkins 1994
6181:
6173:
6165:
6157:
6135:
6115:
6107:
6099:
6090:
6081:
6073:
6068:
6059:
6058:Tsongkhapa.
6038:
6026:
6017:
6008:
5999:
5979:
5974:
5966:
5946:
5934:
5906:
5905:Tsongkhapa,
5901:
5889:
5881:
5865:
5860:
5840:
5835:
5812:
5806:
5797:
5796:Tsongkhapa.
5776:
5768:
5746:
5737:
5728:
5704:
5696:
5691:
5683:
5675:
5635:
5616:
5595:
5586:
5577:
5568:
5559:
5550:
5542:
5534:
5525:
5516:
5508:
5479:
5470:
5469:Tsongkhapa.
5464:
5439:
5416:
5408:
5403:
5394:
5374:" Pg 274-275
5371:
5354:
5330:
5322:
5321:Susan Kahn,
5303:
5297:
5289:
5283:
5270:
5264:
5256:
5251:
5239:
5232:CabezĆ³n 2005
5227:
5222:, pp. 12-13.
5219:
5214:
5202:
5194:
5189:
5182:Newland 1999
5177:
5168:
5162:
5154:
5147:PrasannapadÄ
5141:
5133:
5128:
5120:
5101:
5080:
5075:
5060:
5037:
5019:
5006:, p. 17
4999:
4990:
4983:Thurman 2009
4978:
4973:, p. 34
4971:Thurman 2009
4955:
4897:
4892:
4867:
4863:
4853:
4844:
4809:
4800:
4778:
4754:
4750:
4741:
4732:
4721:. Retrieved
4717:
4704:
4695:
4662:
4653:
4634:č¾¾čµååč½¬äøååå²å®å¶č±
4633:
4631:éåŗč± (2005).
4626:
4618:
4613:
4603:28 September
4601:. Retrieved
4566:
4563:"Tsongkhapa"
4556:
4541:
4516:
4511:
4491:
4488:"Tsongkhapa"
4387:. Retrieved
4383:
4373:
4354:
4349:
4340:
4335:
4327:
4322:
4314:
4305:
4298:
4289:
4279:
4266:
4257:
4248:
4239:
4220:selflessness
4214:
4190:
4180:obstructions
4175:
4169:
4161:
4156:
4125:
4104:
4091:
4075:
4060:
4056:
4051:
4042:
4025:
4012:
3999:
3981:
3973:
3968:
3959:
3954:
3943:
3935:
3925:
3916:
3899:
3890:
3882:
3877:
3860:
3854:
3849:
3839:
3831:
3822:
3795:
3769:
3733:
3727:
3713:
3692:
3671:
3657:
3636:
3622:
3618:
3604:
3600:
3586:
3582:
3568:
3564:
3550:
3536:
3515:
3511:
3497:
3493:
3479:
3458:
3444:
3430:
3416:
3402:
3387:
3373:
3359:
3338:
3324:
3310:
3296:
3282:
3261:
3243:
3239:
3231:
3227:
3223:
3219:
3211:
3207:
3203:
3195:
3191:
3187:
3183:
3177:
3170:
3164:
3160:
3156:
3150:
3146:
3140:
3136:
3131:
3118:BuddhapÄlita
3099:
3080:epistemology
3073:
3055:
3050:
3047:
3038:
3030:
3020:
3015:
3011:
3007:
2995:
2991:
2985:
2979:
2975:Cakrasaį¹vara
2973:
2967:
2957:
2933:
2925:obstructions
2914:
2891:
2889:
2885:
2880:
2876:
2871:
2868:
2861:
2859:
2845:
2835:
2826:
2822:
2820:
2816:Shantideva's
2809:
2800:
2794:
2776:
2743:Panchen Lama
2740:
2736:
2724:
2714:
2703:Buddhapalita
2696:
2671:
2661:
2657:
2653:
2651:
2644:
2639:
2635:
2629:
2625:
2621:
2606:hermeneutics
2601:
2595:
2592:Hermeneutics
2583:
2569:
2564:
2560:
2546:
2539:
2536:ÄlÄyavijƱÄna
2535:
2533:
2528:
2526:
2497:
2489:
2486:sva-saį¹vitti
2485:
2474:
2470:
2466:
2462:
2456:
2441:ÄlÄyavijƱÄna
2440:
2427:
2423:
2417:
2408:
2406:
2394:
2392:
2387:
2383:
2379:
2374:
2370:
2363:
2361:
2355:
2349:
2345:
2339:
2335:
2331:
2327:
2323:
2319:
2316:
2306:
2302:
2292:
2275:
2270:
2268:
2261:
2251:
2247:
2236:ÅÄntarakį¹£ita
2229:
2206:
2182:
2167:
2163:
2156:
2144:
2134:
2115:
2111:
2108:epistemology
2101:
2098:Epistemology
2087:
2076:
2070:
2067:
2057:
2054:
2047:
2045:
2041:
2036:Four Hundred
2035:
2030:
2019:
2014:
2010:
2006:
2001:
1997:
1993:
1990:
1975:
1968:
1955:
1953:
1945:
1938:
1934:
1930:
1926:
1922:
1916:
1912:
1906:
1899:
1897:
1885:
1879:
1862:Chinese Chan
1835:epistemology
1816:
1812:
1796:Jay Garfield
1784:Chandrakirti
1780:Buddhapalita
1769:
1723:
1715:
1706:
1698:
1688:
1678:
1651:
1628:
1603:
1598:(1416), and
1573:
1568:
1564:
1559:
1555:
1551:
1545:
1541:
1537:
1533:
1529:
1527:
1522:
1518:
1504:
1500:
1496:
1494:
1469:Buddhapalita
1464:
1462:
1458:
1454:
1449:Jamyang Lama
1448:
1446:
1434:
1405:ÅÄntarakį¹£ita
1398:
1394:
1386:
1384:
1379:
1371:
1357:
1351:
1345:
1339:
1337:
1328:
1313:
1275:
1232:
1223:Buddhapalita
1206:
1202:
1198:
1186:
1178:
1167:
1155:relationally
1136:
1105:
1069:
1063:: ą½ą½¼ą½ą¼ą½ą¼ą½ą¼,
1056:
1055:
959:Ashtamangala
944:Sand mandala
784:Panchen Lama
751:Tashi Lhunpo
396:
383:
304:Jigme Lingpa
224:ÅÄntarakį¹£ita
34:
11043:1419 deaths
11038:1357 births
10977:Dharamshala
10879:Monasteries
10764:Vimalamitra
10619:Pema Lingpa
10276:Key figures
10262:Vajracharya
10189:Six Dharmas
10144:Empowerment
9759:Dharma talk
9588:Asalha Puja
9384:Eschatology
9187:Switzerland
9167:New Zealand
9095:Middle East
9004:Philippines
8924:Afghanistan
8729:Bodhidharma
8714:Buddhaghosa
8634:Householder
8544:Monasticism
8497:Bodhisattva
8352:Prostration
8305:Mindfulness
8233:Anapanasati
8216:Kammaį¹į¹hÄna
8013:Korean Seon
7953:Asura realm
7948:Human realm
7888:Ten Fetters
7843:Parinirvana
7745:Uppalavanna
7710:MahÄkaccana
7695:MahÄkassapa
7627:Kį¹£itigarbha
7622:ÄkÄÅagarbha
7519:SuddhodÄna
7464:Four sights
7391:Foundations
7247:, Routledge
7102:, Routledge
7024:, MacMillan
5923:BhÄvaviveka
5919:Candrakirti
5810:Rigpawiki,
4389:11 November
4384:early Tibet
4200:perception.
4086:of reality.
4022:Chittamatra
3855:Heart Sutra
3605:Yoga Tantra
3224:gser phreng
3213:Guhyasamaja
3128:Major works
3122:Candrakīrti
3088:GuhyasamÄja
3016:GuhyasamÄja
3012:GuhyasamÄja
2987:GuhyasamÄja
2952:GuhyasamÄja
2917:Vaibhasikas
2877:lhag mthong
2688:Candrakirti
2499:Lankavatara
2471:gzhan grags
2424:sva-lakį¹£aį¹a
2413:Gyaltsap Je
2299:prÄsaį¹
gikas
2295:svÄtantrika
2288:ontological
2232:svÄtantrika
2209:Candrakīrti
2201:Candrakīrti
2170:magic trick
2092:Santa Claus
1810:(d. 1185).
1788:Dharmakirti
1712:Hagiography
1477:Candrakirti
1460:teachings.
1431:bodhisattva
1271:novice monk
1159:essentially
1132:Candrakīrti
1116:Dharmakīrti
1086:philosopher
678:Mindrolling
475:Bodhisattva
277:Sukhasiddhi
267:Abhayakirti
99:philosopher
11073:Madhyamaka
11032:Categories
10759:Vairotsana
10674:Tai Situpa
10614:Phabongkha
10403:Dalai Lama
10300:Longchenpa
10267:Vidyadhara
10139:Deity yoga
10025:Traditions
9876:Psychology
9856:Gnosticism
9844:Comparison
9839:Influences
9821:Comparison
9704:Bhavacakra
9662:Kushinagar
9637:Pilgrimage
9583:MÄgha PÅ«jÄ
9538:Bodhi Tree
9354:Buddhology
9344:Abhidharma
9336:Philosophy
9269:Menander I
9137:Costa Rica
9088:Uzbekistan
8929:Bangladesh
8883:Dhammapada
8867:Pali Canon
8829:Ajahn Chah
8809:Dalai Lama
8709:KumÄrajÄ«va
8704:Vasubandhu
8679:The Buddha
8587:Zen master
8522:Sakadagami
8502:Buddhahood
8433:Pratimokį¹£a
8248:Shikantaza
8204:Meditation
8179:Deity yoga
8050:Madhyamaka
7943:Deva realm
7838:Mindstream
7788:Bodhicitta
7700:Aį¹
gulimÄla
7567:Devadatta
7543:YaÅodharÄ
7446:The Buddha
7436:Middle Way
7303:Tsongkhapa
6527:Jinpa 2006
6339:Madhyamaka
5197:, pp. 9-12
5136:, pp. 9-10
4870:: 73ā117.
4723:2016-06-06
4365:References
4315:Chatuį¹£koį¹i
4184:liberation
4031:aggregates
3587:Deity Yoga
3474:Madhyamaka
3035:deity yoga
3027:bodhicitta
3023:Buddhahood
2929:liberation
2921:atmavadins
2900:aggregates
2785:school of
2728:Khedrup Je
2711:bodhicitta
2707:Shantideva
2494:Shantideva
2463:rang rgyud
2356:paramÄrtha
2244:syllogisms
2217:prÄsaį¹
gika
2213:madhyamaka
2159:flat earth
2033:Aryadeva's
1864:figure of
1829:or overly
1827:nihilistic
1772:madhyamaka
1755:Prasangika
1745:Philosophy
1727:bodhicitta
1515:middle way
1310:abhidharma
1124:madhyamaka
1120:Cittamatra
1099:school of
1057:Tsongkhapa
974:Mani stone
779:Dalai Lama
619:Buddhahood
607:Dream yoga
597:Deity yoga
573:Meditation
561:Bodhicitta
299:Longchenpa
229:KamalaÅÄ«la
18:Tsongkhapa
11068:Rinpoches
11007:Shambhala
10679:Taranatha
10149:Guru yoga
10123:Vajrayana
10118:Pure Land
10113:Mahamudra
10098:KÄlacakra
9944:Festivals
9924:Buddhists
9886:Theosophy
9689:Symbolism
9679:Hama yumi
9652:Bodh Gaya
9419:Socialism
9394:Evolution
9369:Economics
9207:Venezuela
9122:Australia
9117:Argentina
9041:Sri Lanka
9036:Singapore
8954:Indonesia
8916:Countries
8857:Tripiį¹aka
8819:Ajahn Mun
8694:Nagarjuna
8689:AÅvaghoį¹£a
8572:AnagÄrika
8567:ÅrÄmaį¹erÄ«
8562:ÅrÄmaį¹era
8557:Bhikkhunī
8517:SotÄpanna
8406:Passaddhi
8347:Offerings
8322:Nekkhamma
8199:Iddhipada
8119:Practices
8089:Theravada
8062:Vajrayana
8055:Yogachara
8025:Pure Land
7938:Six Paths
7925:Cosmology
7705:Anuruddha
7680:SÄriputta
7670:Kaundinya
7662:Disciples
7637:VajrapÄį¹i
7489:Footprint
7454:TathÄgata
7305:, at the
7297:Secondary
6989:Secondary
6972:Ju Mipham
6337:(2019), "
5771:, pg. 67.
4884:2507-0347
4295:Nagarjuna
4149:ignorance
4144:ignorance
4116:ignorance
3256:Biography
3114:Nagarjuna
3110:Vajrayana
3106:Sutrayana
3092:Kalacakra
3031:vipaÅyanÄ
2981:KÄlacakra
2960:Vajrayana
2872:vipaÅyanÄ
2767:Stuttgart
2684:Bhaviveka
2678:) or the
2580:Bhaviveka
2510:disciples
2467:svatantra
2380:catuį¹£koį¹i
2375:catuį¹£koį¹i
2371:catuį¹£koį¹i
2365:catuį¹£koį¹i
2240:BhÄviveka
2022:emptiness
1909:emptiness
1831:skeptical
1776:Nagarjuna
1731:NÄgÄrjuna
1511:emptiness
1411:views of
1320:Vajrayana
1298:Mahamudra
1235:Mongolian
1213:Biography
1139:emptiness
1128:NÄgÄrjuna
1080:Buddhist
838:Festivals
602:Guru yoga
585:Vajrayana
554:PÄramitÄs
454:Cosmology
430:Teachings
355:Taranatha
93:teacher,
11098:Rangtong
11002:Mongolia
10987:Kalmykia
10972:Buryatia
10664:Shamarpa
10372:Milarepa
10240:Rinpoche
10093:Dzogchen
9962:Category
9891:Violence
9861:Hinduism
9809:Sanskrit
9764:Hinayana
9749:AmitÄbha
9709:Swastika
9578:Uposatha
9568:Holidays
9553:Calendar
9399:Humanism
9237:Kanishka
9227:Timeline
9051:Thailand
9019:Kalmykia
9014:Buryatia
8999:Pakistan
8984:Mongolia
8979:Maldives
8974:Malaysia
8939:Cambodia
8804:Shamarpa
8799:Nichiren
8749:Xuanzang
8684:Nagasena
8602:Rinpoche
8332:PÄramitÄ
8174:Devotion
8094:Navayana
8082:Dzogchen
8045:Nichiren
7993:Mahayana
7985:Branches
7863:Saį¹
khÄra
7612:MaƱjuÅrÄ«
7569:(cousin)
7561:(cousin)
7529:(mother)
7521:(father)
7509:Miracles
7459:Birthday
7376:Glossary
7349:Buddhism
7120:, Ithaca
6966:(2005),
6385:(2002).
6303:(2002).
6287:(2002).
6271:(2002).
6237:(2002).
6172:(2002).
6134:(2002).
6106:(2002).
5965:(2002).
5682:(2002).
5634:(2002).
5541:(2002).
5119:(2002).
5100:(2002).
5065:Archived
4597:Archived
4546:Archived
4231:Subnotes
4191:"Arhats"
3940:ā
3909:Dzogchen
3749:See also
3687:Yogacara
3057:samsara.
2831:Mahayana
2715:neyartha
2699:Aryadeva
2668:YogÄcÄra
2658:neyartha
2654:nitartha
2576:YogÄcÄra
2572:idealism
2561:nga tsam
2544:VI, 39.
2518:hÄ«nayÄna
2451:idealism
2448:Yogacara
2429:svabhÄva
2328:darÅana,
2322:), they
2320:svabhava
2271:prÄsaį¹
ga
2263:svabhava
2128:and the
2112:tshad ma
2007:do exist
1976:shentong
1960:absolute
1956:prasajya
1940:svabhava
1913:shÅ«nyatÄ
1901:svabhava
1887:svabhava
1870:quietist
1846:shentong
1513:and the
1473:Aryadeva
1438:MaƱjuÅrÄ«
1429:MaƱjuÅrÄ«
1409:shentong
1356:and the
1300:and the
1284:and the
1207:ZÅngkÄbÄ
1205:or just
1147:nihilism
1074:Tsongkha
997:Timeline
865:Dosmoche
801:Rinpoche
690:Narthang
649:Dzogchen
526:Dzogchen
379:Bodongpa
282:Milarepa
244:Ralpacan
123:a series
121:Part of
10860:Thangka
10850:Serkyem
10804:Tengyur
10799:Kangyur
10519:Gampopa
10377:Karmapa
10283:Nyingma
10235:Rigdzin
10184:Sadhana
10154:Mandala
10062:Nyingma
9939:Temples
9919:Buddhas
9881:Science
9871:Judaism
9866:Jainism
9784:Lineage
9744:AbhijƱÄ
9714:Thangka
9657:Sarnath
9642:Lumbini
9563:Funeral
9558:Cuisine
9434:Culture
9409:Reality
9359:Creator
9349:Atomism
9219:History
9192:Ukraine
9152:Germany
9071:Senegal
9061:Vietnam
8989:Myanmar
8789:Shinran
8779:Karmapa
8754:Shandao
8724:DignÄga
8649:ÅrÄvaka
8629:Donchee
8624:Kappiya
8582:Sayadaw
8552:Bhikkhu
8527:AnÄgÄmi
8484:Nirvana
8450:Samadhi
8337:Paritta
8278:Tonglen
8273:Mandala
8228:Smarana
8209:Mantras
8157:Upekkha
8127:Bhavana
8077:Shingon
8030:Tiantai
7883:TathÄtÄ
7873:ÅÅ«nyatÄ
7868:Skandha
7858:Saį¹sÄra
7853:Rebirth
7828:Kleshas
7818:Indriya
7720:Subhūti
7605:Guanyin
7559:Änanda
7551:RÄhula
7431:Nirvana
7371:Outline
7266:Primary
6832:Sources
4055:In his
4018:Gelugpa
3992:nirvana
3988:samsara
3096:Hevajra
3076:pramana
2937:samadhi
2875:, Tib.
2863:Åamatha
2818:works.
2814:and on
2732:Gorampa
2663:ÅrÄvaka
2638:; Wyl.
2626:rigs pa
2624:, Tib.
2553:rebirth
2396:pramÄį¹a
2350:darÅana
2346:ÅÅ«nyatÄ
2253:dharmas
2185:Gorampa
2145:prameya
2117:pramÄį¹a
2114:, Skt.
2104:pramÄį¹a
2058:because
1949:Brahman
1927:dharmas
1866:Heshang
1854:Dolpopa
1737:and of
1624:Beijing
1576:Jokhang
1550:), the
1413:Dolpopa
1364:Nyingma
1315:pramÄį¹a
1263:Qinghai
1255:Haidong
1243:nomadic
1239:Tibetan
1233:With a
1209:(å®åå·“).
1112:DignÄga
1090:tantric
1078:Tibetan
1061:Tibetan
1009:Culture
1004:Outline
992:History
949:Thangka
905:Tengyur
900:Kangyur
880:Losoong
875:Sho Dun
796:Karmapa
756:Tsurphu
717:Ramoche
700:Pabonka
695:Nechung
683:Namgyal
673:Labrang
661:Jokhang
644:Drepung
639:Tradruk
614:Thukdam
520:Nyingma
498:Tibetan
470:Rebirth
461:Saį¹sÄra
449:Skandha
390:Gelugpa
373:Gorampa
350:Dolpopa
288:Nyingma
158:Nyingma
151:Schools
10992:Ladakh
10967:Bhutan
10960:Places
10845:Phurba
10840:Ghanta
10835:Damaru
10794:Gyubum
10320:Mipham
10245:Tertƶn
10230:Ngakpa
10225:Khenpo
10204:Tukdam
10179:Refuge
10159:Mantra
10108:Lamrim
10103:Lamdre
10052:Jonang
10032:Bodong
9934:Sutras
9929:Suttas
9794:Siddhi
9779:Koliya
9754:BrahmÄ
9669:Poetry
9615:Mantra
9605:Kasaya
9477:Pagoda
9457:Kyaung
9452:VihÄra
9447:Temple
9389:Ethics
9232:Ashoka
9182:Sweden
9177:Poland
9172:Norway
9162:Mexico
9147:France
9132:Canada
9127:Brazil
9066:Africa
9046:Taiwan
9009:Russia
8934:Bhutan
8894:Vinaya
8774:Naropa
8764:Saraha
8699:Asanga
8455:PrajƱÄ
8364:Refuge
8327:Nianfo
8288:Tertƶn
8283:Tantra
8268:Ganana
8258:Tukdam
8184:DhyÄna
8152:Mudita
8147:Karuį¹Ä
8040:Risshū
8035:Huayan
7968:Naraka
7908:AnattÄ
7903:Dukkha
7898:Anicca
7803:Dharma
7755:Channa
7690:Änanda
7675:Assaji
7642:Skanda
7545:(wife)
7514:Family
7494:Relics
7419:Sangha
7414:Dharma
7409:Buddha
7225:
7206:
7183:
7160:
7142:
7060:
7041:
7009:
6978:
6944:
6926:
6908:
6890:
6872:
6854:
6646:
5927:Kanjur
5913:
5259:Pg 255
4882:
4761:
4641:
4589:
4571:Oxford
4223:snake.
4176:Arhats
4130:snake.
4020:, the
3740:
3720:
3699:
3678:
3664:
3643:
3629:
3611:
3593:
3575:
3557:
3543:
3531:Tantra
3522:
3504:
3486:
3465:
3451:
3437:
3423:
3380:
3366:
3345:
3331:
3317:
3303:
3289:
3268:
3094:, and
3084:Dharma
3037:(Tib.
2791:Lamrim
2674:(i.e.
2647:sutras
2634:(Skt.
2618:reason
2610:sutras
2521:arhats
2332:lta ba
2280:reason
2225:Patsab
2174:virtue
2063:mirage
1998:yod pa
1996:(Tib.
1923:dharma
1850:Jonang
1839:Patsab
1554:, and
1506:lamrim
1475:, and
1442:medium
1350:, the
1344:, the
1332:Jonang
1259:Xining
1157:, non-
1118:, the
870:Monlam
850:Dajyur
813:Tertƶn
712:Ralung
707:Palcho
666:Kumbum
656:Ganden
549:Lamrim
480:Dharma
343:Jonang
319:Mipham
272:Niguma
262:Talika
183:Jonang
173:Bodong
97:, and
11063:Lamas
11012:Tibet
10997:Lhasa
10870:Yidam
10865:Vajra
10855:Stupa
10830:Chƶda
10809:Terma
10787:Texts
10444:AtiÅa
10417:Other
10391:Gelug
10365:Kagyu
10334:Sakya
10250:Tulku
10169:Phowa
10164:Mudra
10072:Sakya
10057:Kagyu
10047:Kadam
10042:Gelug
9906:Lists
9774:Kalpa
9769:Iddhi
9632:Music
9627:Mudra
9593:Vassa
9573:Vesak
9543:Budai
9489:Candi
9472:Stupa
9404:Logic
9157:Italy
9056:Tibet
8994:Nepal
8964:Korea
8959:Japan
8949:India
8944:China
8889:Sutra
8844:Texts
8794:DÅgen
8784:HÅnen
8769:AtiÅa
8734:Zhiyi
8644:Achar
8612:Tulku
8607:Geshe
8592:RÅshi
8577:Ajahn
8532:Arhat
8492:Bodhi
8462:VÄ«rya
8379:Sacca
8374:Satya
8369:SÄdhu
8357:Music
8300:Merit
8293:Terma
8253:Zazen
8189:Faith
8142:MettÄ
7823:Karma
7783:Bardo
7750:Asita
7740:Khema
7730:UpÄli
7715:Nanda
7553:(son)
7527:MÄyÄ
7504:Films
7381:Index
5275:(PDF)
4765:pg 25
4272:Gelug
4035:karma
3974:Lorig
3832:Lorig
3761:Notes
3708:Other
3062:Works
2964:Sarma
2787:AtiÅa
2783:Kadam
2779:Sarma
2622:yukti
2620:(Sk.
2565:rgyun
2557:karma
2484:(Sk.
2384:bhÄva
2354:Skt.
2341:dį¹į¹£į¹i
2330:Tib.
2284:logic
2282:, or
2258:logic
2080:Sakya
2015:truth
1994:exist
1962:, or
1804:Kadam
1735:AtiÅa
1701:Gelug
1666:Tsang
1664:, in
1604:Gelug
1592:Lhasa
1580:Lhasa
1391:Wylie
1376:Wylie
1368:Wylie
1286:Sakya
1267:Kadam
1251:Tibet
1195:Wylie
1183:Wylie
1173:Names
1097:Gelug
893:Texts
860:Losar
818:Tulku
808:Geshe
761:Yerpa
744:Shalu
734:Sanga
729:Sakya
578:Laity
492:Karma
361:Sakya
332:Marpa
325:Kagyu
257:AtiÅa
188:Gelug
178:Kagyu
168:Sakya
163:Kadam
110:Gelug
11017:Tuva
10220:Lama
10088:Chƶd
10067:RimƩ
9804:PÄįø·i
9789:MÄra
9699:Flag
9100:Iran
9024:Tuva
8969:Laos
8597:Lama
8445:ÅÄ«la
8413:ÅÄ«la
8401:PÄ«ti
8391:Sati
8342:Puja
8263:Koan
8169:DÄna
7760:Yasa
7647:TÄrÄ
7223:ISBN
7204:ISBN
7181:ISBN
7158:ISBN
7140:ISBN
7058:ISBN
7039:ISBN
7007:ISBN
6976:ISBN
6942:ISBN
6924:ISBN
6906:ISBN
6888:ISBN
6870:ISBN
6852:ISBN
6644:ISBN
5911:ISBN
5699:Pp 9
4880:ISSN
4759:ISBN
4639:ISBN
4605:2021
4587:ISBN
4391:2014
4270:The
4095:See:
3990:and
3853:The
3738:ISBN
3718:ISBN
3697:ISBN
3676:ISBN
3662:ISBN
3641:ISBN
3627:ISBN
3609:ISBN
3591:ISBN
3573:ISBN
3555:ISBN
3541:ISBN
3520:ISBN
3502:ISBN
3484:ISBN
3463:ISBN
3449:ISBN
3435:ISBN
3421:ISBN
3378:ISBN
3364:ISBN
3343:ISBN
3329:ISBN
3315:ISBN
3301:ISBN
3287:ISBN
3266:ISBN
3120:and
3108:and
2984:and
2799:and
2686:and
2612:and
2555:and
2512:and
2276:must
2002:only
1782:and
1753:and
1674:Amdo
1672:and
1670:Kham
1257:and
1247:Amdo
1130:and
1114:and
1093:yogi
1088:and
1082:monk
791:Lama
739:Sera
722:Rato
193:RimƩ
95:monk
73:Died
66:Amdo
59:Born
10037:Bƶn
9526:Art
9462:Wat
7998:Zen
7289:by
7280:by
6341:",
5843:P17
4872:doi
4579:doi
4339:In
4182:to
3958:In
3933:: "
2927:to
2833:).
2649:).
2238:or
2132:".
2088:all
2071:not
1966:).
1536:),
1525:).
1318:),
1191:Skt
937:Art
11034::
9028:ru
7202:.
7198:.
7179:.
7175:.
7037:.
7033:.
7005:.
7001:.
6809:,.
6731:,.
6683:^
6626:^
6600:^
6564:^
6549:^
6534:^
6517:^
6493:^
6446:^
6434:^
6407:^
6362:^
6350:^
6218:^
6190:^
6143:^
6124:^
6050:^
5987:^
5955:^
5909:;
5873:^
5848:^
5820:^
5788:^
5758:^
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